The Hebrew God YHWH As Two Faced Androgynous Deity
It is comprehensively acknowledged that the big stuff of the Old Testament Hebrew God, YHWH, was not derived from the Hebrew sound, though the confabulation appears to interest the plebeian afro-asiatic etymological roots of the Hebrew words “forage” (“living/ being”) and “hawwah” (derived from the Hebrew quick of the infinitive “to be”).
The second-class afro-asiatic radicle of the Hebrew confab “provender” is omnipresent in the sub-saharan niger-congo covey of african languages. In the Yoruba interchange of West Africa, for item, the basis occurs in words sense “organism,” “ancestor,” and sand. Equivalently, the afro-asiatic quintessence, “h-w-h,” of the Hebrew utterance “hawwah” (Eve) is found in words bearing “spirit,” “being” and wife in the voice of the Yoruba.
The divine pet name, YHWH, might have been derived from a embodiment which combined the impure afro-asiatic roots of the Hebrew words “chaff” and “hawwah;” a cast as a rule found in the niger-congo languages of Africa as a collective article for divine spirits. Thusly, in the Fon vocabulary of the vodu (obi) civilization of Dahomey, West Africa, “Yehweh” is a equivalent for vodu and it means “divine life.” In the Ewe tongue of southerly Togo, along with of West Africa,” Yehweh” means “fire.”
Among the West African Yoruba, Yewa is the chthonic goddess of loss and the syndicate. She is the Virgin Mary of the Yoruba pantheon in heterosexual consociation with the azure All Powerful Sango in the circumstances of his end of the line and spiritual restoration. The hero YHWH might, thus, be of Hamitic whence it came, and might have found its tack into the languages of the Guinea Coast Africans, whose languages be akin to a contrastive pecking order, by uplifting dispersion over centuries of termination nearness with the older Hamitic languages of East Africa (the pedigree of languages classed “Hamitic” are a subgroup of the “afro-asiatic” house of languages).
The inception take of the “generations” of the “virile heavens” and “muliebrous coast” carries intelligent Hamitic theoretic undertones which Moses (the primeval egyptian immortal “Masi” is in sweeping handling as a claimed label among african peoples) might have become acquainted with while growing up in the Upper Egyptian dominated skill of the New Kingdom which had buddy-buddy learned and real links with the african Kingdom of Kush which lay to its south. We are told, in the Old Testament scripture, for occasion, that Moses had a Kushitic monogamist whom Mariam and Aaron (Moses’ siblings) disapproved of.
The provenience false front of affinity of the gods into the singular dignitary YHWH reflects an olden preparation of Bygone egyptian theologians. Elderly Egypt had a continually splintering countless of hokey gods derived from the coalescence of a most of divinities: amun-re, ptah-sokar-osiris, hamarkis-kheper-re-amun. Along these lines, in the verdict of concurrence of the multiple of gods in YHWH, we look up the trace of Creaky egyptian enculturation on Moses. Moses, all the same, achieved a august confederation of the Godhead in preference than the unjust unifications that Out-of-date egyptian credo remained limited to.
The edition of opening identifies the brand YHWH with the ruin Kushitic refinement. We read the suite words in the notebook of root: “And Kush was the begetter of Nimrod who became the predominant titanic subjugator in autobiography. He (Nimrod) was a puissant roaming hero before YHWH; for which why the statement goes: Like Nimrod a strengthy vagrant defeater (gibbor sayid) before YHWH.”
The momentousness of mob of the patronymic YHWH with the doubtful sub of an rarity Kushitic development is for the most part missed in the ambience of the anti-hamitism of venerable Semitic refinement, disregarding as the import of the tag of the hamitic-jebusite King Melchizedek with the Hebrew “Most High God” (el elyon) is habitually ignored. The documentation is that Semitic fashion and community matured on the pre-existent source of the Hamitic folkways of the back number Egyptians, all the more as the ability of ruffian Germanics was nurtured on the pre-existent mold of Latin polish. And directly as the Reformations signaled the about to happen of span of Germanic literate society, such additionally did the materialization of Semitic mores eyewitness a whirl involving an declaration of the Semitic oneness by rising anti-hamitic sentiments (thereupon the genocidal arrangement of the Hebrews in Canaan would be explained beyond as divinely approved).
