Preamble

This paper is presented in the souvenir program of “Ogbo Ekpe Amuvi”. The Ogbo Ekpe celebration, organized by the Arochukwu people, stands as a profound testament to the preservation and advancement of African Traditional Religion, a spiritual foundation that has quietly nurtured many of the world’s major religions though its story often remains untold. I believe that this gathering, which unites diverse African ethnic nationalities in communion, is divinely inspired and uniquely positioned to illuminate truth. I extend heartfelt congratulations to the Arochukwu people for achieving this remarkable feat, and I pray that the Creator, together with His creations, continues to guide and bless them.

In approaching this subject, it is essential to begin by identifying Ekpe and tracing its roots. Without such grounding, any exploration of its philosophy and moral structure would be incomplete. Thus, we must first ask the fundamental question: What is Ekpe, and what is her origin?

EKPE AND HER ORIGIN EFIK PERSPECTIVE.

Ekpe is an institution recognized by the Efik people as having evolved from African Traditional Religion. Its origins are traced to ancient Nubia, located in what is now Northern Sudan, and intertwined with Jewish traditions and religious practices in Egypt. Chief E. U. Aye, a renowned Efik historian, in his book The Efik People, wrote:

“Nubia became a dependency of the Pharaohs until 1100 BCE, when Egypt’s power began to wane under the 21st Dynasty. It was then that Nubia threw off the Egyptian yoke. With this new freedom, a Nubian capital was established at Napata under Kashta, the first great King of Kush. Nubia then set out for the conquest of Egypt, a task completed by his son Piankhi in 725 BCE, who established the 25th Egyptian Dynasty and became the protector of Egyptian religion.” This historical account shows how the Nubians came into direct contact with the Egyptians and profoundly influenced Egypt’s destiny. Through their conquest and rule, Nubian traditions and religious practices spread into Egypt, leaving a lasting imprint on its spiritual and cultural heritage.

Geography

Nubia occupied a central position along the Nile Valley, strategically located between Egypt to the north and Ethiopia to the south. This placement made Nubia both a crossroads of civilizations and a powerful cultural mediator. To the south lay Ethiopia, with its ancient capital at Axum, while Nubia itself stretched across what is today southern Egypt and northern Sudan Republic with the Shilluk people, regarded as a remnant tribe of ancient Nubians, continuing to inhabit significant areas along the banks of the White Nile.

Mixed Ethnological Origin

Around 1700 BCE, a Semitic people known as the Hyksos, or “Shepherd Kings,” invaded and took control of Egypt. It was during this period that Joseph was sold into Egypt, a land that already possessed centuries of advanced civilization. Chief E. U. Aye, in his book The Efik People, notes:

“It was within the Hyksos dynasty too, that Jacob’s family was compelled by famine to migrate into Egypt for food. Because of Joseph, now an important official in the Egyptian administration, they were comfortably settled in that country. The Hebrews multiplied in Egypt and adhered to their Judaism. The Hebrews intermarried with the dark-skinned Egyptians (Nubians).”

This intermingling of old Hebrew and Egyptian (Nubian) traditions birthed Ekpe. Indeed, the echoes of this cultural synthesis can be seen in the practices of Ekpe. For example, the pouring of oil and drink libation upon a pillar of stone as an act of prayer to the Almighty God, a ritual found in Ekpe, is also recorded in the Bible (Genesis 35:14). In African religion, Ra, known as Mkpe in Ekpe Efik is regarded as the earthly representative of God, symbolized in Idem Ikwo (the Ekpe Masquerade).

Remarkably, African religion recognized the concept of the “Son of God” (Christ) even before his birth, referring to him as Horus(Son of God). The name Horus existed long before the advent of Christianity, and so also the idea of a divine trinity as understood by Christians (followers of Christ). In Egyptian belief, the trinity was expressed as Isis (God the Father), Osiris (God the Mother or Holy Spirit), and Horus (God the Son). These elements, embedded in ancient African spirituality, continue to resonate within Ekpe belief and practice. 

Philosophy

According to the Oxford Language Dictionary:

1. Philosophy is the study of the fundamental nature of knowledge, reality, and existence, especially when considered as an academic discipline.
2. It is also a theory or attitude that serves as a guiding principle for behavior.

In Ekpe, the guiding principles of behavior are firmly anchored in Divinity.

Divinity

The Oxford Language Dictionary defines Divinity as:

1. The state of being divine.
2. The study of religious theory.

A divine being may be described as God, gods, goddesses, angels, or other sacred entities. To be divine is to be holy or sacred, embodying the qualities of deity. Divine attributes represent immaterial qualities of sacredness and inspiration, carrying ultimate significance.

