Introduction

During the 16th century, the Nupe’s attacked various parts of Nigeria including certain regions of Edo state with the intention of conquering the entire region and moving further to the Delta region and down to the river Niger and current South Eastern Nigeria. Their invasion led to the Islamization of certain parts of Edo State till date.

The Esan People

The Esan people are an ethnic group of south-south Nigeria who reside in present day Edo state central senatorial district.

They were known for being skillful fighters and mercenary warriors, hunters, herbalists and agriculturists. They cultivate crops such as; palm trees, Ogbono trees, kola nut, groundnut, sugar cane, okra, rice, bean and many more crops and vegetables. 35 kingdoms make up Esanland, including Amahor, Ebelle, Egoro, Ewohimi, Ekekhenlen, Ekpoma, Ekpon, Emu, Ewu, Ewatto, Ewossa, Idoa, Ifeku, Igueben, Ilushi, Inyelen, Irrua, Ogwa, Ohordua, Okalo, Okhuesan, Onogholo, Opoji, Oria, Orowa, Uromi, Udo, Ugbegun, Ugboha, Ubiaja, Urhohi, Ugun, Ujiogba, Ukhun, and Uzea.

The Esan people primarily speak the Esan language, an Edoid language related to Edo, Urhobo, Owan language, Isoko, and Etsako. It is believed that before the current Esan people moved in, they were already settlers in the land known as Esan. According to historians and folklore, the current Esan nation is believed to have been organized during the 15th century, when people, mostly nobles and princes, left the neighbouring Benin Empire for the northeast; there they formed communities and kingdoms called eguares among the aboriginal peoples whom they met there. The Benin Empire has the biggest influence on Esanland. In 1460, Oba Ewuare passed laws of mourning that prohibited sexual intercourse, bathing, drumming, dancing, and cooking. Considering these laws too restrictive, many citizens of Benin fled the kingdom to the areas of Esan land.  This migration defined Esan land’s modern cultural identity and gave rise to the term “Esan.”

According to historians, the name ‘Esan’ (originally, ‘E san fia’) is of Benin origin which means ‘they have fled’ or ‘they jumped away.” ‘Ishan’ is an Anglicized form of ‘Esan’, as a result of the British inability to properly pronounce the name.

Esan kingdoms usually warred among themselves, and sometimes the Benin kingdom such as the Uzea war (1502-1503). But during peaceful times, the Benin Kingdom would often loan soldiers from the Esan people. Their valiance, and battle plans are one of the reasons the British found it difficult to invade and subdue Esan land. Among the many wars fought by the Esan people, one of the most popular and memorable is that with the Nupe people. The war was called “Egbalukpon Nell” “War of the robed ones.”

The Nupe People

The Nupe people are an ethnic group native to North Central Nigeria. Majority of them reside in Niger State. They can also be found in Kwara State, Kogi, and the Federal Capital Teritory of Nigeria. They are divided into different subgroups, including Batau, Kyedye, Eghagi, Ebe**,** and Benu**,** along with several others that speak related languages. Major Nupe cities include; Bida, Agaie, Mokwa, Minna, Lapai, Jebba, and Lafiagi. The Nupe call themselves Nupeci and refer to their language as Nupe. The Hausas called them Nupawa, the Yoruba’s call them Tapa their other neighbours such as the Gbari, Birnin Gwari, and Kakanda, call them  Abawa, Anupeyi, and Anufawhei.

Tradition explains that the Nupe kingdom was founded by Tsoede, also known as Edegi, (1465-1591). Tsoede was the son of a Nupe mother and an Igala father who was raised at the Igala court in Idah but later returned to his natal home in Nupe land. He returned with a magical and symbolic regalia given to him by his father, the Igala king. On his return to his maternal home he gained control over the vast area of Nupe land and extended his kingdom by conquering neighbouring lands. He founded Nupeko as his administrative capital and from there uphold his political might and authority in the entire Nupe kingdom.

