Isaiah 7; 14 ‘Almah’ and ‘Immanuel’ in the context of Igbo and Hebrew languages. (Part IV)

To be sure, we may transfer the word ∆ Aryavanus, which refers to S(∫)-airus (Cyrus II) and of course popularly dedicated to D-arius II, to a word that is similar in thought and meaning to the saying,‘follower of the Sun’s path’ for Zoroastrian or ‘Son of Rah’ for Egyptian religious experience. We must look at the word ‘Aryavanus’ or ‘Aryavus’ as a word that speaks of Rah – assuming the word Rah is correct and interpretative of the copied symbol from Egypt. ‘Rah’ as a word from all points of view seem to be the word that best defines ‘aryavus’ saving that it looks nothing like it. We can indicate that the reason why ‘aryanvus’ looks nothing like Rah, is that Rah is not the same thing as ‘aryavus’. There is no language other than Persian and what is considered ‘hieroglyphic’ (Egyptian Kemit) that speak of speak of Rah in context of ‘aryavus’ as we have them today.

As such, we are indebted to what the experts say about ‘aryavus’ as main event in the Behistin. We are left to accept that ‘aryanvus’ means ‘Arian’ or referred to it, that it speaks to a religion and not necessarily a people – or perhaps both. We find ourselves likely to accept it because they are proven to be reasonable and reasonably faithful to some of the instances discovered elsewhere  But now we must yield to the role of language in its effort in helping us understand this term ‘Aryavanus’ – and throw much light on the subject since the role of say Igbo language in helping us understand the relation between ‘Arya’ and ‘Rah’ is meaningful, and words such as ‘Arya-vus’ may mean ‘Ra-Amun’ or ‘Ya-manu’ as the case would be, but only in terms of Igbo>Hebrew>Kemit and the bi-polar nature of the cuneiform? What if Igbo will show that these words are similar to the word ‘Emmanuel’ or strictly speaking ‘Emmanu-a’, that there are two and only possible takes on Emmanuel, which reveals that it speaks of the Prince of Peace as the ever abiding light of God, ‘God with us’ as a Sun and Sunlight, terms in Igbo that referes to ‘Anwu’ and in Kemit ‘Amun’.

It will ease our understanding of the word ‘Amun Ra’ as nothing else than ‘Ra Amun’, which refers to the eye of the Sun in principle – whose glory ‘shines’ as the Golden Sun. In Igbo, we notice that Ra Amun is more correct than Amun Ra, for sure, the word for the Sun in the Sky in Nigerian Igbo is ‘Anya-Anwu’ (anyanwu), a term that can exist independent of each other. For instance, ‘anya’ is Igbo word for the ‘eye’ and anwu is Igbo word for ‘sunshine’. But the Sun in of itself is known in Igbo as ‘anya-anwu’ and the moon in Igbo is ‘onwa’.

We must also note that the star in terms of astrology in Igbo is known as ‘kpa-kpando’- as it parries the word cha-chando, (kpa-kpando) or the negligible but dialectic K/wa k/wando. The point of bringing this last bit of comparative performance is that Egyptian kpensu or kponsu which refers to a kind of new moon (as opposed to ekwensu which the Igbos blame for everything – including the name of the devil) is not the same as kpando or chando. Perhaps there is an Egyptian word for the Star which is not well known – or at least known to me, but we infer these terms about the ‘Stars’ because the Sankrist speak of the African Cha ‘Chando’ or ‘Kpando’ as ‘Chandos’, whereas its term ‘Chandra’ (Sandra) refers to the color ‘white’ or ‘bright’ which in Igbo, is White meaning ‘Ucha’ – deep white (bright) Icha-ucha or Uchita. The color bright or human behavior is in Igbo ‘Osita’, the example, the trait, the good/fair character – if not gene, like ‘onovo’ in Igbo which means ‘novel/noble character’. So how does the Igbo word ‘Anyanwu’ (the sun; the eye of the Sun) compare with the Greek/Persian term ‘Aryavus’ (Arya-vu(s)) and what does it tell about the term ‘Darius’ and how does dialectic help out knowledge of Emmanuel ‘God with us’.

We shall begin by stating the word ‘Aryavanus’ does not mean ‘Arian’ (Aryan) as a race, that it means something quite religious. Very so often we find the word ‘Arian’ associated with Darius, with some believing that the preceding pyramid symbol /\ before the words ‘Aryavanus’ or ‘Aryanvus’ means that he is Arian. There is a grain of truth in that but the very salt of it, is that Darius or the man associated with Darius II was a follower of Ra – which is the root of the word ‘Aryan’. This word may also mean or refer to the eyes as opposed to human beings, and when we find the presence of the Pyramid which represents the Temple of Amun aside the baptismal oasis from whence the four forces were said to have emerged, it is the symbol of Ra > a kind of all seeing eye> and in Igbo; anya-nwu and Persia/Greek arya-vu(s)> that mounts the top.

From this baptism new converts by immersion in the Oasis (the ‘Delta’ from whence the four forces where said to have emerged) near Amun Temple or Temple of Amon in Egypt are raised to new live. The new convert will be covered with white Ropes as he/she is taken from the waters (Oasis) and as he looks up, he becomes one with Ra and a dove is sent in the world. Old things or ‘old Adam’ so to speak have passed away and new thing has started and he – the convert – has become one with Rah. But of course these practices had near Pagan dimension which Christianity may or may not remedied. But it is amazing how much of the early years of Christ life was outside the Jewish practices of the time.

The name of the four forces is called ‘nu’ – anu (nunet), a term that may not cease to impress, that in the context of ‘amun’ we are at once at once the presence of the ‘anu’. But despite the respective similarity ‘amun’ and ‘anu’, the ‘transcendent’ realia of God’s spirit and experience which the two words inculcate, there is reason to adopt the consensus that amun and anu is related. That does not mean that are one. Anu (Aanu) – means the four forces that compose man or the world is different from the ‘amun’ whose meaning without the available interpretation of the said word is the Ray from the Sun. In Igbo by the way, the word for 4 is ‘ano’ which of course is the letter N, may or may not related to the Greek sign N for Nu. In Igbo, the word for the Sun and Sunlight is ‘anya-anwu’ and ‘anwu’. Anwu is the ray of the sun, the purity of its essence.

The Sanskrit mentioned some of these people we call Aryans, and believe them to have come from land far afar. The holy records of the Sanskrit is quite clear about the position set above, that a certain people from what is probably Near East came through the Sind and into Asia, and they were of a race that celebrated the purity of the Sun. Yes, the sun, is believed to be the main event in the interpretive history of Aryans, but little would we have wondered that the Sind is East Africa and the culture of pure Race as nearly as Ra, was a African cultural practice – no other. It is only the Jews that attempted to get close and Judaism as confirmed is a mere branch of holiness tradition that is original to Africa. Africa is no doubt the place where much of human every day experiences were tried, but we must understand that some of these terms that seem quite sinecure to some religious others may have started as a form of every domestic use and experience.

The title that is closest to Amun (Yamanu/Yamahu) – is ‘God with us’. The point is that several centuries and years of writing has passed between what was written some centuries ago in Egypt and what was copied some time later. There is an etiological problem of noting the relationship between several words of African origins (Egypt), which retained its form over a period of time and Hebrew and Arabic that borrowed from it. By the ever changing nature of writing and human biology, we note that after a while, there were the new forms of the same word appearing all over and these words involve all kinds of understanding about God and his role in the very given framework of the world. In reality, the real meaning of Yahweh as the name of God – may only fully known if we take God’s word as they which the rays of the Sun, came forth from the Sun.


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