spearman:




The Benin Origin Of Onitsha: By Late President Nnamdi Azikiwe-

The first President of Nigeria. Nnamdi Azikiwe: My Genealogy and Nativity
"Thus, in tracing my paternal lineage, I could say that both parents of my father are direct descendants of Eze Chima. As for me, I can trace my paternal ancestry in this wise: I am the first son of Chukwuemeka, who was the third child and first son of Azikiwe, who was the second son of Molokwu, who was the third son of Ozomaocha, who was the second son of Inosi Onira, who was the fourth son of Dei, the second son of Eze Chima, the founder of Onitsha."

SOURCE - Nnamdi A zikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" P4
"I can trace my maternal ancestry thus: I am the first son of Nwanonaku Rachel Chinwe Ogbenyeanu (Aghadiuno)Azikiwe, who was third daughter of Aghadiuno Ajie, the fifth son of Onowu Agbani, first daughter of Obi Udokwu, the son who descended from five Kings of Onitsha. Five of these rulers of Onitsha were direct lineal descendants of Eze Chima (PRINCE OHIME), who led his warrior adventurers when they left Benin to establish the Onitsha city state in about 1748 AD.

" SOURCE - Nnamdi Azikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" P5 "One day I asked her (grandmother) the meaning of the word 'Onitsha'. She explained that it had historical significance. The terminology meant one who despised another. It is a contraction of two words, Onini to despise, and Ncha meaning others. So that the two words when joined together mean one who despises others. Then I asked her why we despised others. She patted me on the back and told me that it was due to our aristocratic background and tradition. I insisted that she should explain to me the basis of this supercilious social attitude. She told me that we despised others because we descended from the Royal House of Benin and so regarded ourselves as the superiors of other tribes who had no royal blood in their veins, "

"I continued to belabor my grandmother to tell me more of the history and origins of the Onitsha people. She narrated that many many years ago, there lived at Idu (Benin) a great Oba who had many children. Due to a power struggle regarding the right of precedence among princes of the blood and other altercations, there was a civil war in Benin. One day, the supporters of one of the princes insulted and assaulted Queen Asije, the mother of of the Oba of Benin, who was accused of having trespassed on their farmland. Enraged at this evidence of indiscipline and lawlessness, the Oba ordered his war chief and brother, Gbunwala Asije to apprehend and punish the insurgents.

In the attempt to penalize them, Chima (OHIME), the ultimate founder of the Onitsha City-State, a Prince of the blood in his own right, led the recalcitrants against his Uncle, Gbunwala. This intensified the civil war which rent the kingdom of Benin in two and led to the founding of Onitsha Ado N'Idu, "As the great trek from Benin progressed, some did not have the stout heart of the pioneer-warrior, and decided to settle at different places, known today as Onitsha -Ugbo, Onitsha-Olona, Onitsha-Mili, Obior, Issele Ukwu, Ossomari, Aboh, etc.

" SOURCE - Nnamdi Azikiwe: My Odyssey, I (Spectrum Books, 1970) "My Genealogy and Nativity" P 11 - 12.

What's the point of this ?

NaMe4:


Eze Chima was a chief priest born in Aro in present day South East who paid homage to the Oba of Benin (just as others from various parts of the Country and beyond do up till this day).
He was even gifted lands by the Oba.
Eventually, had to exit after an issue with the Oba and Edos, and ultimately settled around where Agbor is.
Just a brief summary.

Igbo land did not reach Benin.

Maybe migrants and settlers such as Eze Chima.

Chima existed before the founding of Arochukwu. Most of these revisionism was done in recent years because people try to imagine that all Igbos came from Southeast thereby making it unthinkable that Igbos lived all the way to Yorubaland before other tribes came and displaced them. Even Olaudah Equiano's autobiography confused many because he wrote that they were Igbo under the rule of Benin King .

Neckpresser101:



What's the point of this ?

https://www.nairaland.com/7874491/eze-chima-nnamdi-azikiwe-writes

This one choke you. Make I repeat am make you hear wella.

The Benin Origin Of Onitsha: By Late President Nnamdi Azikiwe- The first President of Nigeria.

