Igbo History Hebrew Exiles of Eri

By Omabala Aguleri

This s an Igbo History book that has the first time told of how the people of the South East and the South South Zones are Igbo. These are the Edo, the Itsekiri, the Urhobo, the Ijaw, the Ogoni, the Ika, the Opobo, the Efik, the Anang, the Ibibio, the Ogoja the Obubra, the Owerri, the Anambra, the Udi, the Ezeagu, the Nkanu, the Nsukka, the Akpoto, the Izza the Izzi, the Ikwo, the Ngwa, the Andoni, the Ikwerre, the Ndokki and others are all Igbo. Every family in the South East and South South owe it a duty to book for copies of this book for their children at home and abroad.

• Language: English
• Publisher: eBookIt.com
• Release date: Apr 26, 2016
• ISBN: 9781456622206

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ACKNOWLEDGMENTS

My acknowledgment goes foremost to Professor M. A. Onwuejeogwu, Dr. Elizabeth Isichei, Professor Alaezi and Chief M.C.M. Idigo. These are much respected and esteemed scholars of history whose research works were extensively quoted in this book. I must say it loud and clear that without their works I could not have written this book. I hope not, but should there be any instance where I misquoted them, I ask for their forgiveness.

It is usual that when someone strays into a profession that does not belong to him, he rarely attracts the interest of people. While writing this book, I was overwhelmingly impressed with the support and encouragement I got from Chief Bede Ivenso, the Odu of Aguleri, and Chief Emmanuel Orakwe Nwobu, the Onwanetiliora of Aguleri, both of whom are members of the cabinet of Eze Christopher Nwabunwanne Idigo IV, Igwe Ogalagidi II of Aguleri. I am highly indebted to them for their contribution to this project.

My thanks go to many patriotic Igbo, too numerous to name, with whom I discussed this book, for their encouragement and preparedness to go to any length to project this book, the reading of which they are convinced will give special identity to the Igbo.

Omabala F.C. Idigo

FOREWORD

It is very relieving that this book entitled IGBO HISTORY Hebrew Exile of Eri Kingdom is coming at a time and age when the Igbo are anxious to confirm the source that has long been speculated as their root. What makes Omabala’s book unique is that he has been able to assemble some research works and data from senescent elders, anthropologists, archaeologists’ historians and from the Bible to prove the link of the Igbo with Israel. The author made a point by asserting that any scientific evidence that authenticates history of a people gains more credibility when it is backed by oral tradition of the people whose history is being discussed. The scientific evidence of Oduduwa and Eri migration from south of the Nile and the subsequent migration of Eri through Igala to start the Anambra civilization is supported by Aguleri oral tradition that regards Eri as a king from the sky, coming from Igala around the confluence of the Niger and the Benue rivers to Eri-Aka in Aguleri to establish the Igbo race.

Chief Idigo did a fine job by putting together the great works of very reputable Igbo scholars to trace the migration of the offspring of Eri in family units from Eri settlement to different settlements presently occupied by the Igbo of Nigeria.

The Igbo need this book that emphasizes that the people of the South East and South South zones belong to the same ancestor. I wholeheartedly agree with him that right from an early age, the Igbo should learn their history to enable them to imbibe the spirit of patriotism. I strongly recommend this book to students in tertiary institutions. Its suitability lies not only in the manner of presentation of the materials but in the condensation of facts to enhance easy comprehension.

The Omambala of Aguleri has stressed the need for more academic research to be carried out by Igbo scholars in order to unveil the seeming mysteries surrounding certain events in Igbo history

Eze Christopher N. Idigo

Igwe Ogalagidi II of Aguleri.

DEDICATION

This book is dedicated to the memory of our fallen ancestors particularly Eri and his children Aguleri, Igbariam, Nteje, Nri, Nsugbe, Amanuke and Adamgbo and to the people of Nigeria who seek to know the truth about the history of the Igbo.

