ConqueredWest:



Answer my question

What is fire, house, food, cloth, etc in Ogba language


You guys are clown for one reason being that you can't claim Bini without speaking or looking like Binis.

How many Ogba people look like Binis or speak Bini


The Israelites stayed 430years in Egypt without losing their language

How many of them entered Egypt during the time of Joseph.? Just 70 in number


You receive curse for claiming who God never created you people to be

To claim Bini when God never made you guys Binis, is an insult to God which attracts curses

Go back and ask yourself these 2 questions

1) Why is it that Ogbas do not have physical appearance of a typical Bini man but do have that of Igbos.?

2) Why is it that Ogbas don't speak Binis.?


Start with yourself

What will you say about this: https://en.wikipedia.org/wiki/Afemai_people Are they also lying about it? Mind you, till this day, they still bear Igbo names and even have a village there called Adaobi all in Edo north.

CeoMYN:


Our ancestor Akalaka the father Of Ogba and Ekpeye Kingdom is from the ancient Benin.

I only know how to speak Egi and not Ibru.

Which of the Ogba language do you want me to speak.

Though our language especially we from Egi is similar to Igbo and Ikwerre it doesn't mean we are Igboid.

Forget about the Israelites, it is just a Bible story.

We call Igbos Nde Isoma.

I don't look like an Igbo man, I look like an Egi man.

You are right! Check this out https://en.wikipedia.org/wiki/Afemai_people This is from a book written in 1906 titled And How We made Rhodesia. Rhodesia was the previous name for Nigeria. Isuama, in which the purest Ibo is said to be spoken, is to be found the heart of the Ibo nationality ; consequently it is quite reasonable to look among its people for the original fountain-head from which all the other clans have sprung. This inference too is supported not only by the purity of the language, but by this right of dispensing or rather of conferring royalty which is undoubtedly the prerogative of the Nri or N'shi people.

Once more let us return to the vicinity of the Niger, to a place called Onitsha-Mili, lying a few miles to the north-west of Asaba. Here the tradition is that this place, along with the towns of Onitsha-Olona, Onitsha-Ukwu, Onitsha-Ugbo, and Onitsha-Ukwuani, migrated or were driven out, presumably between two to three hundred years ago, from the near vicinity of Benin City, which they speak of as Ado-n-Idu.

Crossing over the river to the east bank, some four or five miles below Asaba, is another community, comprising a principal town and several outlying villages, which is merely called Onitsha, that in olden days was undoubtedly the parent stock from which those now on the western side had been derived. According to its elders, fourteen generations since Ado-n-Idu was the capital of an extensive kingdom embracing many countries, but having religion, customs, and language in common, over which Oba ruled as king. At the time in question Onitsha, situated to the westward of Benin, and between it and the river, was one of these countries. It happened one day that Asije, the royal mother of this great monarch, went on to one of the farms belonging to Onitsha-Mili, for the purpose, it appears, of gathering sticks, for which she was seized and beaten by the people to whom the farms belonged On her return to Benin she reported the matter of her ill-treatment to the king, and he at once ordered his younger brother Gbunmara, the commander-in-chief of his forces, to punish the insult which had been offered to his royal mother. Gbunmara immediately mustered a large army, and lost no time in invading the territory of Onitsha, the king of which, with all the available men whom he could collect, opposed him. After two days' severe fighting, however, the latter were defeated, and, sooner than surrender, the entire community retired to the locality on the western bank which is now occupied by the greater majority of their descendants, but a small portion made their way southward towards Abo. Chima the king, however, with his two sons Ekensu and Oreze and their households, retreated right across the river, and settled in the same spot that their successors now occupy.

But in leaving Ado-n-Idu behind them, these people then and for ever abandoned their Bini nationality and language. For even those who have remained on the western bank, and who are therefore within easy touch of Benin, are Ibo in every essential, talking pure Ibo, and not a mixed language, or even a dialect, in which Bini words are to be found. Yet the spirit of chima, their more modern founder and ancestor, is still with them, living and embodied in the same tree which he planted with his own hand.

In chapter 4 page 46 "A still more striking example, however, is that of Onitsha. For here we find a whole community, numbering now, at the lowest computation, 100,000 souls, Ibo in every respect, who 250 years ago at the most were Bini in language, as in everything else."