The Benin Origin Of Onitsha: By Late President Nnamdi Azikiwe-

The first President of Nigeria. Nnamdi Azikiwe: My Genealogy and Nativity
"Thus, in tracing my paternal lineage, I could say that both parents of my father are direct descendants of Eze Chima. As for me, I can trace my paternal ancestry in this wise: I am the first son of Chukwuemeka, who was the third child and first son of Azikiwe, who was the second son of Molokwu, who was the third son of Ozomaocha, who was the second son of Inosi Onira, who was the fourth son of Dei, the second son of Eze Chima, the founder of Onitsha."

SOURCE - Nnamdi A zikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" P4
"I can trace my maternal ancestry thus: I am the first son of Nwanonaku Rachel Chinwe Ogbenyeanu (Aghadiuno)Azikiwe, who was third daughter of Aghadiuno Ajie, the fifth son of Onowu Agbani, first daughter of Obi Udokwu, the son who descended from five Kings of Onitsha. Five of these rulers of Onitsha were direct lineal descendants of Eze Chima (PRINCE OHIME), who led his warrior adventurers when they left Benin to establish the Onitsha city state in about 1748 AD.

" SOURCE - Nnamdi Azikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" P5 "One day I asked her (grandmother) the meaning of the word 'Onitsha'. She explained that it had historical significance. The terminology meant one who despised another. It is a contraction of two words, Onini to despise, and Ncha meaning others. So that the two words when joined together mean one who despises others. Then I asked her why we despised others. She patted me on the back and told me that it was due to our aristocratic background and tradition. I insisted that she should explain to me the basis of this supercilious social attitude. She told me that we despised others because we descended from the Royal House of Benin and so regarded ourselves as the superiors of other tribes who had no royal blood in their veins, "

"I continued to belabor my grandmother to tell me more of the history and origins of the Onitsha people. She narrated that many many years ago, there lived at Idu (Benin) a great Oba who had many children. Due to a power struggle regarding the right of precedence among princes of the blood and other altercations, there was a civil war in Benin. One day, the supporters of one of the princes insulted and assaulted Queen Asije, the mother of of the Oba of Benin, who was accused of having trespassed on their farmland. Enraged at this evidence of indiscipline and lawlessness, the Oba ordered his war chief and brother, Gbunwala Asije to apprehend and punish the insurgents.

In the attempt to penalize them, Chima (OHIME), the ultimate founder of the Onitsha City-State, a Prince of the blood in his own right, led the recalcitrants against his Uncle, Gbunwala. This intensified the civil war which rent the kingdom of Benin in two and led to the founding of Onitsha Ado N'Idu, "As the great trek from Benin progressed, some did not have the stout heart of the pioneer-warrior, and decided to settle at different places, known today as Onitsha -Ugbo, Onitsha-Olona, Onitsha-Mili, Obior, Issele Ukwu, Ossomari, Aboh, etc.

" SOURCE - Nnamdi Azikiwe: My Odyssey, I (Spectrum Books, 1970) "My Genealogy and Nativity" P 11 - 12.

spearman:


https://www.nairaland.com/7874491/eze-chima-nnamdi-azikiwe-writes

This one choke you. Make I repeat am make you hear wella.



The Benin Origin Of Onitsha: By Late President Nnamdi Azikiwe-

The first President of Nigeria. Nnamdi Azikiwe: My Genealogy and Nativity
"Thus, in tracing my paternal lineage, I could say that both parents of my father are direct descendants of Eze Chima. As for me, I can trace my paternal ancestry in this wise: I am the first son of Chukwuemeka, who was the third child and first son of Azikiwe, who was the second son of Molokwu, who was the third son of Ozomaocha, who was the second son of Inosi Onira, who was the fourth son of Dei, the second son of Eze Chima, the founder of Onitsha."

SOURCE - Nnamdi A zikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" P4
"I can trace my maternal ancestry thus: I am the first son of Nwanonaku Rachel Chinwe Ogbenyeanu (Aghadiuno)Azikiwe, who was third daughter of Aghadiuno Ajie, the fifth son of Onowu Agbani, first daughter of Obi Udokwu, the son who descended from five Kings of Onitsha. Five of these rulers of Onitsha were direct lineal descendants of Eze Chima (PRINCE OHIME), who led his warrior adventurers when they left Benin to establish the Onitsha city state in about 1748 AD.