PREFACE

I feel greatly relieved to have the opportunity of making my contribution towards the history of the Igbo people. Recent events tend to confirm the general impression that the Igbo are not united as a people, and on of the reasons is that they are starved of the facts of their common heritage through Eri. I have had the privilege of reading the contributions of scholars and writers of Igbo history and I am amazed that not much is known and said about Eri, the founder of the Igbo race. There can be no history of the Igbo people without the history of Eri and his kingdom. Surely, Eri has a history. This is why I feel anxious to give my research account of events surrounding Eri Kingdom, in order to correct some misconceptions and misrepresentations by some writers.

The material I have collected on Eri Kingdom comes from Aguleri oral tradition and scientific evidence from archaeological excavations and research. Incidentally, Aguleri is the place of settlement of Eri, the founding father of the Igbo. Being a son of the soil, I feel obliged to give the Igbo the benefit of the store of information in Aguleri tradition and ability of the people, through tales to retain facts about Eri Kingdom, which was established Mgbe-Eri (during the time of Eri) dating back to about 3000 BC.

The efforts of most writers of Igbo history were based on speculation. This is understandable because the ethnographic materials collected for their works were obtained mainly from European settlers in Igboland and from the people resident outside the scene of the early history of the Igbo people. It is unfortunate that no Igbo scholar has bothered to research into the past of Aguleri, where it all happened. The only research on Aguleri soil was carried out by a non-Igbo, in the person of Professor Omoregie of the University of Ibadan. This is not a development for which we can clap our hands in praise of our Igbo scholars. I sincerely hope that our Igbo scholars will accept the challenge of carrying out serious research work on Eri civilization which, to my mind, has been grossly understudied. Of course, I am aware that a lot of research work has been done in Nri who was one of the sons of Eri. What puzzled me was not the confusion, but the fact that Nri was being projected to take the place of his father, Eri, as the head of the Igbo. Surely, a father and a son cannot become two parents of the Igbo. The true position is that Menri (Nri), who established Agukwu Nri, is one of the six sons of Eri. This book will give details.

Eri has a Kingdom, not an empire of the type Oyo, Igala, Sokoto, and Bornu Empires. Some Igbo historians agree that Eri is the founder of the Igbo race. Mythology describes Eri as coming from the sky. We shall build very strong evidence in this book to prove that Eri migrated from Israel to Egypt, through the Sahara, to Igala, and from Igala to Eri-Aka, in Aguleri. Having lived in Egypt, which was the cradle of world civilization, Eri must have dressed in the usual long robes and costumes customarily worn by Jews and kings of the Middle East. Eri landed on Igala soil at a period when the Igala people went about almost naked. Not knowing from whence he came into Igala, tradition described the stately dressed Eri as a king from the sky. This book will show that Eri is not from the sky, but rather from the Hebrew Kingdom of Israel. However, no matter what one chooses to believe, we are immediately concerned with the fact that Eri is the founder of the race. Starting from this premise, what should interest the Igbo is how the Igbo were built since then.

We have read from the Bible that God created Adam and Eve and gave them the power of procreation. The two were the nucleus of human race. As the race increased in number, it became more and more wicked. Finally, God destroyed it in a great flood. Only Noah found grace in God’s eyes, and through the ark he and his family of eight were saved. From those eight people, human race again increased and multiplied. So it was possible that Eri and his followers could build a race. How long the Igbo race has existed as an entity will be the subject of a chapter of this book.

This will establish that Eri Kingdom was built on his fatherly relationship and influence with his descendants who were known in history to have had relative smooth and peaceful population spread from Aguleri to all parts of Igbo land. Eri Kingdom spans the length and breath of the land occupied by the Igbo race. He came with a civilization bordering on his brand of religion, administration agriculture, commerce and other activities.

This book will point out that the people of South East and South South zones of Nigeria are Hebrew Israelites and consequently, Igbo. The word Igbo is a mispronunciation of the Hebrew. Eri and his companions from Israel laid the foundation for further migration of Hebrew Israelites into Eastern and Midwestern Nigeria.

After AD 20 and this was why history created Eri as the founder of Igbo race in Nigeria.

There is archeological evidence which shows that Eri migrated from south of the Nile and moved down the Anambra River to begin the Anambra civilization. This archaeological evidence of Eri migration supports the school of thought that Eri migrated during the Jewish captivity in Egypt. It also gave credence to Aguleri oral tradition which claims that Eri migrated through Igala to Eri-Aka, in Aguleri.