Phyll247:
Listen broda, education and research will do you more good than being ignorant. I'm sorry for using the word "ignorant". Go and read the book "THE LOWER NIGER AND ITS TRIBES BY Major ARTHUR GLYN LEONARD LATE 2ND BATT. EAST LANCASHIRE REGIMENT AUTHOR OF 'THE CAMEL, ITS USES AND MANAGEMENT/ AND HOW WE MADE RHODESIA pulished in 1906"...Rhodesia was the initial name for Nigeria. Isuama, in which the purest Ibo is said to be spoken, is to be found the heart of the Ibo nationality ; consequently it is quite reasonable to look among its people for the original fountain-head from which all the other clans have sprung. This inference too is supported not only by the purity of the language, but by this right of dispensing or rather of conferring royalty which is undoubtedly the prerogative of the Nri or N'shi people.

Once more let us return to the vicinity of the Niger, to a place called Onitsha-Mili, lying a few miles to the north-west of Asaba. Here the tradition is that this place, along with the towns of Onitsha-Olona, Onitsha-Ukwu, Onitsha-Ugbo, and Onitsha-Ukwuani, migrated or were driven out, presumably between two to three hundred years ago, from the near vicinity of Benin City, which they speak of as Ado-n-Idu.

Crossing over the river to the east bank, some four or five miles below Asaba, is another community, comprising a principal town and several outlying villages, which is merely called Onitsha, that in olden days was undoubtedly the parent stock from which those now on the western side had been derived. [b]According to its elders, fourteen generations since Ado-n-Idu was the capital of an extensive kingdom embracing many countries, but having religion, customs, and language in common, over which Oba ruled as king. At the time in question Onitsha, situated to the westward of Benin, and between it and the river, was one of these countries. [/b]It happened one day that Asije, the royal mother of this great monarch, went on to one of the farms belonging to Onitsha-Mili, for the purpose, it appears, of gathering sticks, for which she was seized and beaten by the people to whom the farms belonged. On her return to Benin she reported the matter of her ill-treatment to the king, and he at once ordered his younger brother Gbunmara, the commander-in-chief of his forces, to punish the insult which had been offered to his royal mother. Gbunmara immediately mustered a large army, and lost no time in invading the territory of Onitsha, the king of which, with all the available men whom he could collect, opposed him. After two days' severe fighting, however, the latter were defeated, and, sooner than surrender, the entire community retired to the locality on the western bank which is now occupied by the greater majority of their descendants, but a small portion made their way southward towards Abo. Chima the king, however, with his two sons Ekensu and Oreze and their households, retreated right across the river, and settled in the same spot that their successors now occupy.

But in leaving Ado-n-Idu behind them, these people then and for ever abandoned their Bini nationality and language. For even those who have remained on the western bank, and who are therefore within easy touch of Benin, are Ibo in every essential, talking pure Ibo, and not a mixed language, or even a dialect, in which Bini words are to be found. Yet the spirit of chima, their more modern founder and ancestor, is still with them, living and embodied in the same tree which he planted with his own hand.

In chapter 4 page 46 of the book in quote "A still more striking example, however, is that of Onitsha. For here we find a whole community, numbering now, at the lowest computation, 100,000 souls, Ibo in every respect, who 250 years ago at the most were Bini in language, as in everything else. What will you say about this broda? There is also a village in present northern part of Edo state called Adaobi in Afemai to be precise, they bear Igbo names and also knows about akalaka, Ekpeye and Ogba who migrated further Southeast and they went North of Edo. They bears names like Udochi, Ogbonna https://en.wikipedia.org/wiki/Afemai_people

African history is littered with too many folk tales and imaginary scenarios, that makes it too sweet to be true. This is the reason we tend to look more into culture, language, and names to really ascertain the roots of groups that makes up Africa. We did not have a proper documentation by our ancestors from whence they came. You see the reason why your story may not be totally correct. Besides, what do you have to say about Onitcha Uburu in Ebonyi State? Are they also Benin migrants?

blues20:


African history is littered with too many folk tales and imaginary scenarios, that makes it too sweet to be true. This is the reason we tend to look more into culture, language, and names to really ascertain the roots of groups that makes up Africa. We did not have a proper documentation by our ancestors from whence they came. You see the reason why your story may not be totally correct. Besides, what do you have to say about Onitcha Uburu in Ebonyi State? Are they also Benin migrants?

