So, the internet is filled with sites/pages that list the Eze-Nris of Agukwu-na-Diodo-Akamkpisi, but not one single page online has much to say about each individual Eze-Nri apart from their names. I've wanted to put together brief profiles of the Eze-Nris for a long time now, but...little time. Now that everyone has a lot of time on their hands though, why not.

This write-up is based on information I have derived over the years from the works of Northcote Thomas, MDW Jeffreys, Michael A Onwuejeogwu, Douglas Chambers, Tony Nwankwo Nwaezeigwe and Nri local historians, like B.I.O Odinanwa. I have used Nri in this piece as the name of a town, one of the two centres that have an Eze-Nri (the other one being Oraeri); but it should be clear that no town went by that name until the 1940s. What we now call Nri Town was two loosely connected settlements, Agukwu and Diodo-Akamkpisi. But because Agukwu-na-Diodo-Akamkpisi is rather a mouthful, I'll stick to the modern designation, which is Nri Town.

The first seven Eze-Nris used the regnal title ‘Nri Namoke’ and came from the section of Nri Town known as Diodo. Most traditions have however telescoped them into one Eze Nri.)

1. Ogbuodudu Akakomme (Nri Namoke I) – Ogbuodudu Akakomme, the first Nri Namoke, was also known as Okporo Odudu. He was a son of Eri and migrated from Aguleri to Amanuke. Either this Eze Nri or his successor left Amanuke and migrated to the present site of Nri Town (after a brief stay at Achalla-Isuana) where he founded the Diodo section of that town. It was from the Diodo section of Nri Town that the Eze Nris originally came until the kingship passed to Nribuife from the Agukwu section some generations later.

2. Edu Anyim (Nri Namoke II) – Son of Ogbuodudu/Okporo Odudu. He appears to have been an Eze Nri of far-reaching prestige, because his name is still recalled in the traditions and the rituals of the people of far-away Aku, near Nsukka. For instance, the Aku people claim that the Odo cult was introduced to their town by ritual agents from Nri; and on the day that the Odo spirits are to depart to the spirit world after the Odo festival period, this proclamation is made in Aku: “Nshi Namoke Nwa Okporo Odudu, Ezitere Odo na onoghalu n'Igbo.” (Translation: Nri Namoke, son of Okporo Odudu [the first king of Nri], Has sent a message that Odo has overstayed outside.)

3. Nri Egbobe (Nri Namoke III) – According to traditions, Nri Egbobe was not qualified by blood to ascend the throne, i.e., he was a usurper. But because no eligible successor to Edu Anyim could be found from the line of Okporo Odudu, he was crowned. His reign was brief and characterised by disorder, for he was a tyrant. The Diodo people hated him, and finally decided to be rid of him. It was an abomination to shed kingly blood, so the people settled on carrying him away to the Evil Forest, tying him to a tree, and leaving him there to die. For seven days the deposed king rained curses on the people from the tree in the forest. He declared that they would be struck by misfortunes and disasters, depopulated and would remain a small community (Ana Nta). Then he died. The curse seemed to have worked. Many young men from Diodo were killed in a tree-felling accident. This was perceived as a bad omen and led to a mass exodus of people from the Diodo section. Diodo was left under-populated. The underpopulation may have affected the balance of power in Nri Town and may have been a remote contributing factor to the eventual shifting of power from Diodo to Agukwu.

Nothing is remembered about the careers of the next three Eze Nris:
4. Anwu Obele (Nri Namoke IV)
5. Odunukwe (Nri Namoke V)
6. Agufugo Egbeli (Nri Namoke VI)

7. Ezeagu Akubilo (Nri Namoke VII) – By the time of Nri Namoke VII, the Agukwu section of Nri Town had been established by Nri Ifikuanim who appears to have instituted a parallel kingship at Agukwu. Nri Ifikuanim and his people had migrated directly from the town of Ugbene, but were also ultimately of Umueri descent. A daughter of Nri Namoke VII was given in marriage to Nri Ifikuanim (or a descendant of his). This daughter had a son who became Nribuife.

In his old age, Nri Namoke VII was utterly neglected by his people, the Diodo section. It was during this time that one of his sons named Avo emigrated and established the 'rival' Nri centre at Oraeri. Nribuife, his (Nri Namoke VII's) daughter’s son, was the one who took care of him and brought him food. When he was nearing the end of his life, Nri Namoke VII cursed his family and declared that the eze-ship would depart from Diodo and never return to it, and that if any Diodo man attempted to take up the title of Eze Nri he would perish. He then handed the paraphernalia of royal office to his grandson, Nribuife from the Nrifikwuanim line. Nrifikwuanim kings from Agukwu have being reigning in Nri Town since then. (Although recently the Diodo people have tried to resurrect their claim to the kingship by having one of their sons Chikadibia Ogunmor crowned as Nri Namoke VIII, as a counterpoise to the more recognised king of the Nrifikwuanim line, Nri Enweleana II.)

8. Nribuife –Nribuife unified the two moieties of Agukwu and Diodo-Akamkpisi into one kingship and ruled as the first Eze Nri of both communities. He established the “Council of State” known as Nzemabua made up of twelve high-ranking ozo titleholders.

9. Nri Omalo – Nothing is remembered about him, except his name.

10. Nrijimofor I – Remembered as a great king during whose time Nri itinerant ritual agents spread the cult of ikenga all over the northern and western Igbo areas. According to Onwuejeogwu, Nri influence, during this time, reached Nsukka in the north, the vicinity of Orlu in the south, and as far west as the vicinity of Agbor. But, as we have seen, Aku traditions suggest that Nri influence had reached the Nsukka area earlier in the time of the Nri Namoke kings. What happened in the time of Nrijimofor I was probably consolidation of an already far-flung area of influence, and expansion into some new areas, especially to the west.

11. Nri Omalonyeso – Nothing is remembered about him, except his name.

12. Nri Anyamata –(mid 17th century.) The only notable event associated with this king was a long drought (probably in the 1640s), which was followed by severe famine all over the area within Nri’s sphere of influence. Onwuejeogwu puts his reign to between c. 1465 and 1511, and Douglas Chambers to between c. 1500 and 1530. The chronology of the Little Ice Age droughts in West Africa suggests his reign could have been in the middle of the 17th century.

13. Nri Fenenu – (later part of the 17th century.) Fenenu was renowned for his mystical powers. It was said that he lived to be over one hundred years. Because he lived to be so old, people began to believe he was immortal. His reign is associated with one of the earliest remembered appearances of a large host of locusts (igwulube) in the area. Eze-Nris are believed to have the ability to control the appearance and disappearance of locusts; it can then be understood how the Coming of Locusts during the reign of Fenenu added to his renown as a powerful mystic.
In the last years of his reign (according to traditions), Nri Fenenu mastered the art of levitation, from which he got his ‘reign name’ – Fenenu. One evening, so goes the story, the old king came out into his courtyard to ‘bask in the evening sun’. There he floated away into the sky, and came to rest atop a tall iroko tree. This display of supernatural powers deeply troubled the townspeople. He remained there atop the tree until the elders of Agukwu with their ofo sticks assembled and petitioned him to come down and die like an ordinary eze. Everyone was relieved when the king descended from his lofty perch some hours later. The head of the Adama people went and touched him on the forehead with the ofo and he died at once and was buried. Jeffreys suggests that this ‘touching on the forehead with the ofo’ is probably a euphemism for ‘ritual killing the king’. In African history, divine kings who had reigned for too long or who were perceived to be dangerously too powerful were asked to die or were killed by their officials; and this might have been the fate of Nri Fenenu. His descendants and the people of his lineage (the Umunnechi lineage) were thereafter debarred from ever producing an Eze Nri again. This debarment still holds true today.

14. Nri Agu – The beginning of Nri Agu’s reign portended great promise. There was an increase in trade, resulting in an increasing accumulation of wealth by a section of the people. Dr TN Nwaezeigwe suggests that a number of Nri settlements sprang up in western Igboland during his reign, pre-eminently in the Aniocha-Oshimili axis, including Ogwashi-Uku and Ogboli Ibusa. Ogboli Ibusa is still called Ogboli Nshi-Agu and Ogwashi-Uku called Adaigbo Nshi-Agu, apparently after him; and a secondary school in Ogwashi-Uku still bears his name. However, it must be stated that the 'rival' centre of Oraeri also had an Eze-Nri who was known as Nri Agu, and it might have been this Eze-Nri, rather than the one who reigned in Agukwu, who was connected with the founding of Ogwashi-Uku and Ogboli Ibusa. The traditions closely link Nri Agu of Oraeri with the River Niger.

Nri Agu of Agukwu soon found his life as an Eze Nri with all its restrictions and rigid observances unbearable. He therefore abdicated and, with a few faithful followers, secretly left the town and went to settle in Oraukwu. It is said that a chiefly lineage in the latter town (Oraukwu) still traces its origin to Nri Agu.

15. Nri Alike and Nri Apia – After Nri Agu, two very wealthy men vied for the Nri throne – Alike and Apia. Being men of means and power, no one could stop them and they both succeeded in getting themselves crowned as Eze Nri – the first time the town had seen two crowned kings since the unification under Nribuife . Apparently, the trade boom that began in the reign of Nri Agu had affected the politics of Nri: a class of noveau riche had risen who could force or manoeuvre their way into power. They both died ominously. According to some traditions, they both died on the same day; according to other traditions, they died within one market week (four days) of each other.
The reign of Alike and Apia witnessed a massive expansion of the trans-Atlantic trade in slaves. This trade appears to have only penetrated the Nri-influenced areas significantly from the middle of the 18th century, when we got the first reference to an Igbo slave in the New World with ichi marks, in 1752. Thus, it is likely the reign of Alike and Apia embraced the mid-18th century. And while these two Eze Nris authorised the inhumane trade in slaves (perhaps because they were traders themselves who might have also dealt in slaves), they declared it an abomination to kill or bleed a slave. This is the origin of the claim by the Nri people that they did not practise human sacrifice. (There are, however, indications that human sacrifice persisted in Nri.)