I am strongly of the opinion that if all Igbo discover from evidence of history that they are from the same stock, they will develop greater love for one another. The Igbo will be able to harness their efforts towards the achievement of the same objectives. They will achieve the much-needed unity of purpose in the political equation of Nigeria. This is my mission in this book.

Aguleri is the holy city of the Igbo. It is generally believed by Igbo mythology that Eri was sent by God. This could be said to be true because viewed from the Bible account (Genesis 46: 16 and Numbers 26: 15) Eri came from the house of Jacob, the chosen ones of God. The holy city of the Yoruba is Ife; that of the Hausa is Daura. My question to the Igbo is: what prevents Aguleri from being the holy of the Igbo? It is not surprising that Aguleri is soon to produce the only saint in the making so far, in Nigeria, in the person of Blessed Father Iwene Tansi. It is significant. The foregoing facts are intended to create awareness and appeal to the sentiments of the Igbo, as well as challenge the Igbo state governments to get involved in developing the first settlement of Eri in Aguleri into a tourist and Pilgrim centre. Not to do so is disservice to the Igbo nation.

It is hoped that this book will enrich the knowledge of students of Igbo history. I am of the opinion that every Igbo child of school age should know about Igbo culture. They should know that Eri Kingdom, for instance, is founded on the banner of peace. This is why the Igbo tradition religion, introduced and institutionalized by Eri, has ‘Udo’ (peace) deity as the most eminent of the lesser gods, through which the Igbo have cultural values, one of which is respect for elders, and that foreign culture should not be allowed to erode this important culture value. It becomes necessary that the Igbo must love one another and respect the elders, in order to ensure development and progress among Igbo communities. This is part of what this book is meant to achieve.

If Jacob of the Holy Bible is a chosen one and Eri is from the house of God Jacob; if Eri is the founder of the Igbo race and the Igbo are soon to produce the first saint in Nigeria, in the person of the Blessed Father Tansi of Aguleri, could it mean that the Igbo are towing the line of their fore father? For this and other answers please read on.

CHAPTER ONE

ERI KINGDOM

The Kingdom of Eri is associated with the Kingdom of the entire Igbo race. Eri never had an empire of the size and status of Oyo, Benin, Sokoto and Kanem Bornu Empire. Instead, Eri Kingdom was founded on a banner of peace. There is not written record of a pronouncement on the mission of Eri to start the Igbo race in Eri-Aka in Aguleri, but Biblical account (Genesis 46: 16 and Numbers 26: 15) reveals that Eri was the son of Gad; who was the son of Jacob. During a great famine which occurred in Israel in the era of Jacob, Gad left Israel for Egypt, along with his father, Jacob, and his other brothers, and lived with their brother, Joseph when Joseph was the governor of Pharaoh’s Kingdom in Egypt. The Bible confirms that much later in history, the Israelites continued to live in bondage in Egypt.

Convincing arguments have been adduced that Eri must have migrated south of the Nile towards his destination, during the servitude of the Israelites in Egypt, because the excavated pottery and stone tools at the University of Nigeria, Nsukka, were found to be about 4500 years old (Isichei 1976). Furthermore, the excavations made in Anambra basin, the area of the early settlement of Eri, (Omoregie 1989), and this period coincided with the period of the Jewish captivity in Egypt. Also, archaeological evidence, which will be discussed in a later chapter of this book, had proved that Eri and Oduduwa migrated south of the Nile at about 3000 B.C. and during the metal age, when it was possible to use metal tool to exploit the rain forest of Nigeria. Eri was said to have moved down the Anambra River through Igala to found the Igbo race, while Oduduwa migrated to Ife to establish the Yoruba race.

