The civilization of the cavemen was the earliest civilization of the Black race few months after the great deluge. Unlike the Sumner civilization, the cavemen did not have a consolidated lifestyle where everybody was made to have one same beginning as the base for the civilization which, supposedly, should have involved everybody with the dark skin. It was rather caught in distinct form depending on the time each people found themselves on the plane earth. For the water (flood) did not dry up everywhere at the same time. Each people started their civilization immediately it was discovered that the flood had dried up at their own part. Moses gave a little light to our understanding of this reason.
Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. And he stayed yet other seven days; and again he sent forth the dove out of the ark; and the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluck off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days; and sent forth the dove; which returned not again unto him anymore.And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry (Gen 8:8-13).
It is very clear here. Noah did not have sole information about the time the earth became dried everywhere around the globe. His knowledge was limited to the time he – based on his experimentation – had found that the earth was dry. And surprising enough, Noah took notice of the water situation after plants had grown from the amorous earth. In ordinary setting, we know from our knowledge of Agriculture that it takes a waterlogged soil a very long time before it grows grass. Bringing this analogy to the flood case, it is apparent that the earth had lived for months before Noah took notice of the dry land. By this period, people had come out of their refuge points. Those who survived on mountains were the first to set out for their hobo before those hiding in caves. Their helpless life of hobo gave rise to what the evolutionist, Charles Darwin, termed ape men (issues concerning evolution is discussed in the book, Evolution of the Blach Race and theBabelic Tales). The wreckage of the cavemen civilization was the evidence to prove their survival and time.

How many People Survived the Noah’s Flood?
From the explanation of the Christian Bible, the flood that befuddled the world of old receded after it had lasted for a hundred and fifty days, and finally dry land showed up. The survivors of the flood alighted from the ark to meet nothing with which their lives were to be sustained. The flood took them to a different part of the world entirely from their first abode. The ark rested on mountain Ararat, very far in Turkey. It was a strange environment with a different atmospheric condition from their take off point. In their new world it was everything new. Their struggle to survive in this new world gradually prepared ways for the earliest civilization after the flood. This period may be likened to the Stone Age. Everywhere around the globe, the inhabitants had this form of civilization, nevertheless in different ways and forms.     

Various oral traditions accounted for the outcome of this flood. The Igbo in Africa, for instance, have their own view of this earliest civilization. Oral tradition and tales about the flood that flushed the first set of the human race was believed to be an intended action by God to expunge the evil ones, not necessarily everybody as accounted by Moses. There are senses in what the Igbo related.  The flood story says that the flood of water killed all the evil ones only. The good ones, the story said, survived the flood inside caves and on high mountains. This is quite enigmatic. Indeed, we felt the same way when the story was told to us as children. Every of us had our minds in questions which we could not properly construct and ask. We imagined how someone could survive inside a cave that is flooded with water. We thought this way, but our teachers did not understand.

My understanding of the flood story became clearer when I was in secondary school. There was a man called Odo Egwogu. Odo held from Eha-Amufu, in Enugu State, Nigeria. He was a great dibia who cured many diseases. Fortunately, his son Tochukwu  Odo was in my class; he also was in the same Scripture Union with me. Incidentally, Tochukwu would tell us about his father. “My father,” he said, “sometimes embarks on a journey to the spirit world when he has a patient with stubborn illness. He enters Ebe River and stay for days; sometimes he spends two weeks and more depending on the magnitude of the patient’s illness. On the day he returns, he would settle the person’s problem”.  Reflecting on Tochukwu’s story about his own father, it became halfway convincing that a person may survive inside the water for days without getting drawn. But Magnus’ part of this same story is more convincing.

Magnus was one of the sons of my paternal cousins. As a child, I have witnessed occasions where Magnus met us in Ebe River and jumped into the river in our presence and did not come out until we left the river.Now trying to reconcile what Tochukwu had said with the flood story, I had to interview him. In his reply to my questions, Magnus revealed a strange thing to my knowledge. According to him,
The things we see as water (river) is completely different from what we actually understood about it. The water is nothing but a coat that covers reality from the humans’ eyes; where as in the real sense, it is the gateway to another world. When you see me enter the water, it does not take me more than a minute to go beyond the water and find myself on a plane ground where I hold my breath no longer.
Clarifying issues connected to the flood story and the survivors, Magnus said that the ancient fathers were not completely humans; they have powerful spirits in them which could make them survive anywhere, it doesn’t matter how uninhabitable the environment is.It is a usual saying among Africans that in the olden days, men carry spirits in them. The Igbo spoke of themselves of having descended from a realm of unborn fathers whom they said descended from the sky. This is their standpoint as long as the origin of the Igbo race is called to mind.