The Nupe people are generally farmers. They cultivate crops like yams, guinea-corn, rice, groundnuts and millet. Nupe craftsmen are renowned for their metalwork, producing tools and weapon. And also their beautifully detailed carved wooden objects, like masks, stools and figurines.

Today, the Nupe are predominantly Muslim. It plays a significant part in their lives and history, but they still maintain some of their indigenous rituals and traditions. Islam came into Nupe lands through diverse means, predominantly through trade and cultural exchange. Muslim merchants and travelers introduced Islam to Nupe via trade routes connecting North Africa to West Africa, and also the close trade ties between Nupe and Hausa city-states such as Kano facilitated the growth of Islam. Scholars and missionaries also spread Islamic teachings among Nupe and even built schools. Etsu Jibrin the first Nupe king to become a muslim influenced the royal court and nobility. The Fulani Jihad led by Uthman dan Fodio in 1804-1808 fully solidified Islam in Nupe.

Esan-Nupe Interaction

The Esan and Nupe people have had social interactions since the 16th or 17th century. Nupe traders usually bought goods such as palm oil, kolanuts, cotton, thread, cloth and more from the Esans. These traders were also Islamic preachers who also tried sharing their faith but the Esans were not interested. The Nupe traders in turn sold beads, knives, potash, skin and hides to the Esans.

At a point, Esan land attaracted a lot of Nupe people due to expansion and oppression from the Attah in Idah into Nupe region. Some of these people started teaching about Islam and also scout for clients who required their services in solving health and domestic issues. These Nupe people sold talisman, charms, creams, herbs and even prayed for those who accepted Islam.

Nupe Invasion of Esan Land

Before the introduction of Islam and Nupe’s invasion, the Esan people worshipped multiple deities, spirits, and heroes. It is impossible to talk about the invasion without talking about the introduction of Islam into the region now known as Edo state. It started with the Nupe’s attacking Agenebode from the Okene Hill countries and the religion becoming official in Afemai. The invaders then moved from Agbede and Auchi.

In 1880, the Nupe forces advanced into Agbede from Auchi. The captured unsuspecting victims from bushes and on the road, the captured were turned into slaves, and when they finally captured the ruler of Agbede Chief Emoikpere, he was exiled to Ujagbe in 1883. His son Akhigbe Momodu (a muslim convert) took after his father’s position and did everything possible to spread Islam beyond Agbede.  He gave out his daughters in marriage to his friends who were willing to convert to Islam. Akhigbe proved to be a powerful supporter of the spread of Islam. He visited Bida on several occasions and was always accompanied back by Muslim traders, herbalists, preachers, scholars and charm sellers. He was also fluent in Arabic, Hausa and Nupe languages which gave him strong support from Bida Islam reformists to Islamize the whole of Esan land, before invading Benin and then across the Niger. Onojie Akhigbe also employed the use of foreign Nupe and Hausa mercenaries to destroy the people’s idols, forests grooves and idols. Priests and anyone who proved to be an opposition was sold into slavery or executed in Bida.

With the establishment of Koran schools and the building of mosques in major towns, Onojie Akhigbe used Islamic missionaries to spread the word of Islam. The religion soon became a part of life of the Agbede people, and by the late 19th century, it entered Esan land. Due to its closeness to Agbede which is about 10 kilometres, the kingdom of Ewu was the first to be attacked and forced to accept Islam. The people had the option of either accepting the religion or being sold into slavery and taken to Bida. From Ewu, The Nupe’s and Islam moved to Idoa in 1882, and then Uzea in 1883. After resisting the Nupe invaders for months, the kingdom of Ukhun embraced Islam. The Nupe’s tried invading through the Idah-Illushi trade route, but were restricted to Illushi. Most of the Hausa and anaupe traders settled there to continue their invasion, and control defeated areas. Their action led to several sporadic attacks on other Esan kingdoms which led to a coalition between a numbers of Esan kingdoms. The communities that came together are Ubiaja, Emu, Uromi, Ewohimi, Okhuesan and others. The alliance was called ‘Akota.’ The alliance was made up of skilled warriors, medicine men and hunters who took position in forests surrounding Ewohimi and Ehor. The weapons used were gotten from Agbor, Kwale, Igbo land and the Yoruba land. These people also offered the Esans archers and juju priests to aid them in the war because Nupe’s constant raid were disorganizing their farming and trading activities. Blacksmiths were also gotten from Benin to create and repair weapons that could match that of their invaders. The Akota also moved the old, women and children to safe places, while those who remained in the communities formed vigilante groups to support the alliance.

