The “Neteru” (from which we derive the word “nature”) are the deities of an- cient Egypt (KMT). They are believed to have been instrumental in creating the Universe and are associated in many cases with the fundamental forces and phenomena of nature (e.g., water, air, fire and earth). They were depicted as human in form but with the heads, wings and body appendages of animals. And they could be appealed to for aid in life to overcome adversities and to gain advantages. KMT religion is called the "Shetaut Neter."
Similarly, Yoruba-Ifa religion, there are deities that are central to creation and to the advent of humanity that are called “Orishas” ("selected Heads"). They too are considered ‘forces’ or phenomena of nature. And while they are not depicted nor carved as animals, per se, they are associated with favored an- imals that reflect some of their characteristics. In KMT, the names “Heru,” “Aset,” “Ausar,” “Ra,” “Set,” “Nun,” “Shu” and so on, are quite familiar. Similar- ly, in Yoruba-Ifa religion of west Africa and the African diapora, the names “Obatala,””Yemoja,””Oshun,””Shango,””Oshoosi,” “Elegua,” and “Ogun,” for example, are known to practitioners, among many others.
It is probable that the Kwa-Benue (a Chadic language branch of the Niger-Congo mega-language group) from whence the Yoruba language and names arise, share common ancestors with the Nubian-Nilotic Africans of the Sud- an--the forebearers of ancient KMT's peoples, culture, religions and language
--with both deriving from the central African peoples of the great Lakes reg- ions of central Africa . Hence, west-central Africans shared many words with the Egyptian language speakers of ancient KMT and they with us. (For exam- ple, from “Shu” a KMT deity of the air, atmosphere, breath and fluidity we, in Yoruba, share this root in the names “Eshu,” or “Oshun.” Or, as with the word “Nefer,” we share the word “Ifa” which refers to the divination oral corpus of Yoruba literature and religion. Similarly, the word "odu"or ""odus," familiar to Yoruba-Ifa practitioners, probably derives from the KMT word "atts."
(An explanation is in order: In the Egyptian Underworld--Taut--there were twelve zones that corresponded to the twelve hours that the boat of Ra (and dead souls) traversed its river- of-the-dead (See "Shat Am Taut Tuat"). Each zone had different challenges and monsters to contend with. But they also had helpful deities and protector animals that could be evoked if the dead person knew the right incantations. Such as these were in the 9th hour of the Underworld--these twelve deities called atts--among the helpful ones on the sojourn as one proceeded to eternal judgment before the throne of Ausar (Osiris). These atts became "otts" then "ods" and then--in west Africa-"odus"--either twelve or sixteen of them, depending on the local culture. These odus
-- as helpful deity guides into the future are what olorishas (priests), babal- awos and iyan'ifas are invoking the guidance of when they do Yoruba-Ifa divin- ation for a client.
We also shared similar deities: "Ogun" and "Obatala" with Ptah, "Orunmila" with Tehuti or Thoth, "Oshun" with Anat, Bast, and Aset. '"Ori" with Horus,
"Yemoja" with Mehurt, Mut and Hathor, "Iku" with Seker, " "Shango" with ISet (former King of upper KMT, was given thunder by Ptah, as a consolation for losing his battle with Horus, to keep earthlings in fear, when needed. See "The Contending of Horus and Set", 12th Dynasty story), and "Oshoosi" with Osiris, Shu, and Shesera (Ra's protector archer in the Tuat). Powerfully righteous
speech is called "ofo ashe" in Yoruba-Ifa and corresponds with "medhu neter,"
"neter mehdu," and "khu hekua" (magical incantations) in ancient KMT lan- guage. Our word "awo" is the equivalent of "sheti" (mystery) in KMT terms.
Since no one knows how KMT language actually sounded, with the few poc- kets of people speaking Aramaic in Palestine or in present day Egypt or Ei- thiopia probably being the closet sound (though, still, 5,000 years removed from the actual original speakers), though it now can be read quite easily, it may be the case that the best repository of ancient Egyptian rituals, incan- tations, curses, liturgy, verbal spells (in other words, the actual ritual verbal practice of ancient Egyptian religion) may yet lie in the practices and languag- es of the traditional African religions (like Yoruba-Ifa, especially), i.e., among a people for whom there has remained a constantly spoken and understood linguistic legacy that goes back to the same period as KMT--at least six thous- and years ago--to a time period that embraces ancient Sumeria and the Sudan