African Origins of the Word Nike

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Nike By Asar Imhotep (October 23, 2013 revised October 29, 2013)

The MOCHA-Versity Institute of Philosophy and Research

luntu/lumtu/muntu

This paper is an examination of the Greek word nike (). which has become famous, in modern times, as a result of the sports apparel company by the same name (created by Bill Bowerman and Phil Knight). Practically all of the dictionaries that have examined this word suggest that the word nike is Greek. However, beyond Greek, these same dictionaries are unsure of its ultimate etymology.1 In this brief essay, we suggest that the term is not of Greek derivation, but is indeed African and that this term is a borrowing into the Greek language from Egypt.

Before we can get into the heart of our discussion, we must first properly define this term in Greek. The Online Etymological Dictionary (OED) has the following examination:

Nike: Greek goddess of victory (identified by the Romans with their Victoria), literally "victory," probably connected with neikos "quarrel, strife," neikein "to quarrel with." As a type of U.S. defensive surface-to-air missiles, attested from 1952.

Wikipedia has the following:

In Greek mythology, Nike (Greek: 9LFWRU\, pronounced >QN@) was a goddess who personified victory, also known as the Winged Goddess of Victory. The Roman equivalent was

1 See for instance The American Heritage Dictionary of the English Language1LNH9LFWRU\*UHHNQRXQRIunknown origin. [Eunice, Nicholas, (Nickel), Nike.]

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Victoria. Depending upon the time of various myths, she was described as the daughter of Pallas (Titan) and Styx (Water),[1][2] and the sister of Kratos (Strength), Bia (Force), and Zelus (Zeal).[1]

Nike and her siblings were close companions of Zeus, the dominant deity of the Greek pantheon. According to classical (later) myth, Styx brought them to Zeus when the god was assembling allies for the Titan War against the older deities. Nike assumed the role of the divine charioteer, a role in which she often is portrayed in Classical Greek art. Nike flew around battlefields rewarding the victors with glory and fame. Nike is seen with wings in most statues and paintings. Most other winged deities in the Greek pantheon had shed their wings by Classical times. Nike is the goddess of strength, speed, and victory. Nike was a very close acquaintance of Athena, and is thought to have stood in Athena's outstretched hand in the statue of Athena located in the Parthenon.[3] Nike is one of the most commonly portrayed figures on Greek coins.[4] Names stemming from Nike include among others: Nikolaos, Nicholas, Nicola, Nick, Nicolai, Nikolai, Nicolae, Nils, Klaas, Nicole, Ike, Niki, Nikita, Nika, Niketas, and Nico.

Statuette of goddess Nike found in Vani, Georgia.2

Some of NikeVDWWULEXWHVFDQEHVXPPDUL]HGDVIROORZV

Symbol: wings; often depicted with a wreath of victory or a staff; the chariot Strengths: very fast runner, swift flyer, able charioteer Weaknesses: can be capricious (inconsistent) in dolling out victory Parents: daughter of Styx, called a nymph but actually the presiding spirit over the major river of WKH8QGHUZRUOGDQG3DOODVD7LWDQ+HKDVWKUHHEURWKHUV=HORVULYDOU\.UDWRVVWUHQJWKDQG%LDIRUFH Other : Some sources give her father as Ares, the God of War. The most famous statue of Nike is the Nike of Samothrace, a Greek island in the northern Aegean. This statue is now in the Louvre Museum in Paris.3

2 Retrieved from Wikipedia October 22, 2013. 3 6HH)DVW)DFWV1LNHE\GH7UDFL5HJXODhttp://gogreece.about.com/od/greekmythology/a/mythnike.htm (retrieved October 23, 2013)

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In other words, the word nike is a Greek terP WKDWPHDQV YLFWRU\ DQG LW KDV EHHQ SHUVRQLILHG DV Dwinged goddess with the same name. Research has uncovered that many of the Greek gods, in fact, derive from ancient Egypt (Obenga 1992, Bernal 1987, Diop 1991). This is definitely the opinion of Herodotus who took great advantage of the opportunity, in his Book II, to hammer down this belief of the adoption of Egyptian gods by the Greeks. As Herodotus suggests:

The names of nearly all the gods came to Greece from Egypt. I know from the inquiries I have made that they came from abroad, and it seems most likely that it was from Egypt, for the names of all the gods have been known in Egypt from the beginning of time, with the exception (as I have already said) of Poseidon and Dioscuriand also of Hera, Hestia, Themis, the Graces, and the Nereids. I have the authority of the Egyptians themselves for this. (Herodotus, Book II 50.2)

We suggest here that the goddess Nike, PHDQLQJYLFWRU\derives her name from an Egyptian word, and that Herodotus is correct in his assessmentat least with this goddessas it regards the origin of the name of Greek gods.

An African Examination Other sources accessible to the author for the word nike YLFWRU\ LQ ,QGR-European, do not posit a derivation of the term beyond the Greek language. Therefore, it is assumed that this word is a Greek innovation. Pierre Chantraine (1968-75), the prominent linguist and etymologist of Greek, argues that the origin of nike (and its derivative neikos GLVSXWHEDWWOHLVXQNQRZQIt is my contention that the word nike is a loan from Egyptian and is rendered nxt strong, victory, victorious, mighty, stiff, hard, stiffen, become hard, successful; Coptic nchot "victory, become hard and strong."

Martin Bernal, in his Black Athena Vol. III: The Linguistic Evidence (2006: 384-385), suggests that nike is also a loan into Greek, and he too suggests nxt.t and nxtw YLFWRU\ DV LWs origin. Bernal, however, connects neikos with reflexes in Semitic: Arabic naky WREHGHIHDWHGQDN\D LQIOLFWLng of LQMXU\+HEUHZnakah WRVPLWHWKHSDVVLYHRUQLSKDOSHUIHFWIRUPnikkah). My analysis in the original incarnation of this article was independent of Bernal (2006), and this essay can now be seen as a supportive text with a more expansive analysis on the subject.

The Egyptian form provides us with a wider range of meanings and a central theme can be ascertained from an examination of variant forms provided in the following table.

Table 1: nxt

Hieroglyphs Lexeme M eaning

nxt victory, strong, victorious, stiff, hard, obdurate [ adjective ]

nxt

hack up, cut up [ verb ]

nxt

powerful [ adjective ]

nxt

strong, victorious, mighty, stiff, hard, stiffen, become hard, successful [ adjective + verb ]

nxt / nxtw

strength, force, power, victory [ noun ]

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nxt

strong man, champion, bully [ noun ]

nxt

a strong of arm, adult, a champion [ adjective + noun ]

nxt

to be stiff

nxt

a heroic [ adjective ]

nxtw ib

courage, valour, bravery [ noun ]

nxtw

strength, victory, hostages [ noun ]

nxtw

stronghold, fortress [ noun - arch. ]

nxtt

power, strength, triumph, stiffness, rigidity (of organs etc) [ noun - bod. ]

nxt

to protect [ verb ]

As we can see here, the variety of associations ranges IURP FRXUDJH, bravery, strength, power to SURWHFWLRQ7KHFRQFHSWRIYLFWRU\DVVHHQKHUH LVDVVRFLDWHGZLWKKDYLQJ WKHQHFHVVDU\VWUHQJWKDQGFRXUDJHWRRYHUFRPHDVHHPLQJO\LQVXUPRXQWDEOHREVWDFOH

Although the Indo-European (IE) languages have another wRUG IRU YLFWRU\ WKH UDQJH RImeaning for such terms mirrors that which we find in the Egyptian variations of nxt. For example, Mallory & Adams, in their book The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World (2006: 281), provides the following commentary on a conceptually relatable word to nxt.

