Olaudah Equiano

The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African (London, 1789; vol. I)




The author's account of his country, and their manners and customs.


I believe it is difficult for those who publish their own memoirs to escape the imputation of vanity; nor is this the only disadvantage under which they labour: it is also their misfortune, that what is uncommon is rarely, if ever, believed, and what is obvious we are apt to turn from with disgust, and to charge the writer with impertinence. People generally think those memoirs only worthy to be read or remembered which abound in great or striking events, those, in short, which in a high degree excite either admiration or pity: all others they consign to contempt and oblivion. It is therefore, I confess, not a little hazardous in a private and obscure individual, and a stranger too, thus to solicit the indulgent attention of the public; especially when I own I offer here the history of neither a faint, a hero, nor a tyrant.

I believe there are few events in my life, which have not happened to many: it is true the incidents of it are numerous; and, did I consider myself an European, I might say my sufferings were great: but when I compare my lot with that of most of my countrymen, I regard myself as a particular favorite of Heaven, and acknowledge the mercies of Providence in every occurrence of my life. If then the following narrative does not appear sufficiently interesting to engage general attention, let my motive be some excuse for its publication. I am not so foolishly vain as to expect from it either immortality or literary reputation. If it affords any satisfaction to my numerous friends, at whole request it has been written, or in the smallest degree promotes the interests of humanity, the ends for which it was undertaken will be fully attained, and every wish of my heart gratified. Let it therefore be remembered, that, in wishing to avoid censure, I do not aspire to praise.


That part of Africa, known by the name of Guinea, to which the trade for slaves is carried on, extends along the coast above 3400 miles, from the Senegal to Angola, and includes a variety of kingdoms. Of these the most considerable is the kingdom of Benin, both as to extent and wealth, the richness and cultivation of the soil, the power of its king, and the number and warlike disposition of the inhabitants. It is situated nearly under the line, and extends along the coast about 170 miles, but runs back into the interior part of Africa to a distance hitherto I believe unexplored by any traveler; and seems only terminated at length by the empire of Abyssinia, near 1500 miles from its beginning.

This kingdom is divided into many provinces or districts: in one of the most remote and fertile of which, called Eboe, I was born, in the year 1745, in a charming fruitful vale, named Effaka. The distance of this province from the capital of Benin and the sea coast must be very considerable; for I had never heard of white men or Europeans, nor of the sea: and our subjection to the king of Benin was little more than nominal; for every transaction of the government, as far as my slender observation extended, was conducted by the chiefs or elders of the place. The manners and government of a people who have little commerce with other countries are generally very simple; and the history of what passes in one family or village may serve as a specimen of a nation.

My father was one of those elders or chiefs I have spoken of, and was styled Embrence; a term, as I remember, importing the highest distinction, and signifying in our language a mark of grandeur. This mark is conferred on the person entitled to it by cutting the skin across at the top of the forehead, and drawing it down to the eye-brows; and while it is in this situation applying a warm hand, and rubbing it, until it shrinks up into a thick weal across the lower part of the forehead. Most of the judges and senators were thus marked; my father had long born it: I had seen it conferred on one of my brothers, and I was also destined to receive it by my parents. Those Embrence, or chief men, decided disputes and punished crimes; for which purpose they always assembled together. The proceedings were generally short; and in most cases the law of retaliation prevailed.

I remember a man was brought before my father, and the other judges, for kidnapping a boy; and, although he was the son of a chief or senator, he was condemned to make recompense by a man or woman slave. Adultery, however, was sometimes punished with slavery or death; a punishment which I believe is inflicted on it throughout most of the nations of Africa: so sacred among them is the honour of the marriage bed, and so jealous are they of the fidelity of their wives. Of this I recollect an instance: a woman was convinced before the judges of adultery, and delivered over, as the custom was, to her husband to be punished. Accordingly he determined to put her to death: but it being found, just before her execution, that she had an infant at her breast; and no woman being prevailed on to perform the part of a nurse, she was spared on account of the child. The men, however, do not preserve the same constancy to their wives, which they expect from them; for they indulge in a plurality, though seldom in more than two.

Their mode of marriage is thus: both parties are usually betrothed when young by their parents (though I have known the males to betroth themselves). On this occasion a feast is prepared, and the bride and bridegroom stand up in the midst of all their friends, who are assembled for the purpose, while he declares she is thenceforth to be looked upon as his wife, and that no other person is to pay any addresses to her. This is also immediately proclaimed in the vicinity, on which the bride retires from the assembly. Some time after she is brought home to her husband, and then another feast is made, to which the relations of both parties are invited: her parents then deliver her to the bridegroom, accompanied with a number of blessings, and at the same time they tie round her waist a cotton string of the thickness of a goose-quill, which none but married women are permitted to wear: she is now considered as completely his wife; and at this time the dowry is given to the new married pair, which generally consists of portions of land, slaves, and cattle, household goods, and implements of husbandry.

These are offered by the friends of both parties; besides which the parents of the bride-groom present gifts to those of the bride, whose property she is looked upon before marriage; but after it she is esteemed the sole property of her husband. The ceremony being now ended the festival begins, which is celebrated with bonfires, and loud acclamations of joy, accompanied with music and dancing.

We are all of a nation of dancers, musicians and poets. Thus every great event, such as a triumphant return from battle, or other cause of public rejoicing is celebrated in public dances, which are accompanied with songs and music suited to the occasion. The assembly is separated into four divisions, which dance either apart or in succession, and each with a character peculiar to itself. The first division contains the married men, who in their dances frequently exhibit feats of arms, and the representation of a battle. To these succeed the married women, who dance in the second division.

The young men occupy the third; and the maidens the fourth. Each represents some interesting scene of real life, such as a great achievement, domestic employment, a pathetic story or some rural sport; and as the subject is generally founded on some recent event, it is therefore ever new. This gives our dances a spirit and variety which I have scarcely seen elsewhere. We have many musical instruments, particularly drums of different kinds, a piece of music which resembles a guitar, and another much like a stickado. These last are chiefly used by betrothed virgins, who play on them on all grand festivals.

As our manners are simple, our luxuries are few. The dress of both sexes is nearly the same. It generally consists of a long piece of calico, or muslin, wrapped loosely round the body, somewhat in the form of a highland plaid. This is usually dyed blue, which is our favourite colour. It is extracted from a berry, and is brighter and richer than any I have seen in Europe. Besides this, our women of distinction wear golden ornaments, which they dispose with some profusion on their arms and legs. When our women are not employed with the men in tillage, their usual occupation is spinning and weaving cotton, which they afterwards dye, and make it into garments. They also manufacture earthen vessels, of which we have many kinds. Among the rest tobacco pipes, made after the same fashion, and used in the same manner, as those in Turkey.

Our manner of living is entirely plain; for as yet the natives are unacquainted with those refinements in cookery which debauch the taste: bullocks, goats, and poultry, supply the greatest part of their food. These constitute likewise the principal wealth of the country, and the chief articles of its commerce. The flesh is usually stewed in a pan; to make it savoury we sometimes use also pepper, and other spices, and we have salt made of wood allies. Our vegetables are mostly plantains, eadas, yams, beans, and Indian corn.