The first clash between Akota (allied forces) and the Nupe troops lasted for about three years (1894-1897). It was tagged the Egbalukpon Nell war, meaning War of the Robed ones, because the Nupe’s were always robed even in War. The Nupe’s were defeated and pushed back to Agbede.

Cause of War

Nupe was going through a tumultuous time, and the internal political rivalry and tension between princes Majiya and Jimada, (two cousins) who were fighting for the throne, and also to expand the Nupe territory didn’t help matters. Their quarrelling gave their uncle Mallam Dendo who was also vying for the throne the opportunity to ascend to power.

The cause of the invasion wasn’t to spread Islam but a quest to expand Nupe’s territory and also sustain its expansion with slaves, collection of tributes, looting of farm produce and food stuffs, and enslaved skilled artisans. The method the Nupe invaders used in attacking Agbede, Auchi, and also Esan land proves that their attack were not for religious purposes. They used charging horses, foot soldiers, with weapons such as long iron spears. Villages that tried resisting had their farmlands and huts burnt and their wells filled with stones.

The Impact of the Invasion on Esan Land

1. Since the people were under constant attack for nearly a decade, it resulted to insecurity in the land.
2. The Nupe’s invasion created bad-blood between the Esan people and the Afemai, Agbede, Akoko-Edo and Igala. The Esans viewed them as accomplices to the Nupe’s who desecrated their land.
3. The invasion affected the culture of those that were forced to embrace Islam. Their naming ceremonies, mode of dressing and marriages were influenced.
4. The invasion also affected the economy, production and local industries in Esan land for a while. Men skilled in bronze and brass casting in Ekpoma, Ewu and other ransacked communities were carted away as slaves to Bida.

References

Akota, G.C. The Islamization of Esan Kingdom Sunday Observer Newspaper Benin City. 19th November, 1985. p.7.

1. This represents the view of the author after a comprehensive interview with several muslim and non-m
2. Akota, G.C. The Islamization of Esan Kingdom Sunday Observer Newspaper Benin City. 19th November, 1985. p.7.
3. This represents the view of the author after a comprehensive interview with several muslim and non-m
4. Akota, G.C. The Islamization of Esan Kingdom Sunday Observer Newspaper Benin City. 19th November, 1985. p.7.
5. This represents the view of the author after a comprehensive interview with several muslim and non-muslim families during a fieldwork in 2003.
6. Johnson, M., “The cowries currencie
7. Akota, G.C. The Islamization of Esan Kingdom Sunday Observer Newspaper Benin City. 19th November, 1985. p.7.
8. https://www.esanland.org/2022/10/the-nupe-invasion-of-esanland-1885-1897.html
9. See Balogun, S.A. “History of Islam in Benin Kingdom” in Obaro, I. (Ed) Groundwork of Nigerian History London 1980.
10. The Nupe forces in 1880 advanced into Agbede from Auchi. They employed ambush tactics by which large  numbers   of  unsuspecting victims were captured into   slavery   and with the defeat of chief Emoikpere, the paramount ruler of Agbede, who with his forces resisted Nupe invasion, was exiled to Ujagbe in 1883. He was consequently replaced by his son, Chief, later Alhajik, Akhigbe Momodu. It was Akhigbe who spread Islam beyond Agbede. He was ready to use all means at his disposal to win followers for the new religion. He converted friends to whom he gave out his daughters in marriage but first ensured that they became Muslims. For instance, in 1897 he converted Onojie Eromonsele of Irrua (18761921) to Islam by offering Nupe invaders.31