16. Nri Ezimilo – Before his selection as the next Eze Nri, Nri Ezimilo had been a ritual agent based in Asaba. He was recalled to Nri Town and consecrated. One night, however, shortly after he became Eze Nri, he was murdered by thieves from Enugu Ukwu. The thieves were raiders who had come to the king’s compound to steal the cattle paid to the Eze Nri as tribute. Nri Ezimilo had gone out into his yard to see what was going on when the men, not knowing his identity, murdered him. The death of Nri Ezimilo was followed by a severe drought which was said to have affected all of Igboland. This was probably in the late 18th century (sometime between the 1770s and the 1790s) when, according to records, several parts of the West African forest regions were affected by drought.

17. Nri Enwenetem – Because of Nri Ezimilo’s untimely death and because of the drought, which was attributed to the wrath of the murdered king, his son was allowed to step into his father’s position immediately (without the necessary interregnum), and he became Eze Nri Enwenetem. This was the first and only time a son was succeeding his father as Eze Nri, at least since the time of the Nri Namokes. It was also the first and only time an interregnum was not observed after the passing of the preceding king. The drought that followed his father’s death is said to have only ended when Enugu Ukwu made amends for the murder by giving up an Enugu Ukwu son and an Enugu Ukwu daughter to die in Nri in compensation.

18. Nri Añua – Around the turn of the 19th century, Añua was consecrated as Eze Nri. He was an aged man, and soon agreed to abdicate in favour of a younger candidate. He has officially been forgotten, and his name does not appear in the official kinglist. His descendants, however, (the Añua minimal lineage within UmuNri major lineage of Obeagu) have kept his memory alive by maintaining an Eze-Nri Añua Royal Band.

19. Nri Enweleana I – Nri Añua was to be succeeded by a man whose name is remembered as Nwankpo, but the position was forcibly wrestled from Nwankpo in what was essentially a coup by a young firebrand who assumed the position of Eze Nri as Nri Enweleana I. The reign of Nri Enweleana I coincided with the career of the notorious Aro slave dealer Okoli Ijoma of Ndikelionwu, who was raiding the Nri-Awka axis in the mid-19th century. Enweleana I sent his ritual agents to dissuade Ijoma from slave-raiding and from instigating towns to fight one another with arms and the Ada [Edda] warriors which he (Ijoma) supplied. But when Ijoma rebuffed the Eze Nri’s diplomatic overtures, Enweleana I placed an anathema on him and formed a military alliance called Amakom to resist the activities of the Aro slavers. The member-towns of the alliance were Awka, Nibo, Nise, Amawbia, Ugwuoba, Enugu-Agidi, Ebenebe, Ukpo, and Amansi. The military alliance is said to have achieved some success in checking the Edda raids in the Nri-Awka axis, notably defeating the hired warriors at Nawfia and Enugu-Ukwu. Nri Enweleana I died around 1869 and was succeeded after a long interregnum of about 20 years by Nri Obalike.

20. Nri Obalike – Nri Obalike became Eze Nri around 1889, and was the Eze Nri when British colonialism arrived in the heart of Igboland. Against the tradition that an Eze Nri must not leave his town, the British forced him to attend the Native Court at Awka. It was a reflection of the awe and terror in which the people of the Nri-Awka axis held the Eze Nri that when Nri Obalike entered the Native Court for the first time while a sitting was going on, the whole assembly rose and prepared to flee.There, in Awka, he was forced (at gunpoint, my sources say) to renounce the powers of his sacred office. In August 1911, the British colonial administrators struck the biggest blow on the power of Eze Nri Obalike when they compelled the Eze Nri to publicly abolish nso and alu (the very props of the Eze Nri’s authority) in a gathering of Ezeanas (chief priests of the Ani deity) at Nkwo Marketplace in Enugu-Ukwu. By this act, the Eze Nri was repudiating his ritual control of Igbo communities: the Nri hegemony had come to an end, in theory at least. Eze Nri Obalike passed on in 1926.

The attached picture was taken in 1911, probably during the abrogation of nso and alu in Enugu-Ukwu. Eze Nri Obalike is seated at the far left in the tall crown, surrounded by his attendants.

21. Nrijimofor II – The first Eze Nri of a ‘modern’ Nri Town. He was enthroned in 1936 after an interregnum of 10 years.
22. Nri Enweleana II – Eze Nri Enweleana II Obidiegwu Onyeso became Eze Nri in 1988. He died around 2018 (the death and burial of Eze Nris are not usually publicised, as they were supposed to be immortal), and his son Prince Ikenna Onyeso was confirmed as Regent of Nri in 2019.

~ Picture: Nri Obalike and his attendants, and some Chiefs, during the abrogation of nso and alu, 1911 (Courtesy: Northcote Thomas)

Ana ebu ana ebu?

Igbo amaka

SLAP44:
Ana ebu ana ebu?

Igbo amaka

Mba nu! Umunri di usor.

Ajaana daalu but I think I have read this piece from you, else where.

Very interesting.

Lalasticlala

Informative. The dating especially gives some interesting implications for me. I might revisit some of my own notes on chronology.

ChinenyeN:
Informative. The dating especially gives some interesting implications for me. I might revisit some of my own notes on chronology.

I really wouldn't mind hearing a bit about these interesting implications. The chronology is still something I am working on. While I feel pretty confident about dating the latter Eze Nris (say, from the 18th century), the earlier ones are quite problematic.

Interesting. Igbo Amaka. Umunri bu Igwulube Igbo ji eme onu! Adii ama aka!

AjaanaOka:
I really wouldn't mind hearing a bit about these interesting implications. The chronology is still something I am working on. While I feel pretty confident about dating the latter Eze Nris (say, from the 18th century), the earlier ones are quite problematic.

There are several implications that I’m sure I could deduce by reading and re-reading your post. However, the current implications I’m thinking of are more so with respect to developing a chronology for communities within the Ngwa-Mbaise axis, since that is where my focus primarily lies. Such a chronology though, cannot be developed without consideration for the movements, cultures and traditions of other communities outside of this axis, and it seems that is what you provided me with this post.

So, after reading your post, two key pieces of information stuck out to me as having potential implications:

1. The Little Ice Age period and the droughts.
2. The extent of Nri hegemony during Nrijimofo I’s administration.

With regards to the first point, I have not come across any traditions that remark on significant moments of drought in the Ngwa-Mbaise region. It's possible though, that there were some that just ended up being lost by the time Igbo historians effectively got around to cataloging the communities within this axis. But for what it’s worth right now, I have not come across any. Anyhow, I was previously unaware of the Little Ice Age period. I looked it up after reading your post, and now I'm beginning to wonder if this also impacted the axis. For example, I'm wondering if it was responsible for the Imo legends.

As you may already know, and also virtually everyone who researches various Igbo traditions of origins, there is the infamous (and misinterpreted) "Imo crossing" tale, which is used to explain the "Ngwa" and “Ohnuhnu” ethnonyms. What most (outside of the Ngwa-Mbaise axis) don't know is that the "crossing" tale is actually one of several other related oral traditions we have in the area concerning this event. The academia seems unaware of them, or maybe they ignored them, because I’ve only seen publications reference the infamous “Imo crossing” one. Anyhow, one of these traditions (without getting into the mythical aspects of this) asserts that a large body of water once ran through parts of Mbaise, such as Oboama na Umunama. Some versions of the tradition explicitly claim this to have been the original Imo. At some point, it abruptly dried up or stopped running, leaving behind it a bit of a valley at Oboama na Umunama, etc., and a new larger river abruptly formed in a different location (being the Imo river that Igbo people are familiar with today). This event gave birth to the various Imo legends in the axis, including the “crossing” one.

Where this gets interesting for me is that I was previously unaware that drought was so heavily experienced in some communities to the point of being encoded in oral traditions. I know about land becoming less arable, but a climate period of drought is different altogether. With the drought and famine being connected to the Little Ice Age period (indicating a significant climate change event), I am wondering if this same Little Ice Age climate change event was responsible for more than just droughts—for instance, a potential river beheading.

If so, it effectively suggests that the development of the "Ngwa" and “Ohnuhnu” ethnonyms likely occurred centuries later than what many Ngwa people believe, and it would explain some discrepancies about the ethnonyms. It also has the effect of perhaps providing support for a later dating of the Isuama migratory waves. Many of these communities that were part of the various “eastern Isuama” migrations have actual Imo crossing tales (as in meeting the current Imo after it's development and having to cross it), consequently making them out to be much younger than some historians might have initially anticipated.

This now brings me to the second point. It seems the effects of the drought period occurred after the height of Nri hegemony. At least to me, based off the way you explained the Nri successions, it seems as though one of Nri’s strongest periods (if not the strongest period) was during the time of Nrijimofo I. I’d be interesting in knowing if the Umudioka were there during this period. In other words, if there exists traditions to corroborate Umudioka’s activity during Nrijimofo I’s administration, then it would suggest Nri influence on Isu by the 1500s maybe (making assumptions on the time difference between Nrijimofo I and Nri Anyamata).

Where this has interesting implications for me is based off my thoughts (perhaps loose speculation, really) of the Isu/Isuama being key to harmonizing Igbo cultural practices. I’m imagining now that the drought, which led to famine, possibly also led to increasingly less arable land, which possibly prompted exodus. This is in contrast with what I think is the more so common notion of population pressures. Undoubtedly, population pressure did affect things, but that might have played a secondary role to the climate change. This is really only just speculation until we encounter traditions that would support it.