7R FRQTXHU RQHV HQHP\ LV LQGLFDWHG E\ seh- DQG LWV GHULYDWLYHV ZKLFK PHDQ FRQTXHUYLFWRU\ HJ2,U seg VWURQJ1+*Sieg YLFWRU\*UN ekhurs :UPVWURQJ+LW sakkuriya- RYHUFRPH6NWshas- YLFWRU\shuri- YLFWRULRXVDQGKROGIDVWLWVXSSOLHVWKHEDVLF*UHHNverb pNK KROG7KHZRUGZDVDOVRDSRSXODUHOHPHQWLQSHUVRQDOQDPHVDPRQJWKH&HOWVHJGaulish Sego-marus) and Germans (ON Sigurr). Probably originally a nominal root, *gwyeha- ZKLFKPHDQVSK\VLFDOIRUFHLQERWK*UHHNDQG,QGLFFDQDOVRPHDQRYHUFRPHHJ. ON kveita PDNH DQ HQG WR NLOO *UN Et SK\VLFDO IRUFH YLROHQFH 6NW jy IRUFH YLROHQFH jinti RYHUSRZHUVVXSSUHVVHV4

:H VHH KHUH WKDW YLFWRU\ LV FRQQHFWHG WR VWURQJ FRQTXHU SK\VLFDO IRUFH DQG YLROHQFH $Vdemonstrated above, fundamentally, these meanings for *seh- are inherent in the word nxt. The cognate term for Egyptian nxt or Greek nike in ciLuba-Bantu is nke "solid, hard, fixed" (syn. ndendende "tenacity, toughness, persistence").

7KH 6WURQJV Greek Dictionary (1890) provides some added clarity and support for our connection. Strong records the following entries:

4 If we are to assume that the s- in *seh- FRQTXHULVDFDXVDWLYHSUHIL[WKHQ seh- and nxt might share the same historical root: i.e., -g- and -x- respectively. Compare the PIE -gh- segment to Egyptian kh-A VWURQJEORZ(storm), kh-b QDPHRI6HWHQFRXQWHUWKHEXOOGDPDJHkh-sw PDOHYROHQFHkh-s KDXJKW\URXJK0RUHinvestigation is needed here. The root of nxt will be discussed further below.

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SG3529 nike (nee'-kay) "apparently a primary word; conquest (abstractly), i.e. (figuratively) the means of success:--victory." SG3528 nikao (nik-ah'-o) "from 3529; to subdue (literally or figuratively):--conquer, overcome, prevail, get the victory."

SG3534 nikos (nee'-kos) "from 3529; a conquest (concretely), i.e. (by implication) triumph:--victory."

We observe here that nike SULPDULO\PHDQVFRQTXHVWDQGLWLVIURPWKLVQRWLRQRIDVXFFHVVIXOFRQTXHVW WKDWYLFWRU\EHFRPHVLWVVHFRQGDU\PHDQLQJWe see this same type of connection in another unrelated *UHHNZRUGIURP6WURQJV'LFWLRQDU\

SG2358 thriambeuo (three-am-byoo'-o) "from a prolonged compound of the base of 2360; and a derivative of 680 (meaning a noisy iambus, sung in honor of Bacchus); to make an acclamatory procession, i.e. (figuratively) to conquer or (by Hebraism) to give victory:--(cause) to triumph (over)."

7KHUHIRUHZHFDQVHHDSDWWHUQLQDVVRFLDWLRQVEHWZHHQWKHFRQFHSWRIFRQTXHULQJDQGYLFWRU\I posit here, given the Egyptian connection, that nike XOWLPDWHO\FRPHV IURP WKHFRQFHSWRIVWURQJDQG WKDWVWURQJ DUPLQJ ZDV WKH RULJLQDO WKRXJKW DVVRFLDWHG ZLWK FRQTXHULQJ 7KH XQGHUO\LQJ PHDQLQJ RIYLFWRU\KHUHLVWR(successfully) RYHUSRZHUVRPHWKLQJ

The -t in the C3 position of nxt is a suffix. This is often mistaken as a feminine affix, but this is not the case. This suffix brings about a secondary meaning (gerund) on a noun or adjective that does not have the suffix originally.5 It also serves as a nominalizing affix on verbs (i.e., turns verbs into nouns). Moreover, the suffix can also act as a definite or indefinite article like in the Kalenjiin (Nilo-Saharan) language: e.g., chii PDQchiito DPDQ; ko KRXVHkoot DWKHKRXVH A few examples are in order:

Egyptian: sr VKHHSsr(j).t DSDUWLFXODUVKHHS Kalenjiin: kechiir VKHHSkechiiryet DVKHHS Egyptian: aw ODUJHaw.t ODUJHQHVV Kalenjiin: oo/woo ODUJHoo-into/oo-indo ODUJHQHVVW!G Egyptian: bjn EDGHYLODGMHFWLYHbjn.t HYLOQRXQ Kalenjiin: bunyoon HQHP\DGMHFWLYHbunyoot DQWKHHQHP\ (noun) Kalenjiin: boon ZLWFKLQJbondit DQWKHHYLORUWKHZLWFKFUDIW Egyptian: am HDWam.t IRRG Kalenjiin: am HDWYHUE amiit IRRGRUamdit WKHIRRG (noun) Egyptian: msyt HYHQLQJPHDO Kalenjiin: amisyeet DQ\PHDOERWKWHUPVGHULYLQJIURPWKHYHUEURRWam HDW Egyptian: mn EHLOOmn.t VLFNQHVVGLVHDVHZRXQG Kalenjiin: mian EHLOOmian-eet WKHVWDWHRIEHLQJVLFNmion-to/mion-do VLFNQHVVGLVHDVHLOOQHVV Egyptian: mtw WRVSHDNWDONmt.t VSHHFKGHFUHHZRUG

5 Dr. Taaita araap-Toweett, in his Kalenjin Nouns and Their Classifications PDVWHUVWhesis (1975) introduced the terms inclusive singular nouns (i.s.n) to refer to all Kalenjiin singular nouns that are in their primary form and do not, therefore, have the grammatical /-t/ suffix. The Kalenjiin are modern descendents of the ancient Egyptians who speak a Nilo-Saharan language (see Sambu 2007, 2011).