Broda what I am trying to say is that we are all related in ways you don't know. There are so many of these people who are pure Igbo in south east and also those who migrated there mixed up with the aborigines. Here is the link of all the tribes in South East and South South and where they claimed to have come from. Many are Igbos including those in Ebonyi while some are migrant who settled and mixed up. https://archive.org/stream/lowernigerandit02leongoog/lowernigerandit02leongoog_djvu.txt

Phyll247:
Broda what I am trying to say is that we are all related in ways you don't know. There are so many of these people who are pure Igbo in south east and also those who migrated there mixed up with the aborigines. Here is the link of all the tribes in South East and South South and where they claimed to have come from. Many are Igbos including those in Ebonyi while some are migrant who settled and mixed up. https://archive.org/stream/lowernigerandit02leongoog/lowernigerandit02leongoog_djvu.txt

Thanks for the link bro... I'll look into it after my schedule for the day is done. But you still not answer the question.... how come you have Onitsha Uburu in Ebonyi State.... are they related to the Benin too?

blues20:

Thanks for the link bro... I'll look into it after my schedule for the day is done. But you still not answer the question.... how come you have Onitsha Uburu in Ebonyi State.... are they related to the Benin too?

That's why I sent you the link for you to read, it covers all the tribes and their Igbo origin and non-Igbo origin but the majority are Igbo. Here is an excerpt from the book: Going from east to west, and beginning with the Old Calabar district, we have the Efik, an offshoot of the Ibibio, who occupy the country from the mouth of the Cross river 60 miles up to Itu, with Duke Town their capita and the headquarters of the Southern Nigerian Administration, a large and prosperous town of over 20,000 inhabitants.

To the east of Old Calabar are the Akwa, generally known as Kwa, living on the Akwa and Akpayafe rivers ; to the north-east are the Ekoi, practically the same as the Akwa ; northward, on the east bank of the Cross river, are the Uwet, Okoyong, and Umon tribes; while on the east bank, above Itu, are various sections of the Ibo race, chief of whom are the Aro, who were until quite recently so celebrated for having in their possession the great and supreme divinity of the universe.

It has already been seen that the Efik of Old Calabar, although they claim descent from the Ibo, are most undoubtedly derived from the Ibibio ; but from whom these in turn have sprung, unless they are an offshoot of the former, is buried in mystery.

That the Ibani, i.e. the Bonny and Opobo people, although they trace their origin to an Ibo and can speak that tongue, also claim connection with Brass.

That the New Calabar natives appear to have been a combination of Efik from Creek Town and of Ijo on the coast, who divided into three sections — one remaining as the New Calabar, the other two separating in the direction of Brass and Bonny.

That the Brassmen, while tracing their origin to the Binis, acknowledge at the same time an influx of Ijo and New Calabar blood.

That nothing is known about the Ijo, except the question of their Bini descent, which, however, rests on the slenderest of evidence.

That the Jekri are most undoubtedly of Bini origin, in spite of their language being affiliated with Yoruba.

That the Bini origin, similar to that of the Ibo, has unfortunately been lost in the oblivion of the past.

This, as has already been remarked, is extremely contradictory, and scanty detail to work upon ; but by throwing upon it the light of philology it is possible to obtain a clearer aspect of, if not insight into, the tangled question.

The language of the Efik, Kwa or Akwa, and Ibibio is practically identical. At Bonny and Opobo the Ibani, while able to speak Ibo, have a distinct tongue of their own, which is unknown to the Ibo. Quite unlike and different from the Ibibio group, which includes Andoni, it is the same as Okrika, and different only in dialect from New Calabar, as a reference to the Appendices will show, while it has many words in common and a distinct dialectic affinity with Brass more particularly, and with Ijo in general Spoken of as Ibani-yen, it is said by the people to be the tongue of their forefathers, just as " Ibani " or " Okuloma " is, without doubt, the proper name of Bonny, which is only a corruption of the native term.

But although the Ibani and Okrika peoples speak the same dialect, they consider themselves to be of different origin from each other, as also do the New Calabar and Brass. Yet the Okrika are also obviously of Ibo descent, though very probably from another part of the country to that from which the founder of the Ibani originally came.

Andoni, on the other hand, is connected with and of the same derivation as the Ibibio or Akwa languaga Yet right in the midst of the Andoni clan is a town called N'Koro, the inhabitants of which, who are said to have deserted from Okrika, speak a dialect that is not understood by their present countrymen.