From one of our earlier conversation here on NL, we noted widespred Isu placenames that cut across Delta, Imo, Enugu, Ebonyi and Abia state. If these periods of migrations and expansion truly occurred after Nrijimofo I’s time, then it’s very possible that the Isu/Isuama really harmonized Igbo culture within the region. It might account for a notable portion of the homogeneity.

Still, this is just speculation, because it in large part depends on the mass migrations having happened as a result of the desolating effects of the Little Ice Age climate and really only after one of the heights (if not the height) of Nri hegemony. If we use the chronology so far shown here, then the apparent homogeneity of Igbo culture (and language) might be considered as relatively recent history. If so, then we are potentially looking at the 17th century as the marker for when our modern-day understanding of pre-colonial Igbo language and culture began to take shape. Prior to this period could have been a different world for many communities.

I know this was long and I'm hoping my thoughts here are not too disorganized for you. It's really more so that I'm just continually asking myself "if that is the case...?" for the random speculative questions as they come to mind.

I would be interested in knowing one thing though. A while back on NL, you expressed that you believe it's fair to say that the Nri chronology stretches back to 1000 CE. Do you still think that is still the case? Does it now seem as though it could have been sooner or later to you?

AjaanaOka:
So, the internet is filled with sites/pages that list the Eze-Nris of Agukwu-na-Diodo-Akamkpisi, but not one single page online has much to say about each individual Eze-Nri apart from their names. I've wanted to put together brief profiles of the Eze-Nris for a long time now, but...little time. Now that everyone has a lot of time on their hands though, why not.

This write-up is based on information I have derived over the years from the works of Northcote Thomas, MDW Jeffreys, Michael A Onwuejeogwu, Douglas Chambers, Tony Nwankwo Nwaezeigwe and Nri local historians, like B.I.O Odinanwa. I have used Nri in this piece as the name of a town, one of the two centres that have an Eze-Nri (the other one being Oraeri); but it should be clear that no town went by that name until the 1940s. What we now call Nri Town was two loosely connected settlements, Agukwu and Diodo-Akamkpisi. But because Agukwu-na-Diodo-Akamkpisi is rather a mouthful, I'll stick to the modern designation, which is Nri Town.

The first seven Eze-Nris used the regnal title ‘Nri Namoke’ and came from the section of Nri Town known as Diodo. Most traditions have however telescoped them into one Eze Nri.)

1. Ogbuodudu Akakomme (Nri Namoke I) – Ogbuodudu Akakomme, the first Nri Namoke, was also known as Okporo Odudu. He was a son of Eri and migrated from Aguleri to Amanuke. Either this Eze Nri or his successor left Amanuke and migrated to the present site of Nri Town (after a brief stay at Achalla-Isuana) where he founded the Diodo section of that town. It was from the Diodo section of Nri Town that the Eze Nris originally came until the kingship passed to Nribuife from the Agukwu section some generations later.

2. Edu Anyim (Nri Namoke II) – Son of Ogbuodudu/Okporo Odudu. He appears to have been an Eze Nri of far-reaching prestige, because his name is still recalled in the traditions and the rituals of the people of far-away Aku, near Nsukka. For instance, the Aku people claim that the Odo cult was introduced to their town by ritual agents from Nri; and on the day that the Odo spirits are to depart to the spirit world after the Odo festival period, this proclamation is made in Aku: “Nshi Namoke Nwa Okporo Odudu, Ezitere Odo na onoghalu n'Igbo.” (Translation: Nri Namoke, son of Okporo Odudu [the first king of Nri], Has sent a message that Odo has overstayed outside.)

3. Nri Egbobe (Nri Namoke III) – According to traditions, Nri Egbobe was not qualified by blood to ascend the throne, i.e., he was a usurper. But because no eligible successor to Edu Anyim could be found from the line of Okporo Odudu, he was crowned. His reign was brief and characterised by disorder, for he was a tyrant. The Diodo people hated him, and finally decided to be rid of him. It was an abomination to shed kingly blood, so the people settled on carrying him away to the Evil Forest, tying him to a tree, and leaving him there to die. For seven days the deposed king rained curses on the people from the tree in the forest. He declared that they would be struck by misfortunes and disasters, depopulated and would remain a small community (Ana Nta). Then he died. The curse seemed to have worked. Many young men from Diodo were killed in a tree-felling accident. This was perceived as a bad omen and led to a mass exodus of people from the Diodo section. Diodo was left under-populated. The underpopulation may have affected the balance of power in Nri Town and may have been a remote contributing factor to the eventual shifting of power from Diodo to Agukwu.

Nothing is remembered about the careers of the next three Eze Nris:
4. Anwu Obele (Nri Namoke IV)
5. Odunukwe (Nri Namoke V)
6. Agufugo Egbeli (Nri Namoke VI)

7. Ezeagu Akubilo (Nri Namoke VII) – By the time of Nri Namoke VII, the Agukwu section of Nri Town had been established by Nri Ifikuanim who appears to have instituted a parallel kingship at Agukwu. Nri Ifikuanim and his people had migrated directly from the town of Ugbene, but were also ultimately of Umueri descent. A daughter of Nri Namoke VII was given in marriage to Nri Ifikuanim (or a descendant of his). This daughter had a son who became Nribuife.

In his old age, Nri Namoke VII was utterly neglected by his people, the Diodo section. It was during this time that one of his sons named Avo emigrated and established the 'rival' Nri centre at Oraeri. Nribuife, his (Nri Namoke VII's) daughter’s son, was the one who took care of him and brought him food. When he was nearing the end of his life, Nri Namoke VII cursed his family and declared that the eze-ship would depart from Diodo and never return to it, and that if any Diodo man attempted to take up the title of Eze Nri he would perish. He then handed the paraphernalia of royal office to his grandson, Nribuife from the Nrifikwuanim line. Nrifikwuanim kings from Agukwu have being reigning in Nri Town since then. (Although recently the Diodo people have tried to resurrect their claim to the kingship by having one of their sons Chikadibia Ogunmor crowned as Nri Namoke VIII, as a counterpoise to the more recognised king of the Nrifikwuanim line, Nri Enweleana II.)

8. Nribuife –Nribuife unified the two moieties of Agukwu and Diodo-Akamkpisi into one kingship and ruled as the first Eze Nri of both communities. He established the “Council of State” known as Nzemabua made up of twelve high-ranking ozo titleholders.

9. Nri Omalo – Nothing is remembered about him, except his name.

10. Nrijimofor I – Remembered as a great king during whose time Nri itinerant ritual agents spread the cult of ikenga all over the northern and western Igbo areas. According to Onwuejeogwu, Nri influence, during this time, reached Nsukka in the north, the vicinity of Orlu in the south, and as far west as the vicinity of Agbor. But, as we have seen, Aku traditions suggest that Nri influence had reached the Nsukka area earlier in the time of the Nri Namoke kings. What happened in the time of Nrijimofor I was probably consolidation of an already far-flung area of influence, and expansion into some new areas, especially to the west.

11. Nri Omalonyeso – Nothing is remembered about him, except his name.

12. Nri Anyamata –(mid 17th century.) The only notable event associated with this king was a long drought (probably in the 1640s), which was followed by severe famine all over the area within Nri’s sphere of influence. Onwuejeogwu puts his reign to between c. 1465 and 1511, and Douglas Chambers to between c. 1500 and 1530. The chronology of the Little Ice Age droughts in West Africa suggests his reign could have been in the middle of the 17th century.

13. Nri Fenenu – (later part of the 17th century.) Fenenu was renowned for his mystical powers. It was said that he lived to be over one hundred years. Because he lived to be so old, people began to believe he was immortal. His reign is associated with one of the earliest remembered appearances of a large host of locusts (igwulube) in the area. Eze-Nris are believed to have the ability to control the appearance and disappearance of locusts; it can then be understood how the Coming of Locusts during the reign of Fenenu added to his renown as a powerful mystic.
In the last years of his reign (according to traditions), Nri Fenenu mastered the art of levitation, from which he got his ‘reign name’ – Fenenu. One evening, so goes the story, the old king came out into his courtyard to ‘bask in the evening sun’. There he floated away into the sky, and came to rest atop a tall iroko tree. This display of supernatural powers deeply troubled the townspeople. He remained there atop the tree until the elders of Agukwu with their ofo sticks assembled and petitioned him to come down and die like an ordinary eze. Everyone was relieved when the king descended from his lofty perch some hours later. The head of the Adama people went and touched him on the forehead with the ofo and he died at once and was buried. Jeffreys suggests that this ‘touching on the forehead with the ofo’ is probably a euphemism for ‘ritual killing the king’. In African history, divine kings who had reigned for too long or who were perceived to be dangerously too powerful were asked to die or were killed by their officials; and this might have been the fate of Nri Fenenu. His descendants and the people of his lineage (the Umunnechi lineage) were thereafter debarred from ever producing an Eze Nri again. This debarment still holds true today.

14. Nri Agu – The beginning of Nri Agu’s reign portended great promise. There was an increase in trade, resulting in an increasing accumulation of wealth by a section of the people. Dr TN Nwaezeigwe suggests that a number of Nri settlements sprang up in western Igboland during his reign, pre-eminently in the Aniocha-Oshimili axis, including Ogwashi-Uku and Ogboli Ibusa. Ogboli Ibusa is still called Ogboli Nshi-Agu and Ogwashi-Uku called Adaigbo Nshi-Agu, apparently after him; and a secondary school in Ogwashi-Uku still bears his name. However, it must be stated that the 'rival' centre of Oraeri also had an Eze-Nri who was known as Nri Agu, and it might have been this Eze-Nri, rather than the one who reigned in Agukwu, who was connected with the founding of Ogwashi-Uku and Ogboli Ibusa. The traditions closely link Nri Agu of Oraeri with the River Niger.

