Jul. 19, 2021

UNSEALED: THE FIRST MAN IN MODERN HISTORY EVER TO CLAIM OR CALL HIMSELF A HEBREW

THIS IS THE FIRST MAN IN MODERN HISTORY

BEFORE ANY KHAZARIAN JEW EVER GOT UP TO CLAIM AND CALL HIMSELF JEW OR JUDEAN [ie: PEOPLE OF THE KINGDOM OF IEHUDDAH, not izrael]

TMHCHi CHWH/JHWH/YHWH, THROUGH THIS IGBO/IBO/HIBO/HEEBOO/HEBREW AS A SIGN TO ALL GENTILE WORLDS OR NATIONS ALREADY, LAID CLAIMS ON HARD COPIES ABOUT HEBREWISM AND THAT'S WAY BACK 1700. WHO CAN DISPUTE THIS?

HIS NAME IS RIGHTLY PRONOUNCED:

OLUDA IKWUANO MEANING:

THE FOUR RELATED CONSONANTS.. [udaolu-consonants]

WHICH IS THE TETRAGRAMMACHI: CHWH/JHWH/YHWH... SUPPOSEDLY WRITTEN DEEP IN EVERY HEBREW/HEEBOO/HIBO/IBO/IGBO MAN'S DNA.

THE MISSING VOWEL IN THE FOUR CONSONANTS "YHWH" THAT IS THE NAME OF TMHG 7000 YEARS BACK HAS BEEN a "U".

THE MOSES "YH" is always pronounced though never written as "JH" in ancient Hebrew tongue but now as "CH".

Now if the missing vowel of the TetragrammaCHi: (Udaolu bu Ikwuano: Four related Consonants) is "U", HOW is CHWH/JHWH/YHWH rightly PRONOUNCED by the root Hebrews?

1800s C•:

FIRST CASE/CLAIM HIBOS ARE HEBREWS:

(Where are the Lemba's now: the Yoruba's, Ashanti's, Edo's, Dahomey's, and ewe claims to Hebrewism? NON.)

#Excerpt: From Olaudah Equiano himself.

{I was born, in the year 1745, situated in a charming fruitful valley, named Essaka [Isi-eke ..?]. The distance of this province from the capital of Benin and the sea coast must be very considerable: for I had never heard of white men or Europeans, nor of the sea;

Adultery, however, was sometimes punished with slavery or death; a punishment which I believe is inflicted on it throughout most of the na-tions of Africa: *so sacred among them is the honor of the marriage bed, and so jealous are they of the fidelity of their wives.

We are almost a nation of #dancers, #musicians and #poets. Thus every great event, such as a triumphant return from battle, or other cause of public re-joicing, is celebrated in public dances, which are accompanied with songs and music suited to the occasion. The assembly is separated into four divisions, which dance either apart or in succession, and each with a character peculiar to itself. The first division contains the married men, who in their dances frequently exhibit feats of arms and the representation of a battle. To these succeed the married women, who dance in the second division. The young men occupy the third: and the maidens the fourth. Each represents some interesting scene of real life, such as a great achievement, domestic employment, a pathetic story, or some rural sport; and as the subject is generally founded on some recent event, it is therefore ever new. This gives our dances a spirit and variety which I have scarcely seen elsewhere.* We have many musical instruments, particularly drums of different kinds, a piece of music which resembles a guitar, and another much like a stickado. These last are chiefly used by betrothed virgins, who play on them on all grand festivals.

As our manners are simple, our luxuries are few. The dress of both sexes is nearly the same. It generally consists of a long piece of calico, or muslin, wrapped loosely around the body, somewhat in the form of a highland plaid. This is usually dyed #blue, which is our favorite #color. It is extracted from a berry and is brighter and richer than any I have seen in Europe. Besides this, our women of distinction wear golden ornaments, which they dispose of with some profusion on their arms and legs. When our women are not employed with the men in tillage, their usual occupation is spinning and weaving #cotton, which they afterward dye, and make into garments. They also manufacture earthen vessels, of which we have many kinds.

