BELLA COOLA FOUR LAYERED WORLDS SUPREME BEING CREATED FOUR CARPENTERS WHO CREATED WORLD
BELLA COOLA FOUR MEANS FOUR VENEREAL DISEASE
THOUGHT TO BE ORIGINALLY FOUR PANEL WORK CROSS IS QUADRANT
He compared this with similar joinery on the shutters of altarpieces, and theorized that the diptych represented two panels of a four-panel work – either the two-panelled left shutter of an altarpiece, or its center two panels.
REILLY THREE PLUS ONE DRAUGHT OF FISHES LIONS DEN FOURTH LIKE SON OF MAN
MANY DIFFERENT DEPICTIONS CRUCIFIXION
16 SQUARES QMR
16 BASIC RULES OF LIVING LIFE AS DEVOTEE TO IFA
Tell the truth, don’t claim to know something that you don’t know.
Perform rituals and ceremonies that one has mastery of. Don’t do things one does not know how to do.
Lead yourself and others with truth. Don’t mislead people.
Advise people with truth and fact. Don’t deceive people.
Demonstrate humility at all times. Don’t allow ego to influence ones actions.
Be trust worthy at all times. Don’t be dishonest to ones self or others.
Follow ones laws and laws that are given to them. Don’t break taboo.
Respect ones self, others, and all sacred items of Ifa and Orisa.
Provide for those less fortunate.
Respect and be humble to all elders.
Respect and Follow all traditional moral laws.
Hold oaths and secrets to be sacred. Don’t break oaths and reveals secrets.
Take care and provide for all children.
Honor ones ancestors.
Contribute to ones community.
Respect the all mighty Creator of this Universe.
OJÚ ODÙ MẸ́RÌNDÍLÓGÚN (THE 16 PRINCIPLE ODÚ IFÁ)
FOUR COMPONENTS AFRICAN
Ala: Ala is the physical manifestation of Earth Deity, Ani. It harbors four components:
Mmadu (human being) — Man and woman exist to perform specific functions in the complex equation of conservation and preservation of the species. Humans are the beauty of life; hence it has been suggested that the word is from "mma ndu" = the beauty of life.
Anumanu (animal) — Like human beings, animals have their specific functions in the equation of life;
Ofia (forests) Vegetation sustains both mmadu and anumanu.
Mmiri (water) —The "life" of fish and all other beings in all water bodies is dependent on the quality of water. When the Igbo pray, they pray for the "life" of water because it is also the life of fish, which invariably provides rich sources of protein for humanity. Therefore, pollution of streams in Igboland is a taboo. All community streams are sacred and water fountains are deities, iyi. Menstruating women should not step into communal streams to fetch water. In some communities, women of childbearing age are banned all together from fountains.
FOUR CATEGORIES BEING
FOUR TYPES OF SACRIFICE
FOUR TYPES SACRIFICE IGBO GOD
UMBANDA PANTHEON FOUR TYPES SPIRIT
IGBO FOUR PRINCIPALS MAN FOUR PRICNIPALS IGBO CULTURE
FOUR RITUAL CEREMONIES
DEATH CEREMONY FOUR RITUAL CEREMONIES
FOUR MOVEMENTS SACRIFICE FOUR SACRED MOUNTAINS
SUPREME GOD FOUR SONS NECKLACE KRU SNO NYSOA
CREATOR FOUR SONS
by Micha F. Lindemans
The creator god who sent his four sons into the world. He wished them to return, but they wanted to stay, and Earth, too, tried to keep them. Sno-Nysoa then used his powers and took his sons back to heaven. In the morning, when they did not wake up, he said to the Earth: "I have called them home. I leave their bodies with you." Since that time, he has used his power to take man away from the world. The way back is also blocked because of the Earth's attempt to keep the divine children.
