I got a bitch in the back, got a hoe in the front
One cookin' the crack, one rollin' the blunt
You get pussy and ass from a beautiful broad
If you lookin' for that, holla at ya boy
I'm a m-m-mack mack
A p-p-love-vendor
I sp-sp-sp-spit out shrimp
I pull up clean
I get out limp
I walk like li-li-li-limp
I talk like bi, b-bitch get here
Best player on my team when I ball women cheer
And they love the way I dumb out with the gear
This jacket, these shoes don't come out this year
So if you love your girl don't let her come out this year
If you leave her out there, then she comin' out here

fifth and sum pumps
flip and just front
you'll get what you want
leave you stff in the trunk
round here, you'll get wasted and i dont mean twisted or drunk
or in the hospital stiff for some months
youre all wired up now you cant sit and just munch
you'll be sippin your lunch
no more snicker bars, babe ruthes, twizlers and crunch
the dips get it crunk
up up some money
fuk it im hungry
rowe boats snuck in the country

IM THE TRUE DAWG
YALL NIGGAS FRAWGS
I PUT A NINE MILI IN UR ENTOURAGE
MY DICK IS SO BIG
BITCHES WANNA KIDNAPE ME LIKE PIGS
OH U A REAL G U DON'T PLAY THAT SHIT
TELL ME TODAY HOW MANY NIGGERS FUK UR BITCH
SUFFERING IN AFRICA SO IF U A MUSIM PRAY FOR ME
IN THE HOOD TRINA SEE WHAT'S A XTACY

I HEARD HE WAS SMOKING WEED IN COTONOU

LOVE THIS BABE RIGHT HERE

THE ARTIST IS SICK

IS THE DEVIL THATS PLAYING WITH U I KNOW A FULANI KID THAT WENT TO A QURANIC SCHOOL CAME BACK HOME THEN BECAME A CHRISTIANI HEARD HES CHRISTIAN NOW

ME TOO BUT HERE IS TOGO U GET A RAPED CASE IF U TRYNA CHASE HER

THATS WHY ALLAH BROUGHT ISLAM BEAT THE SHIT OUTTA HER IF SHE GOT THAT ATTITUDE BUT BUY HER A BEEF BURGER AND SOME FRIES IF SHE DON'T

UM ALL ABOUT MONEY LIKE A PEN
IM IN THE HOOD WITH A GUN IN MY HAND
I LOVE PUERTO RICAN BITCHES THAT LOOK LIKE THEY MIX AND SHIT
U HAVE MONEY BUT U CAN'T FUK WITH FREEZY U BITCH
NIGGAZ TRINA BE LIKE ME
PUNCHING ON THE WALL TALKING SHIT TRYNA FIGHT ME
BUT THEY ALL PUSSY LIKE WHAT'S UNDER YA BITCH
I DON'T GIVE A FUK IF U BANGING THE FIVE OR THE SIX
MY NAME FREEZY DON'T COMPARE ME TO WEEZY
IM NOTHING LIKE JEEZY HOMEY JUST TAKE IT EASY
YEAH IM BROKE BUT I PRAY FOR BETTER DAYS
BABY IF U WANNA SUCK MY DICK U GOTTA DO IT THE BETTER WAY

AND THERE IS LIKE 3 SIGNS TO RECOGNIZE THEM TOO

THEY DO WORSER THEN THAT TRUST ME

I WANT THIS WEEZY WEE SHIRT

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









LMFAO

GeorgesDiary:
THE IGBOS FROM BENIN

Igbos are naturally prone to migrations.

Pre-colonial times, several Igbos migrated to Benin (known as Idu in Igbo communities). There isn't much-written documentation on this as the people of that era mostly used oral documentation.

The Igbos migrated in very large numbers to Benin and even played special roles in the Benin empire. Chima, a popular Aro Priest who had influence was among these migrants. It is also believed that the Igbos influenced a few aspects of Benin including the names of its days, Aho, Eken, Orrie and Okuo. The Igbo calendar has four days which are "Eke, Orie, Afor, Nkwo".