Nri Agu of Agukwu soon found his life as an Eze Nri with all its restrictions and rigid observances unbearable. He therefore abdicated and, with a few faithful followers, secretly left the town and went to settle in Oraukwu. It is said that a chiefly lineage in the latter town (Oraukwu) still traces its origin to Nri Agu.

15. Nri Alike and Nri Apia – After Nri Agu, two very wealthy men vied for the Nri throne – Alike and Apia. Being men of means and power, no one could stop them and they both succeeded in getting themselves crowned as Eze Nri – the first time the town had seen two crowned kings since the unification under Nribuife . Apparently, the trade boom that began in the reign of Nri Agu had affected the politics of Nri: a class of noveau riche had risen who could force or manoeuvre their way into power. They both died ominously. According to some traditions, they both died on the same day; according to other traditions, they died within one market week (four days) of each other.
The reign of Alike and Apia witnessed a massive expansion of the trans-Atlantic trade in slaves. This trade appears to have only penetrated the Nri-influenced areas significantly from the middle of the 18th century, when we got the first reference to an Igbo slave in the New World with ichi marks, in 1752. Thus, it is likely the reign of Alike and Apia embraced the mid-18th century. And while these two Eze Nris authorised the inhumane trade in slaves (perhaps because they were traders themselves who might have also dealt in slaves), they declared it an abomination to kill or bleed a slave. This is the origin of the claim by the Nri people that they did not practise human sacrifice. (There are, however, indications that human sacrifice persisted in Nri.)

16. Nri Ezimilo – Before his selection as the next Eze Nri, Nri Ezimilo had been a ritual agent based in Asaba. He was recalled to Nri Town and consecrated. One night, however, shortly after he became Eze Nri, he was murdered by thieves from Enugu Ukwu. The thieves were raiders who had come to the king’s compound to steal the cattle paid to the Eze Nri as tribute. Nri Ezimilo had gone out into his yard to see what was going on when the men, not knowing his identity, murdered him. The death of Nri Ezimilo was followed by a severe drought which was said to have affected all of Igboland. This was probably in the late 18th century (sometime between the 1770s and the 1790s) when, according to records, several parts of the West African forest regions were affected by drought.

17. Nri Enwenetem – Because of Nri Ezimilo’s untimely death and because of the drought, which was attributed to the wrath of the murdered king, his son was allowed to step into his father’s position immediately (without the necessary interregnum), and he became Eze Nri Enwenetem. This was the first and only time a son was succeeding his father as Eze Nri, at least since the time of the Nri Namokes. It was also the first and only time an interregnum was not observed after the passing of the preceding king. The drought that followed his father’s death is said to have only ended when Enugu Ukwu made amends for the murder by giving up an Enugu Ukwu son and an Enugu Ukwu daughter to die in Nri in compensation.

18. Nri Añua – Around the turn of the 19th century, Añua was consecrated as Eze Nri. He was an aged man, and soon agreed to abdicate in favour of a younger candidate. He has officially been forgotten, and his name does not appear in the official kinglist. His descendants, however, (the Añua minimal lineage within UmuNri major lineage of Obeagu) have kept his memory alive by maintaining an Eze-Nri Añua Royal Band.

19. Nri Enweleana I – Nri Añua was to be succeeded by a man whose name is remembered as Nwankpo, but the position was forcibly wrestled from Nwankpo in what was essentially a coup by a young firebrand who assumed the position of Eze Nri as Nri Enweleana I. The reign of Nri Enweleana I coincided with the career of the notorious Aro slave dealer Okoli Ijoma of Ndikelionwu, who was raiding the Nri-Awka axis in the mid-19th century. Enweleana I sent his ritual agents to dissuade Ijoma from slave-raiding and from instigating towns to fight one another with arms and the Ada [Edda] warriors which he (Ijoma) supplied. But when Ijoma rebuffed the Eze Nri’s diplomatic overtures, Enweleana I placed an anathema on him and formed a military alliance called Amakom to resist the activities of the Aro slavers. The member-towns of the alliance were Awka, Nibo, Nise, Amawbia, Ugwuoba, Enugu-Agidi, Ebenebe, Ukpo, and Amansi. The military alliance is said to have achieved some success in checking the Edda raids in the Nri-Awka axis, notably defeating the hired warriors at Nawfia and Enugu-Ukwu. Nri Enweleana I died around 1869 and was succeeded after a long interregnum of about 20 years by Nri Obalike.

20. Nri Obalike – Nri Obalike became Eze Nri around 1889, and was the Eze Nri when British colonialism arrived in the heart of Igboland. Against the tradition that an Eze Nri must not leave his town, the British forced him to attend the Native Court at Awka. It was a reflection of the awe and terror in which the people of the Nri-Awka axis held the Eze Nri that when Nri Obalike entered the Native Court for the first time while a sitting was going on, the whole assembly rose and prepared to flee.There, in Awka, he was forced (at gunpoint, my sources say) to renounce the powers of his sacred office. In August 1911, the British colonial administrators struck the biggest blow on the power of Eze Nri Obalike when they compelled the Eze Nri to publicly abolish nso and alu (the very props of the Eze Nri’s authority) in a gathering of Ezeanas (chief priests of the Ani deity) at Nkwo Marketplace in Enugu-Ukwu. By this act, the Eze Nri was repudiating his ritual control of Igbo communities: the Nri hegemony had come to an end, in theory at least. Eze Nri Obalike passed on in 1926.

The attached picture was taken in 1911, probably during the abrogation of nso and alu in Enugu-Ukwu. Eze Nri Obalike is seated at the far left in the tall crown, surrounded by his attendants.

21. Nrijimofor II – The first Eze Nri of a ‘modern’ Nri Town. He was enthroned in 1936 after an interregnum of 10 years.
22. Nri Enweleana II – Eze Nri Enweleana II Obidiegwu Onyeso became Eze Nri in 1988. He died around 2018 (the death and burial of Eze Nris are not usually publicised, as they were supposed to be immortal), and his son Prince Ikenna Onyeso was confirmed as Regent of Nri in 2019.

~ Picture: Nri Obalike and his attendants, and some Chiefs, during the abrogation of nso and alu, 1911 (Courtesy: Northcote Thomas)

Thanks for this write-up, nice one indeed because this is my first time to see the story of Eze Nri being presented like this here on Nairaland unlike the other ones, with this I now know what they meant by saying that Nri Igbo have a very rich culture/history and I also understand why other Igbo's when it comes to personal cultural identity they choose to display an all out defensive on Nri Igbo people, well all i can say is nice write-up and nice history keep it up.

@ Chinenye & Ajaanaoka

In pre colonial Ngwa land there was a priestly class system that was highly respected, they were respected similarly the way Umu Eri respect their own Priest/Eze, this class of Priest I'm talking about where know in Ngwa history as Eze Ala (Priest of the Earth goddess) inwhich through my research I've come to notice that other Igbo group's have similar classes of Priest by the name Eze Ala inwhich i also get to know that the title/name Eze Ala is one of the title of Eze Nri so my question is could there be a some kind of connection between Eze Nri and the Eze Ala(Priest of the Earth goddess).

AjaanaOka:
So, the internet is filled with sites/pages that list the Eze-Nris of Agukwu-na-Diodo-Akamkpisi, but not one single page online has much to say about each individual Eze-Nri apart from their names. I've wanted to put together brief profiles of the Eze-Nris for a long time now, but...little time. Now that everyone has a lot of time on their hands though, why not.

This write-up is based on information I have derived over the years from the works of Northcote Thomas, MDW Jeffreys, Michael A Onwuejeogwu, Douglas Chambers, Tony Nwankwo Nwaezeigwe and Nri local historians, like B.I.O Odinanwa. I have used Nri in this piece as the name of a town, one of the two centres that have an Eze-Nri (the other one being Oraeri); but it should be clear that no town went by that name until the 1940s. What we now call Nri Town was two loosely connected settlements, Agukwu and Diodo-Akamkpisi. But because Agukwu-na-Diodo-Akamkpisi is rather a mouthful, I'll stick to the modern designation, which is Nri Town.

The first seven Eze-Nris used the regnal title ‘Nri Namoke’ and came from the section of Nri Town known as Diodo. Most traditions have however telescoped them into one Eze Nri.)

1. Ogbuodudu Akakomme (Nri Namoke I) – Ogbuodudu Akakomme, the first Nri Namoke, was also known as Okporo Odudu. He was a son of Eri and migrated from Aguleri to Amanuke. Either this Eze Nri or his successor left Amanuke and migrated to the present site of Nri Town (after a brief stay at Achalla-Isuana) where he founded the Diodo section of that town. It was from the Diodo section of Nri Town that the Eze Nris originally came until the kingship passed to Nribuife from the Agukwu section some generations later.

2. Edu Anyim (Nri Namoke II) – Son of Ogbuodudu/Okporo Odudu. He appears to have been an Eze Nri of far-reaching prestige, because his name is still recalled in the traditions and the rituals of the people of far-away Aku, near Nsukka. For instance, the Aku people claim that the Odo cult was introduced to their town by ritual agents from Nri; and on the day that the Odo spirits are to depart to the spirit world after the Odo festival period, this proclamation is made in Aku: “Nshi Namoke Nwa Okporo Odudu, Ezitere Odo na onoghalu n'Igbo.” (Translation: Nri Namoke, son of Okporo Odudu [the first king of Nri], Has sent a message that Odo has overstayed outside.)