The head of the family usually eats alone; his wives and slaves have also their separate tables. Before we taste food we always wash our hands: indeed our cleanliness on all occasions is extreme; but on this it is an indispensable ceremony. After washing, libation is made, by pouring out a small portion of the food, in a certain place, for the spirits of departed relations, which the natives suppose to preside over their conduct and guard them from evil. They are totally unacquainted with strong or spirituous liquours; and their principal beverage is palm wine. This is gotten from a tree of that name by tapping it at the top, and fastening a large gourd to it; and sometimes one tree will yield three or four gallons in a night. When just drawn it is of a most delicious sweetness; but in a few days it acquires a tartish and more spirituous flavour: though I never saw any one intoxicated by it. The same tree also produces nuts and oil.

Our principal luxury is in perfumes; one sort of these is an odoriferous wood of delicious fragrance: the other a kind of earth; a small portion of which thrown into the fire diffuses a most powerful odour. We beat this wood into powder, and mix it with palm oil; with which both men and women perfume themselves.

In our buildings we study convenience rather than ornament. Each master of a family has a large square piece of ground, surrounded with a moat or fence, or enclosed with a wall made of red earth tempered; which, when dry, is as hard as brick. Within this are his houses to accommodate his family and slaves; which, if numerous, frequently present the appearance of a village. In the middle stands the principal building, appropriated to the sole use of the master, and consisting of two apartments; in one of which he fits in the day with his family, the other is left apart for the reception of his friends. He has besides these a distinct apartment in which he sleeps, together with his male children. On each side are the apartments of his wives, who have also their separate day and night houses.

The habitations of the slaves and their families are distributed throughout the rest of the enclosure. These houses never exceed one story in height: they are always built of wood, or stakes driven into the ground, crossed with wattles, and neatly plastered within, and without. The roof is thatched with reeds. Our dayhouses are left open at the sides; but those in which we sleep are always covered, and plastered in the inside, with a composition mixed with cowdung, to keep off the different insects, which annoy us during the night. The walls and floors also of these are generally covered with mats. Our beds consist of a platform, raised three or four feet from the ground, on which are laid skins, and different parts of a spongy tree called plantain. Our covering is calico or muslin, the same as our dress. The usual seats are a few logs of wood; but we have benches, which are generally perfumed; to accommodate strangers these compose the greater part of our household furniture. Houses so constructed and furnished require but little sill to erect them. Every man is a sufficient architect for the purpose. The whole neighbourhood afford their unanimous assistance in building them and in return receive, and expect no other recompense than a feast.

As we live in a country where nature is prodigal of her favours, our wants are few and easily supplied; of course we have few manufactures. They consist for the most part of calicoes, earthern ware, ornaments, and instruments of war and husbandry. But these make no part of our commerce, the principal articles of which, as I have observed, are provisions. In such a state money is of little use; however we have some small pieces of coin, if I may call them such. They are made something like an anchor; but I do not remember either their value or denomination. We have also markets, at which I have been frequently with my mother. These are sometimes visited by stout mahogany-coloured men from the south west of us: we call them Oye-Eboe, which term signifies red men living at a distance.

They generally bring us fire-arms, gunpowder, hats, beads, and dried fish. The last we esteemed a great rarity, as our waters were only brooks and springs. These articles they barter with us for odoriferous woods and earth, and our salt of wood ashes. They always carry slaves through our land; but the strictest account is exacted of their manner of procuring them before they are suffered to pass. Sometimes indeed we sold slaves to them, but they were only prisoners of war, or such among us as had been convicted of kidnapping or adultery, and some other crimes, which we esteemed heinous. This practice of kidnapping induces me to think, that, notwithstanding all our strictness their principal business among us was to trepan our people. I remember too they carried great sacks along with them, which not long after I had an opportunity of fatally seeing applied to that infamous purpose.

Our land is uncommonly rich and fruitful, and produces all kinds of vegetables in great abundance. We have plenty of Indian corn, and vast quantities of cotton and tobacco. Our pine apples grow without culture; they are about the size of the largest sugar-loaf, and finely flavoured. We have also spices of different kinds, particularly pepper; and a variety of delicious fruits which I have never seen in Europe; together with gums of various kinds and honey in abundance. All our industry is exerted to improve those blessings of nature. Agriculture is our chief employment; and every one, even the children and women, are engaged in it. Thus we are all habituated to labour from our earliest years.

Every one contributes something to the common stock; and as we are unacquainted with idleness, we have no beggars. The benefits of such a mode of living are obvious. The West India planters prefer the slaves of Benin or Eboe to those of any other part of Guinea, for their hardiness, intelligence, integrity, and zeal. Those benefits are felt by us in the general healthiness of the people, and in their vigour and activity; I might have added too in their comeliness. Deformity is indeed un-known amongst us, I mean that of shape. Numbers of the natives of Eboe now in London might be brought in support of this assertion: for, in regard to complexion, ideas of beauty are wholly relative. I remember while in Africa to have seen three negro children, who were tawny, and another quite white, who were universally regarded by myself, and the natives in general, as far as related to their complexions, as deformed. Our women too were in my eyes at least uncommonly graceful, alert and modest to a degree of bashfulness nor do I remember to have ever heard of an instance of incontinence amongst them before marriage. They are also remarkably cheerful. Indeed cheerfulness and affability are two of the leading characteristics of our nation....

Our tillage is exercised in a large plain or common, some hours walk from our dwellings, and all the neighbours resort thither in a body. They use no beasts of husbandry; and their only instruments are hoes, axes, shovels and beaks, or pointed iron to dig with. Sometimes we are visited by locusts which come in large clouds, so as to darken the air, and destroy our harvest. This however happens rarely, but when it does, a famine is produced by it. I remember an instance or two wherein this happened. This common is often the theatre of war; and therefore when our people go out to till their land, they not only go in a body, but generally take their arms with them for fear of a surprise; and when they apprehend an invasion they guard the avenues to their dwellings, by driving sticks into the ground, which are so sharp at one end as to pierce the foot, and are generally dipped in poison. From what I can recollect of these battles, they appear to have been eruptions of one little state or district on the other, to obtain prisoners or booty. Perhaps they were incited to this by those traders who brought the European goods I mentioned amongst us.

Such a mode of obtaining slaves in Africa is common; and I believe more are procured this way, and by kidnapping, than any other. When a trader wants slaves, he applies to a chief for them, and tempts him with his wares. It is not extraordinary, if on this occasion he yields to the temptation with as little firmness, and accepts the price of his fellow creatures' liberty with as little reluctance as the enlightened merchant. Accordingly he falls on his neighbours, and a desperate battle ensues. If he prevails and takes prisoners, he gratifies his avarice by selling them; but, if his party be vanquished, and he falls into the hands of the enemy, he is put to death: for, as he has been known to foment their quarrels, it is thought dangerous to let him survive, and no ransom can save him, though all other prisoners may be redeemed.

We have firearms, bows and arrows, broad two-edged swords and javelins: we have shields also which cover a man from head to foot. All are taught the use of these weapons; even our women are warriors, and march boldly out to fight along with the men. Our whole district is a kind of militia: on a certain signal given, such as the firing of a gun at night, they all rise in arms and rush upon their enemy. It is perhaps something remarkable, that when our people march to the field a red flag or banner is borne before them. I was once a witness to a battle in our common. We had been all at work in it one day as usual, when our people were suddenly attacked. I climbed a tree at some distance, from which I beheld the fight. There were many women as well as men on both sides; among others my mother was there, and armed with a broad sword. After fighting for a considerable time with great fury, and after many had been killed our people obtained the victory, and took their enemy's Chief prisoner. He was carried off in great triumph, and, though he offered a large ransom for his life, he was put to death.