Settlements after the Flood.
In Africa, what appears as the earliest civilization succeeding the global flood was experienced in the eastern part of Nigeria. As was noted above, the Igbo believe that the furry of the destruction of the first world by an overflowing flood was succeeded by a settled life among people who were believed to have survived the flood. Seeing themselves surviving the flood, it was a heralding event that to them, requires a great thanks to the mother earth as their source of survival. Those who survived on mountains did not see any need for settling in their surviving home. Instead of organizing themselves into a body to think collectively towards the next activity that would aid their sustenance on the plane, they were scattered to different positions in search for food. They were men who used stone tools in their writing.Flickers of this view were unearthed in the excavations carried out in the early 1970s by a team of archaeologists from the University of Nigeria, Nsukka led by Prof. F.N. Anozie. These archaeologists found evidence of Prehistoric habitations of late Stone Age people in Igbo land dating back to 500,000 B.C. and beyond. Their excavations carried out in Ugwuele, Isiukwuato in Old Okigwe (present day Abia State), makes a case for an Igbo-based earliest habitation of Homo Erectus in the world and that Igbo land was the global industry of Stone Age tools that might have supplied other parts of the world with hand-axes. More than that, the peripheral findings of the archaeologists suggest that Igbo land holds answers to human evolution, answers which future research will determine.

In the preface to the book, They Lived before Adam, Catherine Acholonu made the following assertion due to the nature of the outcome of her surprised findings.

In 1990 I had embarked upon a major research about the Black African identity. It was a search for the contributions of ancient Black Africans to world civilizations – in other words, to the development of the human species. That search led me to discover in 2001 after more than 11 years of searching, (again by accident) a library of ancient stone inscriptions made by the common ancestors of what I chose to refer to as the Niger-Benue sub-family of Nigerian tribes, which include the Igbo. These stone inscriptions are located in Ikom, Cross River State, Nigeria.
Stone work was one the evidences of the earliest civilization after the flood. They invented stone tools with which they were able to cater for their needs. Their lack of concentrated and consolidated lifestyle unanimously targeted at settling at a particular place as their home made this civilization not to be recognized. They were dominantly hunters and gatherers of fruits. By this condition, they moved from one place to another, exploring lands. Some settled in the later days when it appeared as though they had found resting places. Those places of settlement became their founding places which nothing could trace their ways back except the similar stone tools they deposited at various corners. The ancient Igbo society referred to these travellers as Ndi Ojukwu, “walker travellers”. They were the first to move away from their survival ground to inhabit other places.

The information related in the work, Igbo-Ukwu: An Account of Archaeological Discoveries in Eastern Nigeria, 2 Vols, by the Archaeologist T. Shaw, gave astounding idea of the life of the cavemen in the eastern Nigeria. Shaw remarked that,
Spreads of charcoal dated to the eleventh and seventh millennium before our era at Igbo-Ukwu may indicate bush fires and savannah-type vegetation surviving at this latitude to those dates (P.58).
Eleven millennium from the first millennium AD is equivalent to 22,000 BC of iron production in Igbo land of the part of Igbo Ukwu. Counting back to this time, it becomes apparent that at the time when the rest of the human population was experiencing Stone Age, iron production had flourished beyond time in Igbo land.

Another set of this sect did not leave their survival home immediately. They established a semi organized government that brought them together under the leadership of a theocrat. This group was members of the fourth generation of the Igbo race as intoned by Nag Hammadi. This group we have identified in the second and third chapters as the ancestors of the Igboeze, whose descendants are the present day Nsukka. The evidence of this ancient civilization found all over Nsukka and especially, Nsude may suggest that Nsude was the capitol of this concentrated and democratized civilization. Evidences of this civilization are found in the magnitude of the pyramids they erected at Nsude. Tem different pyramids of the same shape; five stepped and positioned serially in chain. This was founded by A.I. Jones in the early 1900s.

The Wikipedia Official cite for pyramids has the following description of the chained pyramids.
One of the unique structures of Igbo culture was the Nsude Pyramids, at the Nigerian town of Nsude, northern Igboland. Ten pyramidal structures were built of clay/mud. The first base section was 60 ft. in circumference and 3 ft. in height. The next stack was 45 ft. in circumference. Circular stacks continued, till it reached the top. The structures were temples for the god Ala/Uto, who was believed to reside at the top. A stick was placed at the top to represent the god's residence. The structures were laid in groups of five parallel to each other. Because it was built of clay/mud like the Deffufa of Nubia, time has taken its toll requiring periodic reconstruction.