" SOURCE - Nnamdi Azikiwe: My Odyssey, Chapter I (Spectrum Books, 1970) "My Genealogy and Nativity" P5 "One day I asked her (grandmother) the meaning of the word 'Onitsha'. She explained that it had historical significance. The terminology meant one who despised another. It is a contraction of two words, Onini to despise, and Ncha meaning others. So that the two words when joined together mean one who despises others. Then I asked her why we despised others. She patted me on the back and told me that it was due to our aristocratic background and tradition. I insisted that she should explain to me the basis of this supercilious social attitude. She told me that we despised others because we descended from the Royal House of Benin and so regarded ourselves as the superiors of other tribes who had no royal blood in their veins, "

"I continued to belabor my grandmother to tell me more of the history and origins of the Onitsha people. She narrated that many many years ago, there lived at Idu (Benin) a great Oba who had many children. Due to a power struggle regarding the right of precedence among princes of the blood and other altercations, there was a civil war in Benin. One day, the supporters of one of the princes insulted and assaulted Queen Asije, the mother of of the Oba of Benin, who was accused of having trespassed on their farmland. Enraged at this evidence of indiscipline and lawlessness, the Oba ordered his war chief and brother, Gbunwala Asije to apprehend and punish the insurgents.

In the attempt to penalize them, Chima (OHIME), the ultimate founder of the Onitsha City-State, a Prince of the blood in his own right, led the recalcitrants against his Uncle, Gbunwala. This intensified the civil war which rent the kingdom of Benin in two and led to the founding of Onitsha Ado N'Idu, "As the great trek from Benin progressed, some did not have the stout heart of the pioneer-warrior, and decided to settle at different places, known today as Onitsha -Ugbo, Onitsha-Olona, Onitsha-Mili, Obior, Issele Ukwu, Ossomari, Aboh, etc.

" SOURCE - Nnamdi Azikiwe: My Odyssey, I (Spectrum Books, 1970) "My Genealogy and Nativity" P 11 - 12.

You're the clown here 🤡🤡

where is eze China originally from?

Do you know eze actually means ' PRIEST ' in ìgbo language before it was corrupted to mean

This is as written by Edo website about Edo people and investigation into real history pf origin. Notice that the most ancient people are descendants of Adaobi and Adaobi is obviously Igbo nomenclature just like Chima which some people recently tried to change to Ohime or Ikhime on a wrong assumption



https://www.edoworld.net/owan_Ivbiadaobi.html

The Traditions of Origin of Ivbi-ada-obi People
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Last up date (28-sep-18)

The lvbi-Ada-Obi community incorporates three village groups, Warrake with twelve wards, Ivbiaro with four villages and eighteen wards, and Errah with four villages. They could have been treated as separate British-styled clans. However, because they were very small settlements, the British brought them together. In any case, in pre-colonial times they had been united by worship of the Ada-0bi shrine located in Irhofio ward, Ivbiaro. Oral tradition claims Ivbiaro contains an aboriginal population. Before the Nupe invasion of the nineteenth century and the subsequence imposition of Islam, the Ivbi-Ada-Obi people solved most of their communal problems at the shrine. It was a form of long juju to the contiguous population. Over time its influence spread to Emai and Ihievbe. Following the advent of Islam, its prestige in the area began to wane. The Ada-Obi shrine still exists in lvbiaro despite the Islamization of the area, and people still worship at the shrine.