The Ogoni, again, speak a distinct tongue of their own, which, so far as I could discover, is quite different from Ibo or Ijo, and about which I was unfortunately unable to get any reliable information.

The Ibo country, as has already been pointed out, is both extensive, populous, and divided into numerous clans and communities, speaking dialects which vary in degree from slight to considerable. I speak, of course, entirely with regard to that portion of it with which I was associated, and the people with whom I came into personal touch. These were the Aro or Ama-Ofo, Abam, N'doke, Ngwa, Omuma, Ohuhu, Orata, Isuama, N'kweri, Ekwe, Mbeari, Oratshi, Engeni, Abua, Abaja, Akpam — all of them situated between the Niger and Cross rivers, — Abo and Niger Ibo, i.e. the dialect spoken by the people on the eastern and western banks.

While not by any means endorsing this statement in its entirety, it is quite possible that there may be some remote connection between Ibo and the other tongues of the Delta as represented by the Ijo and the Ibibio dialects.

To me it seems that there are two distinct tribes, belonging of course to the same great Negroid race: the Ibo in the upper portion, and the Bini, as represented by the various sections of the Ijo, in the lower. Further, it appears that while the former tribe were pushed westward from the eastern
portion of Central Africa into the apex formed by the confluence of the Niger and Benue rivers, the latter had been driven directly from a more northerly direction.

[b]It is not my intention to do more than merely refer to this reputed connection ; but, according to missionary research, both the Efik and Ibo tongues abound in Hebraisms, while the construction of sentences, the verbal significations, the mode of comparison, are also typical of the Hebrew ; and in the same way nouns, adverbs, and adjectives are formed from the single roots of verbs and other elementary parts of speech.

Commencing with Bonny and its people, if they are of Ibo origin, as all the evidence obtainable appears to prove, it is also palpable that, coming as they first of all did into the Ijo country unprovided with females of their own race, they intermarried with the former, so that in course of time their
original tongue was abandoned, or, to be more correct, gradually assimilated and lost in the speech of the people around them.

Calabar people assumed the language of their adopted country and discarded their own native tongues, the Brassmen changed their pure Bini into an Ijo dialect, which in more remote days had at one time itself evolved from the self-same stock. [/b]

With regard to the Ibani, however, one fact is deserving of notice, and that is, that more recently — say within the last eighty to a hundred years more particularly, — trading as they have done in Ibo markets, they have practically become half Ibo, and once more resumed their ancient tongue, but only in addition to their own.

Without making any further allusion to the cases of Nkoro and the Ogbayan, we have in the history of the Jekri another unmistakable illustration of the uncertainty of the lingual test when applied to primitive people such as these Delta natives are. That they were of pure Bini origin there is not the slightest doubt, and what is equally certain is that, settling as they did at a comparatively modern date among the Aku tribe of the Yoruba, their dialect became so strongly influenced that it is now classed as cognate with the latter language, which, like the Igara, belongs to the great North African family.

A still more striking example, however, is that of Onitsha. For here we find a whole community, numbering now, at the lowest computation, 100,000 souls, Ibo in every respect, who 250 years ago at the most were Bini in language, as in everything else.

In the broader and deeper sense of the word, not a single tribe in the Niger Delta — not even the Ibo, in spite of their numerical strength and greater unity of language, i.e. in contrast with the greater differences which exist among the other tribes and clans — can be called a nation. For the natural environment of the whole country, covered over as it is, and still more was, by an impenetrable forest intersected by streams forming ready-made places for concealment, is essentially compatible with the prevailing spirit of isolation and independence that is so marked a characteristic of all these natives — a feature that the narrower instincts of jealousy and self-interest have helped to intensify a hundredfold, outcome as these are of a system whose principles are essentially selfish and personal.

Phyll247:
That's why I sent you the link for you to read, it covers all the tribes and their Igbo origin and non-Igbo origin but the majority are Igbo. Here is an excerpt from the book: Going from east to west, and beginning with the Old Calabar district, we have the Efik, an offshoot of the Ibibio, who occupy the country from the mouth of the Cross river 60 miles up to Itu, with Duke Town their capita and the headquarters of the Southern Nigerian Administration, a large and prosperous town of over 20,000 inhabitants.