SNO-NYSOAS FOUR SONS AFRICAN CREATOR ORIGIN OF DEATH FOUR SONS
CHUKWU FOUR PIECES THE FOUR FIRST PEOPLE OF IGBO FOUR PIECES OF CHALK
IGBO HOLY MEN'S FACES ARE SCARIFIED ACROSS THE WHOLE FACE WITH THE X SYMBOL OF ORION MARKING THEM AS SHAMANS/DIVINE
Before being dismembered and planted in the soil, he/she was scarified in the face with the X-symbol of Orion called ICHI. By tht he/she was re-deified
IGBO AFRICANS SEE GOD AS X/CROSS
According to the evidence, Igbo titled men and women bore the characteristic ichi marks (see Acholonu C. "Motherism the Afrocentric Alternative to Feminism," 1995). In the Nag Hammadi scrolls it is said that God is both Mother, Father and Child, but that its known manifestation is female. We can therefore conclude that the four-sided ichi pictograph (and its variations – the equal-armed cross, the X within a square, etc.) is a female symbol, a representation of the mother essence in the Godhead (Acholonu C. "The Origin of the Igbo ─ The Chosen People of the True God and the Never Been Ruled," 2008).
IGBO X SHAPED
*Egyptians of the Old Kingdom, called the Celestial City YEBU, and they said it was located in Old Kingdom Egypt. All of the Old Kingdom records were intentionally destroyed (to hide the fact that the origin of Egyptian civilization was West Africa) in a terrible conflagration whose ruins can still be seen in the Middle Kingdom city of Saqqara built by the First Pharaohs. *Yebu, which the Greeks latter called *Heliopolis*- 'City of the Sun', was the mythical *'Land of the Rising Sun'* from which the Egyptian god Horus (in Igbo *Orisa*) acquired the proud title 'Horus of the Horizon'. Horus' father *Osiris*, whom (as research reveals) the Indians call * Rama/Yama*, the Igbo *Eshi*, The Benin *Idu*, and the Yoruba *Obatala Osere Igbo*, was known for his X-shaped *ichi* marks - an emblem of the relationship between the Great Pyramid and the Sons of God - the Living Pyramids and great architects of the Old World. They called him The Resurrected One and honored him as the greatest Son of Almighty God *Igbo Olodumare*!* Ifa* says that "Igbo" is the name of God, and that it is a name that evokes fear and awe, and that this title was personal to Obatala - a Christ-like figure who would rather give up his life than see harm come upon another part of creation. Our twenty years long research (1990- 2010) has revealed among other things that Osiris was that son of God who was sacrificed or sacrificed himself to provide food crops *Yam* (named from the word *Yama*) cocoyam,* Ukwa* and Palm tree, so that the first Igbo cave-men who descended from the divine state to become man, could have divine food to eat.
THE IGBO SEE ORION CONSTELLATION AS THE SUN FOUR PART X- ORION CONSTELLATION IS X SHAPED
IGBO XS AND CROSSES
IGBO RELATE THE X QUADRANT TO ORION AND GOD
EGYPTIAN PYRAMIDS XS RELATED TO IGBO MOTHER GODDESS XS WHICH THEY EVEN CALL THE TETRAGRAM LIKE THE TETRAGRAMMATON
IGBO AND EGYPTIAN AXIS MUNDI IS CROSS
CHI ROS WHICH ARE XS AND ANNUNAKI CROSSES
Sarcophagi of deceased popes are everywhere inside the catacombs, as expected. I will draw your attention towards the Chi-Rho, "Christian" sign (Orion and Pleiades) found on all of them, and the Anunnaki crosses found on some.
The symbolism of the upside down "peace" dove, just like the upside down cross, is extremely negative and used extensively by Satanists. 
THE FOUR EPOCHS OF THE HAZDA PEOPLE
The Hadza's oral history of their own past is divided into four epochs, each inhabited by a different culture. According to this tradition, in the beginning of time, the world was inhabited by hairy giants called the Akakaanebe or Gelanebe, "ancestors". The Akakaanebe did not possess tools or fire; they hunted game by staring at it and it fell dead; they ate the meat raw. They did not build houses but slept under trees, as the Hadza do today in the dry season. In older versions of this story, fire was not used because it was physically impossible in the earth's primeval state, while younger Hadza, who have been to school, say that the Akakaanebe simply did not know how.
In the second epoch, the Akakaanebe were succeeded by the Tlaatlanebe, equally gigantic but without hair. Fire could be made and used to cook meat, but animals had grown more wary of humans and had to be chased and hunted with dogs. The Tlaatlanebe were the first people to use medicines and charms to protect themselves from enemies and initiated the epeme rite. They lived in caves.