Warrake’s tradition, as recorded by Marshall, traces descent from a Benin man named Ake. Following a war in Benin, Ake fled with a woman called Uwaren, whom he later married. Tradition also has it that Ake was a brother to Obo, the founder of Ihievbe. The totemic data does not support this claim, but if we interpret brother as “contemporary,” then Warrake’s foundation date could be put between ca.1504—1536, or Obo’s generation. The totemic data from Warrake show that the village group reveres ekan-ivie (beads), indicative of Ogiso influence. Because of the association of the three B’s of Uokha, beads have been classified within the Ogiso period totems. Outside of neither Uokha beads are notcommon totems. Other than Warrake, beads are the village totem of the Eruere village in luleha. The tradition that Ake was related to Obo, founder of Ihievbe, is also strange, since Ake’s totem was the bead while Obo’s totems were the boa and beans. In other words, the two brothers split the three B’s between them. One is therefore inclined to think that they belonged to the same faction, party, or social strata in Benin. To complicate the mystery even more, the female “Ake” from Benin and founder of the Ake village group revered the boa and beans, while “Ake,” the male founder of the Warrake, also from Benin, revered beads, the third B.
According to Marshall, Ivbiaro (“Children of Aro”) “alone among the Ivbiosakon (Owan) clans (communities) have [sic] no tradition of migration, but claims to be direct descendants of a God-like being known as Ada-Obi.” Ada-Obi married a woman called Aro from whom the village group took its name. Aro was said to have given birth to four sons. They included Ebese, Iyokuoto (Ubuneke), Oshogben, and Usu, who became, according to the charter, the founders of the four villages. The Ivbiaro genealogical calculation places its foundation in the generation of ca. 1536—1568. My field research revealed that the Ivbiaro people report a tradition of migration from Benin. One of my informants claimed Ada-Obi and Aro were mortals who married in Benin. This version maintains that Ada-Obi while in Benin killed a leopard, the royal totem of Benin, and refused to hand over the skin to the oba. Expectedly, Ada-Obi was driven out of Benin by the monarch. This account agrees that Ada-Obi’s wife, Aro, gave birth to four children as stated by the first narrative tradition. A critical analysis of the two traditions and totemic evidence suggests that both accounts are tenable. The probable scenario, here as in other Owan communities, is that there existed an aboriginal population whom the Benin migrants met. While the aborigines are represented by the boa and plant totems, the invaders conceivably brought the animal totems. In addition, it is logical to argue that princes may have led the migration from Benin, since four wards venerate the leopard, the royal totem in Benin. On the other hand, the informant who rendered this tradition of origin in Benin is a Muslim who would in any case reject the supernatural character of a narrative which emphasized a god descending to the earth. Thus, one might at least assume that the indigenous story is valid for the earliest settlers and that migration from Benin also took place. The problem arises because the second story has been woven around characters who probably belong to the first. Chief Sule Elabor’s account fails to explain why Ada-Obi had been deified. It is noteworthy too that both accounts agree that the village, Ivbiaro, was named after the woman, not the man.

Neckpresser101:

You're the clown here 🤡🤡

where is eze China originally from?

Do you know eze actually means ' PRIEST ' in ìgbo language before it was corrupted to mean

Argue with Azikiwe: he must be the clown as these are his words.

"One day I asked her (grandmother)"

So you know his own history better than him - the great Zik of Africa and you know their history better than the grandmother, Who do Ibo people this thing?

spearman:


Argue with Azikiwe: he must be the clown as these are his words.



So you know his own history better than him - the great Zik of Africa and you know their history better than the grandmother, Who do Ibo people this thing?

Eze Chima was an Aro native doctor. In pursuance of the role of the Aros in the Atlantic Slave Trade quoted…from Michael Crowder’s story of Nigeria, Chima left Arochukwu to Benin to set up as an agent of the Aro Long Juju, for the usual purpose of collecting slaves from Benin.