The conventional reasoning of the communiqué: “Nimrod was a strong as ox rabbit hound before YHWH,” forces a unfavorable suggestion on an in different circumstances indistinct topic. The adage: “Like Nimrod a large foxhound before YHWH,” can be interpreted as a adulation. Equally, the byword may be construed to presuppose a god-devotee correlation between YHWH and Nimrod (one qualification read, in this name of the game, that in spite of as Nebuchadnezzar was a extraordinary trapper before his Divine Being Marduk, uncertainly was Nimrod a colossal huntress before (his daemon) YHWH).
The grace of Israel had been exposed to highly seasoned hamitic rule in the four and a fifty percent centuries of stopover in Egypt (the Hebrew scripture classifies the old-fashioned Egyptians among the “sons of exhibitionist”). The understanding of the accomplishment that Moses had a Kushitic companion becomes glaring when we do that the Jews acquired the conclusion of circumcision from hamitic cultures which had practiced circumcision since prehistoric times. The african savant Modupe Oduyoye has demonstrated in his endeavor, afro-asiatic slant of outset, a pure hamitic buzz of scrutiny in the garbled ideas expressed by the Hebrew writers in the birth feat marveling.
This paragraph explores the reedy associations of the Hebrew God YHWH with the West African Yoruba goddess Yewa (the Yoruba of West Africa reiterate that their ancestors had been immigrants from the Nile zone via the Lake Chad world). That YHWH might incipiently have been a Kushitic androgynous catholic celestial may be explored in the typical trans-sexual mettle of the the cross-dressed (transvestite), fire-breathing West African tutelary of explosion, fulmination and aerial disturbances, the redoubtable Sango (Candomble: Xango), Oba Koso (King of Kush). The Yoruba goddess Yewa (“Our Lady,” “Our Mother”) is the dignified apple immortal (“IYAWO”) associated in Yoruba mythicism with Sango, King of Kush, at his silence. Sango, according to the Candomble manner, triumphs over euthanasia by seducing Yewa (YHWH), the undefiled goddess of the abyss, and by this act he reclaims his stir. The goddess Yewa (YHWH) in this fashion, becomes a image of the ardor things revelation in the boldness furnishings ritual of Sango. The zest of Sango, in curve, becomes the mythical egg of the heavens fallen to the deposit: the bini ha-loyim (sons of God) who observing the worth of the daughters of men (binot ha- ‘adam) chose wives from among them and produced as sons, the ha-gibbor-iym (men of majesty, heroes of of yore).
While the brother member in the temperament of Sango is robustly emphasized, the womanly (Yewa) section to the disposition of the double-faced goddess was preserved, not totally in the motherly dominated canonry of the Lord in pre-colonial Oyo, but in like manner in the camaraderie of the Absolute Being’s Edun ara (double/twin blast stones/celts) with the creation. The Alaafin (King) of Oyo, the shortest child of Sango, was held in right arrest by a circle of titled ladies who, as a sort, represented the greatest converging of aptitude and upstairs in the continuous Kingdom. This in-group presided singularly over the mysteries of the faith of Sango associated with the sovereignty of Oyo. The Iya Mode was the sovereign way of Sango. She was the livelihood apocalypse of the eidolon of Sango, and indeed though she was a spouse, she was without exception addressed as “Father.” The King of Oyo humbled himself before no being besides the Iya Mode and the mediums under her caution, for when a interpretation is possessed by the resolution of Sango, she is considered the “selem” body of the prime mover himself. The Iya Kere was the most preeminent singled-out mortal in the choate chateau, and in the realm of Oyo. Scratch happens in the mansion without her go-ahead. She could hold up affairs of character by withholding the royal earmark and alternative allegorical paraphernalia of form target. She was the origin of the Ilari (the King’s embodiment guards), and notwithstanding the King’s “Chief of Staff,” the bud Osi’Wefa was subordinated to her.
The double-head of the cracking King of Kings’s axe, in Yoruba fable, is a mark of the primarily sneaky androgynous (sango-yewa) countryside of cosmopolitan supreme being in his-her synthetic sky-earth personality (which explains why Sango is the well-wisher creator of twins in the Yoruba pantheon of gods). In Yoruba ethic, the paired axe-head of Sango is as is the custom mounted on a maternal figurine: a personification of the Sango’s ladylike remodel selfdom or double, that is, the chthonic goddess yewa, in her visual stint as quality furniture intermediate in Sango’s heaven deification (Sango is supposed, like Jesus, to have died by hanging). The Yoruba suppose, like Christians do, that the universal life force Sango lived on, in the skyey realms, after he had unmistakably died on the stave, watching over people and punishing the difficult with firebolt bolts from the heavens.