To the east of Old Calabar are the Akwa, generally known as Kwa, living on the Akwa and Akpayafe rivers ; to the north-east are the Ekoi, practically the same as the Akwa ; northward, on the east bank of the Cross river, are the Uwet, Okoyong, and Umon tribes; while on the east bank, above Itu, are various sections of the Ibo race, chief of whom are the Aro, who were until quite recently so celebrated for having in their possession the great and supreme divinity of the universe.

It has already been seen that the Efik of Old Calabar, although they claim descent from the Ibo, are most undoubtedly derived from the Ibibio ; but from whom these in turn have sprung, unless they are an offshoot of the former, is buried in mystery.

That the Ibani, i.e. the Bonny and Opobo people, although they trace their origin to an Ibo and can speak that tongue, also claim connection with Brass.

That the New Calabar natives appear to have been a combination of Efik from Creek Town and of Ijo on the coast, who divided into three sections — one remaining as the New Calabar, the other two separating in the direction of Brass and Bonny.

That the Brassmen, while tracing their origin to the Binis, acknowledge at the same time an influx of Ijo and New Calabar blood.

That nothing is known about the Ijo, except the question of their Bini descent, which, however, rests on the slenderest of evidence.

That the Jekri are most undoubtedly of Bini origin, in spite of their language being affiliated with Yoruba.

That the Bini origin, similar to that of the Ibo, has unfortunately been lost in the oblivion of the past.

This, as has already been remarked, is extremely contradictory, and scanty detail to work upon ; but by throwing upon it the light of philology it is possible to obtain a clearer aspect of, if not insight into, the tangled question.

The language of the Efik, Kwa or Akwa, and Ibibio is practically identical. At Bonny and Opobo the Ibani, while able to speak Ibo, have a distinct tongue of their own, which is unknown to the Ibo. Quite unlike and different from the Ibibio group, which includes Andoni, it is the same as Okrika, and different only in dialect from New Calabar, as a reference to the Appendices will show, while it has many words in common and a distinct dialectic affinity with Brass more particularly, and with Ijo in general Spoken of as Ibani-yen, it is said by the people to be the tongue of their forefathers, just as " Ibani " or " Okuloma " is, without doubt, the proper name of Bonny, which is only a corruption of the native term.

But although the Ibani and Okrika peoples speak the same dialect, they consider themselves to be of different origin from each other, as also do the New Calabar and Brass. Yet the Okrika are also obviously of Ibo descent, though very probably from another part of the country to that from which the founder of the Ibani originally came.

Andoni, on the other hand, is connected with and of the same derivation as the Ibibio or Akwa languaga Yet right in the midst of the Andoni clan is a town called N'Koro, the inhabitants of which, who are said to have deserted from Okrika, speak a dialect that is not understood by their present countrymen.

The Ogoni, again, speak a distinct tongue of their own, which, so far as I could discover, is quite different from Ibo or Ijo, and about which I was unfortunately unable to get any reliable information.

The Ibo country, as has already been pointed out, is both extensive, populous, and divided into numerous clans and communities, speaking dialects which vary in degree from slight to considerable. I speak, of course, entirely with regard to that portion of it with which I was associated, and the people with whom I came into personal touch. These were the Aro or Ama-Ofo, Abam, N'doke, Ngwa, Omuma, Ohuhu, Orata, Isuama, N'kweri, Ekwe, Mbeari, Oratshi, Engeni, Abua, Abaja, Akpam — all of them situated between the Niger and Cross rivers, — Abo and Niger Ibo, i.e. the dialect spoken by the people on the eastern and western banks.

While not by any means endorsing this statement in its entirety, it is quite possible that there may be some remote connection between Ibo and the other tongues of the Delta as represented by the Ijo and the Ibibio dialects.

To me it seems that there are two distinct tribes, belonging of course to the same great Negroid race: the Ibo in the upper portion, and the Bini, as represented by the various sections of the Ijo, in the lower. Further, it appears that while the former tribe were pushed westward from the eastern
portion of Central Africa into the apex formed by the confluence of the Niger and Benue rivers, the latter had been driven directly from a more northerly direction.

[b]It is not my intention to do more than merely refer to this reputed connection ; but, according to missionary research, both the Efik and Ibo tongues abound in Hebraisms, while the construction of sentences, the verbal significations, the mode of comparison, are also typical of the Hebrew ; and in the same way nouns, adverbs, and adjectives are formed from the single roots of verbs and other elementary parts of speech.