Before we taste the food we always wash our hands: indeed our cleanliness on all occasions is extreme, but on this, it is an indispensable ceremony. After washing, libation is made, by pouring out a small portion of the drink on the floor, and tossing a small quantity of the food in a certain place, for the spirits of departed relations, which the natives suppose to preside over their conduct, and guard them against evil.

Our land is uncommonly rich and fruitful and produces all kinds of vegetables in great abundance.— We have plenty of Indian corn, and vast quantities of cotton and tobacco. Our pine apples grow without culture; they are about the size of the largest sugar-loaf, and finely flavored. We have also spices of different kinds, particularly pepper; and a variety of delicious fruits which I have never seen in Europe; together with gums of various kinds, and honey in abundance. All our industry is exerted to improve these blessings of nature. Agriculture is our chief employment; and every one, even the children and women, are engaged in it. Thus we are all habituated to labor from our earliest years. Every one contributes something to the common stock; and, as we are unacquainted with idleness, we have no beggars. The benefits of such a mode of living are obvious. Those benefits are felt by us in the general healthiness of the people, and in their vigor and activity; I might have added, too, in their comeliness. Deformity is indeed unknown amongst us, I mean that of shape. Our women, too, were in my eye at least, uncommonly graceful, alert, and modest to a degree of bashful-ness ; nor do I remember to have heard of an instance of incontinence amongst them before marriage.— They are also remarkably cheerful. Indeed, cheerfulness and affability are two of the leading characteristics of our nation.

As to religion, the natives believe that there is one Creator of all things and that he lives in the sun, and is girded round with a belt that he may never eat or drink; but, according to some he smokes a pipe, which is our own favorite luxury. They believe he governs events, especially our deaths or captivity; but, as for the doctrine of eternity, I do not remember to have ever heard of it: some, however, believe in the transmigration of souls in a certain degree.

We compute the year, from the day on which the sun crosses the line, and on its setting that evening, there is a general shout throughout the land; at least, I can speak from my own knowledge, throughout our vicinity. The people at the same time make a great noise with rattles, not unlike the basket rattles used by children here, though much larger, and hold up their hands to heaven for a blessing. It is then the greatest offerings are made; and those children whom our wise men foretell will be fortunate, are then presented to different people. I remember many used to come to see me, and I was carried about to others for that purpose. They have many offerings, particularly at full moons; generally two, at harvest, before the fruits are taken out of the ground: and when any young animals are killed, sometimes they offer up part of them as a sacrifice. These offerings, when made by one of the heads of a family, serve for the whole. I remember we often had them at my father's and my uncle's, and their families have been present. Some of our offerings are eaten with bitter herbs [Isi Ewu: see]. We had a saying among us to any one of a cross temper, 'That if they were to be eaten, they should be eaten with bitter herbs.'

We practiced circumcision like the Jews, and made offerings and feasts on that occasion, in the same manner as they did. Like them also, our children were named from some event, some circumstance, or fancied foreboding, at the time of their birth.

I was named Olaudah, which in our language signifies vicissitude or fortunate; also, one favored and having a loud voice and well spoken. I remember we never polluted the name of the object of our adoration; on the contrary, it was always mentioned with the greatest reverence; and we were totally unacquainted with swearing, and all those terms of abuse and reproach which find their way so readily and copiously into the language of more civilized people. The only expressions of that kind I remember were, 'May you rot, or may you swell, or may a beast take you.' I have before remarked that the natives of this part of Africa are extremely clean. This necessary habit of decency was with us a part of religion, and therefore we had many purifications and washings; indeed almost as many, and used on the same occasions, if my recollection does not fail me, as the Jews. Those that touched the dead at any time were obliged to wash and purify themselves before they could enter a dwelling-house. Every woman, too, at certain times was forbidden to come into a dwelling-house, or touch any person, or any thing we eat. I was so fond of my mother I could not keep from her, or avoid touching her at some of those periods, in consequence of which I was obliged to be kept out with her, in a little house made for that purpose, till offering was made, and then we were purified. Though we had no places of public worship, we had priests and magicians, or wise men. I do not remember whether they had different offices, whether they were united in the same persons, but they were held in great reverence by the people.— They calculated our time, and foretold events, as their name imported, for we called them Ah-affoe-way-cah (afo-gbaraka laa), which signifies calculators or yearly men, our year being called Ah-affoe (#afo). They wore their beards, and when they died, they were succeeded by their sons. Most of their implements and things of value were interred along with them. Pipes and tobacco were also put into the grave with the corpse, which was always perfumed and ornamented, and animals were offered in sacrifice to them. None accompanied their funerals, but those of the same profession or tribe. They buried them after sunset, and always returned from the grave by a different way from that which they went. These magicians were also our doctors or physicians. They practised bleeding by cupping; and were very successful in healing wounds and expelling poisons.