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Kalenjiin: mwa VSHDNmwaeet VSHHFKRUmwaitaaet DQQRXQFHPHQWVHHDOVRamda (amtaSUHDFKLQIRUPZKLFKEHFRPHVamdaaet (amtaaetVHUPRQVOHVVRQVDQGLQIRUPDWLRQ6DPEX-146)

With this being said, we suggest that the form nxt is a secondary derivation on a primary form; one by way of the suffixal /-t/. Forms without the -t suffix can be seen below:


nx

succor, protect, protection [ verb + noun ]

nxw

protector, defender [ noun ]

nxw

helper [ noun - title ]

The /x/ and /S/ sounds in Egyptian often interchange (see Imhotep 2013, Bilolo 2011). With that said, the following terms may be relevant: nS H[SHO IURPGLVRZQ DZRPDQnS WRGULYHRXW The n- in nxt is another morpheme. This leaves -x- as the root and can be seen in the word xw

SURWHFWLRQ xwj protect, exclude, exempt, set aside, avoid, prevent, equip with The -x- URRW XOWLPDWHO\ GHULYHV IURP D ZRUG IRU DUP DQG WKH DUP FDQ HYHQ EH VHHQ DV D

determinative in the hieroglyphic renderings of nxt . Campbell-Dunn (2009b) provides the following entries:

A R M Sumer ian DUPVWUHQJWK K A DUPVWUHQJWK PWS ka, bua (ba) DUP >%8 @ Sumer ian kalag VWURQJ C-loss [k > h or b > v] Sumer ian a5, aka PDNH PWN BUAK , GWAL, KA (KYA), KWN DUP Sumer ian -KAL VWUHQJWK Bantu gado DUPbko DUP Sumer ian h, ahi DUPVWUHQJWK +RORKRORbok DUPNDOWRFXW Mande bolo, bolo-kala, kmba-kala DUPwa DUPVWUHQJWK ES Didinga kalkic DUPSLWkom EHVWURQJ *K = # *A = a *B = # *A = a M I G H T Y , T O B E Sumer ian kalag (kala) EHPLJKW\ .$KDQG L$KDQG -g PWS ka KDQG PWS gn ELJ PWN KA, (KYA) KDQG PWN G KXQGUHG Bantu kod EHVWURQJ Indiki ne-kara KDQG Ngala nkasu VWURQJ Mande EDUND-le VWURQJ Mangbetu kwakwara VWURQJ PCS *kpa, *gba KDUG

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*K = k *A = a *L = l *A = a ST R E N G T H Sumer ian a, kal VWUHQJWK .$KDQG -l PWS ka KDQG0D\*RGPDNHP\ULJKWKDQGVWURQJ PWN KA, (KYA), KWAN, GWAL KDQG Mande (Delafosse 1929) gbere, B gere, M gete VWURQJgbesi, M gese IRUFH Mangbetu kwakwara VWUHQJWK Khoisan : Sandawe //ga VWDQG" [ Sumerian a has lost the initial k]

*K = # *A = a *L = l *K = k

T A L E N T (weight) Sumer ian gu2 WDOHQW .8ELJ

PWS ku ELJ See PWS gu PXFK [PNC ku JURZELJ@ PWN KWUL EHELJ Bantu kd EHFRPHVWURQJ Bangi nguya VWURQJ6RNRngulu VWURQJ Mande J\ELJ Mangbetu kwokwo ELJ

*K = g *U = u

The primal noun is Proto-Western-Sudanic (PWS) *ka DUP handDQGWKHDFWLRQVRIWKHDUPKDQG. Its subsequent adjectives share the same linguistic root (see discussion in Imhotep 2013 Appendix A). The root -k- (Egyptian -x-) can be seen in the following reflexes in Egyptian.

anx

captive

sqr anx

Prisoner of War, Captive, Living Prisoner [ noun ]

nxtw

stronghold, fortress [ noun - arch. ]

nxtw

hostages, securities [ noun ]

nxtw

strength, victory, hostages [ noun ]

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nxrw

(something that is harmful ?) [ noun ]

nxnx

to attack [ verb ]

nD

save, protect [ verb ]

The underlying theme of these terms is the DFWLRQVRI WKHDUPV7RPDNHVRPHRQHDSULVRQHU LV WRVWURQJDUP WKHPRUKROG WKHPFDSWLYH (Greek nikao VXEGXH 2QHDWWDFNV nxnx) with ones arms. Even today LQ(QJOLVKZHFDOOZHDSRQV DUPV DV WKH\DUHH[WHQVLRQVRIRXUSK\VLFDO DUPV7o VDYHDQGSURWHFWnDDOVRUHTXLUHVRQHVDUPV,LQFOXGHGWKLVWHUPEHFDXVHWKHD/ sound originally derived from /g/ [g>D], which itself is just a voiced /k/.

A dialectical variant of /x/ is /q/ in Egyptian and we can see the root -x- > -q- in the following reflexes:

HqA

captive [ noun ]

HqA

to capture, to plunder, to take captive [ verb ]

HAqw

captives [ noun ]

HAqw

spoils (of war) [ noun ]

HAqt

booty, loot, spoils (of war) [ noun ]

This secondary notion of strength (from arm) is then transferred to other concepts. For instance, strength

and power LVRIWHQFRQQHFWHGWRELJQHVVDQGWKLVFDQEHUHIOHFWHGLQ(J\SWLDQZLWKnxti the giant

Because this root extends to mean YDORU VWUHQJWKYLFWRU\FRXUDJHRXVSURWHFWLRQ HWF WKHVHFKDUDFWHULVWLFVDUHRIWHQDVVRFLDWHGZLWKEDWWOHDQGZDU7KH-x- root can be seen in such related terms as r a xt war, combat, battle6; xrw battle, war7KHx/ sound also corresponds to /H/ in Egyptian (dialectical?). Therefore, we have reflexes of aHA war, combat, battle, fightaHAwty warrior, male, man (x>H). Notice how the -ty suffix provides a secondary meaning on the primary root in the later example.

The x-r variations of the root in Egyptian are given as k-l in Bantu. The following is from the Bantu Lexical Reconstruction 3 (BLR3) online database. Note that Proto-Bantu (PB) /l/ is realized as /d/.

6 The word xt FDQPHDQVWLFNVWDIIFDQHwood, timber, tree, woodland, mast, stick, poleURGDQGLVXVHGLQbattles or fights. We also have the word xt a DZHDSRQ6Rr a xt, basically, PHDQVWRXVHDZHDSRQJRWRZDU

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MAIN H (V) be strong; be hard; be difficult

1874 tre fort; tre dur; tre difficile Total Distribution: Regions: 5: NW SW Ce NE SE Zones: 12: B D F G H K L M N P R S

MAIN 1874

H V be strong; be hard; be difficult

D G H L M N R S

DER 1877

H V intoxicate G H L M P

DER 1878

H V become intoxicated B D F G H K L M N R

DER 7002

H_ N strength R

DER 7026

N 7 drunkard H L M

See also:

MAIN 1872

HL N 9/10 lion B C H L R

MAIN 1875

H V work D F J

MAIN 1876

H V choke E N

MAIN 1883

HL N (5/6), (7/8), 9/10, 11/10, (12/13), (19/13)

bird of prey spp., hawk spp.