3. Nri Egbobe (Nri Namoke III) – According to traditions, Nri Egbobe was not qualified by blood to ascend the throne, i.e., he was a usurper. But because no eligible successor to Edu Anyim could be found from the line of Okporo Odudu, he was crowned. His reign was brief and characterised by disorder, for he was a tyrant. The Diodo people hated him, and finally decided to be rid of him. It was an abomination to shed kingly blood, so the people settled on carrying him away to the Evil Forest, tying him to a tree, and leaving him there to die. For seven days the deposed king rained curses on the people from the tree in the forest. He declared that they would be struck by misfortunes and disasters, depopulated and would remain a small community (Ana Nta). Then he died. The curse seemed to have worked. Many young men from Diodo were killed in a tree-felling accident. This was perceived as a bad omen and led to a mass exodus of people from the Diodo section. Diodo was left under-populated. The underpopulation may have affected the balance of power in Nri Town and may have been a remote contributing factor to the eventual shifting of power from Diodo to Agukwu.

Nothing is remembered about the careers of the next three Eze Nris:
4. Anwu Obele (Nri Namoke IV)
5. Odunukwe (Nri Namoke V)
6. Agufugo Egbeli (Nri Namoke VI)

7. Ezeagu Akubilo (Nri Namoke VII) – By the time of Nri Namoke VII, the Agukwu section of Nri Town had been established by Nri Ifikuanim who appears to have instituted a parallel kingship at Agukwu. Nri Ifikuanim and his people had migrated directly from the town of Ugbene, but were also ultimately of Umueri descent. A daughter of Nri Namoke VII was given in marriage to Nri Ifikuanim (or a descendant of his). This daughter had a son who became Nribuife.

In his old age, Nri Namoke VII was utterly neglected by his people, the Diodo section. It was during this time that one of his sons named Avo emigrated and established the 'rival' Nri centre at Oraeri. Nribuife, his (Nri Namoke VII's) daughter’s son, was the one who took care of him and brought him food. When he was nearing the end of his life, Nri Namoke VII cursed his family and declared that the eze-ship would depart from Diodo and never return to it, and that if any Diodo man attempted to take up the title of Eze Nri he would perish. He then handed the paraphernalia of royal office to his grandson, Nribuife from the Nrifikwuanim line. Nrifikwuanim kings from Agukwu have being reigning in Nri Town since then. (Although recently the Diodo people have tried to resurrect their claim to the kingship by having one of their sons Chikadibia Ogunmor crowned as Nri Namoke VIII, as a counterpoise to the more recognised king of the Nrifikwuanim line, Nri Enweleana II.)

8. Nribuife –Nribuife unified the two moieties of Agukwu and Diodo-Akamkpisi into one kingship and ruled as the first Eze Nri of both communities. He established the “Council of State” known as Nzemabua made up of twelve high-ranking ozo titleholders.

9. Nri Omalo – Nothing is remembered about him, except his name.

10. Nrijimofor I – Remembered as a great king during whose time Nri itinerant ritual agents spread the cult of ikenga all over the northern and western Igbo areas. According to Onwuejeogwu, Nri influence, during this time, reached Nsukka in the north, the vicinity of Orlu in the south, and as far west as the vicinity of Agbor. But, as we have seen, Aku traditions suggest that Nri influence had reached the Nsukka area earlier in the time of the Nri Namoke kings. What happened in the time of Nrijimofor I was probably consolidation of an already far-flung area of influence, and expansion into some new areas, especially to the west.

11. Nri Omalonyeso – Nothing is remembered about him, except his name.

12. Nri Anyamata –(mid 17th century.) The only notable event associated with this king was a long drought (probably in the 1640s), which was followed by severe famine all over the area within Nri’s sphere of influence. Onwuejeogwu puts his reign to between c. 1465 and 1511, and Douglas Chambers to between c. 1500 and 1530. The chronology of the Little Ice Age droughts in West Africa suggests his reign could have been in the middle of the 17th century.

13. Nri Fenenu – (later part of the 17th century.) Fenenu was renowned for his mystical powers. It was said that he lived to be over one hundred years. Because he lived to be so old, people began to believe he was immortal. His reign is associated with one of the earliest remembered appearances of a large host of locusts (igwulube) in the area. Eze-Nris are believed to have the ability to control the appearance and disappearance of locusts; it can then be understood how the Coming of Locusts during the reign of Fenenu added to his renown as a powerful mystic.
In the last years of his reign (according to traditions), Nri Fenenu mastered the art of levitation, from which he got his ‘reign name’ – Fenenu. One evening, so goes the story, the old king came out into his courtyard to ‘bask in the evening sun’. There he floated away into the sky, and came to rest atop a tall iroko tree. This display of supernatural powers deeply troubled the townspeople. He remained there atop the tree until the elders of Agukwu with their ofo sticks assembled and petitioned him to come down and die like an ordinary eze. Everyone was relieved when the king descended from his lofty perch some hours later. The head of the Adama people went and touched him on the forehead with the ofo and he died at once and was buried. Jeffreys suggests that this ‘touching on the forehead with the ofo’ is probably a euphemism for ‘ritual killing the king’. In African history, divine kings who had reigned for too long or who were perceived to be dangerously too powerful were asked to die or were killed by their officials; and this might have been the fate of Nri Fenenu. His descendants and the people of his lineage (the Umunnechi lineage) were thereafter debarred from ever producing an Eze Nri again. This debarment still holds true today.

14. Nri Agu – The beginning of Nri Agu’s reign portended great promise. There was an increase in trade, resulting in an increasing accumulation of wealth by a section of the people. Dr TN Nwaezeigwe suggests that a number of Nri settlements sprang up in western Igboland during his reign, pre-eminently in the Aniocha-Oshimili axis, including Ogwashi-Uku and Ogboli Ibusa. Ogboli Ibusa is still called Ogboli Nshi-Agu and Ogwashi-Uku called Adaigbo Nshi-Agu, apparently after him; and a secondary school in Ogwashi-Uku still bears his name. However, it must be stated that the 'rival' centre of Oraeri also had an Eze-Nri who was known as Nri Agu, and it might have been this Eze-Nri, rather than the one who reigned in Agukwu, who was connected with the founding of Ogwashi-Uku and Ogboli Ibusa. The traditions closely link Nri Agu of Oraeri with the River Niger.

Nri Agu of Agukwu soon found his life as an Eze Nri with all its restrictions and rigid observances unbearable. He therefore abdicated and, with a few faithful followers, secretly left the town and went to settle in Oraukwu. It is said that a chiefly lineage in the latter town (Oraukwu) still traces its origin to Nri Agu.

15. Nri Alike and Nri Apia – After Nri Agu, two very wealthy men vied for the Nri throne – Alike and Apia. Being men of means and power, no one could stop them and they both succeeded in getting themselves crowned as Eze Nri – the first time the town had seen two crowned kings since the unification under Nribuife . Apparently, the trade boom that began in the reign of Nri Agu had affected the politics of Nri: a class of noveau riche had risen who could force or manoeuvre their way into power. They both died ominously. According to some traditions, they both died on the same day; according to other traditions, they died within one market week (four days) of each other.
The reign of Alike and Apia witnessed a massive expansion of the trans-Atlantic trade in slaves. This trade appears to have only penetrated the Nri-influenced areas significantly from the middle of the 18th century, when we got the first reference to an Igbo slave in the New World with ichi marks, in 1752. Thus, it is likely the reign of Alike and Apia embraced the mid-18th century. And while these two Eze Nris authorised the inhumane trade in slaves (perhaps because they were traders themselves who might have also dealt in slaves), they declared it an abomination to kill or bleed a slave. This is the origin of the claim by the Nri people that they did not practise human sacrifice. (There are, however, indications that human sacrifice persisted in Nri.)

16. Nri Ezimilo – Before his selection as the next Eze Nri, Nri Ezimilo had been a ritual agent based in Asaba. He was recalled to Nri Town and consecrated. One night, however, shortly after he became Eze Nri, he was murdered by thieves from Enugu Ukwu. The thieves were raiders who had come to the king’s compound to steal the cattle paid to the Eze Nri as tribute. Nri Ezimilo had gone out into his yard to see what was going on when the men, not knowing his identity, murdered him. The death of Nri Ezimilo was followed by a severe drought which was said to have affected all of Igboland. This was probably in the late 18th century (sometime between the 1770s and the 1790s) when, according to records, several parts of the West African forest regions were affected by drought.

17. Nri Enwenetem – Because of Nri Ezimilo’s untimely death and because of the drought, which was attributed to the wrath of the murdered king, his son was allowed to step into his father’s position immediately (without the necessary interregnum), and he became Eze Nri Enwenetem. This was the first and only time a son was succeeding his father as Eze Nri, at least since the time of the Nri Namokes. It was also the first and only time an interregnum was not observed after the passing of the preceding king. The drought that followed his father’s death is said to have only ended when Enugu Ukwu made amends for the murder by giving up an Enugu Ukwu son and an Enugu Ukwu daughter to die in Nri in compensation.

18. Nri Añua – Around the turn of the 19th century, Añua was consecrated as Eze Nri. He was an aged man, and soon agreed to abdicate in favour of a younger candidate. He has officially been forgotten, and his name does not appear in the official kinglist. His descendants, however, (the Añua minimal lineage within UmuNri major lineage of Obeagu) have kept his memory alive by maintaining an Eze-Nri Añua Royal Band.

19. Nri Enweleana I – Nri Añua was to be succeeded by a man whose name is remembered as Nwankpo, but the position was forcibly wrestled from Nwankpo in what was essentially a coup by a young firebrand who assumed the position of Eze Nri as Nri Enweleana I. The reign of Nri Enweleana I coincided with the career of the notorious Aro slave dealer Okoli Ijoma of Ndikelionwu, who was raiding the Nri-Awka axis in the mid-19th century. Enweleana I sent his ritual agents to dissuade Ijoma from slave-raiding and from instigating towns to fight one another with arms and the Ada [Edda] warriors which he (Ijoma) supplied. But when Ijoma rebuffed the Eze Nri’s diplomatic overtures, Enweleana I placed an anathema on him and formed a military alliance called Amakom to resist the activities of the Aro slavers. The member-towns of the alliance were Awka, Nibo, Nise, Amawbia, Ugwuoba, Enugu-Agidi, Ebenebe, Ukpo, and Amansi. The military alliance is said to have achieved some success in checking the Edda raids in the Nri-Awka axis, notably defeating the hired warriors at Nawfia and Enugu-Ukwu. Nri Enweleana I died around 1869 and was succeeded after a long interregnum of about 20 years by Nri Obalike.