A virgin of note among our enemies had been slain in the battle, and her arm was exposed in our market-place, where our trophies were always exhibited. The spoils were divided according to the merit of the warriors. Those prisoners which were not sold or redeemed we kept as slaves: but how different was their condition from that of the slaves in the West Indies! With us they do no more work than other members of the community, even their masters; their food, clothing and lodging were nearly the same as theirs, (except that they were not permitted to eat with those who were free-born); and there was scarce any other difference between them, than a superior degree of importance which the head of a family possesses in our state, and that authority which, as such, he exercises over every part of his household. Some of these slaves have even slaves under them as their own property and for their own use.

As to religion, the natives believe that there is one Creator of all things, and that he lives in the sun, and is girted round with a belt that he may never eat or drink; but, according to some, he smokes a pipe, which is our own favourite luxury. They believe he governs events, especially our deaths or captivity; but, as for the doctrine of eternity, I do not remember to have ever heard of it: some however believe in the transmigration of souls in a certain degree. Those spirits, which are not transmigrated, such as our dear friends or relations, they believe always attend them, and guard them from the bad spirits or their foes.

For this reason they always before eating, as I have observed, put some small portion of the meat, and pour some of their drink, on the ground for them; and they often make oblations of the blood of beasts or fowls at their graves. I was very fond of my mother, and almost constantly with her. When she went to make these oblations at her mother's tomb, which was a kind of small solitary thatched house, I sometimes attended her. There she made her libations, and spent most of the night in cries and lamentations. I have been often extremely terrified on these occasions. The loneliness of the place, the darkness of the night, and the ceremony of libation, naturally awful and gloomy, were heightened by my mother's lamentations; and these, concurring with the cries of doleful birds, by which these places were frequented, gave an inexpressible terror to the scene.

We compute the year from the day on which the sun crosses the line [equator], and on its setting that evening there is a general shout throughout the land; at least I can speak from my own knowledge throughout our vicinity. The people at the same time make a great noise with rattles, not unlike the basket rattles used by children here, though much larger, and hold up their hands to heaven for a blessing. It is then the greatest offerings are made; and those children whom our wise men foretel will be fortunate are then presented to different people. I remember many used to come to see me, and I was carried about to others for that purpose. They have many offerings, particularly at full moons; generally two at harvest before the fruits are taken out of the ground: and when any young animals are killed, sometimes they offer up part of them as a sacrifice. These offerings, when made by one of the heads of a family, serve for the whole. I remember we often had them at my father's and my uncle's, and their families have been present. Some of our offerings are eaten with bitter herbs. We had a saying among us to any one of a cross temper, 'that if they were to be eaten, they should be eaten with bitter herbs.'

We practised circumcision like the Jews, and made offerings and feasts on that occasion in the same manner as they did. Like them also, our children were named from some event, some circumstance, or fancied foreboding at the time of their birth. I was named Olaudah which, in our language, signifies vicissitude or fortune; also, one favoured, and having a loud voice and well spoken. I remember we never polluted the name of the object of our adoration; on the contrary, it was always mentioned with the greatest reverence; and we were totally unacquainted with swearing, and all those terms of abuse and reproach which find their way so readily and copiously into the languages of more civilized people. The only expressions of that kind I remember were 'May you rot or may you swell, or may a beast take you.�

I have before remarked that the natives of this part of Africa are extremely cleanly. This necessary habit of decency was with us a part of religion, and therefore we had many purifications and washings; indeed almost as many, and used on the same occasions, if my recollection does not fail me, as the Jews. Those that touched the dead at any time were obliged to wash and purify themselves before they could enter a dwelling-house. Every woman too, at certain times, was forbidden to come into a dwelling-house, or touch any person, or any thing we ate. I was so fond of my mother I could not keep from her, or avoid touching her at some of those periods, in consequence of which I was obliged to be kept out with her, in a little house made for that purpose, till offering was made, and then we were purified.

Though we had no places of public worship, we had priests and magicians, or wise men. I [do] not remember whether they had different offices, or whether they were united in the same persons, but they were held in great reverence by the people. They calculated our time, and foretold events, as their name imported, for we called them Ah-affoe-way-cah, which signifies calculators or yearly men, our year being called Ah-affoe. They wore their beards, and when they died they were succeeded by their sons. Most of their implements and things of value were interred along with them. Pipes and tobacco were also put into the grave with the corpse, which was always perfumed and ornamented, and animals were offered in sacrifice to them. None accompanied their funerals but those of the same profession or tribe. These buried them after sunset, and always returned from the grave by a different way from that which they went.

These magicians were also our doctors or physicians. They practised bleeding by cupping; and were very successful in healing wounds and expelling poisons. They had likewise some extraordinary method of discovering jealousy, theft, and poisoning; the success of which no doubt they derived from their unbounded influence over the credulity and superstition of the people. I do not remember what those methods were, except that as to poisoning: I recollect an instance or two, which I hope it will not be deemed impertinent here to insert, as it may serve as a kind of specimen of the rest, and is still used by the negroes in the West Indies. A virgin had been poisoned, but it was not known by whom: the doctors ordered the corpse to be taken up by some persons, and carried to the grave. As soon as the bearers had raised it on their shoulders, they seemed seized with some sudden impulse, and ran to and fro unable to stop themselves. At last, after having passed through a number of thorns and prickly bushes unhurt, the corpse fell from them close to a house, and defaced it in the fall; and the owner being taken up, he immediately confessed the poisoning.

The natives are extremely cautious about poison. When they buy any eatable the seller kisses it all round before the buyer, to show him it is not poisoned; and the same is done when any meat or drink is presented, particularly to a stranger. We have serpents of different kinds, some of which are esteemed ominous when they appear in our houses, and these we never molest. I remember two of those ominous snakes, each of which was as thick as the calf of a man's leg, and in colour resembling a dolphin in the water, crept at different times into my mother's night-house, where I always lay with her, and coiled themselves into folds, and each time they crowed like a cock.

I was desired by some of our wise men to touch these, that I might be interested in the good omens, which I did, for they were quite harmless, and would tamely suffer themselves to be handled; and then they were put into a large open earthen pan, and set on one side of the highway. Some of our snakes, however, were poisonous: one of them crossed the road one day when I was standing on it, and passed between my feet without offering to touch me, to the great surprise of many who saw it; and these incidents were accounted by the wise men, and therefore by my mother and the rest of the people, as remarkable omens in my favour.

Such is the imperfect sketch my memory has furnished me with of the manners and customs of a people among whom I first drew my breath. And here I cannot forbear suggesting what has long struck me very forcibly, namely, the strong analogy which even by this sketch, imperfect as it is, appears to prevail in the manners and customs of my countrymen and those of the Jews, before they reached the Land of Promise, and particularly the patriarchs while they were yet in that pastoral state which is described in Genesis--an analogy, which alone would induce me to think that the one people had sprung from the other. Indeed this is the opinion of Dr. Gill, who, in his commentary on Genesis, very ably deduces the pedigree of the Africans from Afer and Afra, the descendants of Abraham by Keturah his wife and concubine (for both these titles are applied to her). It is also conformable to the sentiments of Dr. John Clarke, formerly Dean of Sarum, in his Truth of the Christian Religion: both these authors concur in ascribing to us this original.