A B C D G J K L M N R S

MAIN 6999

H V take; touch C G J M N

MAIN 7008

HL N 9 crocodile C

We should take some time to note how this root in Bantu is applied to and becomes the word for certain animals that are known to be ferocious and skilled hunters: i.e., *kci OLRQkd FURFRGLOHkd ELUG RI SUH\ KDZN$V VWDWHG HDUOLHU WKH x/ and /H/ interchange or are variants of each other. We should also note that the /A/ sound was historically a /r/ or /l/ (Imhotep, 2013).

With that said, Proto-Bantu *kd ELUGRISUH\KDZN is a dialectical variant of the Egyptian word Hr or Hrw 7KHJRG+RUXVZKLFKLVSHUVRQLILHGDVDKDZNIDOFRQ+HLVNQRZQIRUUHYHQJLQJthe death of his father and engaging in a long drawn-out battle with his uncle Set. The linguistic phenomenon of paronymy is at play in this story. Paronymy involves a perceived relationship between words that sound alike or are similarly pronounced. (J\SWRORJLVWVFDOO WKLVSXQQLQJThus, Hr KDZN+RUXV 3%kd EH VWURQJ LV DVVRFLDWHGZLWK aHA war, combat, battle, fight DQGxrw

battle, war A reflex exists in ciLuba as koljKDUGGULYHWRXJK!mwoyo mukol FRXUDJHEROGQHVV(J\SWLDQnxt jb FRXUDJHYDORUEUDYHU\

In Egyptian, the /r/, /A/ and /n/ sounds interchange (Lorpieno, 1995: 33). Often these interchanges in sound provide slight shades of meaning on the root. It is also my contention that the Egyptian sounds /q/, /x/, /k/, /H/ and /h/, are in reality variants of each other. With that said, I argue that Egyptian nxt YLFWRU\ LV MXVW D YDULDQW RI WKH ZRUG qnt YLFWRU\ E\ ZD\ RI PHWDWKHVLV RQ WKH YHODU DQG QDVDOconsonants in the C1 and C2 positions, respectively. The following table provides the following reflexes of qnt.

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qnt

victory, might [ noun ]

qn

Brave man, Elite Soldier, Hero [ noun - title ]

qni

powerful (of speech), stout (of heart), active [ adjective + verb ]

qni

be strong, valiant, mighty, capable, active [ verb ]

qn

to weaken [ verb ]

qni

eager, strong [ adjective ]

qnw

feats [ noun ]

qnw

brave deeds [ noun ]

qn

offence, audacity [ noun ]

qn

complete, accomplish, cease, bring to an end, to finish off [ verb ]

qnt

brutality, violence [ noun ]

qnqn

castigation, beating, blows [ noun ]

qnqn

to assault [ verb ]

qnqn

to bruise [ verb ]

qnqn

flatten (metal), deal wrongly (with), to be beaten [ verb ]

qnqn crush, beat (people), kill, pound up (medicines), beat out, to assault [ verb ]

qni

conquer, amount (to), be profuse [ adjective + verb ]

As we can see here, qn(t), and its variations, have the same meanings as nxt mentioned earlier.

Nike = Goddess Hathor/Isis Some readers may dismiss this connection between the goddess Nike and the Egyptian term nxt; not because there is any linguistic difficulties, but because they cannot recall a goddess in the Egyptian pantheon that goes by the same name. However, there is a goddess by the name nxt and she is a variant of the goddess Hwt Hrw +DWKRU7 The very term itself is deified in many significant ways.

7 Thanks to brother Sonjedi Ankh Ra for helping me find this specific correlation.

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For instance, we have in Egyptian: nxt a D JRG %XGJH D. It in-of-itself is a

variant of nxt 'LYLQHSRZHU%XGJHD. We note also that our term under examination is

used in relation to the god Ra, as an aspect of the sun: nxx DIRUPRI5DWKHDXWXPQVXQ%XGJH387a). We also have the following variation (Budge 387a):

1RWLFH WKH ZLQJVRQ WKLV UHSUHVHQWDWLRQ7KLV LV LPSRUWDQWEHFDXVH WKHJRGGHVVNike is also depicted ZLWKZLQJV$VZLQJVGHDOZLWKIOLJKWDQGPRYHPHQWZHNQRZWKLVIRUPKLQWVWRWKHPRYHPHQWRIthe sun and/or light. With that said, we also have the feminine counterpart given with the word:

nxt(t) DJRGGHVV%XGJHD

This form and association can be found in the raw nw prt m Hrw (Words for coming forth into day), Lepsius Papyrus, Chapter 140, Line 7. This section of the chapter reads:

His Majesty shines as on the First Occasion and the Sacred Eye is in his head; Re, Atum, the Sacred Eye, Shu, Geb, Osiris, Seth and Horus, Mont, Bah, Re the Everlasting, Thoth who travels eternity, Nut, Isis, Nephthys, Hathor the victorious, the two Songtress-goddesses, Maat, Anubis of the land, born of eternity, and the Soul of Mendes: when the Sacred Eye has been reckoned up in the presence of the Lord of this land, and it stands complete and content, these gods are joyful on this day; their hands support it and the festival of all the gods is celebrated. (Wasserman, 2008: 120)

The word nxt(t) is an epithet for the goddess @wt @rw (Hathor). We see a variant of this root, in

association with Hathor, with the word: Axt +DWKRUFRZ%XGJHD$VQRWHGLQWKHDERYHFLWDWLRQWKHVHUHIHUHQFHVDUHLQDVVRFLDWLRQZLWKOLJKWDVHPLWWHGIURPWKHVXQHis Majesty shines as RQWKH)LUVW2FFDVLRQDQGWKH6DFUHG(\HLVLQKLVKHDGThus we have: iAxt (epithet of Hathor);

iAxw radianceDVDJRGAxt XUDHXVVHUSHQW%XGJHD8 We have to keep in

mind that Hathor is another form of Hrw , and WKXVWKHDVVRFLDWLRQZLWKZLQJVAs @rw and @wt @rw deal with the sun, an alternate IRUPLVPRUHVSHFLILFWRGLVWDQWVXQVLHVWDUV7KLVFDQEHVHHQwith the word AxAxw VWDUVnxx DVWDU7KLVDVSHFWRI+DWKRUGRHVQWUHDGLO\appear to be borrowed by the Greeks.

Above we noted nxx DIRUPRI5DDQGnxx WKHVXQDVDQROGPDQWKHZLQWHUVXQ

This is a play on words (paronymy). In Egyptian we have nxx the aged, oldnxx EHROGROGDJHWRODVWWKHROGWKHDJHG8QOLNHLQWhe West, in Africa, the older you are, the more powerful \RX EHFRPH 7KLV LV EHFDXVH RQHV DJH LV DVVRFLDWHG ZLWK ZLVGRP EXW QRW RQO\ WKDW LW FRUUHODWHV WRknowledge of certain spiritual technologies that are not generally learned by young people. One also accumulates more wealth (ideally) the older one gets, and wealth brings you power. 8 We note that the /A/ and /n/ sounds interchange: Axt nxt.