In Christianity, the Father, Son, and Holy Spirit are referred to as Divine Persons. In the ancient teachings of Ekpe, however, these Divine beings are expressed through Osiris, Horus, and Isis, all created by the Creator God—sometimes erroneously referred to as the “Sun God.”

Tradition records that Horus (God the Son) had twelve disciples with whom he traveled, performing miracles such as healing the sick and walking on water. He was known by many titles, including The Truth, The Light, God’s Anointed Son, The Good Shepherd, and Lamb of God.

At its core, Divinity is profound love, and this love forms the central practice and philosophy of Ekpe.

Love

The Oxford English Language Dictionary defines Love as:

1. An intense feeling of deep affection.
2. A great interest and pleasure in something.

Ekpe is fundamentally built on love. It is expressed in the coming together of people from diverse ethnic, geographical, and cultural backgrounds as one, united in a universal language of love—free from hatred and division, and anchored in communion. Today, we witness the Igbo, Ibibio, Balondo (Cameroon), Oron, and Efik peoples joining together in Amuvi to celebrate Ogbo Ekpe with great joy.

In Ekpe, love is inseparably linked to morality.

Morality

The Oxford English Language Dictionary defines Morals as:

1. A lesson that can be derived from a story or experience.
2. Standards of behavior, principles of right and wrong.

The moral values upheld in Ekpe include:

1. Discipline
2. Respect
3. Responsibility
4. Fairness
5. Honesty
6. Compassion
7. Tradition
8. Conformity
9. Universalism

These values form the ethical foundation of Ekpe, ensuring that love is not merely an emotion but a guiding principle for communal life, justice, and harmony.

Discipline

Discipline is the practice of training individuals to obey rules or a code of behavior, with penalties or other consequences for those who fail to comply. Ekpe is regarded as one of the most disciplined societies in existence today, and its strict codes of conduct are central to its identity.

Dress Code and Conduct in the Lodge

• Entry into the Ekpe Lodge requires proper attire. No one, not even initiates or Ekpe Lords, is permitted to enter if they are not properly dressed.
• The only acceptable attire is a tied loincloth and shirt. Any other form of dressing is prohibited. Violators are subject to flogging and fines.
• Initiates who are not Ekpe Lords are forbidden from wearing shoes, necklaces, rings, bracelets, or spectacles inside the Lodge. Medicated glasses may be permitted, but only with prior approval.
• Non-Ekpe Lords are not allowed to carry staffs or wear hats during Ekpe gatherings. Violations attract fines and, in some cases, flogging.

Rules of Behavior

• No one is permitted to roam about in the Lodge while Ekpe is in session. This rule applies equally to initiates and Ekpe Lords.
• Ekpe Lords must maintain decorum in public. Any unruly behavior, if reported, results in disciplinary action, which may include stripping the offender of his title.
• Acts of disrespect are met with punishment. For example, a masquerader who falls during a performance is considered to have disrespected the masquerade and must undergo disciplinary measures.

Appeasement for Punishment

Punishments often require appeasement through offerings, which may include:

1. A nanny goat
2. Five tubers of yam
3. Twenty-four bottles of assorted beer, including two bottles of spirit

Respect for the Masquerade

Respect is a fundamental component of Ekpe discipline. A non-initiate who disrespects the masquerade, for instance by approaching it too closely, will be punished by flogging with leaves administered by the masquerade itself.

A notable incident occurred in the 1970s when a journalist, who was not an initiate, attempted to take close-up photographs of the Ekpe masquerade in Calabar. He was thoroughly flogged, and the incident caused significant public uproar. In response, the Efik, Efut, and Quas communities of Calabar held a press conference, the text of which is attached as Annexure 1.

Respect

Respect is a feeling of admiration, esteem, or particular regard for someone or something, expressed through consideration, politeness, or deference. In Ekpe, respect is non-negotiable. It must be accorded to all, both old and young. The younger must respect the older, and the older must also respect the younger. No form of insult is tolerated in any Ekpe gathering.

Ekpe Lords are required to respect the laws of Ekpe, and this obligation extends even to the Leader (Iyamba). Age is a major factor in the scale of respect within Ekpe. An Ekpe Lord cannot disrespect a non-Ekpe Lord who is older than him in age. If such disrespect occurs, the non-title holder has the right to summon the offending Lord before the table of Lords, which serves as the Ekpe Court.

Age also influences certain privileges in the Lodge. Records show that initiates above 70 years, who for one reason or another cannot become Ekpe Lords, may be permitted to wear shoes into the Lodge, but only with formal approval from the authority. Similarly, younger initiates who are ardent worshippers and have contributed significantly to the wellbeing of Ekpe may also be granted the liberty to enter the Lodge with shoes.

