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 destination, as Kilidim had prophesied. Eri and his followers went upland and settled on a land near Odanduli stream. Eri called the settlement Eri-Aka.
The second package of gift was eventually opened with fanfare before the anxious eyes of his followers. Behold, it contained a small talking doll which said it had the assignment of transmitting messages from God. It told Eri that God required him to use his sword to kill the Satan who took the form of a mermaid living in the river at the confluence of Omabala and Ezu Rivers. It revealed that after the Satan was destroyed, his kingdom would enjoy lasting peace and plenty. Eri obeyed and killed the mermaid without delay. God told Eri through the talking doll that his kingdom would be established without war, that his sword, which signified authority, should safely be buried in the river bed at the confluence of Omabala and Ezu rivers and that any future king of Igboland must be given the royal scepter named Odudu Eze of Ofo which would be dug out from the river bed.
Comments
The interesting story about Eri deserves comments. Most ceremonies, rituals and customs of the present Igbo race are based on this folktale on Eri, the founding father of the Igbo race. A few examples are pointers to this fact:
1)Before any Eze is installed in Igboland he must be given the Odudu Eze or Ofo. Ofo represents a staff of authority. The Odudu Eze is a royal scepter depending on whether the recipient is a traditional ruler or a community leader. Also, a community which had obtained the Ofo could pas it to any other sister community provided that due authority had been obtained to do so.
(a)Agulu, who was the first-born of Eri and the subsequent ruler of Eri kingdom after the death of Eri, received the Odudu Eze before taking office.
(b)Before any Eze Nri is installed, the King and his retinue come to Aguleri where they make sacrifices in the temples of Eri Kingdom before collecting the Odudu Eze. Nri rigidly observes this injunction because Nri is one of the few kings in Igboland who derived their authority from religion and close relationship with Aguleri.
2)In this era, local vernacular is used to indicate an event that happened as far back as a thousand years and more.
(a)Ube-Eri means long time ago; a time going back to the era of Eri. Mgbe-Kilidim means during the era of