Commencing with Bonny and its people, if they are of Ibo origin, as all the evidence obtainable appears to prove, it is also palpable that, coming as they first of all did into the Ijo country unprovided with females of their own race, they intermarried with the former, so that in course of time their
original tongue was abandoned, or, to be more correct, gradually assimilated and lost in the speech of the people around them.

Calabar people assumed the language of their adopted country and discarded their own native tongues, the Brassmen changed their pure Bini into an Ijo dialect, which in more remote days had at one time itself evolved from the self-same stock. [/b]

With regard to the Ibani, however, one fact is deserving of notice, and that is, that more recently — say within the last eighty to a hundred years more particularly, — trading as they have done in Ibo markets, they have practically become half Ibo, and once more resumed their ancient tongue, but only in addition to their own.

Without making any further allusion to the cases of Nkoro and the Ogbayan, we have in the history of the Jekri another unmistakable illustration of the uncertainty of the lingual test when applied to primitive people such as these Delta natives are. That they were of pure Bini origin there is not the slightest doubt, and what is equally certain is that, settling as they did at a comparatively modern date among the Aku tribe of the Yoruba, their dialect became so strongly influenced that it is now classed as cognate with the latter language, which, like the Igara, belongs to the great North African family.

A still more striking example, however, is that of Onitsha. For here we find a whole community, numbering now, at the lowest computation, 100,000 souls, Ibo in every respect, who 250 years ago at the most were Bini in language, as in everything else.

In the broader and deeper sense of the word, not a single tribe in the Niger Delta — not even the Ibo, in spite of their numerical strength and greater unity of language, i.e. in contrast with the greater differences which exist among the other tribes and clans — can be called a nation. For the natural environment of the whole country, covered over as it is, and still more was, by an impenetrable forest intersected by streams forming ready-made places for concealment, is essentially compatible with the prevailing spirit of isolation and independence that is so marked a characteristic of all these natives — a feature that the narrower instincts of jealousy and self-interest have helped to intensify a hundredfold, outcome as these are of a system whose principles are essentially selfish and personal.

...an interesting read.... My information on this matter is limited. However, don't you think that ancient Bini may have its root in Igboland. Assuming an Easterly to Western movement occurred.... especially during the era of the Ogisos.... the Ogisos maintained a strong relationship with Eze Nri, the priestly king. I once saw a post on FB on how The Portuguese documented this bilateral relationship between the Ogiso and Eze Nri. I'll dig out the post and paste it here.
If the Efik people were Igbo migrant, according to your post, who lost their tongue over time, we could also postulate that once a time in the ancient world, the Binis were actually speaking ancient Igbo, with the adjoining environs. What do you have to say? I'm curious. I want to learn

blues20:

...an interesting read.... My information on this matter is limited. However, don't you think that ancient Bini may have its root in Igboland. Assuming an Easterly to Western movement occurred.... especially during the era of the Ogisos.... the Ogisos maintained a strong relationship with Eze Nri, the priestly king. I once saw a post on FB on how The Portuguese documented this bilateral relationship between the Ogiso and Eze Nri. I'll dig out the post and paste it here.
If the Efik people were Igbo migrant, according to your post, who lost their tongue over time, we could also postulate that once a time in the ancient world, the Binis were actually speaking ancient Igbo, with the adjoining environs. What do you have to say? I'm curious. I want to learn

Yes, I will send you the link also. The Igbos and Bini are same family. It is the Nri Priest who confirmed the Oba of Bini as King upon ascending the throne and without the Nri Priest confirming it, the binis don't recognize the King as a lawful ruler. It was after the civil war that it stopped. This was in ancient times. All these are the reason why you keep hearing some Igbos bearing Igbo names and claiming Bini. They are somehow right. Here is the link: http://www.medievalarchives.com/2010/09/25/medieval-cross-influenced-ancient-benin-culture/

blues20:

...an interesting read.... My information on this matter is limited. However, don't you think that ancient Bini may have its root in Igboland. Assuming an Easterly to Western movement occurred.... especially during the era of the Ogisos.... the Ogisos maintained a strong relationship with Eze Nri, the priestly king. I once saw a post on FB on how The Portuguese documented this bilateral relationship between the Ogiso and Eze Nri. I'll dig out the post and paste it here.
If the Efik people were Igbo migrant, according to your post, who lost their tongue over time, we could also postulate that once a time in the ancient world, the Binis were actually speaking ancient Igbo, with the adjoining environs. What do you have to say? I'm curious. I want to learn