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This could also explain the paronymic association between nxt a DJRGDQGnxx WKHDJHGthe ROG:HILQGDFRUUHODWLRQEHWZHHQnxx WKHDJHG WKHROGDQGWKH%DQWX term nganga, which are the elder arbitrators and medicine-PHQLQ$IULFDQVRFLHWLHV$JRGLQWKH$IULFDQVHQVHLVMXVWDQHOGHURUpriest (Imhotep 2013). The elders are in charge of the collective healing of the community (Som 1994, Fu-Kiau 2001, 2006).

This underlying connotation of power and strength may also have transferred to certain types of plants. This may be reflected in nxtyw (a plant); xt DGUXJ IRUP PHGLFLQDO7RPDNHPHGLFLQHRQHRIWHQKDV WRSRXQGDQGSXOYHUL]H WKHSODQWV LQWRa powder. There may be a correlation WKHUHEXWWKHUHPD\DOVREHDFRQQHFWLRQEDVHGRQWKHSODQWVDELOLW\WRILJKWDQGDWWDFNGLVHDVH

In connecting the Egyptian word qni EUDYH VWURQJ QRXQ WR FRQTXHU YHUE ZLWK SRVVLEOHforms in Greek, Bernal provides the following instructive commentary.

According to the ancients, Akoniton D SRLVRQRXVSODQWJDLQHG LWV QDPH IURPEHLQJ ZLWKRXW duVWRUWKHVDQGRIDQDUHQDNRni" and, therefore, invincible. Modern scholars disregard this as a folk etymolRJ\ , EHOLHYH WKDW LQ WKH VHQVH RI ZLWKRXW DQWLGRWH LW PDNHV JRRG VHQVH Qn provides a reasonable etymology for kainumai +WRVXUSDVVRYHUFRPHDQGIRUkaino (5WR NLOO&KDQWUDLQHSURYLGHVDQH[SODQDWLRQIRUQHLWKHURIWKHVH%HUQDO6)

,QRWKHUZRUGVWKLVQRWLRQRIVWUHQJWKJLYHQE\qni (Yorb akoni EUDYHSHUVRQKHUR*UHHN-koni-), EHFDPH DVVRFLDWHG ZLWK D SRLVRQRXV SODQW ZLWK DQ XQGHUO\LQJ PHDQLQJ RI LQYLQFLEOH 7KH (J\SWLDQ

word nxtyw (a plant) may be related. Compare with Egyptian an anx VXVWHQDQFHanx JDUODQG(a plant), anx.t FRUQ3ODQWVDUHXVHGIRUPHGLFLQH WRFXUHGLVHDVHDQGZHFDQVHHDUHIOH[LQFL/XEDBwAnga PHGLFLQH PHDQV RI SURWHFWLRQ VXSSRUW RI KHDOWK 7KLV URRW ZKHQ UHGXSOLFDWHG NgaNga), meaQV GRFWRU$VZH QRWHG HDUOLHU nxt FDQ DOVRPHDQ SURWHFW7KLV URRW LV SUHVHQW LQ FL/XED DV -sungila WR GHOLYHU SURWHFW IURP WR VDYH sungidila WR VHSDUDWH GHOLYHU GHIHQG DJDLQVW WR KHOSsngaja/sngalaja WRFXUHUHWXUQKHDOWK$ZRUGIRU PHGLFLQHLQWKH

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sxm

mighty one [ noun ]

sxm

a Power (personified as a diety) [ noun ]

These hieroglyphs reaffirm this association beWZHHQWKHDUPDQGSRZHU; as we can see a good number of the examples above contain the arm glyph. We can also see that sxm was also deified as a god. This masculine god has a female counterpart known as %xm.t . This goddess is most frequently depicted in semi-anthropomorphic form as a lioness-headed woman. She often wears a long wig and usually has a solar disk balanced atop her head in this aspect. She is associated with the sun in her aspect as the "Eye of Ra" (or Ptah) and in this aspect is the personification of Hathor as well (Wilkinson, 2003: 181).

Sekhmet (%xm.t) is known for her dual nature: as a destructive force and as a protective force. The destructive force is linguistically built off the root xm "demolish (buildings), harm (someone), dig up (earth), debar (from), exclude, attack (enemy), to force (open)." These are all actions of the harnds/arms. The goddess also had the power to ward off pestilence and she could function as a healing deity, even being called 'Sekhmet, mistress of life' (Wilkinson, 2003: 181). The goddess %xm.t corresponds to the deity Sakpat / kpQi among the vodun practitioners in the Bight of Benin (EH)RQ$MD3OD3Ha, Gun, Maxi, etc.).9 In the Ancient Nile Valley, as well as in the Aja-Tado area, Sakpat and %xm.t, were considered as the most feared deities of their respective pantheons. Sakpat LVDVVRFLDWHGZLWKVPDOOSR[as a controller of the disease, but (like %xm.t) is also invoked to cure from and prevent epidemics. Another correspondence between the two is that %xm.t is often depicted as a lioness that emerged from the uraeus snake. Sakpat is often symbolized by a furious leopard and is said, in some legends, to change into a snake.

We will now explore parallels of the linguistic term nxt and of the goddess Nike with the Yorb god of iron gn (

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associated with him is the way our most ancient human ancestors came to terms with the natural phenomenon of a volcano.

gn, in Yorb liturgical conceptualizations, is the r RI FUHDWLYH WUDQVIRUPDWLYH HQHUJ\He is popularly known as the deity/spirit of hunting, iron, and warfare. His characteristics have expanded over the years, which range from modern technology to highway safety: anything that includes danger, metal or transportation. We come to discover through the many myths associated with gn that he is also a farmer, an artist, an inventor, protector of orphans, a roof over the homeless, a terrible guardian of the sacred oath, and the ORUGRIWKHURDGWRVDFUHG wisdom.10

He is a spirit that embodies two images. On the one hand he is a terrifying specter: a violent warrior, fully armed and laden with frightening charms and medicines to kill his foes. On the other hand, gn LV VRFLHW\V LGHDO PDOH D OHDGHU NQRZQ for his sexual prowess, who nurtures, protects and relentlessly pursues truth, equity and justice.

The early Yorb postulated that an agent on top of the volcanic mountain existed to explain the phenomenon of fire. This agent is gn. This is proven by examining the story in which gn, on one day, was coming down from the hill-top wearing clothes of fire and covered in blood (Oduyoye, 1996: 146 n.2, Barnes, 1997: 106). On top of the mountain, the Yorb posited a town of firesymbolically named r (Cf. Yorb r ILUHSRW$UDELFDUDD WREXUQ+HEUHZ ir KHDW$IDUur and Bari yur VHWRQILUH2WKHU myths affirm directly this fact; stating that he came to the world from a volcano as it was erupting and brought with him the ability to forge weapons and tools (Turner and Coulter, 2001: 360). In the Ijebu dialect of Yorb, red hot charcoal from the fire is called ogunn.11

gn (g-n) is not only known among the Yorb, but also among the Sanskrit speakers of India as Agni (g-n): The Indian god of fire. Sanskrit has a host of terms with this root that relates to fire: agni/agniH ILUHagniparvataH YROFDQRYROFDQLFFRQHagnishalaakaa PDWFKVWLFNagnishhu LQWKHILUHV agnau LQ WKH ILUH FRQVXPPDWLRQ $OVR WKH 6ODYLF JRG RI ILUH LV QDPHG Ogoni (Patricia and Coulter, 2001: 360). There is also Agnar (Norse; Teutonic) hero who is the God of Light.