Eri and his companions were not the only group of Hebrew Israelites who migrated from Israel into Igboland. Other migrations followed. The movements of Hebrew Israelites which gave rise to subsequent migrations were stated in the Bible and these movements were the result of God’s curse on them for their disobedience. Alaezi (1999) clearly stated as follows they began about 718 B.C. when King Salmanza V of Assyria defeated Israel and drove away the inhabitants after rendering the entire land desolate. The Assyrian King brought in a large number of pagans from Assyria to occupy every inch of the land of the scattered Jews so as to blot out their identity as a people of God. However, two tribes, Judea and Benjamin out of the twelve tribes of Israel were left behind in their original places. The next scattering of the Hebrews in continuation of God’s plan was by the Babylonians under King Nebuchadnezzar’ first, in 536 B.C. and second in 586 B.C. The next and the last Gentile power used by God to scatter the people of Israel for their disobedience was the Roman Empire. In AD 70, the Roman General Titus drove away the remaining two tribes of Israel and the remnants of Hebrews or Israelites from their homeland into the four corners of the earth" in final fulfillment of God’s curse on them (see Deuteronomy 28, Ezekiel 23).

With this last scattering exercise by the Romans, about 700,000 Hebrews found themselves back to Egypt as a people in trouble. From Egypt, they moved to Tunisia, Syria, Iraq, Morocco, Libya, Sudan, and then to Sub-Saharan Africa, settling in their largest numbers in Nigeria.

It can be seen that Eri-led migration laid the foundation for subsequent migrations of Hebrews Israelites into Igboland, as defined in this book. This is why history credited Eri as the founding father of the Igbo people of Nigeria, occupying the southeast and the South South zones of Nigeria.

As if the Kingdom of Eri was destined to be peacefully established, Aguleri oral tradition confirms that when Eri and his brethren landed at Eri-aka settlement, they met an uninhabited open country. They settled there till their population grew. After the death of Eri, his seven children and others also lived, died and were buried in Eri-Aka settlement. Five of the seven children and their own children and companions dispersed peacefully in family units into these uninhabited lands without a sword. This is the difference between Eri Empire and those mentioned above. The migrated family units became autonomous communities, and this accounts for the fact that before the Yoruba Prince Oranmiyan was invited to Benin, no centralized authority that existed after King Eri and King Agulu in Igboland exercised power over other communities. As mentioned, the only empire established with the sword was after the Yoruba son was invited by Benin to be their king.

Eri Kingdom was therefore founded on his fatherly relationship and influence with his descendants who from Eri settlement in Eri-Aka in the present Aguleri were well known to have had relative smooth population spread beginning from the fringes of Anambra Basin; to the axis of Nsukka in Enugu State; to Abakaliki and Afikpo in Ebonyi State; to Ogoja and Calabar of the south, south east of the Ikwerre and Ogoni and the Ijaw occupying the Rivers and Bayelsa to Warri to Sapele to Agbo in Delta State; and Benin to Auchi in Edo State.

Speculations On The Origin Of The Igbo

Some people reaction to the origin of the Igbo can be likened to the reaction of scientists to the origin of man as told in the Bible. The Bible tells us that man was created by God in the garden of Eden, and in continuous sequence, it traces the history of man from when he fell from the grace of God and was driven out of the garden of Eden to when man was reconciled with God through the coming of the Messiah in the person of our Lord Jesus Christ. The Bible story on creation does not consider the factor of time because God lives in eternity and his activities discovered bones of mammal, which have been analyzed and found to exist millions of years ago but, have failed to relate their sources to God’s creation, which took its root from the Garden of Eden. Similarly, our historians, archaeologists, and anthropologists have not succeeded in using scientific methods to prove the origin of the Igbo and do not seem ready to accept any other methods in providing it. Many European writers that made early contacts with Igbo indigenes have used ethnographic materials collected from the indigenes to air their opinions on the history of the Igbo. Europeans like G.T. Basden, and Archdeacon of Onitsha, who spent 35 years working among the Igbo made publications namely: The Igbo Country of Nigeria (1921) and Niger Ibos (1938). Other Europeans published four volumes – (Talbert, 1926) African Women: A Study of The Igbo of Nigeria; (Leith-Ross, 1939), Igbo Village Affairs; (Greed 1947) and The Igbo and Ibibio-speaking People of South-eastern Nigeria.