Whenever, in the olden days, a native doctor travelled to a place, he by custom would, on arrival, report himself to the local chief or to the head of the society of native doctors of the land. He is either the guest of the head chief of the clan or puts up with head of the local society of native doctors. Accordingly, when Chima arrived Benin he reported himself to the Oba of Benin who accepted him as his guest. In time Chima settled down and set up practice as a native doctor and agent of Aro Oracle. He impressed the Oba of Benin so much with his magical art that he became very influential over the Oba. In consequence, the Oba installed Chima a chief in the palace of Benin. Thus the plain blunt and ordinary native doctor who left Arochukwu to establish an agency of the Long Juju, earned a chieftaincy title and became Chief Chima or Eze Chima.
Having found his feet firm in Benin, Eze Chima sent for his brother Ekensu and other relatives from Arochukwu, and also set up an Aro settlement in Benin similar to those Aros had set up within the description of Michael Crowder, in other areas throughout former Eastern Nigeria.
With the march of time, Chima’s practice in Benin expanded down to Niger Delta. Among the Urhobos and Itshekiris also the fame of the Aro Oracle spread and clients from those areas trooped to him to consult the Oracle. The greatest index of Chima’s influence on culture in Benin Kingdom is found in the fact that Benin people adopted the Igbo days of the week – Eke, Orie, Afo and Nkwo – on which Chima made one sacrifice or the other or observed his abstinences and spiritual disciplines, as names also of Benin week days. And till today the Binis have, as the Igbo, Eke, Orie, Afo, Nkwo – as names of their week days.
According to Mr Wellington Igunbor a Benin historian, who on the mother side, belongs to one of Benin’s traditional chieftaincy families (Chief Gaius Obaseki’s family – Gaius Obaseki who was the Iyase or Prime Minister of Benin in 1947) – the settlement of Eze Chima in Old Benin was established in the area through which Siliku Street runs in the present-day Benin city. As Eze Chima’s influence increased so did population of his settlement expand. So influential was Eze Chima and so completely absorbed in the society was he and his clan that there was hardly a thing he and his people could not do on the basis of equality with Benin indigenes.
How Chima left Benin:
At the time Eze Chima lived in Benin, the mother of Oba of Benin was Asije. The Oba’s brother who also was the Oba’s War Lord was called Gbunwala. One day, Asije the mother of both the Oba and Gbunwala, the Benin War Lord went into a farm belonging to Eze Chima’s people and collected firewood. Eze Chima’s people then caught Asije the Oba’s mother, and beat her thoroughly for taking wood from their farm without permission. Back home, Asije reported to her children – the Oba of Benin and Gbunwala, the Benin War Lord, her bitter experience with Eze Chima’s people. Red with anger, Gbunwala, the Oba’s brother and War Lord, took some of his soldiers, went to Chima’s settlement, set upon Chima’s people – beat them thoroughly and killed some of them.

From that day, Gbunwala began to harass Eze Chima and his people. In the circumstance, Eze Chima decided to quit Benin with his people and return to the East whence he came to rejoin his Igbo kith and kin – or, in the alternative to find new settlements for himself and his people in places far and safe beyond the reach of Oba of Benin.

This story was told in Igbo Primer popularly known as “Azu Ndu”, approved by Government Education Department for infant classes of primary schools in the Igbo Provinces of then Eastern Nigeria, now Biafra, since the beginning of the 20th century.



On their way out of Benin, some of the Eze Chima’s people settled at Agbo (Agbor), 44 miles away from Benin City which they considered far, and out of reach, molestations and influence of the Oba of Benin and his brother, Gbunwala. Others went beyond this distance and settled at Isele-Uku, Onicha-Olona, Onicha-Ugbo and Obio. When they reached the West bank of the Niger, some took a canoe and paddled down the River to Abo and settled. Led by Oreze, the eldest son of Eze Chima, the balance of Eze Chima clan crossed the River Niger to the eastern bank and settled among Oze people – the original inhabitants of what is today the big and prosperous commercial and education centre in Biafra – Onicha (Onitsha). On page 73 of his story of Nigeria, Mr Michael Crowder believed that the migration of Onicha (Onitsha) people – this is of Umu Eze Chima clans – from Benin took place in the 17th century.

Copied

This is new yam festival celebration of Ogbona clan in Etsako, Edo State which is not a borrowed culture but always existed with them.

http://ogbonaelites.org/blog/page/6/

spearman:


Argue with Azikiwe: he must be the clown as these are his words.



So you know his own history better than him - the great Zik of Africa and you know their history better than the grandmother, Who do Ibo people this thing?

Igbos are way more ancient than any tribe in Nigeria


My reasons are based on archeological facts


1. Nsude pyramids Udi Enugu State dated 2630-2610 BC



2. Igbo potteries they're distinct with Uli design which is an igbo artistic style Results indicate that pottery making has been in existence in the Igbo culture region since before 2000 B.C. The earliest evidence to date comes from Afikpo.


3. Igbo ukwu bronze works almost all dates back to the 9th century AD
The arts where first ever bronze work done in not just Nigeria but west Africa as a whole at that time using a lost wax casting method to make the surface well detailed.
The composition of the metal alloys used in the production of the bronze is unique, with an unusually high silver content and is distinct from alloys used in Europe, the Mediterranean or other African bronze centers
The Grove Encyclopedia of Materials and Techniques in Art describes them as being "among the most inventive and technically accomplished bronzes ever made cool

4. Nsịbịdị writting have been dated to 400 AD and even earlier

Igbos are very ancient people like my grandad use to say

Igbo is a compressed igbo word for "ndi gbo" literally means "old people" in my dialect


Igbo civilization outdates even the nok civilization in Nigeria.

spearman:


Argue with Azikiwe: he must be the clown as these are his words.