The reasonings of these gentlemen are still further confirmed by the Scripture chronology; and if any further corroboration were required this resemblance in so many respects is a strong evidence in support of the opinion. Like the Israelites in their primitive state, our government was conducted by our chiefs or judges, our wise men and elders; and the head of a family with us enjoyed a similar authority over his household with that which is ascribed to Abraham and the other patriarchs. The law of retaliation obtained almost universally with us as with them: and even their religion appeared to have shed upon us a ray of its glory, though broken and spent in its passage, or eclipsed by the cloud with which time, tradition, and ignorance might have enveloped it; for we had our circumcision (a rule I believe peculiar to that people): we had also our sacrifices and burnt-offerings, our washings and purifications, on the same occasions as they had.

As to the difference of colour between the Eboan Africans and the modern Jews, I shall not presume to account for it. It is a subject which has engaged the pens of men of both genius and learning, and is far above my strength. The most able and Reverend Mr. T. Clarkson, however, in his much admired Essay on the Slavery and Commerce of the Human Species, has ascertained the cause, in a manner that at once solves every objection on that account, and, on my mind at least, has produced the fullest conviction. I shall therefore refer to that performance for the theory, contenting myself with extracting a fact as related by Dr. Mitchel. "The Spaniards, who have inhabited America, under the torrid zone, for any time, are become as dark coloured as our native Indians of Virginia; of which "I myself have been a witness." There is also another instance: of a Portuguese settlement at Mitomba, a river in Sierra Leona; where the inhabitants are bred from a mixture of the first Portuguese discoverers with the natives, and are now become in their complexion, and in the woolly quality of their hair, perfect negroes, retaining however a smattering of the Portuguese language.

These instances, and a great many more which might be adduced; while they shew how the complexions of the same persons vary in different climates, it is hopes [it is hoped they] may tend also to remove the prejudice that some conceive against the natives of Africa on account of their colour. Surely the minds of the Spaniards did not change with their complexions! Are there not causes enough to which the apparent inferiority of an African may be ascribed, without limiting the goodness of God, and supposing he forbore to stamp understanding on certainly his own image, because "carved in ebony."

Might it not naturally be ascribed to their situation? When they come among Europeans, they are ignorant of their language, religion, manners, and customs. Are any pains taken to teach them these? Are they treated as men? Does not slavery itself depress the mind, and extinguish all its fire and every noble sentiment? But, above all, what advantages do not a refined people possess over those who are rude and uncultivated. Let the polished and haughty European recollect that his ancestors were once, like the Africans, uncivilized, and even barbarous. Did Nature make them inferior to their sons? And should they too have been made slaves? Every rational mind answers, No. Let such reflections as these melt the pride of their superiority into sympathy for the wants and miseries of their fable brethren, and compel them to acknowledge, that understanding is not confined to feature or colour. If, when they look round the world, they feel exultation, let it be tempered with benevolence to others, and gratitude to God, "who hath made of one blood all nations of men for to dwell on all the face of the earth; and whose wisdom is not our wisdom, neither are our ways his ways."

Interesting read..

Thanks for posting Olaudah Equaino's story. I remember visiting Pimlico Library (this is the best library for black history in the UK) a few years ago, with a friend, and reading his story. He alluded to Eboe people being part of Benin, and his province, Effaka, being a province in the Benin empire.

I've always wondered if the Eboe, Olaudah Equaino was alluding are present day Igbo's. Or another Eboe group who lived under Benin empire. Someone told me the "Effaka" he was referring to is actually Essaka/Etsako. So where's Essaka/Etsako in today's Nigeria?

It's 'Essaka' not 'Effaka' (old styled S looked similar to f)

shymexx: Interesting read..

Thanks for posting Olaudah Equaino's story. I remember visiting Pimlico Library (this is the best library for black history in the UK) a few years ago, with a friend, and reading his story. He alluded to Eboe people being part of Benin, and his province, Effaka, being a province in the Benin empire.

I've always wondered if the Eboe, Olaudah Equaino was alluding are present day Igbo's. Or another Eboe group who lived under Benin empire. Someone told me the "Effaka" he was referring to is actually Essaka/Etsako. So where's Essaka/Etsako in today's Nigeria?

MY BROTHER IT's TIME TO GROW UP.
most of you guys from SW part of this country does things the way it shocks a neutral mind.
hatred is a deadly poison.


So to you guys Olauda is a hero if he is not Ibo but a nobody when you notice he is ibo.
so if Olaudah emphasize on beni empire why should it surprise any body.
For more info During the period of 15century to early 18 century the most part of modern day delta ibo still pay tribute to benin empire.

^^^Can't you see I was asking a question? The man in question was a Black Briton and his story is ingrained in the annals of Black British history. So shut the fvck up and move over if you can't provide answers to the questions that I asked. I don't know why you lot are sensitive about every darn thing. Whining/whiners should be the pseudonym for you and your ilk.

masu:

MY BROTHER IT's TIME TO GROW UP.
most of you guys from SW part of this country does things the way it shocks a neutral mind.
hatred is a deadly poison.


So to you guys Olauda is a hero if he is not Ibo but a nobody when you notice he is ibo.
so if Olaudah emphasize on beni empire why should it surprise any body.
For more info During the period of 15century to early 18 century the most part of modern day delta ibo still pay tribute to benin empire.

Thread derailer. Must you always turn every thread to a SE vs SW? You are about to derail this beautiful topic. You must be high on cow dung. Bigot

good read.

.

shymexx: Interesting read..

Thanks for posting Olaudah Equaino's story. I remember visiting Pimlico Library (this is the best library for black history in the UK) a few years ago, with a friend, and reading his story. He alluded to Eboe people being part of Benin, and his province, Effaka, being a province in the Benin empire.

I've always wondered if the Eboe, Olaudah Equaino was alluding are present day Igbo's. Or another Eboe group who lived under Benin empire. Someone told me the "Effaka" he was referring to is actually Essaka/Etsako. So where's Essaka/Etsako in today's Nigeria?

Some scholars believe 'Essaka' is actually 'Isseke', a town in Anambra state. And there are some details which support that he came from that general area (ie central Igboland, not too far north, not too far south.

As for whether Olaudah's Eboe is actually today's Igbo, I think Olauda himself left enough linguistic information for us to assert that it is one and the same people.

Olaudah said his people called year Aa-affoe. Igbos today still call year 'Afo'.

Olaudah said his name means'...loud voice...'. 'Loud voice in today's Igbo is 'Oluuda'.

Olaudah said the men who were in charge of the calendar in his village were called 'Aa-ffoe way-cah' or 'yearly men'. Aaffoe waycah is clearly 'Afo nwoke'. That's not d way a modern Igbo would say it, but the words are clearly Igbo.

Olaudah said the strangers who came to trade in their village were called 'Oye-Eboe' and means 'red men trading at a distance'. Before the 20th century, an Igbo-speaking stranger was derogatively called 'onye Igbo' by his host Igbo-speaking community. (That was before 'Igbo' came to be accepted as a generic name for all who speak related Igbo dialects).