20. Nri Obalike – Nri Obalike became Eze Nri around 1889, and was the Eze Nri when British colonialism arrived in the heart of Igboland. Against the tradition that an Eze Nri must not leave his town, the British forced him to attend the Native Court at Awka. It was a reflection of the awe and terror in which the people of the Nri-Awka axis held the Eze Nri that when Nri Obalike entered the Native Court for the first time while a sitting was going on, the whole assembly rose and prepared to flee.There, in Awka, he was forced (at gunpoint, my sources say) to renounce the powers of his sacred office. In August 1911, the British colonial administrators struck the biggest blow on the power of Eze Nri Obalike when they compelled the Eze Nri to publicly abolish nso and alu (the very props of the Eze Nri’s authority) in a gathering of Ezeanas (chief priests of the Ani deity) at Nkwo Marketplace in Enugu-Ukwu. By this act, the Eze Nri was repudiating his ritual control of Igbo communities: the Nri hegemony had come to an end, in theory at least. Eze Nri Obalike passed on in 1926.

The attached picture was taken in 1911, probably during the abrogation of nso and alu in Enugu-Ukwu. Eze Nri Obalike is seated at the far left in the tall crown, surrounded by his attendants.

21. Nrijimofor II – The first Eze Nri of a ‘modern’ Nri Town. He was enthroned in 1936 after an interregnum of 10 years.
22. Nri Enweleana II – Eze Nri Enweleana II Obidiegwu Onyeso became Eze Nri in 1988. He died around 2018 (the death and burial of Eze Nris are not usually publicised, as they were supposed to be immortal), and his son Prince Ikenna Onyeso was confirmed as Regent of Nri in 2019.

~ Picture: Nri Obalike and his attendants, and some Chiefs, during the abrogation of nso and alu, 1911 (Courtesy: Northcote Thomas)

Please, the Ajaana(Ajaanaoka) in your name is it the same as Ajaala eg Ajaalangwa,Ajaalaowerri, Ajaalaubakala, Ajaalambisee etc.

ChinenyeN:


There are several implications that I’m sure I could deduce by reading and re-reading your post. However, the current implications I’m thinking of are more so with respect to developing a chronology for communities within the Ngwa-Mbaise axis, since that is where my focus primarily lies. Such a chronology though, cannot be developed without consideration for the movements, cultures and traditions of other communities outside of this axis, and it seems that is what you provided me with this post.

So, after reading your post, two key pieces of information stuck out to me as having potential implications:

1. The Little Ice Age period and the droughts.
2. The extent of Nri hegemony during Nrijimofo I’s administration.

With regards to the first point, I have not come across any traditions that remark on significant moments of drought in the Ngwa-Mbaise region. It's possible though, that there were some that just ended up being lost by the time Igbo historians effectively got around to cataloging the communities within this axis. But for what it’s worth right now, I have not come across any. Anyhow, I was previously unaware of the Little Ice Age period. I looked it up after reading your post, and now I'm beginning to wonder if this also impacted the axis. For example, I'm wondering if it was responsible for the Imo legends.

As you may already know, and also virtually everyone who researches various Igbo traditions of origins, there is the infamous (and misinterpreted) "Imo crossing" tale, which is used to explain the "Ngwa" and “Ohnuhnu” ethnonyms. What most (outside of the Ngwa-Mbaise axis) don't know is that the "crossing" tale is actually one of several other related oral traditions we have in the area concerning this event. The academia seems unaware of them, or maybe they ignored them, because I’ve only seen publications reference the infamous “Imo crossing” one. Anyhow, one of these traditions (without getting into the mythical aspects of this) asserts that a large body of water once ran through parts of Mbaise, such as Oboama na Umunama. Some versions of the tradition explicitly claim this to have been the original Imo. At some point, it abruptly dried up or stopped running, leaving behind it a bit of a valley at Oboama na Umunama, etc., and a new larger river abruptly formed in a different location (being the Imo river that Igbo people are familiar with today). This event gave birth to the various Imo legends in the axis, including the “crossing” one.

Where this gets interesting for me is that I was previously unaware that drought was so heavily experienced in some communities to the point of being encoded in oral traditions. I know about land becoming less arable, but a climate period of drought is different altogether. With the drought and famine being connected to the Little Ice Age period (indicating a significant climate change event), I am wondering if this same Little Ice Age climate change event was responsible for more than just droughts—for instance, a potential river beheading.

If so, it effectively suggests that the development of the "Ngwa" and “Ohnuhnu” ethnonyms likely occurred centuries later than what many Ngwa people believe, and it would explain some discrepancies about the ethnonyms. It also has the effect of perhaps providing support for a later dating of the Isuama migratory waves. Many of these communities that were part of the various “eastern Isuama” migrations have actual Imo crossing tales (as in meeting the current Imo after it's development and having to cross it), consequently making them out to be much younger than some historians might have initially anticipated.

This now brings me to the second point. It seems the effects of the drought period occurred after the height of Nri hegemony. At least to me, based off the way you explained the Nri successions, it seems as though one of Nri’s strongest periods (if not the strongest period) was during the time of Nrijimofo I. I’d be interesting in knowing if the Umudioka were there during this period. In other words, if there exists traditions to corroborate Umudioka’s activity during Nrijimofo I’s administration, then it would suggest Nri influence on Isu by the 1500s maybe (making assumptions on the time difference between Nrijimofo I and Nri Anyamata).

Where this has interesting implications for me is based off my thoughts (perhaps loose speculation, really) of the Isu/Isuama being key to harmonizing Igbo cultural practices. I’m imagining now that the drought, which led to famine, possibly also led to increasingly less arable land, which possibly prompted exodus. This is in contrast with what I think is the more so common notion of population pressures. Undoubtedly, population pressure did affect things, but that might have played a secondary role to the climate change. This is really only just speculation until we encounter traditions that would support it.

From one of our earlier conversation here on NL, we noted widespred Isu placenames that cut across Delta, Imo, Enugu, Ebonyi and Abia state. If these periods of migrations and expansion truly occurred after Nrijimofo I’s time, then it’s very possible that the Isu/Isuama really harmonized Igbo culture within the region. It might account for a notable portion of the homogeneity.

Still, this is just speculation, because it in large part depends on the mass migrations having happened as a result of the desolating effects of the Little Ice Age climate and really only after one of the heights (if not the height) of Nri hegemony. If we use the chronology so far shown here, then the apparent homogeneity of Igbo culture (and language) might be considered as relatively recent history. If so, then we are potentially looking at the 17th century as the marker for when our modern-day understanding of pre-colonial Igbo language and culture began to take shape. Prior to this period could have been a different world for many communities.

I know this was long and I'm hoping my thoughts here are not too disorganized for you. It's really more so that I'm just continually asking myself "if that is the case...?" for the random speculative questions as they come to mind.

I would be interested in knowing one thing though. A while back on NL, you expressed that you believe it's fair to say that the Nri chronology stretches back to 1000 CE. Do you still think that is still the case? Does it now seem as though it could have been sooner or later to you?

Now this requires a robust response. Or a series of robust responses. I'll get to it later today. I'll need to comb through my notes on the tentative Little Ice Age-inspired chronology I've been developing for the Nri-Awka axis.

letu:
@ Chinenye & Ajaanaoka

In pre colonial Ngwa land there was a priestly class system that was highly respected, they were respected similarly the way Umu Eri respect their own Priest/Eze, this class of Priest I'm talking about where know in Ngwa history as Eze Ala (Priest of the Earth goddess) inwhich through my research I've come to notice that other Igbo group's have similar classes of Priest by the name Eze Ala inwhich i also get to know that the title/name Eze Ala is one of the title of Eze Nri so my question is could there be a some kind of connection between Eze Nri and the Eze Ala(Priest of the Earth goddess).

I have my reservations as to whether Eze Nri should be viewed as an Eze Ana or even as any kind of priest for that matter. Though, I'm aware of the existence of literature that calls him just that. He's been called a priest-king, but I'm not sure that description fits.

There are definitely parallels that can be seen between the taboos observed by the Eze Anas in the Nri-Awka axis and those observed by the Eze Nri. But, as I have said in previous posts, the Eze Nri himself doesn't even perform basic priestly duties like officiating at/carrying out sacrifices. That is delegated to an 'official' in his employ, because Eze Nris are gods and gods don't offer sacrifices. So the Eze Nri ranks above priests. I've (personally) been using the term 'divinity-king' for a while now.

letu:
Please, the Ajaana(Ajaanaoka) in your name is it the same as Ajaala eg Ajaalangwa,Ajaalaowerri, Ajaalaubakala, Ajaalambisee etc.

Yes, it is.

AjaanaOka:


I have my reservations as to whether Eze Nri should be viewed as an Eze Ana or even as any kind of priest for that matter. Though, I'm aware of the existence of literature that calls him just that. He's been called a priest-king, but I'm not sure that description fits.

There are definitely parallels that can be seen between the taboos observed by the Eze Anas in the Nri-Awka axis and those observed by the Eze Nri. But, as I have said in previous posts, the Eze Nri himself doesn't even perform basic priestly duties like officiating at/carrying out sacrifices. That is delegated to an 'official' in his employ, because Eze Nris are gods and gods don't offer sacrifices. So the Eze Nri ranks above priests. I've (personally) been using the term 'divinity-king' for a while now.