Here is an excerpt on the link I sent you:- Joao de Barros in his accounts wrote of a possible pre-Christian influence in ancient Benin Kingdom:- “Among the many things which the king D. Jodo learnt from the ambassador of the king of Benin and also from Joao Afonso d Aveiro of what they had been told by the inhabitants of these regions was that to the east of Benin Kingdom at twenty moons journey which according to their account and the short journeys they made would be about two hundred and fifty of our leagues (5.556km or 3.456 is a league) there lived the most powerful monarch of these parts who was called “Ogane”. Among the pagan chiefs of the territories of Benin, Ogane was held in as great veneration as is the supreme Pontif with us.

“In accordance with a very ancient custom, the King of Benin, on ascending the throne, sends ambassadors to Ogane with rich gifts to announce that by the decease of his predecessor, he has succeeded to the Kingdom of Benin and request confirmation.

To signify his assent, the Prince Ogane sends the King a staff and a head piece of shining brass fashioned like a Spanish helment in place of a crown and scepter. He also sends a cross, likewise of brass to be worn round the neck, a holy and religious emblem similar to that worn by the KNIGHTS of the order of Saint JOHN. Without these emblems the people do not recognize the King as lawful ruler, nor can he call himself truly king.”

“All the time this ambassador is at the court of Ogane, he never sees the Prince, but only the curtains of silk behind which he sits, for he is regarded as sacred. When the ambassador is leaving, he is shown a foot below the curtains as a sign that the Prince is within and agrees to the matters that he has raised; this foot they reverence as thought it were a sacred relic”

“As a kind of reward for the hardships of such a journey, the ambassador receives a small CROSS, similar to that sent to the King, which is thrown around his neck to signify that he is free and exempt from all servitudes and privileged in his native country as the KNIGHTS are with us.

“In the year 1510 A.D Certain ambassadors of the king of Benin came to this kingdom, among whom was a man about seventy years of age who was wearing one of these CROSSES. I asked him the reason and he gave me an explanation similar to the above.

Phyll247:
Here is an excerpt on the link I sent you:- Joao de Barros in his accounts wrote of a possible pre-Christian influence in ancient Benin Kingdom:- “Among the many things which the king D. Jodo learnt from the ambassador of the king of Benin and also from Joao Afonso d Aveiro of what they had been told by the inhabitants of these regions was that to the east of Benin Kingdom at twenty moons journey which according to their account and the short journeys they made would be about two hundred and fifty of our leagues (5.556km or 3.456 is a league) there lived the most powerful monarch of these parts who was called “Ogane”. Among the pagan chiefs of the territories of Benin, Ogane was held in as great veneration as is the supreme Pontif with us.

“In accordance with a very ancient custom, the King of Benin, on ascending the throne, sends ambassadors to Ogane with rich gifts to announce that by the decease of his predecessor, he has succeeded to the Kingdom of Benin and request confirmation.

To signify his assent, the Prince Ogane sends the King a staff and a head piece of shining brass fashioned like a Spanish helment in place of a crown and scepter. He also sends a cross, likewise of brass to be worn round the neck, a holy and religious emblem similar to that worn by the KNIGHTS of the order of Saint JOHN. Without these emblems the people do not recognize the King as lawful ruler, nor can he call himself truly king.”

“All the time this ambassador is at the court of Ogane, he never sees the Prince, but only the curtains of silk behind which he sits, for he is regarded as sacred. When the ambassador is leaving, he is shown a foot below the curtains as a sign that the Prince is within and agrees to the matters that he has raised; this foot they reverence as thought it were a sacred relic”

“As a kind of reward for the hardships of such a journey, the ambassador receives a small CROSS, similar to that sent to the King, which is thrown around his neck to signify that he is free and exempt from all servitudes and privileged in his native country as the KNIGHTS are with us.

“In the year 1510 A.D Certain ambassadors of the king of Benin came to this kingdom, among whom was a man about seventy years of age who was wearing one of these CROSSES. I asked him the reason and he gave me an explanation similar to the above.