My point is, there's no doubt that Olaudah's Eboe are ethnologically and geographically the same as the modern Igbo people.

Rossikk:



Their mode of marriage is thus: both parties are usually betrothed when young by their parents (though I have known the males to betroth themselves). On this occasion a feast is prepared, and the bride and bridegroom stand up in the midst of all their friends, who are assembled for the purpose, while he declares she is thenceforth to be looked upon as his wife, and that no other person is to pay any addresses to her. This is also immediately proclaimed in the vicinity, on which the bride retires from the assembly. Some time after she is brought home to her husband, and then another feast is made, to which the relations of both parties are invited: her parents then deliver her to the bridegroom, accompanied with a number of blessings, and at the same time they tie round her waist a cotton string of the thickness of a goose-quill, which none but married women are permitted to wear: she is now considered as completely his wife; and at this time the dowry is given to the new married pair, which generally consists of portions of land, slaves, and cattle, household goods, and implements of husbandry.

@Bold...I find the statement in bold interesting. Could the bold part mean the homosexuality was a norm in pre-christianity Africa? From the statement above, it implies that males married other males, in addition to heterosexual marriage.

This could show that homosexuality has always been a part of Africa, practised alongside with heterosexuality, with rampant homophobia rising after the introduction of christianity.

bigfrancis21:

@Bold...I find the statement in bold interesting. Could the bold part mean the homosexuality was a norm in pre-christianity Africa? From the statement above, it implies that males married other males, in addition to heterosexual marriage.

This could show that homosexuality has always been a part of Africa, practised alongside with heterosexuality, with rampant homophobia rising after the introduction of christianity.

LOL! 18th English language can confuse sometimes sha!

I think you misunderstood Olaudah. What he meant was that parents generally select spouses for their children. But sometimes males picked their brides by themselves (males bethroth themselves).

Radoillo:

LOL! 18th English language can confuse sometimes sha!

I think you misunderstood Olaudah. What he meant was that parents generally select spouses for their children. But sometimes males picked their brides by themselves (males bethroth themselves).

Ok.

bigfrancis21:

@Bold...I find the statement in bold interesting. Could the bold part mean the homosexuality was a norm in pre-christianity Africa? From the statement above, it implies that males married other males, in addition to heterosexual marriage.

This could show that homosexuality has always been a part of Africa, practised alongside with heterosexuality, with rampant homophobia rising after the introduction of christianity.

I don't think that's what he meant but there definitely was homosexuality in precolonial africa.

masu:

MY BROTHER IT's TIME TO GROW UP.
most of you guys from SW part of this country does things the way it shocks a neutral mind.
hatred is a deadly poison.


So to you guys Olauda is a hero if he is not Ibo but a nobody when you notice he is ibo.
so if Olaudah emphasize on beni empire why should it surprise any body.
For more info During the period of 15century to early 18 century the most part of modern day delta ibo still pay tribute to benin empire.

Take your own advice and grow up yourself. I was really going to tear into you but Radoillo's more mature and educated response has saved your ass. You want to "claim" but you don't want to be questioned about it.... you should learn humility and just listen while your educated betters deliberate this matter.

Radoillo:


Some scholars believe 'Essaka' is actually 'Isseke', a town in Anambra state. And there are some details which support that he came from that general area (ie central Igboland, not too far north, not too far south.

As for whether Olaudah's Eboe is actually today's Igbo, I think Olauda himself left enough linguistic information for us to assert that it is one and the same people.

Olaudah said his people called year Aa-affoe. Igbos today still call year 'Afo'.

Olaudah said his name means'...loud voice...'. 'Loud voice in today's Igbo is 'Oluuda'.

Olaudah said the men who were in charge of the calendar in his village were called 'Aa-ffoe way-cah' or 'yearly men'. Aaffoe waycah is clearly 'Afo nwoke'. That's not d way a modern Igbo would say it, but the words are clearly Igbo.

Olaudah said the strangers who came to trade in their village were called 'Oye-Eboe' and means 'red men trading at a distance'. Before the 20th century, an Igbo-speaking stranger was derogatively called 'onye Igbo' by his host Igbo-speaking community. (That was before 'Igbo' came to be accepted as a generic name for all who speak related Igbo dialects).

My point is, there's no doubt that Olaudah's Eboe are ethnologically and geographically the same as the modern Igbo people.

Good observations, but is their really not enough doubt? I mean most of your argument seems to be based on linguistics ( none of them that compelling if you ask me) but what about more important things like the customs and behaviours he described?

He says things like the chiefs being prominently identified by tribal marks on the forehead- that I would easily identify with Edoid people's, not Igbos.

In his description of a marriage ceremony I see little Igbo about it- nothing much about the dowry or other things we'd normally ascribe to an Igbo wedding. He talks about a cotton string tied around the waist which is alien to my knowledge of eastern traditions. The significance of Kola is not mentioned in ANY of his ceremonies which is again shocking to me.

Then what really sticks out is his descriptions of the warfare culture of his Eboe people. The weapons he described, javelins, two edged swords and shields as big as medium sized people- are these Igbo? Women fighting, spilling blood and being prominent on the battlefield, is this heard of in Igbodom?

And let's not forget his loose description of their rituals and religion..... A main God who is tied down , can't eat or drink but just smokes a pipe- cant our Igbo brothers tie this to any of their dieties?? Just because he writes a few words that "sound" Igbolike, is that all it takes to identify him as Igbo, is a belief system not more sacrsanct?

Unfortunately, personally I continue to share the view (that other scholars do to) that this man was a fake. The reason is that which such an apt recollection, especially at this time, we should easily be able to fully identify his ethnicity with both the etymology and cultural descriptions he wrote down those many years ago. Everytime I read his so called recollections, it just sounds like he cherry picked something from all the major ethnicities in coastal west Africa. It seems like mumblings, incoherent hearsays from real life slaves he probablly lived with while he was serving with them.

I do not think this man was Igbo (his customs sound more Edoid) let alone Nigerian. He just seems like a good story teller to me.

BTW have my Igbo brothers seen a picture of this their kith and kin.... ugly if I may say and very unigbolike ( especially of someone born in the hinterlands of two supposed Igbo parents).

^^^^ LOL!@ People suddenly trying to claim an Igbo man as Edo. Somebody mentioned in another thread that he was Yoruba!


Knock it off man!!!

Olaudah was as Igbo as he could get. He gave enough clues himself severally in his book.

1) He said specifically that his tribe's name was Eboe, not Edo.


2) He referred to Eboe people, not Edo, severally as his countrymen whenever he encountered them in the Diaspora.

3) Olaudah clearly mentioned in his work the cultural similarities between his Eboe people and Hebrew people, during his conversion to christianity, when his master was reading the bible to him. The last time I checked, The Igbo people, and not the Edo, are said to have cultural similarities with the Hebrews. He specifically said that he pointed out this striking similarity to his master!

4) Despite being a boy, yet he clearly remembered his name which was Olauda Ikwuano, which the whites anglicized to Olaudah Equiano. A local government exists today in Abia state called Ikwuano LGA. Notice then that any african name starting with the 'I' pronunciation was spelt starting with 'E' instead of the proper 'I'. For example, Eboe(Ibo), Equiano(Ikwuano) etc.