Turner and Coulter, in their book Dictionary of Ancient Deities (2001: 25), also note that Agni is spread across many countries with attributes and associations that will become familiar to us throughout this text, which we can cross compare with gn amongst the Yorb of Nigeria.

Agni/Ogni (Agne, Agnis [Brahamanic, Hindu, tantric, Vedic; India) is also known as Ag, Agni Yavishta, Agoni (Slavic), Anala, Asani (Lightining), Bhava (Existence), Brhaspati (Lord of Devotion), Dhumakety, Grahapati, Grhapati (Lord of the House), Hotar (the Invoker), Isana (Ruler), Jatavedas (All-Knowing), Mahadeva (Great god), Moloch, Narasamsa (Praise of Men), Ogoni (Slavic), Pasupati (Lord of Cattle), Pav, Pavaka (The Purifier), Pramati, Tudra (Roarer), Sarva (All), Skambha (Support), Slayer of Rokshasas (Slayer of Evil Spirits), Surya tanunapat (Son of Self), Trita, Tryambaka, (Three-Mothered or Three-Eyed), Ugra (dead), Vaishwanara (Universal Man), Yavishta.

The myth of gn is a record of the varied philosophizing of the Yorb on the natural phenomenon of wild fire put to use by manfor heating, lighting, cooking, hunting, war, metallurgical work and metal crafts (Oduyoye, 1996: 80-81). The above renderings in Indo-European helps to further demonstrate that gnVRULJLQ is in fire and not in hunting (specifically) as proposed by Robert G. Armstrong in his essay The Etymology of the Word gn in Barnes (1997: 29-38). The association of hunting with gn is probably the result of an old African method of hunting, which scorched the forests in an effort to drive out the wild-life. This made the animals easy targets for hunting as they would get caught running out of

10 See Clyde W. Ford, A Hero With An African Face: Mythic Wisdom of Traditional Africa (1999:166). Bantam Books. New York, NY. 11 Westermann (1927) reconstructs many monosyllabic stem words (after his Proto-Western-Sudanic (PWS) roots), many with optional consonantal Auslaut, or even alternate Auslaut forms, with a following nasal or resonant: ka, kal FUDEka, kan VLGHk, kn, kl FKDUFRDO7KHUHIRUHYorb ogunn FKDUFRDOLVMXVWDYDULDQWRI3:6kn FKDUFRDO

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the forHVWIURPWKHILUHV,WPD\DOVREHDUHQGHULQJRIWKHZRUGIRUNLOOfrom the Niger-Congo root k, k NLOO6XPHULDQhul GHVWUR\&DPSEHOO-Dunn 2009a: 168). The concept of paronymy is not only characteristic of ancient Egyptian, but is characteristic of African languages and myth-making in general (see Imhotep 2011, 2013). Thus, they may have seen a commonality in the pronunciation of words for ILUHYROFDQRDQGNLOOLQJ

It should be noted that the ancient Irish goddess by the name of Morrigan is associated with volcanoes, death, creation, violence, sex and war. The popular consensus argues that the word Morrigan is comprised of the words Mor (great) + rgan TXHHQ , WKLQN WKLV LV IRONHW\PRORJ\:HKDYHDVLPLODUissue with the origins of the word gun (pistol, cannon, rifle, etc.) in English. The current literature speculates that the word gun derives from Gunnhildr, which consists of gunnr + hildr, both meaning ZDUEDWWOH$UHZHVHHLQJDSDWWHUQKHUH"%RWKMorrigan and Gunnhidr are associated with war and battles, and the word Morrigan is associated with practically all of the known attributes of gn: volcanoes, death, creation, violence, sex and war. It is my contention that both the -gan in Morrigan and the word gun derive from the g-n root for charcoal/fire, which later became associated with iron weapons.

Because fire and the creation of weaponry became associated with violence, power and war, this later was associated with army generals of war and can be seen in the Japanese word Shogun. The word Shogun is a contraction of seii taishogun (), ZKLFKOLWHUDOO\PHDQVDFRPPDQGHURIDIRUFHIt is a military rank and historical title for a hereditary military dictator of Japan. Seii FRXOGPHDQFRUUHFWlocation, correct position, sincerH WUXH KHDUW FRUUHFW PHDQLQJ JRRG IDLWK 7KH ZRUG taisyo means JHQHUDODGPLUDOERVVor OHDGHUThe word gun PHDQVDUP\IRUFHWURRSV (Egyptian qnyt the Braves (a military corps d'elite)qn 'Brave man, Elite Soldier, Hero"). Remember that gn is a warrior and the Japanese word Shogun sounds a lot like Yorb Agun FRQTXHURUYDQTXLVKHUYLFWRU Compare Yorb Agun with PIE *seh- conquer, YLFWRU\

There are many terms attached to the Yorb term gn that bring about shades of meaning associated with warfare: ounogun (weapons), ologun (brave warrior), olori ogun (general of the army), egbe omo ogun (army), ohun elo ogun (arms), opa ogun (war staff), ija ogun (fight or battle), agun (a rebel, a revolter) and balogun (war chief). It is apparent that gn is a very ancient deity; traceable possibly to when man first left the continent of Africa to populate the rest of the earth.

It will be later demonstrated (Imhotep forthcoming) that the Egyptian title km wr, DQHSLWKHWIRUWsir,LVHTXDWHGZLWKOlogun (wr km) DZDUULRUFKLHIRIWKHm. We also have in Kalenjiin (Nilo-Saharan) kiim VWURQJ KDUG kiimnoteet VWUHQJWK SRZHU kimkim VWURQJVWLII ILUPIXQGDPHQWDOciLuba nkama IRUFHPLJKWSRZHUVWUHQJWK; Egyptian gm VWUHQJWK SRZHU PLJKW We note also in Egyptian jkm VKLHOG SURWHFWive device) [Wb 139 I]. We suggest that km wr *UHDW%ODFN LV QRW WKH SURSHU WUDQVODWLRQ EXW VRPHWKLQJPRUH DORQJ WKH OLQHV RIPowerful lordRU*UHDWZDUULRUWe are supported with a variant, with slight change in meaning, gn wr WKHJUHDWUXOHUCompare also to kmA wr *RG>Wb V 37].

gn: God of War

Fire and weaponry are instruments of power, and the g-n root can be seen in the following Egyptian terms: gn powerful, respectedgm strength, power, might. It is my contention that the Egyptian words gn and gm are variants of the word qnj be strong, valiant, mighty, capable, activeStrength and valor are characteristics of a warrior/hunter. Iron, steel and other metals, all forged in the smithy, are also symbols of strength given the hard texture of the metals. gn, as previously stated, is the patron of iron and war.