Besides, there have also been recent publications on the Igbo by Igbo writers. Some of these include Onwuejeogu’s An Igbo Civilization: Nri Kingdom and Hegemony (1981), Elizabeth Isichei’s A history of the Igbo people (1976), and Igbo Worlds (1977), Nzewi’s Star Musicians and Music of the Ese, Ukom and Mgba ensembles of Ngwa, Igbo society (1977), Igbo Minstrels of (Okafor 1980) and Lawrence Emeka’s Vast Broadcasts and writings on Igbo oral literature and mythology, including ‘Eri: The Founder of the Igbo Nation (1989: 41-43), and Moons over Anambra i.e. The Study of Igbo seasonal ceremonies. Other pioneers in Igbo studies include Professors Anene, Dike, Echezona, Achebe, Ejiofor, Afigbo, Nwoga, Egudu and IIogu. Also included are Arinze, Eeanya, Ogbalu, Emenanjo and Arazu.

With the exception of Lawrence Emeka, most of these writers operated outside the towns along the Anambra River Basin from which it could have been possible to get prime information on the origin of the Igbo. Most writers mentioned above depended on limited information around their areas of operation. They also depended on archeological discoveries, which did not go any length in finding the origins of the Igbo. Some of them relied on mythology, but unfortunately, no credible history of a people is based on mythology. In order to complement the effects of archeologists and anthropologists, the Igbo have to acknowledge the important role of oral tradition which is known to distort the bits and pieces of information but retain the main ingredients of the history of a people.

Folklore On The Origin and Migration of Eri

The migration of Eri from beyond Igala is backed by the age-long Aguleri folklore

To reach the land of my story, you have to travel across seven rivers and seven vast land, across seven rivers and seven vast lands across seven rivers seven vast lands

"There was a powerful and wealthy king called Eri whom God had sent to the world with two special packages of gifts. God did not disclose the contents of the gifts and ordered that they must not be opened until Eri got to his destination at Omabala River Basin. Eri had over 500 followers who accompanied him on earth from the sky.

Some equally powerful evil spirits forced them to land at far away Igalaland and made them believe that it was their destination.

On landing, Eri and his companions looked very much like other human beings on earth except that he was exceptionally well dressed in his royal regalia. The spoke Eebu language with which they managed to communicate. The Igala people were full of excitement at the arrival of a king sent by God. In his address, Eri told them that God had sent him with two packages of gifts to the world. He opened the first package, which contained two swords’ one to be used by him and the other to be used by their king. Unfortunately, the Igala people had no king. Eri did all he could to open the other package but fount it impossible. The Igala people requested Eri to ask God to give them a king.

On one Eke day, Eri called the general assembly of all Igala people and challenged their elders that whosoever could open the second package or made suggestions as to how to open it would be their king. The elders went into consultation with their individual gods, an equivalent of guardian angels. One of the elders by name Kilidim was inspired to give a correct solution to the problem. He told Eri that as long as he remained in Igalaland, the second package would not open because Igala was not his destination. The package would only open in a land of his destination. Eri suddenly became aware that the evil spirits operating on earth diverted them from his destination which in fact was around Omabala River Basin. Kilidim also revealed that God required him to proceed to his destination with his followers (called Umuokolobia) and their families. Kilidim added that if at any point along the route, Eri was able to open the pack, it would be an indication that they had reached their destination.

Kilidim was made the king of Igala; and the sword, which became an instrument of authority, was given to him to enable him establish the Igala Empire. The family of Kilidim was overjoyed at the success of Kilidim and in appreciation; Kilidim gave his daughter, Nono, who was the most beautiful girl in Igalaland, to Eri in marriage.

On the fateful day, Eri set sail to the Promised Land in the company of over 500 Umuokolobia who were between the ages of 26 and 35. As they travelled on, Eri kept trying to open the second package. On getting to the confluence of Omabala and Ezu Rivers, Eri was able to open the package. It there and then reminded Eri that they had reached their

Reviews for Igbo History Hebrew Exiles of Eri

[Hassan · Rating: 1 out of 5 stars]

This is silliness, the Hausa have more in common with Hebrews than the Igbos. Another example of where self-hate brings you.