Each Igbo community has a day assigned to open its market and to date, it's still in use. Being great traders, the Igbos might have used their trading prowess to influence the Benin Calendar. One might argue that it's the other way round but these names are so deeply entrenched in the Igbo culture. From ancient times, Igbos have had names like "Mgbe-Eke, Mgbe-Orie, Mgbe-Afor, Mgbe-Nkwo" for females and "Oke-Eke, Oke-Afor, Oke-Orie, Oke-Nkwo" for males. There are also names like "Nwa-Eke, Nwa-Afor, Nwa-Orie, and Nwa-Nkwo" of which "nwa" means "child". So, Nwankwo means "Child of Nkwo".

The events of Igbo influence in Benin may have taken place a very long time ago, so long that details might have been lost in the abyss of oral traditions. For example, a radiocarbon dating placed at the Igbo-Ukwu site placed it to 850 AD and some materials recovered from the sites had evidence of a trading system extending to Egypt. Igbo-Ukwu culture was the earliest-known example of bronze casting in the region and the craftsmen worked centuries before those who made Ife bronze. Benin would later learn the art of bronze making from Ife. It is believed by historians that Ife bronze originates from Igbo-Ukwu.

There seem to be very deep untold stories that are lost in Igbo history. The democratic nature of Igbos seems to have had an origin and a purpose too. It is said that "Igbos don't have kings" but on the contrary, research had shown that Igbos didn't only have kingdoms, they also had trades stretching to as far as Egypt! Along the line, something might have happened but we do not know because the details seem lost.

Back to our Benin story.

At some point, it seemed that these migrants were becoming very influential. It was feared that they would take over the Benin Empire and war broke out between the migrants and the Benin kingdom. This is what is known as "Agha Idu n'Oba" in Igbo folk tales. Details of this war also seem lost and much of it has become a folk tale. However, the oral history of Igbo communities like Onitsha agrees that they left Benin following a very violent attack.

The trans-migration was more like a homecoming as the Igbos faced East to start returning home where their safety can be guaranteed. This trans-migration according to the oral history of many communities in the Western Igbo areas is said to have been led by Eze-Chima.

Eze-Chima is believed to be one of the most popular leaders of this return migration which led to the founding of the formal establishment of several western Igbo towns.

Who is Eze-Chima?

Eze-Chima was an Aro native doctor/Herbalist who left for Benin. Some oral tradition also believes that Eze-Chima was rather a Nri priest. When he got to Benin and reported himself to the Oba of Benin as the custom demanded, the Oba welcomed him but also became impressed with his mystic skills which led to making Eze-Chima a chief in Benin. Hence why he was called "Eze" amongst his people.

In some accounts, during the reign of Oba Ewuare, he had famous heroes and magicians in Benin. In Jacob U. Egharevba's account, there were Igbo migrants too who were forbidden by the Oba to practice cannibalism but were rather placed in charge of two of the royal gods. This was before Oba Ozolua's emergence after the death of his father and brothers.

Egharevba writes that Eze-Chima led the resistance against Oba Ozolua who was the Oba of Benin between 1483-1514. Oba Ozolua was known for expanding the Kingdom through warfare and contact with foreigners. He was the youngest son of Ewuare. His elder brother was killed on the day of coronation while his other brother ruled for seven years.

David Van Nyendael, a Dutch merchant who lived in Benin as a trader in the 15th century wrote "The ruin of the town and the surrounding land was occasioned by the King causing two kings of the street (Rios de Aro) to be killed… After this barbarity, the king found also a third man that stood in his way, who being much beloved, was timely warned of that prince’s intention, and accordingly took flight, accompanied by three-fourth of the inhabitants of the town…"

This indicates that there was indeed a war of kings in Benin between the King and "kings"; possibly the Ezes. "Rios de Aro" means "King or leaders of Aro". Some Portuguese documents have also indicated that Igbos had significant influence in Benin courts. It was possible that indeed, Igbos were becoming a threat to the throne.

The respected historian, Jacob U. Egharevba also wrote that the warrior King, Oba Ozolua fought against Origbo, a chief at Ejide in Siluko District where he subdued Origbo and seized his treasures. Origbo was possibly one of the Ezes like Chima.

Mr Wellington Igunbor, a Benin historian who was also related to the Benin chieftaincy families wrote that "The settlement of Eze Chima in Old Benin was established in the area through which Siluko Street runs in present-day Benin City. As Eze Chima’s influence increased so did the population of his settlements expanded. 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."