Who is Prince Ogane? Is he the same personality as the Eze Nri? Why Crosses? Are you saying, by this post, that ancient Binis, among others, had the knowledge of Christianity, before the first touch of Europeans this side of the globe?
In your first reply, you said, that Eze Nri confirmation comes before an Ogiso is given legitimacy in ancient Benin, but the practice stopped as a result of the civil. Which civil war are you referring to, in this case? What was the cause of the war? One more question, Is the Oba throne still connected to that of the Ogiso, either through bloodline or other means?

@ redbonesmith, cheruv, bigfrancis23, Ngozi123, pazianza, ehikwe, afam4ever, pabloafricanus, igboid, you guys might have to check these above post. Its totally different from what is obtainable here. What sayest you guys.

Dedetwo:


Akalaka or Akaraka is Igbo word. I challenge you to proffer the denotation of Akalaka or Akaraka in Idu lexicon.

i only understand akara...

@ Phyll24 will be nice if open up a thread on this topic.

That's to say that the ogane was located 1000-1500km East of Benin city...which automatically places the arc on that Nri/Igbo-ukwu/Isu axis.
Since this is from the 1500s...and it was documented by the Portuguese who had no bias for any of the ethnicities in the area,I'd go with it as factual

cheruv:
That's to say that the ogane was located 1000-1500km East of Benin city...which automatically places the arc on that Nri/Igbo-ukwu/Isu axis.
Since this is from the 1500s...and it was documented by the Portuguese who had no bias for any of the ethnicities in the area,I'd go with it as factual

But ethnic supremacy will challenge this as fact. Don't you think so? Meanwhile I saw one of your post on ancient Igbo. An interesting article I must confess. Nigerian suppressive policy towards history as a subject is doing more damage than good.

blues20:


Who is Prince Ogane? Is he the same personality as the Eze Nri? Why Crosses? Are you saying, by this post, that ancient Binis, among others, had the knowledge of Christianity, before the first touch of Europeans this side of the globe?
In your first reply, you said, that Eze Nri confirmation comes before an Ogiso is given legitimacy in ancient Benin, but the practice stopped as a result of the civil. Which civil war are you referring to, in this case? What was the cause of the war? One more question, Is the Oba throne still connected to that of the Ogiso, either through bloodline or other means?

Yes, the same as Nri. They are sacred and priestly people and the Nri authority and power is divine. If you study the bini very well and their language, it has so many Igbo words inside with the same meaning in both Igbo and bini. It was from the ancient egyptians where all religion originate from; and that was why on my previous post and link, you can clearly read where the writer of the book made mention of North Africa regarding the bini's migration. The civil war is the story about Eze Chima and the Oba which divided the ancient country into two and has divided a once united tribes till date and created much enemity and hatred towards each other. Even Nnamdi Azikiwe wrote about it in his autobiography and he said it was his grand mother who told him about the story of a once united kingdom/country. It's just like the Israelites story and how they were divided into two kingdoms. Kingdom of Judah(bini) and Kingdom of Isreal (Nri) the holy nation

Phyll247:
Yes, the same as Nri. They are sacred and priestly people and the Nri authority and power is divine. If you study the bini very well and their language, it has so many Igbo words inside with the same meaning in both Igbo and bini. It was from the ancient egyptians where all religion originate from; and that was why on my previous post and link, you can clearly read where the writer of the book made mention of North Africa regarding the bini's migration. The civil war is the story about Eze Chima and the Oba which divided the ancient country into two and has divided a once united tribes till date and created much enemity and hatred towards each other. Even Nnamdi Azikiwe wrote about it in his autobiography and he said it was his grand mother who told him about the story of a once united kingdom/country. It's just like the Israelites story and how they were divided into two kingdoms. Kingdom of Judah(bini) and Kingdom of Isreal (Nri) the holy nation

Open up a thread on this topic. There are lots of historian on this forum, who will love to debate this matter. This is too extreme to be taken hook line and sinker, by me. I will love to see other forumites position on this. cc me when you do. Thanks.

blues20:

Open up a thread on this topic. There are lots of historian on this forum, who will love to debate this matter. This is too extreme to be taken hook line and sinker, by me. I will love to see other forumites position on this. cc me when you do. Thanks.

I would have love to open a thread on this for shared knowledge, but due to some peoples attitude of responding to post with insults, curses and abuses, that's what I don't like personally. You seems to be matured in all aspect and urge for more knowledge, that's why we were able to communicate perfectly. You can open a thread on it and cc me to provide those links. I will share the little I know as well. Thank you!