Interesting, in pre colonial Ngwa land there were other Priest's they recognize the Eze Ala as Divine Priest of Ala and they also reverence the Iwuala inwhich in Ngwa history the Eze Ala Is the custodian of Iwuala alongside all the Okpara Ezi of the community/ confederation inwhich Eze Ala Is the head of the community/confederation followed by the Okpara Ezi .

According to tradition, for some one to be Eze Ala in olden days Ngwa land the person has to be the
first son and the oldest in the community/confederation, he will be the custodian of Ofo Ala inwhich this conferred legislative and judicial power's on him.

Eze Ala in the past preside over the meetings of the Amala eg Ama ---- Ala council where disputes are settled and laws are made, the council also include others like Okpara Ezi(The first son of each family that made-up the community/ confederation), Ezeji titled men,Dibia also know as medicine men/diviners and adult members of the community/confederation. In pre colonial Ngwa land the affairs of Eze Ala was characterize with check's and balances which was provided by Ezeji and other title holders eg Dibia etc. Eze Ala works closely with the Dibias but distanced himself from some of their ritual activities but Eze Ala lived exclusively with his first wife close to the temple of Ala which is to ensure that they do their own ritual function effectively, some of the Eze Ala tradition:

1) Eze Ala is not expected to cross river/ocean
2) Eze Ala Is forbidden to eat animals considered unholy eg canivoros animals etc
3) Eze Ala don't eat in public
4) Eze Ala don't shake eg handshake
5) Eze Ala don't live His house only on special occasions.

I'm just curious, what's your view on this Ngwa Eze Ala culture I've written based on my research, is it similar to Eze Nri or Umu Eri/oka axis .

following this thread,,,,it's interesting
,
My arguements with radoillo aka ajaanaoka in our early days

letu:
Interesting, in pre colonial Ngwa land there were other Priest's they recognize the Eze Ala as Divine Priest of Ala and they also reverence the Iwuala inwhich in Ngwa history the Eze Ala Is the custodian of Iwuala alongside all the Okpara Ezi of the community/ confederation inwhich Eze Ala Is the head of the community/confederation followed by the Okpara Ezi .

According to tradition, for some one to be Eze Ala in olden days Ngwa land the person has to be the
first son and the oldest in the community/confederation, he will be the custodian of Ofo Ala inwhich this conferred legislative and judicial power's on him.

Eze Ala in the past preside over the meetings of the Amala eg Ama ---- Ala council where disputes are settled and laws are made, the council also include others like Okpara Ezi(The first son of each family that made-up the community/ confederation), Ezeji titled men,Dibia also know as medicine men/diviners and adult members of the community/confederation. In pre colonial Ngwa land the affairs of Eze Ala was characterize with check's and balances which was provided by Ezeji and other title holders eg Dibia etc. Eze Ala works closely with the Dibias but distanced himself from some of their ritual activities but Eze Ala lived exclusively with his first wife close to the temple of Ala which is to ensure that they do their own ritual function effectively, some of the Eze Ala tradition:

1) Eze Ala is not expected to cross river/ocean
2) Eze Ala Is forbidden to eat animals considered unholy eg canivoros animals etc
3) Eze Ala don't eat in public
4) Eze Ala don't shake eg handshake
5) Eze Ala don't live His house only on special occasions.

I'm just curious, what's your view on this Ngwa Eze Ala culture I've written based on my research, is it similar to Eze Nri or Umu Eri/oka axis .

Yes, the nsọ you've mentioned in connection with the Eze Ala in your axis are very similar to the nsọ surrounding the Eze Ana/Eze Ani and the Eze Nri in the Nri-Awka axis. But then divine kings throughout West Africa observe the same nsọ, especially those connected to eating and seclusion.

Observed

ChinenyeN, I might as well attempt to respond to your long post from memory, as it might be a while before I can access my notes.

I'll come back and make (any necessary) corrections when I can.

So here goes....

First, the Little Ice Age, and its relevance to dating periods in West African history....

The Little Ice Age is generally believed to have lasted between about 1290 and about 1850. In the Northern Hemisphere, it was a period of severe cold.

In the Southern Hemisphere and the Tropics (our region of interest) this would be expected to have had a concomitant effect of drying out the climate, as a significant portion of the Earth's water was locked up in ice. This in fact seems to have been the case: historians have written that the period from 1100 to 1860 (a period roughly corresponding to the Little Ice Age in the Northern Hemisphere), was a dry period in West Africa.

Now the Little Ice Age experienced a warm interval in the period that sits athwart the 15th and the 16th centuries. In about the same period, too, in West Africa (the 16th century and the first couple of decades in the 17th century) there was a wet interphase in West Africa, when there was some respite from the dryness.


It is the second phase of this Little Ice Age/West African dry period (the 17th century through the 19th century) that I find most relevant in dating events in Nri history.


According to NASA, this second phase of the Little Ice Age saw three peak periods when the cold was particularly severe: about 1650, about 1770 and about 1850. Now, my hypothesis is that given what is known about the corresponding effects of the Ice Age in West Africa, there must have been periods of pronounced droughts around the times of these cold peaks.

European slave traders on various parts of the West African coast did record droughts and famine in Accra, Luanda, Axim, Cape Verde, etc in the 1600s and the 1700s. There are no records from nearer home however, so it is difficult to fix a date for Igboland from European records.

But I think there is an indirect source for such information from Eastern Nigeria.

Historians of West Africa now know there is a correlation between drought/famine and slave production. The numbers of slaves a region is able to dispose of rises significant in periods of drought/famine.

Applying this to the number of slaves sold from the Bight of Biafra shows that for the 25 year period between 1625 and 1651, Biafra sold over 33,000 slaves. In the 3 25-year periods preceding that, Biafra had only sold 2,000+, 2000+, and 3,000+ slaves respectively.

Something happened between 1625 and 1651to have caused this really huge expansion in the ability of the region to produce slaves. My strong suggestion is: drought/famine. I believe the drought is identifiable with that associated with Anyamata. I place it to about the 1640s. NASA says the first cold peak in the Little Ice Age was about 1650. Pretty close.

The second cold peak was around 1770 (NASA). A second remarkable expansion in the number of slaves exported from Biafra started between 1725 and 1751, and the number continued to rise throughout the 18th century. Did the second drought mentioned in Nri traditions occur sometime between 1725 and 1751? Possible. But I have a few reservations. This period (1725 to 1751) coincide with the expansion of Aro tentacles all over Igboland and even further north to the Igala/Idoma zones. The combined effect of collecting slaves from a much wider zone than was possible before could have been the reason for the expansion witnessed between 1725 and 1751, and not neccessarily a drought.

Also the records of the slave traders (while still not concerned with activities in the Biafran hinterland) suggest a close clustering of severe droughts and famines in neighboring regions of West Africa in the 1770s, 1780s and 1790s. So, tentatively, I suggest the second drought (Ezimilo's drought) was probably sometime within that period: 1770s - 1790s.

The third and final cold peak (about 1850) do not have a corresponding drought that is remembered in Nri traditions. Although there are references to drought in 1849-1850 in Dahomey and other parts of West Africa. It is possible (and this is only a hypothesis) that the growing popularity of drought-resistant food crops, eg, maize and cassava, may have taken the edge off the famine so it wasn't as memorable as earlier ones. One scholar investigating famine in Ghana found that though there was a severe drought in the 1400s, the people experienced no drought stress. She suggests this was due to an economy that wasn't entirely dependent on agriculture, but also had a strong craft production and commercial sector, and could therefore exchange goods for food with enclaves not severely hit by the drought. In addition, the region planted pearl millet which was drought-resistant. I suggest that 19th century Igboland was in a similar situation, viz-a viz crafts and commerce and the availability of drought-resistant food crops.



Post is already too long. Let me address your questions in another post.

1. If I understand what you're saying, you're wondering if the Isu migrations were as recent as the 17th century. My opinion is yes and no. They were definitely still ongoing in the 17th and 18th centuries; Aro Ndizuogu traditions say Izuogu found people identified as 'Isu' pushing south into the area that became Ndizuogu, and this was in the 18th century. But I think the migrations started earlier.

If the whole period from about 1100 to 1860 (with a brief interlude in the 16th century) was a dry period, following a wet period, as the historians say, then migrations in search of arable land by groups that include the Isu, was probably ongoing throughout the period, with spurts in the movements when the dryness peaked and actual droughts occurred.

2. Rivers changing courses are definitely connected with droughts. You're on to something there. There are many rivers in northern Igboland that are known to have changed their courses or even dried up totally. One incidence mentions the Eze Nri as having caused a particular river to change course. Can't remember the details. I'll have to check my notes, and I don't have them handy.


3. As far as traditions, go the Ụmụdịoka were connected with the Nri from the very beginning.

letu:
@ Chinenye & Ajaanaoka

In pre colonial Ngwa land there was a priestly class system that was highly respected, they were respected similarly the way Umu Eri respect their own Priest/Eze, this class of Priest I'm talking about where know in Ngwa history as Eze Ala (Priest of the Earth goddess) inwhich through my research I've come to notice that other Igbo group's have similar classes of Priest by the name Eze Ala inwhich i also get to know that the title/name Eze Ala is one of the title of Eze Nri so my question is could there be a some kind of connection between Eze Nri and the Eze Ala(Priest of the Earth goddess).

You can call Eze Nri Eze Ana but we had many Eze Ana existing parallel to Eze Nri. And , no , they do not command the same reverence. Therefore, your Ezeala doesn't command the same prestige as Eze Nri. You southern Igbos are quite funny. Understand we cant all have the same institution. I smell that classic southern Igbo inferiority complex. You are the same goon that claimed Aro were setting up colonies at Nri/Awka..

The question: Do I still believe Nri hegemony goes back to 1000 AD?