Mr Wellington's account explains why the Igbo migrants had possibly become a threat to the Benin throne. To date, Igbos have been known to migrate, expand, adapt to their new environment and even become leaders in such communities and towns. Little wonder an Igbo man was once a President of Liberia.

U. B. Okpevra, from Department of History and International Studies, Delta State University, Abraka Nigeria, in his article published in 2015 titled "IS OZORO AND UZERE CLANS' TRADITIONS OF ORIGIN EDOID OR IGBOID?" argued that Oba Eze-Oti (Ezoti) who was shot with a poisoned arrow on the day of his coronation in 1473 was Igbo.

It could be that Eze-Oti's mother was Igbo, he was adopted or there could be other unsaid truths about his personality. The name "Eze-Oti" has no meaning in the Bini language. He reigned for only 14 days and died from injuries sustained on his coronation day. His only son Owere was also murdered. Owere also seems to be an Igbo name.

All of these are indications of what would have caused the return migration of the Igbos who had lived, grown and invested in the Benin Kingdom. They might have left Benin as a result of violence against them. All of these things were happening between the 15th to 16th centuries.

Olaudah Equiano the popular Igbo slave turned writer whose life is being studied all over the world wrote in his memoir that he was born in 1745 to an Igbo family in the ancient Kingdom of Benin.

Although it couldn't have been possible that his community would be under the Benin Kingdom at that time, the Benin Kingdom might have been very popular amongst them. We must remember that Equiano was kidnapped and sold as a very small child, so his understanding could have been very limited.

Onitsha, a town in Anambra was founded by such return migration and to date, there are very few elements in Onitsha who would rather argue that they come from Benin as their original home even though the perception is almost lost amongst them.

Other towns founded by UmuEzechima (Children of King Chima) included Ozoro, Isele-Uku, Onicha-Olona, Onicha-Ugbo, Onicha-Mili (Present day Onitsha), etc. There was also a possibility that some initial migrants has previously settled before getting to Benin. Borrowing a leaf from Benin, these communities had monarchs unlike their other counterparts across Niger.

From Agbor down to Onitsha, there are many Igbo communities known today as "Umu Ezechima" but this may not mean that Ezechima single-handedly founded these towns, some of these towns already had indigenous people and in some cases indigenous Igbos living in them before the arrival of Ezechima and his people.

It is as a result of this return migration that several Western Igbo communities including Onitsha, across Niger, claim Benin origin. This is because the communities were founded or discovered as they were leaving Benin. When the culture of these Igbos is observed, they do not have a lot of things in common with Benin culture, they rather share similar cultural and religious traits with their kin Eastwards.

How could a people originate from Benin and yet there isn't any tangible trace of Benin in their names, languages and culture? This becomes even funnier with the claims looking childish when studying the culture of Ikwerre people in River State Nigeria.

Yes, there could be Benin influence here and there as a result of migration to Benin and return migration eastwards but there has largely remained a jealously guarded Igbo tradition amongst the Igbos in Benin. Even amongst the Igbanke people of Edo State, there are also communities of Igbo origin who mixed with other migrants from Benin.

Isn't it funny that Igbo communities close to Benin to this date still speak Igbo and practice Igbo culture and yet people would claim they are only so because of Igbo influence? One would wonder, why didn't this Igbo influence reach Ibibio? Why didn't it reach Urohobo? Why aren't these people answering Igbo names, eating Igbo foods or practising Igbo culture?

I am not a historian and may have missed a thing or two but I hope that this article adds to the conversation around the identity of several Western Igbo communities who are often said to originate from Benin with no atom of Benin found in them. Yes, they were indeed from Benin, but they weren't of Benin.

(c) 2022 | Onyedikachukwu George Nnadozie

WICH BENIN COUNTRY OR BENIN STATE

I DON'T KNOW WHAT VULNERABLE MEANS BUT I KNOW I NEED A 100 DOLLAR

(Intro)

[...]