Respect is reciprocal. An initiate cannot disrespect a Lord who is younger than him, just as a Lord cannot disrespect an elder non-initiate. Women are regarded as the first line in the respect protocol. It must be noted that without women, the bringing of Ekpe back from the bush during succession would not be possible. Since they play a vital role in the survival of Ekpe, they must always be accorded full respect.

Responsibility

Responsibility is the state or fact of having a duty to deal with something or of having control over someone. In Ekpe, responsibility is binding on all, both Lords and initiates. Every Ekpe Lord has specific duties to perform depending on the title he bears. If, while performing these duties, something goes awry, he will be held liable and punished accordingly. In some cases, punishment may even come from the ancestors if the act is grave, and individuals may suffer consequences without immediately realizing the spiritual cause.

Responsibility also extends to non-Ekpe Lords who support the society, such as drummers, masqueraders, singers, and attendants. Each is expected to carry out their assigned roles with diligence. For example, a masquerader who missteps and falls is considered irresponsible, as such an act is seen as disrespectful to the masquerade, which is regarded as God’s representative. The result of this irresponsibility is punishment. Thus, in Ekpe, responsibility is inseparable from respect. Together, they form the foundation of discipline, morality, and communal harmony.

Fairness, Honesty, and Compassion

Fairness is impartial and just treatment without favoritism or discrimination. In Ekpe, fairness is mandatory and extends to everyone, including non-initiates. Anyone serving as a judge must show fairness to all parties involved, and severe repercussions await those who fail to uphold justice. Ekpe is a leveler; it does not discriminate.

When a case is brought before the Ekpe Court, it is expected that justice will be delivered, regardless of whether one is the plaintiff or the defendant. For example, in 2023, a land dispute was instituted at the Ekpe Efik Iboku Lodge. The plaintiff, confident of favoritism due to his closeness to the Court and family ties, expected victory. However, when the defendants presented land documents dating back to the 19th century, while the plaintiff had none, judgment was rightly given in favor of the defendants. The plaintiff’s attempt to overturn the ruling in a Customary Court failed, demonstrating Ekpe’s commitment to fairness.

A historical case from the 18th century further illustrates this principle. In Creek Town, a maiden, the first daughter of the then head of Ekpe (Iyamba), was arrested for allegedly seeing Ekpe. The punishment for such an offense was death, and even her father could not intervene. However, one initiate reminded the Court of the other side of the law: a non-initiate who sees Ekpe must be given the option of initiation or death. Though the initiation fee was unusually high, requiring 147 slaves and a brook filled with rods (the currency of the time), it was paid, and her life was spared. This act of fairness saved her, showing that Ekpe’s justice is rooted in honesty and compassion.

Fairness demands honesty, for without honesty, fairness cannot exist. Ekpe therefore upholds the highest standards of honesty, ensuring that compassion and justice guide its practices.

Tradition and Conformity

Tradition is the transmission of customs and beliefs from generation to generation, and conformity is the adherence to these practices. Ekpe places great emphasis on tradition, which forms the bedrock of its existence, especially in matters of divinity.

In spiritual practices, conformity to tradition is essential for potency. For example, in rain-making rituals, pumpkin leaves cannot be used because they were never part of the original components handed down by tradition. To deviate from tradition is to weaken the efficacy of the ritual.

This principle applies to all aspects of life in Ekpe. The society was born out of spirituality, and its practices must conform to the directives handed down by the forebears. Even the way members dress in Ekpe is not an innovation of the present but a tradition faithfully preserved and transmitted across generations.

Universalism

Universalism in Ekpe is the belief that all humankind is one. It calls for loyalty, concern, and love for others without regard to nationality, ethnicity, or other allegiances. This principle is evident in the coming together of different Ekpe lodges, united in chanting one cause of love, regardless of geographical origin, language, or color. The Nsibidi language of Ekpe is itself universal. Whether Igbo, Oron, Ibibio, Uruan, or other groups, initiates understand Nsibidi symbols without the need for vernacular interpretation. For example, the Nkanda sign carries the same meaning across all groups, ensuring that Ekpe’s communication transcends ethnic boundaries.

The Philosophy and Moral Structure of Ekpe is better described by the Table below;

Divinity

Love

Morality

For those who have been initiated into Ekpe and regard it merely as entertainment or cultural display, I implore you to look beyond the surface. Within your hands rests a treasure of immeasurable worth, greater than gold, a heritage sanctified by time and divinity. To those who are yet to be initiated but are privileged to encounter these words, I extend an invitation: seek, inquire, and embrace initiation. If you practice with sincerity and uphold the sacred traditions faithfully handed down by our forebears, you shall find fulfillment, satisfaction, and communion with the eternal spirit of Ekpe.

Isu Mosonko

Ekpe Efik Ibeku