It could be that it dates back to 1000 AD but I am leaning heavily on it not going that far back. I'll just say straight-up that I believe the Nri hegemony does not predate the West African dry phase. Nri hegemony probably rose to pre-eminence in a milieu where the farmers were finding their soil less and less productive, and were turning to spiritual forces to remedy the situation. Enter the Nri. They can make yam medicine (ogwu ji) for communities to ensure the soil remains productive. If displeased they can plunge their otonsi into the earth, pull it up and take all the earth's fertility with them. They can prescribe strict nsọ and alụ to keep the Ani happy, and thus the farms productive. They evolve a whole body of myth in which food crops (yams, cocoyams, etc) are their children to be given to communites who acknowledge their spiritual supremacy.

I do not believe this system could have been evolved and developed to the extent that it did in the preceding wet phase.

I also believe that the fact that this system developed on the Northern Igbo Plateau (prone to dryness) rather than the wetter Southern Igbo lowlands, says quite a lot. And when it began to expand, it first extended northwards into Nsukka on the same dry highland (see Nri Namoke nwa Okporo Odudu) rather than south.

I think the Upper Limit for the beginning of the Nri system is 1100 (beginning of the West African dry period), but I'm leaning on a beginning date closer to the 1300s.

Nri Egbobe the third Eze Nri is an interesting figure on the kinglist who I believe may (emphasis, MAY) possibly be dated to the end of the first phase of the West African dry period (the 15th century.)

His death is said in the traditions to have been followed by disasters and a major movement of people south. Odianwa, the local Nri historian actually mentions droughts as one of the disasters that followed his reign. This is too early to have been the 17th century drought.

Archaeological work around a lake in nearby Ghana (I think the lake's name is Bontswe, will check when I can) reveals the 15th century finished off with a very severe drought. We cannot get clear dates until work is done nearer home. Agulu Lake is right smack in the heart of the Nri region. Studies on fluctuations in its volume could yield interesting dates that could help us work out a firmer chronology.

Until then I'm leaning towards Nri Egbobe belonging to the 15th century, and the system established about a century before that.

AjaanaOka:


I have my reservations as to whether Eze Nri should be viewed as an Eze Ana or even as any kind of priest for that matter. Though, I'm aware of the existence of literature that calls him just that. He's been called a priest-king, but I'm not sure that description fits.

There are definitely parallels that can be seen between the taboos observed by the Eze Anas in the Nri-Awka axis and those observed by the Eze Nri. But, as I have said in previous posts, the Eze Nri himself doesn't even perform basic priestly duties like officiating at/carrying out sacrifices. That is delegated to an 'official' in his employ, because Eze Nris are gods and gods don't offer sacrifices. So the Eze Nri ranks above priests. I've (personally) been using the term 'divinity-king' for a while now.

Aja ana , daalu for even this deeper explanation. You know, as somebody who have Nri root I have not taken enough time to research extensively about Nri due to very little time outside of my daily activities. But , thankfully, you are here and I will call upon you to refer me to sources.

AjaanaOka, as always, I appreciate your response. This is truly a multifaceted discussion, so like you, I will likely respond part-by-part across multiple posts.

Letu, the Onye Nnwe Ala (Eze Ala) for us was not the same as Eze Nri, though they did observe similar taboos. As far as the function that Eze Nri served, the closest we had in the region was probably the Mgboko, but they mostly concentrated their work at the borders between Igbo and "Calabar" communities.

IDENNAA:


You can call Eze Nri Eze Ana but we had many Eze Ana existing parallel to Eze Nri. And , no , they do not command the same reverence. Therefore, your Ezeala doesn't command the same prestige as Eze Nri. You southern Igbos are quite funny. Understand we cant all have the same institution. I smell that classic southern Igbo inferiority complex. You are the same goon that claimed Aro were setting up colonies at Nri/Awka..

Okay I've heard, besides I think that Ajaanaoka open this topic so that every Igbo people on Nairaland will be able to understand and know more about Umu Eri//Nri Oka area, so I also think this topic isn't for inter clannish supremacy purpose so enough of your chest beating because it's only ---------- that do chest beating eg picture below.

Enough of your

letu:
Okay I've heard, besides I think that Ajaanaoka open this topic so that every Igbo people on Nairaland will be able to understand and know more about Umu Eri//Nri Oka area, so I also think this topic isn't for inter clannish supremacy purpose so enough of your chest beating because it's only ---------- that do chest beating eg picture below.

Enough of your

When people who have culture are talking stop bringing Invaders, criminals, slave traders in midst of magnificent culture discussion.


Aro is known for devilish actions against human race and such is what some retards prides as history woven around dispossessing people of their lands...


Sometimes reality is hard fact to neglect because it looks like people history lies with them....Look at Abia state looking like 15th century Somalia courtesy of how aro ruled during the old days...same way they are ruled this day.

Ajaala/Radoillo, thanks for the fantastic post as always. I’m guessing that you’re finding yourself with more free time during this extended quarantine period as well.

Could you provide some citations for the ‘little ice age’ research you referenced for the lake in Ghana? Also, your dating of Nri matches fairly well with Chambers, from what I remember. It’s a little earlier than his 15th-century proposal but I don’t remember if he’d used these ecological factors in his methodology. These changes in water resources and environmental conditions had monumental significance in our region and there’s a lot to learn from closely examining myths and oral history.

letu:
Please, the Ajaana(Ajaanaoka) in your name is it the same as Ajaala eg Ajaalangwa,Ajaalaowerri, Ajaalaubakala, Ajaalambisee etc.

Could you explain a little more about what Ajaala means? How does it differ semantically from just ‘ala’ or ‘agbala’?

letu:
Okay I've heard, besides I think that Ajaanaoka open this topic so that every Igbo people on Nairaland will be able to understand and know more about Umu Eri//Nri Oka area, so I also think this topic isn't for inter clannish supremacy purpose so enough of your chest beating because it's only ---------- that do chest beating eg picture below.

Enough of your

I am the last man to brag about anything, you guys bring out the demons in me.

Honestly, not all Umuoji has Nri roots. Some are from Ogbunike , Umudioka etc. But , Oji Okodu has an Nri styled ichi scarification. Respect accorded to Nri us respect gained by the Igbo nation.

TerraCotta:
Ajaala/Radoillo, thanks for the fantastic post as always. I’m guessing that you’re finding yourself with more free time during this extended quarantine period as well.

Could you provide some citations for the ‘little ice age’ research you referenced for the lake in Ghana? Also, your dating of Nri matches fairly well with Chambers, from what I remember. It’s a little earlier than his 15th-century proposal but I don’t remember if he’d used these ecological factors in his methodology. These changes in water resources and environmental conditions had monumental significance in our region and there’s a lot to learn from closely examining myths and oral history.

LOL. Everyone has a lot of free time on their hands now. Trying to fill the boredom with stuff I enjoy, i.e., history.

Here is one piece on the research on Lake Bosomtwi (I murdered the name earlier because I was writing from memory) in Ghana:
https://www.npr.org/sections/thesalt/2016/07/20/486670144/an-archaeological-mystery-in-ghana-why-didn-t-past-droughts-spell-famine

My dating is certainly closer to Chambers' than to Onwuejeogwu's. But I doubt he (Chambers) took 'dateable' ecological occurrences into consideration.

His estimation that Nri's formative period lies between 1225 and 1425 is certainly close to my suggestion of an upper limit for the beginning of the Nri system around 1100, with the 1300s being probably closer to the mark. On some other points on the chronology we disagree by a substantial amount.

Could you explain a little more about what Ajaala means? How does it differ semantically from just ‘ala’ or ‘agbala’?

Ajaala (or in my own dialect, Ajaana) literally means 'Soil of the Earth', Aja being soil, and ana/ala being Earth. For my people, it is a more emphatic way of referring to Ana in a spiritual context, especially when one needs to make the distinction between the earth/soil of his own community/clan, and the earth/soil of other clans. Hence it is often followed with the name of the community, eg., Ajaana Oka (my moniker) = the Soil of the Earth of Awka. Not a very elegant translation, but you get it.

Semantically there is no relationship with Agbala

TerraCotta:
Ajaala/Radoillo, thanks for the fantastic post as always. I’m guessing that you’re finding yourself with more free time during this extended quarantine period as well.

Could you provide some citations for the ‘little ice age’ research you referenced for the lake in Ghana? Also, your dating of Nri matches fairly well with Chambers, from what I remember. It’s a little earlier than his 15th-century proposal but I don’t remember if he’d used these ecological factors in his methodology. These changes in water resources and environmental conditions had monumental significance in our region and there’s a lot to learn from closely examining myths and oral history.



Could you explain a little more about what Ajaala means? How does it differ semantically from just ‘ala’ or ‘agbala’?

Ajaala is the same as sand or ordinary ground but that's what it is to ordinary person, for someone who understands the mysticism within the Ajaala such person will be seeing the Ajaala as more than ordinary sand/ground.
Ajaala is an integral part of our Igbo culture, it plays a very important role in spiritual things when it comes to tradition, it is where spiritual things are done, it's also related to Eke kere uwa/Ala the Igbo traditional Mother Earth inwhich in some areas in Igbo land they plant a sacred grove to Ala the Earth goddess which indicates the connection with Ajaala while in other place in Igbo land they use the Ajaala eg(the ordinary sand as symbolic to the mysticism within the Ajaala and Also the Earth goddess) to build a temple to Ala the Earth goddess . Ajaala is where the drink offering are pour during prayer(when you're praying to your chi eg Agbara and also Chineke kere eluigwe la uwa la ojujuya) that's if you know how to do the Igbo traditional prayer, it can be used for ritual's eg Igba Afa, and don't be surprised for you will see some Bible verse that speak's about it eg the Bible Gen 35: 14,Num 28:7--8,Ex 29:41, lev23:13 and Ex 20: 24, Gen 21:33 etc .