So you know his own history better than him - the great Zik of Africa and you know their history better than the grandmother, Who do Ibo people this thing?

Being from "Bini" doesn't mean you are not Igbo. That is the point you need to understand beyond Zik's book. Inside Bini there were Igbos and Beyond Bini into today's Ondo State and Northern Edo there were Igbos but the truth is that there was no collective tribal identity yet the Igbo language was widely used all through. In present day Nigeria when an Omuma man says he's from Rivers you cannot dispute him about it but it doesn't mean he's a Riverine tribe like Kalabari or Okrika. What most of you arguing are doing is on assumption that the Benin empire had only Benin tribe or Edo tribes under the Oba but reality is that Igbos, Urhobos, Ijaws and other tribes at one time or the order came under Benin rule and became part of the Empire led by Bini people and some of them were equally given appointments as part of the ruling class or as representative of Oba in their respective localities. Once you understand this fact your brain becomes free from the confusions.

Abagworo:



Being from "Bini" doesn't mean you are not Igbo. That is the point you need to understand beyond Zik's book. Inside Bini there were Igbos and Beyond Bini into today's Ondo State and Northern Edo there were Igbos but the truth is that there was no collective tribal identity yet the Igbo language was widely used all through. In present day Nigeria when an Omuma man says he's from Rivers you cannot dispute him about it but it doesn't mean he's a Riverine tribe like Kalabari or Okrika. What most of you arguing are doing is on assumption that the Benin empire had only Benin tribe or Edo tribes under the Oba but reality is that Igbos, Urhobos, Ijaws and other tribes at one time or the order came under Benin rule and became part of the Empire led by Bini people and some of them were equally given appointments as part of the ruling class or as representative of Oba in their respective localities. Once you understand this fact your brain becomes free from the confusions.

You are a reasonable man even if I disagree with some of your assertions. This story as told by Zik many of us also heard from our parents and great grand parents.

Neckpresser101:

Eze Chima was an Aro native doctor. In pursuance of the role of the Aros in the Atlantic Slave Trade quoted…from Michael Crowder’s story of Nigeria, Chima left Arochukwu to Benin to set up as an agent of the Aro Long Juju, for the usual purpose of collecting slaves from Benin.

Whenever, in the olden days, a native doctor travelled to a place, he by custom would, on arrival, report himself to the local chief or to the head of the society of native doctors of the land. He is either the guest of the head chief of the clan or puts up with head of the local society of native doctors. Accordingly, when Chima arrived Benin he reported himself to the Oba of Benin who accepted him as his guest. In time Chima settled down and set up practice as a native doctor and agent of Aro Oracle. He impressed the Oba of Benin so much with his magical art that he became very influential over the Oba. In consequence, the Oba installed Chima a chief in the palace of Benin. Thus the plain blunt and ordinary native doctor who left Arochukwu to establish an agency of the Long Juju, earned a chieftaincy title and became Chief Chima or Eze Chima.
Having found his feet firm in Benin, Eze Chima sent for his brother Ekensu and other relatives from Arochukwu, and also set up an Aro settlement in Benin similar to those Aros had set up within the description of Michael Crowder, in other areas throughout former Eastern Nigeria.
With the march of time, Chima’s practice in Benin expanded down to Niger Delta. Among the Urhobos and Itshekiris also the fame of the Aro Oracle spread and clients from those areas trooped to him to consult the Oracle. The greatest index of Chima’s influence on culture in Benin Kingdom is found in the fact that Benin people adopted the Igbo days of the week – Eke, Orie, Afo and Nkwo – on which Chima made one sacrifice or the other or observed his abstinences and spiritual disciplines, as names also of Benin week days. And till today the Binis have, as the Igbo, Eke, Orie, Afo, Nkwo – as names of their week days.
According to Mr Wellington Igunbor a Benin historian, who on the mother side, belongs to one of Benin’s traditional chieftaincy families (Chief Gaius Obaseki’s family – Gaius Obaseki who was the Iyase or Prime Minister of Benin in 1947) – the settlement of Eze Chima in Old Benin was established in the area through which Siliku Street runs in the present-day Benin city. As Eze Chima’s influence increased so did population of his settlement expand. So influential was Eze Chima and so completely absorbed in the society was he and his clan that there was hardly a thing he and his people could not do on the basis of equality with Benin indigenes.
How Chima left Benin:
At the time Eze Chima lived in Benin, the mother of Oba of Benin was Asije. The Oba’s brother who also was the Oba’s War Lord was called Gbunwala. One day, Asije the mother of both the Oba and Gbunwala, the Benin War Lord went into a farm belonging to Eze Chima’s people and collected firewood. Eze Chima’s people then caught Asije the Oba’s mother, and beat her thoroughly for taking wood from their farm without permission. Back home, Asije reported to her children – the Oba of Benin and Gbunwala, the Benin War Lord, her bitter experience with Eze Chima’s people. Red with anger, Gbunwala, the Oba’s brother and War Lord, took some of his soldiers, went to Chima’s settlement, set upon Chima’s people – beat them thoroughly and killed some of them.