The third epoch was inhabited by the Hamakwabe "nowadays", who were smaller than their predecessors. They invented bows and arrows, and containers for cooking, and mastered the use of fire. They also built houses like those of Hadza today. The Hamakwabe were the first of the Hadza's ancestors to have contact with non-foraging people, with whom they traded for iron to make knives and arrowheads. The Hamakwabe also invented the gambling game lukuchuko.
The fourth epoch continues today and is inhabited by the Hamaishonebe, "modern". When discussing the Hamaishonebe epoch, people often mention specific names and places, and can approximately say how many generations ago events occurred.
FOUR VILLAGES- FOUR TRADITIONAL AREAS
Of the four villages built for the Hadza since 1965, two (Yaeda Chini and Munguli) are now inhabited by the Isanzu, Iraqw and Datoga. Another, Mongo wa Mono, established in 1988, is sporadically occupied by Hadza groups who stay there for a few months at a time, either farming, foraging or taking advantage of food given to them by missionaries. At the fourth village, Endamagha (also known as Mwonyembe), the school is attended by Hadza children, but they account for just a third of the students there. Numerous attempts to convert the Hadza to Christianity have also been largely unsuccessful.
There are four traditional areas of Hadza dry-season habitation: West of the southern end of Lake Eyasi (Dunduhina), between Lake Eyasi and the Yaeda Valley swamp to the east (Tlhiika), east of the Yaeda Valley in the Mbulu Highlands (Siponga), and north of the valley around the town of Mang'ola (Mangola). During the wet season the Hadza camp outside and between these areas, and readily travel between them during the dry season as well. Access to and from the western area is by crossing the southern end of the lake, which is the first part to dry up, or by following the escarpment of the Serengeti Plateau around the northern shore. The Yaeda Valley is easily crossed, and the areas on either side abut the hills south of Mang'ola.
MBULU NGULU AFRICAN CROSS FACE REPRESENTS THE CONNECTION TO THE SACRED
HADZABE ORAL HISTORY DISCUSSES FOUR EPOCHS AND FOUR PEOPLES
HADZA DO NOT HAVE NUMBERS PAST FOUR
Merely getting this far, to a traditional Hadza encampment, is not an easy task. Years aren't the only unit of time the Hadza do not keep close track of—they also ignore hours and days and weeks and months. The Hadza language doesn't have words for numbers past three or four. Making an appointment can be a tricky matter. But I had contacted the owner of a tourist camp not far outside the Hadza territory to see if he could arrange for me to spend time with a remote Hadza group. While on a camping trip in the bush, the owner came across Onwas and asked him, in Swahili, if I might visit. The Hadza tend to be gregarious people, and Onwas readily agreed. He said I'd be the first foreigner ever to live in his camp. He promised to send his son to a particular tree at the edge of the bush to meet me when I was scheduled to arrive, in three weeks.
FOUR POSSESSIONS EVERY HADZA MAN OWNS
It is impossible to overstate just how much Onwas—and most Hadza—love to smoke. The four possessions every Hadza man owns are a bow, some arrows, a knife, and a pipe, made from a hollowed-out, soft stone. The smoking material, tobacco or cannabis, is acquired from a neighboring group, usually the Datoga, in exchange for honey. Onwas has a small amount of tobacco, which is tied into a ball inside his shirttail. He retrieves it, stuffs it all into his pipe, and then, holding the pipe vertically, plucks an ember from the fire and places it atop his pipe. Pulsing his cheeks in and out like a bellows, he inhales the greatest quantity of smoke he possibly can. He passes the pipe to Giga.
Archeological evidence shows that farmers and pastoralists have been in the general area of Hadza country for several centuries (Sutton 1992). The three groups of neighboring people with whom the Hadza interact most nowadays are the Cushitic Iraqw, the Nilotic Datoga, and the Bantu Isanzu. These 3 ethnic groups belong to 3 different linguistic phyla, and Hadzane belongs to a fourth, so none of the four languages is closely related (Ruhlen 1991).