5) He mentioned that his father belonged to an age grade male society called Mgburichi. Till present, Mgburichi is an age-grade society found in Imo state and Abia state(Southern Igbo land). A village still exists presently today called Mgburichi, along Owerri-PH road when going to FUTO!

6) After he converted to christianity, he wrote a letter to the church authority of England asking to be allowed to return to his Eboe native land to convert his people since he already spoke Eboe and was familiar with their customs!

7) Olaudah's slave account is fairly accurate considering the arrangement of southern Nigeria. After he was captured, Olaudah never mentioned meeting or crossing any river till he got to the sea port(Bonny port I guess), where he met the Atlantic ocean(which was the only water body he encountered during his movement on land) and sighted the huge slave ship. Clearly, if he was Edo, he would have mentioned being ferried in a canoe across a river (the River Niger river that demarcates Asaba and Onitsha) before meeting the second waters, being the Atlantic ocean. I've read Olaudah's slave account thoroughly and he never mentioned being ferried across a river at all. The only water body he mentioned was the Atlantic ocean which he met when he arrived at Bonny Port to be shipped off into slavery.

8.) Lastly and more importantly, the Bini kingdom weas not recorded to have sold their people into the Transatlantic slave trade! Edo land was a totally landlocked land situated in between Igbo and Yoruba land. Rather they connived and sold surrounding tribes people into slavery. Any Edo who was sold as slave would have had to pass through Asaba-River_Niger-Onicha-Owerri-Bonny, on the eastern flank or through Ondo-Ogun-Ore-Lagos on the western flank, both options which are very long distances and unlikely.

9) Finally and most conclusively, many African Americans and Caribbean folks are taking the DNA tests and i'm yet to see one person whose ancestry was pointed to Bini. Which confirms that edo slaves were almost non-existent during the whole 400 year-period of the Transatlantic slave trade.

Below is another Eboe slave account whose name was Nwoma Ofodobendu which the whites spelt as Wooma Ofodobendo! LOL!

Also below is another slave account by another Eboe slave, Aniaso, which the whites spelt as Aneaso! LOL!

^^^ So what is your point bigFrancis?? Because all you want to do is discuss linguistics (or specifically onomastics) which I already pointed out means little as to identifying his identity in this case. The American rapper Nas has a Yoruba name, does that make him Yoruba?? You and I seem to share Europeanised Christian names, does that make us Europeans? How does you correcting the whiteman's spelling debunk the claim that this man was a professional storyteller who listend to tales of true slaves (most likely Igbo and Edoid {and note Edoid does not mean diectly of Edo ancestry same way as Yoruba does not mean we share exactly the same descent}) born in Africa and told it as his own tale.

Or if you are Igbo, is there a history of the womenfolk in your village carrying javelins and shields and spilling blood on the battlefield?? Please answer I am interested. And the Mgburichi you mentioned, do they have a custom of facial mutilation??

How does anything you have stated debunk the fact that there are seperate official records that identify Equiano as being born in South Carolina?? You all can't even identfy where exactly in Igboland he comes from when we have two seperate documents mentioning "from South Carolina" alone (no contradiction).

Please come up with something better than the fact that words he used sounded Igbo.

Also a question I wanted to ask- how long has the term Igbo (and all its derivatives) been around?? And were all Igbo communities grouped/ identifed as Igbo (as Equiano claims) as far back as then? Any help (PhysicsQED) with the claim on the province of "Eboe"??

samstradam:

Good observations, but is their really not enough doubt? I mean most of your argument seems to be based on linguistics ( none of them that compelling if you ask me) but what about more important things like the customs and behaviours he described?

He says things like the chiefs being prominently identified by tribal marks on the forehead- that I would easily identify with Edoid people's, not Igbos.

In his description of a marriage ceremony I see little Igbo about it- nothing much about the dowry or other things we'd normally ascribe to an Igbo wedding. He talks about a cotton string tied around the waist which is alien to my knowledge of eastern traditions. The significance of Kola is not mentioned in ANY of his ceremonies which is again shocking to me.

Then what really sticks out is his descriptions of the warfare culture of his Eboe people. The weapons he described, javelins, two edged swords and shields as big as medium sized people- are these Igbo? Women fighting, spilling blood and being prominent on the battlefield, is this heard of in Igbodom?

And let's not forget his loose description of their rituals and religion..... A main God who is tied down , can't eat or drink but just smokes a pipe- cant our Igbo brothers tie this to any of their dieties?? Just because he writes a few words that "sound" Igbolike, is that all it takes to identify him as Igbo, is a belief system not more sacrsanct?

Unfortunately, personally I continue to share the view (that other scholars do to) that this man was a fake. The reason is that which such an apt recollection, especially at this time, we should easily be able to fully identify his ethnicity with both the etymology and cultural descriptions he wrote down those many years ago. Everytime I read his so called recollections, it just sounds like he cherry picked something from all the major ethnicities in coastal west Africa. It seems like mumblings, incoherent hearsays from real life slaves he probablly lived with while he was serving with them.

I do not think this man was Igbo (his customs sound more Edoid) let alone Nigerian. He just seems like a good story teller to me.

BTW have my Igbo brothers seen a picture of this their kith and kin.... ugly if I may say and very unigbolike ( especially of someone born in the hinterlands of two supposed Igbo parents).

Yes, there's a chance Olaudah wasn't born in Africa. There's evidence that he told people he was born in Carolina. But we must understand that there are good reasons why an African-born black would want to pass himself off (or be passed off by his owners) as America-born. American-born blacks were believed to be more acculturated and less rebellious than those born in Africa. I've read his autobiography severally. I even own a copy. The book has its failings. His 'recollections' of his life in Africa is brief and not at all detailed. And there are some things that don't seem to stick. But then, if he was really sold into slavery as a kid (according to him he was 11 or 12 when he was sold, then its plausible that he was sold before he was mature enough to understand his society, and that much of what he knew he later forgot.

Personally I find some inner consistency in his work despite it limitations, and I don't think its wise to dismiss his story offhand.

Your theory that he might be Edoid is gonna need some back-up 'evidence' to even be considered. LOL.

First, you claimed that the tribal marks on the forehead is Edoid. Obviously you haven't heard of the ichi marks made on the foreheads of men within the Nri cultural complex. In some parts of Igboland, the chiefs who bore these Ichi marks were called 'Ndi Gburu ichi' or 'Mgburuichi'. Olaudah told us that the men were called 'Embrenche'. I don't know about you, but I see a connection between 'Mgburuichi' and 'Embrenche'. U have to understand that this guy was writing in the 18th century before anyone ever thought of an orthography for writing Igbo language.

You said he didn't mention kolanuts. So I'm wondering how that strengthens the Edo hypothesis. Kolanuts were ritually important not only among Igbos, but among Edos and Yorubas. His mentioning it couldn't have been proof he was talking about an Igbo society. And like I've already said Olaudah's recollections isn't exactly detailed, because he probably didn't know much or forgot much of what he knew.

Then you mentioned javelins and two-edged swords and shields. Now I don't understand. Are u saying Igbos didn't have these things? 'Cause you are wrong if that's what you are saying. I know of at least two Igbo clans that took their names from the shields of their warriors. Otanchara ( brown-red painted shields) and Otanzu (kaolin-white painted shields). In the 19th century, Awka warriors fought the warriors of Ukpo who were known for carrying big shields.