From that day, Gbunwala began to harass Eze Chima and his people. In the circumstance, Eze Chima decided to quit Benin with his people and return to the East whence he came to rejoin his Igbo kith and kin – or, in the alternative to find new settlements for himself and his people in places far and safe beyond the reach of Oba of Benin.

This story was told in Igbo Primer popularly known as “Azu Ndu”, approved by Government Education Department for infant classes of primary schools in the Igbo Provinces of then Eastern Nigeria, now Biafra, since the beginning of the 20th century.



On their way out of Benin, some of the Eze Chima’s people settled at Agbo (Agbor), 44 miles away from Benin City which they considered far, and out of reach, molestations and influence of the Oba of Benin and his brother, Gbunwala. Others went beyond this distance and settled at Isele-Uku, Onicha-Olona, Onicha-Ugbo and Obio. When they reached the West bank of the Niger, some took a canoe and paddled down the River to Abo and settled. Led by Oreze, the eldest son of Eze Chima, the balance of Eze Chima clan crossed the River Niger to the eastern bank and settled among Oze people – the original inhabitants of what is today the big and prosperous commercial and education centre in Biafra – Onicha (Onitsha). On page 73 of his story of Nigeria, Mr Michael Crowder believed that the migration of Onicha (Onitsha) people – this is of Umu Eze Chima clans – from Benin took place in the 17th century.

Copied

The people of Onitsha are from the Benin Empire (Edo Kingdom). Obi of Onitsha.


https://www.youtube.com/watch?v=rrxQKyPh7I8

spearman:





The people of Onitsha are from the Benin Empire (Edo Kingdom). Obi of Onitsha.


https://www.youtube.com/watch?v=rrxQKyPh7I8

Thier ancestors Eze Chima migrated there and
Returned from binin tho he's not Benin by tribe he was there as citizenship and not by tribe

Get the difference they're originally from Arochukwu confederants


Should I be the one educating you that Benin kingdom was a multicultural and multilingual kingdom and not one 4 LGA bini speakers?


Benin are minorities and they're not igbos by tribe

Abagworo:



Being from "Bini" doesn't mean you are not Igbo. That is the point you need to understand beyond Zik's book. Inside Bini there were Igbos and Beyond Bini into today's Ondo State and Northern Edo there were Igbos but the truth is that there was no collective tribal identity yet the Igbo language was widely used all through. In present day Nigeria when an Omuma man says he's from Rivers you cannot dispute him about it but it doesn't mean he's a Riverine tribe like Kalabari or Okrika. What most of you arguing are doing is on assumption that the Benin empire had only Benin tribe or Edo tribes under the Oba but reality is that Igbos, Urhobos, Ijaws and other tribes at one time or the order came under Benin rule and became part of the Empire led by Bini people and some of them were equally given appointments as part of the ruling class or as representative of Oba in their respective localities. Once you understand this fact your brain becomes free from the confusions.

Correct now you're talking


My own is , respect others igbo also had Thier Arochukwu Thing going on that time


The Eze Chima was a detector but coming out to say somebody Is Binin when the person is obviously speaking igbo is beyond delusional

cjudy:
In anything you do in life, never you and I repeat NEVER you have anything to do with Agbor indigenes. The girls will destroy your life, the guys will betray you. Old men and women will witch you till nothing is left in you.

Please stay clear

They are the most educated people in Nigeria from history.