(Cassidy)

I show you how this can taste

Trash bag, sticky teeth, man, pick a plate

I'm gettin' cake on the corner usually

And I'll put you to sleep like a borin' movie

I'm tired of niggas screamin' they drove a Dot 6 Range

Well, I need 6 o's, dot pocket change

I'mma stay in the shop, choppin' the king

Till it look like niggas play hockey on my chain

I run in yo spot with a stockin' on my face

Pop then pop by mistake, I'm sloppy with the .8

Listen man, I'll have you tied to the bed

You play dum-dum, till sum' inside of yo head

Off the side of the bridge off some Nino shit

I hold dice and pull medal on some casino shit

Niggas gamble with they life on some hero shit

And get a fuckin' scared face on some Pacino shit

Now I might not know it all, but be known this

When it's war, y'all crumble like the Read-O chips

I'll pass yo strip errday, I don't see no bricks, mane

I'm a pit, you a pussy, so we don't mix

Go 'head, spit bout yo jewels

I luv that they froze up

You gon' do the same thing when Cass' put them foes up

Take em all off and race off like I drove up

This year, Raw 16s, nigga, no cut

(Freeway)

Yo, you ain't fuckin' with Free for 2 reasons

My 2 kids, 2 mouths to feed

A broke kid's paws, shoot niggas out they trees

Brody niggas, y'all get pushed right off yo block

Freeway, when you see me, call the cops

Like I'm Pac, you ain't ready to die, then don't ride

All my niggas loadin' it down and don't cry

No weapon, broad-eye you ? and won't die

Hood niggas, Brother Samir and Lil Ant

Middle by the summit, man, you dead where you stand

You thought you was fuckin' with Free, why, you can't!

CNN, apostrophe ten, Tiger Woods, nigga, pop off yo tittie

Then I hop in the ding, Ying

T L TA 88, move yay from state to state

Stuff mixed fast, scrape the plate

No fist fight, T-Rex, scrape yo face

Like I got ten men and foreva to go

On with my man, it' fo'eva with O

Molecule in my hand, feel like I got fo'eva to blow

It's just some shit that I'm happy to know

Take down 4 cells, still get a stack for an o

Five for a half a bitch when you're brickin' a tuck (?)

I'm not dumb, no kids and no stunt

But believe me, I'mma gun, no hits and you bleeped

In yo house Sunday like in that ?

Freeway, won't Bleep her in a midnight tell(?)

Cuz believe me, you get chilly when you in that cell

I'm from P H I LL Y, hand jay read niggas, dot LL not

And it fast me to just let dotty ride

No young niggas that'll body cops

Stop! To think about what you facin' here

I'll end yo career and go buy you a pack of woods

And throw me the L(?) Freeway, I'm the hood

I weapon it well, last year this time free was under the jo

This year this time free run with the rock

AK snobs and Glocks, put the gat to yo mind, titties plug yo pops

Betta stack on a roll when we break yo pot

Betta crawl on a roll when we take yo drop

Got some coke all around me when we break yo strip

Matta' fact, take yo strip, make it flip

When you go round realize that the flow don't stop

Need money like Castro, dough don't stop

Nigga, you get what you ask for, bullet or bars

Hit a nigga from the hood and the nigga'll starve

Freeway still get at his nut

Pawn let young niggas from the hood parlay in my car

Take em with me when I'm cashin' em checks

So they can see clean money, came from spittin' the raw

That awful bundle, gotta stash the rest

(Cass')

Yo, when I get hard with rhymes, I shine like lipgloss

[complete the verses if you like classic rap]

Source: https://sweetslyrics.com/classic-battle-cassidy-vs-freeway/put-a-beat-on-lyrics

Ewo awon boys yi.
Kamikaze on a Ketto level.
Yahooze!
E jami si jo!

I'm from da ghetto, da bottoms, da hood, da slums
There's money out here, we just tryin' to get some
Cool like Dre nigga, A like K
When ya talk about me you better watch what ya say
Don't ever keep dem thangs where ya lay
Cuz dem pussy ass niggas show da folks where ya stay
Ya thought he was ya dawg, said he was a G
Sounds like anotha' code feeling to me
Niggas move sloppy and I really don't like it
Bleep around and get everybody indicted
Saw dis shit commin', you woulda thought I was a psychic
F**k around go dead broke tryin' to fight it