Did women in igboland take active part in warfare. Well, not really, I have to admit. However, Mr G. I. Jones, a scholar who worked in Igboland recorded that in some Isuama ibo areas the women were encouraged to fight alongside their husbands in defence of their farmlands.

Now there are some aspects of Olaudah's culture that a modern igbo man today may find a bit strange. But don't forget Olaudah was describing a 1750s society. Culture is dynamic, really. Things probably changed between then and the 1910s when ethnographers began writing about igbo society.

Have you read the part where he described the lay-out of the 'Eboe' compound? That was a perfect description of how a traditional igbo compound is laid out. To the letter.

Also, Olaudah spoke about a specie of big, thick snakes which they never molest. These big harmless snakes sometimes entered the houses. They were not killed, but gently carried outside and set on the highway. Anyone who has studied the history of Umunri culture-complex will recognize what Olaudah was talking about. The python, which was sacred to Idemmili deity (and the deity called Ulasi).

This entire Edo thing is completely new to me. Perhaps the origin of that theory is the fact that Olauda mentioned that his village was under Benin's suzerainity. The historical fact is that Benin's influence was quite extensive and was felt by igbo-speaking groups on both sides of the Niger. Olauda told us that his village was very far from Benin, and that their subjection to Benin was little more than nominal. In fact, the elders and chiefs in his village conducted political affairs without Benin's interference. If he was Edo, I don't know why he would say repeatedly in his book that he was Igbo. If he was Edo, I don't understand how he came to bear two Igbo names. Even as a child, before I had really picked interest in Olaudah's story, I recognized his names as undoubtedly of Igbo origin. Olaudah Equiano is Olauda Ekweano, or Oluuda Ekweano. Both names are commonly-borne Igbo names.

Perhaps, the linguistic 'proofs' in his book are meagre, but unless you can prove that 'aa-ffoe' means year in any Edoid language, or that "Olaudah" or "Oluuda' means anything like loud voice in Edoid, then a theory of Igbo origin is more convincing than a theory of Edo origin.

PS: I'm not overlooking the arguments that he may have been born in Carolina (though I don't find it very convincing), but if he was born in Africa, its far, far, far more likely he was born in Igboland than in Edo. In fact, there's zero evidence to support an Edo origin for Olaudah.

samstradam: ^^^ So what is your point bigFrancis?? Because all you want to do is discuss linguistics (or specifically onomastics) which I already pointed out means little as to identifying his identity in this case. The American rapper Nas has a Yoruba name, does that make him Yoruba?? You and I seem to share Europeanised Christian names, does that make us Europeans? How does you correcting the whiteman's spelling debunk the claim that this man was a professional storyteller who listend to tales of true slaves (most likely Igbo and Edoid {and note Edoid does not mean diectly of Edo ancestry same way as Yoruba does not mean we share exactly the same descent}) born in Africa and told it as his own tale.

Or if you are Igbo, is there a history of the womenfolk in your village carrying javelins and shields and spilling blood on the battlefield?? Please answer I am interested. And the Mgburichi you mentioned, do they have a custom of facial mutilation??

How does anything you have stated debunk the fact that there are seperate official records that identify Equiano as being born in South Carolina?? You all can't even identfy where exactly in Igboland he comes from when we have two seperate documents mentioning "from South Carolina" alone (no contradiction).

Please come up with something better than the fact that words he used sounded Igbo.

Also a question I wanted to ask- how long has the term Igbo (and all its derivatives) been around?? And were all Igbo communities grouped/ identifed as Igbo (as Equiano claims) as far back as then? Any help (PhysicsQED) with the claim on the province of "Eboe"??

I find your argument quite amusing.
[b]First, @Bold... . Suddenly, linguistics isn't cogent evidence of one's tribal group again baa? . So an Igbo speaker with Igbo names from Southern Igboland is no longer Igbo but Yoruba or Edo, right?

Second...how does Nas bearing a Yoruba name relate to this? The last time I checked, Nas father was given the name by a Yoruba native priest!

Third...you claim we bear westernized names. Yet if he wasn't Igbo or he was Yoruba or Edo, then why would he want to adopt an african name? For what reason? He was even given a westernized name, Gustavus Vassa, which he didn't quite accept and rather preferred his native Eboe name which he preserved.

Because of the 'Bight of Benin' that was mentioned, you suddenly call him an Edo man? You'd rather choose to ignore a thousand and one other identifiers that proves he's Igbo and instead cluelessly hold on to 'Bight of Benin' as your evidence.

Your claims of Olauda Ikwuano being an Edo is a completely new fabrication. Unprecedented and never speculated by any renowned researcher or history specialist. If at all he belonged to any African tribe, the last possibility would be Edo or Yoruba.[/b]

Radoillo:

Yes, there's a chance Olaudah wasn't born in Africa. There's evidence that he told people he was born in Carolina. But we must understand that there are good reasons why an African-born black would want to pass himself off (or be passed off by his owners) as America-born. American-born blacks were believed to be more acculturated and less rebellious than those born in Africa. I've read his autobiography severally. I even own a copy. The book has its failings. His 'recollections' of his life in Africa is brief and not at all detailed. And there are some things that don't seem to stick. But then, if he was really sold into slavery as a kid (according to him he was 11 or 12 when he was sold, then its plausible that he was sold before he was mature enough to understand his society, and that much of what he knew he later forgot.

Personally I find some inner consistency in his work despite it limitations, and I don't think its wise to dismiss his story offhand.

Your theory that he might be Edoid is gonna need some back-up 'evidence' to even be considered. LOL.

First, you claimed that the tribal marks on the forehead is Edoid. Obviously you haven't heard of the ichi marks made on the foreheads of men within the Nri cultural complex. In some parts of Igboland, the chiefs who bore these Ichi marks were called 'Ndi Gburu ichi' or 'Mgburuichi'. Olaudah told us that the men were called 'Embrenche'. I don't know about you, but I see a connection between 'Mgburuichi' and 'Embrenche'. U have to understand that this guy was writing in the 18th century before anyone ever thought of an orthography for writing Igbo language.

You said he didn't mention kolanuts. So I'm wondering how that strengthens the Edo hypothesis. Kolanuts were ritually important not only among Igbos, but among Edos and Yorubas. His mentioning it couldn't have been proof he was talking about an Igbo society. And like I've already said Olaudah's recollections isn't exactly details, because he probably didn't know much or forgot much of what he knew.

Then you mentioned javelins and two-edged swords and shields. Now I don't understand. Are u saying Igbos didn't have these things? 'Cause you are wrong if that's what you are saying. I know of at least two Igbo clans that took their names from the shields of their warriors. Otanchara ( brown-red painted shields) and Otanzu (kaolin-white painted shields). In the 19th century, Awka warriors fought the warriors of Ukpo who were known for carrying big shields.

Did women in igboland take active part in warfare. Well, not really, I have to admit. However, Mr G. I. Jones, a scholar who worked in Igboland recorded that in some Isuama ibo areas the women were encouraged to fight alongside their husbands in defence of their farmlands.

Now there are some aspects of the culture a modern igbo man today may find a bit strange. But don't forget Olaudah was describing a 1750s society. Culture is dynamic, really. Things probably changed between then and the 1910s when ethnographers began writing about igbo society.

