Evidences That Show Ndi Igbo Are Unique

Please, read carefully through this post of Mazi Emeka Maduewesi...

I made a post about Igbos and monotheism. May I thank those who challenged me and those who contributed in making the discussion robust.

I am particularly interested in the comment by Lula Baba who said, "Your assertions, if they were true, will make the Igbos a most unique tribe among the entirety of Africans, extremely rare indeed,and that cannot be simply accepted until proven."

So, I have tried to prove my assertions on the balance of probabilities using works by uninterested observers that are more than 100 years old. Then he said, "Emeka Maduewesi, You follow myths, fairy tales and hearsays and call them fact. I repeat I do not believe the twisted history in the 1865 books you are posting."

Note that Section 162 of the Nigerian Evidence Act provides:
"Recitals, statements, and descriptions of facts, matters, and parties contained in deeds, instruments, Acts of the National Assembly, or statutory declarations 20 years old or more at the date of the contract in which such deed, instrument or other document is sought to be relied upon shall, unless and except so far as they may be proved to be inaccurate, be taken to be sufficient evidence of such facts, matters and descriptions."

Lulu Baba did not provide contrary evidence. He has not shown that what I have provided are inaccurate. He refuses to believe them because if true, "will make the Igbo a most unique tribe among the entirety of Africans."

Evidences df the Unigueness of Ndigbo 


"The Ibos worship Tchuku, a powerful god whom mortal eye has never seen, but whose voice may at times be heard ; but woe to whoever hears this voice, for he shall henceforth be dumb. The deity dwells at once in a cavern and in the firmament, so that one eye pierces the depths of the earth, the other the heavenly spaces. Till recently his wrath was appeased by the sacrifice of hapless maids, who were dragged over the ground till they expired, and their bodies were then thrown to the fishes and crocodiles. Amongst the Ibos the social castes are strictly upheld, although anyone may pass upwards by right of purchase. The highest nobility comprises only a few members, whose greatness is proclaimed to the public by tinkling bells attached to their legs or borne in front of them. Others of lesser rank are announced from afar by horn-blowing ; but all may be easily recognised by their special tattoo-markings. Some have the skin of the forehead brought down like a sort of visor over the eyes."

The Earth and Its Inhabitants, Africa volume III, West Africa
by Elisee Reclus and A. H. Keane, Page 330, Published 1892


"The Ibos are in their Way a religious people, the word ' Tshuku,' God, is continually heard. Tshuku is supposed to do everything. When a few bananas fell out of the hands of one into the water, he comforted himself by saying, ' God has done it.' "Their notions of some of the attributes of the Supreme Being are in many respects correct, and their manner of expressing them striking.' 'God made everything He made both white and black,' is continually on their lips. Some of their parables are descriptive of the perfections of God, when they say, for instance, that God has two eyes and two ears, that the one is in heaven and the other on earth. I suppose the conception that they have of God's omniscience and omnipresence cannot be disputed." On the death of a person who has in their estimation been good, they will say, 'He will see God; ' while of a wicked person they will say, ' He will go into fire.'" I had frequent opportunities of hearing these expressions at Sierra Leone; and though I was assured that they had not heard them from Christians, I would not state them before I had satisfied myself by inquiring of such as had never had any intercourse with Christians, that they possessed correct ideas of a future state of reward and punishment. Truly God has not left Himself without witness!

Samuel Crowther, The Slave Boy who Became Bishop of the Niger, by Jesse Page, Pgs. 49-50, Published 1892


"The religion of the Egboes is Judaism, intermixed with numerous pagan rites and ceremonies. They believe in the existence of one Almighty, Omnipotent, Omnipresent Being, whom they worship as such, and regard as the Omniscient God who concerns himself with the affairs of man. He is known by the name of Tshuku, contracted sometimes into Tshi. They also admit the existence of another God, or a superior being, who, in one part of the country, is called Orissa, and in another Tshuku-Okike, or ‘God the Creator,’ or ‘the Supreme God,’ thus showing that the nation believes in the division of the Godhead—in two beings each equal in power and influence, yet differing in the Godhead; but the existence of a third per son does not seem to be admitted or known by them. Tshuku,* the Omniscient God, who is supposed to preserve them from harm, communicates with his people through his priests, who reside in a city set apart as holy by all the nation. This place is called‘ or Ano, to which pilgrimages are made, not only from all parts of Egboe, including the tribes along the Coast—vim, Oru, Nimbe, and Brass—but also from Old Calabar in the far east."

West African Countries and Peoples, British and Native, James Africanus Beale Horton.


In many respects religion among the Ibo appears to take a different form from that which we meet among the Edo. We have, it is true, at the head of the pantheon a supreme god known as Cuku. There are a large number of demi-gods, known as alose, worshipped in much the same way as among the Edo. 

There are a certain number of other powers, intermediate perhaps between Cuku and the demi-gods as to whose position no precise statement can be obtained. Medicine, or magic, is resorted to by both groups and in both the worship of ancestors is common. Even, therefore, if we take account of the fact that the witch of the Edo people is replaced by the evil spirit of the Ibo, there appears to be a broad general resemblance. 

When, however, we come to look into details the resemblance is less striking. Osalobwa figures in the creation myths of the Edo; he had regular worship in Benin city, and the long pole, which is his emblem, is a conspicuous feature in many villages; moreover, his name may daily be heard in the course of casual conversations. Cuku, on the other hand, seldom appears to figure in any creation myths; at any rate with one or two exceptions none have come to my knowledge. One exception is an etiological myth explaining why the greater hornbill has a laughing note, and is for evidential purposes quite unimportant. It is worthy of note that the old men frequently say that they knew nothing of Cuku before the coming of the white man. 

These statements, it is true, do not apply to Aguku, where Cuku is connected with the origin of kingship and of yams.

Now compare both. And note that some Igbo old men said "they knew nothing of Cuku before the coming of the white man." BUT then, "These statements, it is true, do not apply to Aguku, where Cuku is connected with the origin of kingship and of yams." 

Now, Aguku is NRI, what of the Aro?


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