Warriors saw the advantages of going to war under the sign of such a patron: gn could ensure an inexhaustible supply of iron implements of war. Therefore, since gn is the spirit behind fire and

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ZHDSRQV KH EHFRPHV WKH *RG RI ZDU DPRQJ ZDUULRUV 7KH YROFDQLF RULJLQV RI WKH P\WK DUH VWLOOinvoked to imbue a warrior with the violent temper of a volcano. The Egyptian name for their elite military unite was qnyt the Braves (a military corps d'elite)7KHZRUGLVDUHIOH[RIWKHQDPHof the ancient Middle East clan of smith, the Kenites. The name means, EHORQJLQJWRWKHFRSSHUVPLWKThis word for copper is reflected in Egyptian as gn FRSSHUREMHFWVgnw PHWDOSRWVRUYDVHV

As noted previously, gn is the patron of both warriors and hunters. The difference between war and hunting is that in war violence is directed at human beings, whereas in hunting the violence is directed towards animals. In each endeavor, the same weapons are used: e.g., spear, arrow, javelin, sword, and now-a-days, the gun (gn). In Yorbland, the hunters predominate in the worship of gn.

gn = Cain of the Bible

As noted by Oduyoye (1996), the name Qayin (Cain) of the Bible is linguistically cognate with gn of Yorbland. Cain, for the Hebrews, is the patron of violence and was depicted as the being that executed the first murder. While the Africans venerated gn WKH SDWURQ VSLULW RI LURQ DQGZDU WKH+HEUHZVvilified him and cursed him to forever be a wanderer.

The word Cain (Qayin) is simply a word designating a craftsman, a metal worker or farmer. It is seen in the name Tuwbal-Cain, who in Genesis 4:22 was the one who first forged various implements of copper and iron. The connection between gn and Qayin is beyond simple parallelism, but is a matter of themes built off of cognate terms.

Comparative linguistics demands that this type of assertion be backed by evidence that will show a phonological correspondence between the corresponding sounds in the two words. They must both stand on both legs: in both form and meaning. We need to show, therefore, that Yorb g-n corresponds with Semitic q-n/q-m. This can be seen in the following table.

Qayin = Cain = gn

Hebrew Yorb A rabic qum ULVHXSVWDQGXS qomah KHLJKWVWDQGLQJplace

gn/gun (kFOLPEKLOO gn/gun (akabaFOLPEDODGGHU gn/gun (esinULGHDKRUVH O gn KHLVWDOO LHLWLVORQJ gn LWLVHUHFW gn \QVKHLVSURWUXGLQJDWthe breasts. Her breasts KDYHEHFRPHHUHFW

qaama KHURVH

ogn ZDU

maqama FRPEDW

gn l WRVHWWOH a-d-gun-od VWDJQDQWZDWHUV

aqama WRVHWWOHWRVWD\LQSODFH

qemah IORXU

gn WRSRXQGSXOYHUL]H gn yn WRSRXQGL\Q gnmu PHGLFLQDOKHUEVSRXQGLQWRDSRZGHU

gn EDUUHQZRPDQ aqama VWHULOH

qaneh VWDON gn WRSULFN gn WKRUQVVKDUSSRLQW igun HGJHVKDUSFRUQHU

TDPKVWDON

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Qayin &DLQ gn JRGRILURQ Qayn VPLWK qanah KHDFTXLUHG miqneh DFTXLVLWLRQ qinyah SURSHUW\

ogn SURSHUW\LQKHULWDQFH

As we can see, the sound correspondences are regular. Further data exemplifying the correspondence between Semitic /q/ and Yorb /g/ can be seen below.

Arabic Hebrew Yorb IRROLVK hamuq mg IRRO ZDOO qiyr giri IHWWHUV qe:d gdgodo SDGORFN YLOODJHV qura egur YLOODJHFRXQWU\VLGH DSH qird lgd PRQNH\ (metathesis)

g While the phonological correspondence of Hebrew /q/ with Yorb /g/ seems to have no complications, it should be noted that the voiced velar /g/ alternates with its voiceless counterpart /k/ in Yorb: in much the same way as with the /l/ and /r/ liquids in Yorb. For example, in Hausa we have the word gama WREHFRPSOHWHYorb not only has ogn WZHQW\DQGgn ILQLVKHGSURGXFWKLJKHVWTXDOLW\EXWDOVR kn LWLVIXOO(J\SWLDQqm WRWDOXSWRDPRXQWWRFRPSOHWHqn FRPSOHWH, accomplish, cease, bring to an end, to finish offCompare to ciLuba nko "fullness, completion, perfection."

In utterances, such as found in the structure of Yorb gin, the /g/ tends to be devoiced to /k/. Hence, Agin- does not occur in Yorb; it is Akin. The gn/akin situation is reflected in Ol-gnn/ekn FDWWLJHUThis alternation between /g/ and /k/ has been utilized within Yorb to achieve semantic shading. We posit that this same process is present in the Egyptian language (e.g., nkt/qnt YLFWRU\qnj/gm SRZHUIXOgm SRZHU Yorb /g/ Yorb /k/ Egyptian ci Luba Ogn *RGRILURQZDUKXQWLQJ

akinEUDYHU\EUDYHYDORU Okun VWUHQJWK akoni EUDYHSHUVRQKHUR okn OLRQKHDUW heart

qn/qni EHEUDYHEHVWURQJ qn.t EUXWDOLW\YLROHQFH YDORU xrw EDWWOHZDU xrw.yt ZDU xrw.yt ZDU xrwyw ZDUUHEHOOLRQUHYROW Hrw WHUURUGUHDGIULJKW qny(t) HOLWHFRUSV qn EUDYHPDQKHURsoldier, mighty, capable, DFWLYH

di-kima, bu-kitu, mu-kale EUDYH lu-kana EUXWDOLW\ Cye-nge ZDU bu-kole IRUFHHQHUJ\VWUHQJWK Kanda "to refuse permission, forbid, prohibit, restrain, command or order not to do, disapprove" [n+l>nd] kala VWUHQJWKSRZHU nkama IRUFHPLJKWSRZHUVWUHQJWK

gn WRSRXQG kn WRKDPPHU kn WREHSRZGHU VPRRWK

qma WRKDPPHURXWWRFUHDWH

Mu-kanda WRSRXQG ka-koono(u) SRZGHU(

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ogn WZHQW\FI+DXVDgama)

kun WREHIXOO

qm FRPSOHWHWRWDOXSWRDPRXQWWR km FRPSOHWHWRWDOXSWRDPRXQWWR

nkum HQG

gn ILQLVKHGSURGXFWgrade1

okan integer km ILQLVKHGHQGFRPSOHWH xm WREULQJWRHQG

Nkamukilu:E99], where /D/ historically derives from /g/. See also nTrt IL[HG>:E,,366]. The /T/ sound in Egyptian derives from Afro-Asiatic /k/.