Have you read the part where he described the lay-out of the 'Eboe' compound? That was a perfect description of how a traditional igbo compound is laid out. To the letter.

Also, Olaudah spoke about a specie of big, thick snakes which they never molest. These big harmless snakes sometimes entered the houses. They were not killed, but gently carried outside and set on the highway. Anyone who has studied the history of Umunri culture-complex will recognize what Olaudah was talking about. The python, which was sacred to Idemmili deity (and the deity called Ulasi).

This entire Edo thing is completely new to me. Perhaps the origin of that theory is the fact that Olauda mentioned that his village was Benin's suzerainity. The historical fact is that Benin's influence was quite extensive and was felt by igbo-speaking groups on both sides of the Niger. Olauda told us that his village was very far from Benin, and that their subjection to Benin was little more than nominal. In fact, the elders and chiefs in his village conducted political affairs without Benin's interference. If he was Edo, I don't know why he would say repeatedly in his book that he was Igbo. If he was Edo, I don't understand how he came to bear two Igbo names. Even as a child, before I had really picked interest in Olaudah's story, I recognized his names as undoubtedly of Igbo. Olaudah Equiano is Olauda Ekweano, or Oluuda Ekweano. Both names are commonly-borne Igbo names.

Perhaps, the linguistic 'proofs' in his book are meagre, but unless you can prove that 'aa-ffoe' means year in any Edoid language, or that "Olaudah" or "Oluuda' means anything like loud voice in Edoid, then a theory of Igbo origin is more convincing than a theory of Edo origin.

PS: I'm not overlooking the arguments that he may have been born in Carolina (though I don't find it very convincing), but if he was born in Africa, its far, far, far more likely he was born in Igboland than in Edo. In fact, there's zero evidence to support an Edo origin for Olaudah.

Radoillo, I must say thank you again. This is clearly the kind of reply I have been looking for (in different circles) when discussing the Equiano story. i mean this is where I quarrel with black people- somebody can not be Igbo just because you say it. We live in a scientific age, knowledge is easily available everywhere and we need to prove it. A white professor did very good research to prove that Equiano identified himself as being born in South Carlonia, if he is indeed a Nigerian we should also do enough research and have a preponderance of evidence to show he his is one of us; and in this case an Igboman.

I never stated he was Edoid, I just felt some ot the things he described would be what I would assoiate with Edioid people. Thats another reason i beleive he is telling tales. If someone claims to be a Igboman and starts telling me about how his people use the talking drum to communicate- what am I suppose to believe? Again thanks for the reply, but I hope more study will be done into this case to tie up all the loose knots, so if indeed he was Igbo, we can celebrate him with 100% certainty, and not be laughed at by people who can prove otherwise.

bigfrancis21:

I find your argument quite amusing.
[b]First, @Bold... . Suddenly, linguistics isn't cogent evidence of one's tribal group again baa? . So an Igbo speaker with Igbo names from Southern Igboland is no longer Igbo but Yoruba or Edo, right?

Second...how does Nas bearing a Yoruba name relate to this? The last time I checked, Nas father was given the name by a Yoruba native priest!

Third...you claim we bear westernized names. Yet if he wasn't Igbo or he was Yoruba or Edo, then why would he want to adopt an african name? For what reason? He was even given a westernized name, Gustavus Vassa, which he didn't quite accept and rather preferred his native Eboe name which he preserved.

Because of the 'Bight of Benin' that was mentioned, you suddenly call him an Edo man? You'd rather choose to ignore a thousand and one other identifiers that proves he's Igbo and instead cluelessly hold on to 'Bight of Benin' as your evidence.

Your claims of Olauda Ikwuano being an Edo is a completely new fabrication. Unprecedented and never speculated by any renowned researcher or history specialist. If at all he belonged to any African tribe, the last possibility would be Edo or Yoruba.[/b]

Don't worry, go and rest a bit. I have found someone "on the level" to answer my questions.

@BigFrancis,

I already knew about Aniaso aka Archibald Monteath. Wooma Ofodobendo aka Andrew the Moor is new to me though. I'm gonna check him out. Thanks.

From your comments on another thread it appears the whole Trans-Atlantic slave trade thing is your forte.

^^^LOL!

Radoillo...I swear you have time to be typing out those long epistles. You sound like a newcomer to nairaland. No matter what you type he would never change his belief. Deep within him, Olaudah was an Edo man when he said it himself with is own mouth that he was Igbo and also when sources all over the world say he was Igbo! Even if at all he was born in South Carolina as speculated, from his account there's every chance that he was the son of an Igbo slave kidnapped from Igboland, not Edoland!

No matter what you type he would never change his belief. This is nairaland where people choose to ignore facts and rather wallow in wishful thinking. Believe me, I've been here longer than you.

samstradam:

Don't worry, go and rest a bit. I have found someone "on the level" to answer my questions.

Yes sir! I hear you.

Dream on as long as you like. Olaudah would never be Edo.

@ Radoillo

How is this tied up with current/ancient Igbo beliefs?

As to religion, the natives believe that there is one Creator of all things, and that he lives in the sun, and is girted round with a belt that he may never eat or drink; but, according to some, he smokes a pipe, which is our own favourite luxury.

samstradam:

Radoillo, I must say thank you again. This is clearly the kind of reply I have been looking for (in different circles) when discussing the Equiano story. i mean this is where I quarrel with black people- somebody can not be Igbo just because you say it. We live in a scientific age, knowledge is easily available everywhere and we need to prove it. A white professor did very good research to prove that Equiano identified himself as being born in South Carlonia, if he is indeed a Nigerian we should also do enough research to prove he his is one of us; and in this case an Igboman.

I never stated he was Edoid, I just felt some ot the things he described would be what I would assoiate with Edioid people. Thats another reason i beleive he is telling tales. If someone claims to be a Igboman and starts telling me about how his people use the talking drum to communicate- what am I suppose to believe? Again thanks for the reply, but I hope more study will be done into this case to tie up all the loose knots, so if indeed he was Igbo, we can celebrate him with 100% certainty, and not be laughed at by people who can prove otherwise.

Thanks.

I'm still curious though. What aspects of the culture he described are more Edoid than Igbo?

All am waiting for is the person that will quote the whole length of the OP 's message just to give a reply.
The person will receive a pice of my mind.

Radoillo: @BigFrancis,

I already knew about Aniaso aka Archibald Monteath. Wooma Ofodobendo aka Andrew the Moor is new to me though. I'm gonna check him out. Thanks.

From your comments on another thread it appears the whole Trans-Atlantic slave trade thing is your forte.

@Bold....Check out Nwoma Ofodobendu's account here: http://jeromehandler.org/wp-content/uploads/2009/07/Survivors-02.pdf

On the Transatlantic Slave Trade...i'd say i'm well versed in it because i've have been researching on the topic since 2008. Over the years, I have done extensive research and come cross so much evidence, especially on the participation of the Igbo people in the slave trade. I have strikingly been interested in the slave trade from the first day I heard of it during my secondary school days.

ngozievergreen: All am waiting for is the person that will quote the whole length of the OP 's message just to give a reply.
The person will receive a pice of my mind.

Apparently, the post is too long to be quoted by mobile phone users browsing nairaland. That's why no one has done so yet!