Like the Israelites in their primitive state, our government was conducted by our chiefs or judges, our wise men and elders; and the head of a family with us enjoyed a similar authority over his household, with that which is ascribed to Abraham and the other patriarchs. The law of retaliation obtained almost universally with us as with them : and even their religion appeared to have shed upon us a ray of its glory, though broken and spent in its passage, or eclipsed by the cloud with which time, tradition, and ignorance might have enveloped it; for we had our circumcission, (a rule, I believe, peculiar to that people,) we had also our sacrifices and burnt-offerings, our washings and purifications, and on the same occasions as they did.

KAZARIAN perfection of their Deception!

The honest submissions of Oluda:

As to the difference of color between the Eboan(HIBO) Africans and the modern Jews, I shall not presume to account for it.

It is a subject which has engaged the pens of men of both genius and learning, and is far above my strength. The most able and Reverend Mr. T. Clarkson, however, in his much admired essay on the Slavery and Commerce of the Human Species, has ascertained the cause in a manner that at once solves every objection on that account, and, on my mind at least, has produced the fullest conviction. I shall therefore refer to that performance for the theory,* contenting myself with extricating a fact as related by Dr. MitcheLf

'The Spaniards, who have inhabited America, under the torrid zone, for any time, are become as dark colored as our native Indians of Virginia; of which I myself have been a witness.' There is also another intancet of a Portuguese settlement at Mitomba, a river in Sierra Leone; where the inhabitants are bred from a mixture of the first Portuguese discoverers with the na-tives, and are now become in their complexion, and in the woolly quality of their hair, perfect negroes, retaining however a smattering of the Portuguese language. These instances, and a great many more which might be adduced, while they show how the complexions of the same persons vary in different climates, it is hoped may tend also to remove the prejudice that some conceive against the natives of Africa on account of their color. Surely the minds of the Spaniards did not change with their complexions!

Are there not causes enough to which the apparent inferiority of an African may be ascribed, without limiting the goodness of God, and supposing he forebore to stamp understanding on certainly his own image, because 'carved in ebony.' Might it not naturally be ascribed to their situation? When they come among Europeans, they are ignorant of their language, religion, manners, and customs. Are any pains taken to teach them these? Are they treated as men? Does not slavery itself depress the mind, and extinguish all its fire and every noble sentiment?

But, above all, what advantages do not a refined people possess, over those who are rude and uncultivated. Let the polished and haughty European recollect that his ancestors were once, like the Africans, uncivilized, and even barbarous.

Did Nature make them inferior to their sons? and should they too have been made slaves? Every rational mind answers, No. Let such reflections as these melt the pride of their superiority into sympathy for the wants and miseries of their sable brethren, and compel them to acknowledge, that understanding is not confined to feature or color. If, when they look round the world, they feel exultation, let it be tempered with benevolence to others, and gratitude to God, who hath made of one blood all nations of men for to dwell on all the face of the earth; '* ' and whose wisdom is not our wisdom, neither are our ways, his ways.'}

Source:

THE LIFE OF OLAUDAH EQUIANO

OR GUSTAVUS VASSA, THE AFRICAN.

Written By Himself.

Emphasis by SophiaGihon

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