Conclusion The Greek word nike PHDQV YLFWRU\DQGZDVSHUVRQLILHG DV DJRGGHVV WKDWZDV DVVRFLDWHGZLWKZDUpolitics, sport, courting, love and childbirth.12 We posited that this term is actually African and derives from the Egyptian term nxt YLFWRU\ mighty, obdurate, stiff, hard, support, stiffen, become hard, successful, strength, force, strong man, champion, bully, strong of arm, adult, a hero, to protect." This term was personified as a goddess nxt.t (a form of Hathor) and it was this deity that was directly borrowed into the Greek pantheon. This term is reflected in ciLuba-Bantu as nke "solid, hard, fixed" (syn. ndendende "tenacity, toughness, persistence").

Some semantic shading occurs with an alternation of phonemes, and by way of metathesis, which can be seen in the word qnt victory, might, brutality, violence"; qn 'Brave man, Elite Soldier, Hero"; qnj "be strong, valiant, mighty, capable, active, conquer, amount (to), be profuse." This form of the word is cognate with the patron of war and violence in Yorb: gn, which has by-forms of the word rendered akin EUDYHU\ EUDYH YDORU okun VWUHQJWK akoni EUDYH SHUVRQ KHUR okn OLRQ KHDUW heart. gn, like the goddess Nike, was also associated with war, politics, sport, courting, love and childbirth (as a god of fertility).

Another association with gn is his role as a fertilizing agent of the earth. In Imhotep (forthcoming), I have demonstrated the linguistic correspondence between Yorb gn and Igbo ogwu.13 His role as a spirit of fertility corresponds with the Igbo goddess of fertility Ogwugwu.14 12 See www.goddessnike.com/goddess_nike_and_her_roles.php (retrieved October 23, 2013) 13 Linguistically, names that correspond with gn (g-n) in Yorb will drop the final -n in Igbo (-g-). 14 Ogwugwu LVDOVRWKHVSLULWRIWKHGDUNIRUHVWV

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Ogwugwu literDOO\PHDQV ZHOO RU KROH RU SLW (Umeh 1997). In the town of Ekwulumi, the spirit of fertility is named Uku, and helps barren women to bare children. gn, in his positive creative aspect, symbolizes order. gn is also involved in procreation (as farming is an act of creation). gn presides over the beginning of life and the cutting of the umbilical cord, and he is there at the end of life as well. gnLWLVVDLGLVWKHKRHWKDWRSHQVWKHHDUWKWREXU\\RXgn okoko yeri ogu).

Praise poems associated with gn are often sexual in nature. The themes are aimed at illuminating the generative aspects of gn. For example:

O HSQMDQQDELP VLOp,MDQQD A gb VRNyOXNXRNRqUzRMj He made his penis lengthen to father a child in the house of Ijanna. We heard how the penis struck those in the market!

We therefore equate the goddess Nike with Yorb gn. Both names come from a root cognate with Egyptian nkt/qnt. Although the Egyptians did not deify the latter terms, they deified a variant of this root as the god @rw (Horus), where x>H and n>r. As noted in Proto-Bantu, *kd ELUGRISUH\KDZNLVDdialectical variant of the Egyptian word Hr or Hrw 7KHJRG+RUXVand derives from the same root as PB *kd be strong; be hard; be difficult In ciLuba we have Nkulu, Nkole, Ngal, nGole, Cyal, Kal; ciKololo KDZNELUGUDYHQ. 7KHVHWHUPVFDQDOVRUHIHUWRDSURPLQHQWPDQWe note as well that the goddess Nike LVGHSLFWHGZLWKZLQJVMXVWOLNH@rw (Horus) among the ancient Egyptians.

Egyptian H-r is k-l in ciLuba. The k-l root in ciLuba has the following reflexes:

kale, kala15: to be strong, strong, well, vigorous, arduous, firm, steady, solid, hard, immovable, fixed, steadfast, powerful, robust, tough (as meat), violent, severe, serious (matter), fertile, or rich or productive (soil), loud (voice); kala (v): to be strong, be full grown, be mature, be firm, be steady, be stable, be solid, develop, grow, be mature, to exist, to be.

Thus, Nike is a variant of gn (Akin; Qayin/Cain), which are both variants of @rw (Horus). They refer to the courage, strength and valor needed in times of war and in the hunt. The inspiration comes from witnessing the wonder and damage done by ancient volcanoes. When surmounted by immeasurable FKDOOHQJHV LW LV WKH VSLULW RI WKH YROFDQR DQ HUXSWLQJ ILUH; bravery) that allows one to triumph over adversity. These terms also refer to the instruments of war, which are needed WR HQVXUH YLFWRU\ RUVXFFHVV in any battle. The one who has the most advanced weapon, and can wield the weapon most efficiently, will have the upper hand in a fight.

It is strength, determination and the willingness to never give up (persistence, be stubborn) that will ensure success in life. These are the characteristics needed in all sports and that is the spirit of what is captured in the name for the modern sports apparel company: Nike. Although Nike and gn are different genders, it should be noted that gn is also a goddess in Yorbland (Barnes 1997). We noted that Yorb g-n can also correspond to Egyptian k-m. Therefore, worthy of consideration is kmjt goddess[Wb V 130].

Another interesting parallel exists between gn and Nike. However, it is not between the deities themselves, but between gn and the Nike VZRRVKV\PERORQWKHORJRIRUWKHDSSDUHOFRPSDQ\

15 It should be noted that within ciLuba, the /l/ is often interchangeable with /m/. The /l/ corresponds to Egyptian /m/ and /n/ as well.

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The famous swoosh ORRNVOLNHDFKHFNVLJQ%XWLWDOVRORRNVOLNH the traditional swords of Yorbland, which can be seen in the image below.

Above is a figure carrying a ceremonial sword called udamalore VZRUG RI WKH ZHOO ERUQ from the Yorb people of Owo, Nigeria | Ivory | Late 19th century. The udamalore is a ceremonial sword worn by the Olowo, ruler of Owo, and his high-ranking chiefs. It shows the wearer is considered well born, mature, powerful and influential, a person who is like the elephant. This fragment is from the tip of the sword blade and portrayed a chiefly figure crowned with a coral openwork cap holding a sword. The cap originally had a bird, the emblem of spiritual powers, projecting from its side. The shape of the blade may EH LQVSLUHG E\ WKH VKDSH RI DQ HOHSKDQWV WUXQN 7KH ILJXUH DERYH LV FXUUHQWO\ EHLQJ KHOG LQ WKH6PLWKVRQLDQV1DWLRQDOAfrican Museum of Art, Washington, DC (Object Number: 2005-6-80).

As we can see here, the Nike swoosh and the Yorb udamolare sword are very close in shape. I do not argue that the Nike Company ERUURZHG WKLV VKDSH DQGPRGLILHG LW from Africa; just that it is ironic that an instrument of gn (the sword) would find symmetry in design with a modern sports company that bears its name unknowingly. Millions of consumers are walking around with a bit of $IULFDQUHOLJLRQDWWKHVROHVRIWKHLUIHHW0D\EHWKLVLVWKHVHFUHWWR0LFKDHO-RUGDQVVXFFHVV

Asar Imhotep

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