Jones took a snapshot of these pyramids from different positions as we can see here. The pyramids above show closer view, for the camera were closely focused. We have the second group which shows evidence of a distant view.   

Here is A.I. Jones involved in the picture.

It is explicit in the study of Igbo geometry and its metaphysical relevance. The pyramids were designed to have five steps to reflect certain metaphysical essences which anchor themselves on the deity housed by the pyramids. In the traditional Igbo setting, the figure five is associated with the mother earth. It is considered as the fifth mystery that encircles humanity and existence. Therefore, metaphysically, the Igbo have five as the symbol of the earth/soil. This is often made practical in the various gathering that involve the Igbo tradition. Any time a cola-nut is brought and prayers are said over the cola-nut, all the attendants present at the venue unanimously and spontaneously akin to certain behaviour that only the sameness of their bloodline could explain why. Once the prayers are over, the attendants unanimously responded in approbation, Isee! It involves practical idea when the respondents point their fingers towards the mother earth. It is indicative therefore that Isee, five symbolizes the earth and in the spirit, it is simply realized as such.

A brief note found in A.I. Jones’ diary revealed Jones’ fear to let the global historical scene know about his findings in the Nsukka area, for according to him, the pyramids showed various indications of being older than the Saqqara stepped pyramid which the world had rated to be the first pyramid ever constructed. Jones would not counter this already established assertion. But the Igbo themselves have the saying that nothing is hidden forever. Our research as revealed in chapter six shows that the document found in the stepped pyramid in Egypt has the information that the pyramid was a replica of another pyramid already built elsewhere. It all boils down to the lamentation by Ottenberg that,
considering the size and importance of the Igbo, very little research and publication has been undertaken on them, not only in history but in anthropology and other fields, compared to, say, the Yoruba or Ashanti(p. 120).
Other hidden information was found in the cause of this research work. We were able to trace the original home of the civilizers of the ancient Egypt by finding their indelible foot prints. 

The skill exhibited in the construction of these monuments showed their craftsmanship, but the thought to construct it was another thing to be given attention to. The Igbo, nevertheless, had pyramids as part of their cultural inclination as they believed that it has vital information to give about their origin, history and survival. At first, as we can find in chapter two above, the arch grandfather of the Igbo race (Eri) was said to have descended from the sky and landed on an anthill. It became indicative from this point the reverence the Igbo assigned to the mother earth. Perhaps, not as the anchorman of the first generation of the Igbo father, but also the source of livelihood for the survival of the Igbo race. All this assigned impetus to their respect and worship of the earth divinity. This same line of thought may be argued to be the base of the intuition of the personalities of this early civilization; to set a pyramid at their capitol in reverence to the earth goddess for sustaining them in time of trouble. Come to think of their reasons, one should ask why the pyramids were designed as the position where these early fathers worshipped the goddess, Ala.

The Nsude/Nsukka civilization as shown through the legendary pyramids above was an indication of a relatively centralized system headed and led by theosophical and theocratic personnel basically elders and priest respectively. The area is regarded as the home of the gods with various unnatural activities that characterized it thus. One of these unnatural features is the tree of the gods that was planted by nobody and still exists till date. According to the inhabitants who insist that the tree was there ever before humanity started existing in Nsukka. And as areas marked autochthonous in the Igbo nation, there was no trace of migration to Nsukka from any other part of the Igbo race. Instead any suspected immigration; we experienced several instants of the Nsukka culture carried to the nearby and distant neighborhood. These could be as a result of their attempt to found other places.The tree of the gods should be the most ancient wonder of the world, but for the late discovering of this part of the planet.

The influence of this tree could be considered as the major factor for the unceasing emergence of dibias (spiritualists) in the Nsukka area. These were and still are the only people that have access to the tree of the gods, called Enunu-Ebe (birds do not perch). The dibias too were the controllers of the mystic energy exerted by the tree. The leaves and cambiums are used to conjure thunder storm and to perform various mystic exhibitions. For these reasons, Nsukka of old did not engage in any indiscriminant hewing of trees as such trees constituted sources of energy for mystic purposes. Not until the decay part of this civilization, after the population that moved to the Nupe areas and further to inhabit the Nok region, the civilization remained in her Stone Age. The term Nupe, as an elder related was derived from the ancient Nsukka ward, Unu-Kpe (you should pray). Not only was the Terracotta metallurgical culture found with related fashion with some of the metallurgical works of people in the Nsukka zone, the entire inhabitants of the Nok region were earliest founded by the Anu race (the population of people with distinct features) before the infiltration of the region by people from other races within Nigeria. This is discussed in detail in the later chapters.Professor A. E. Afigbo, in his Ropes of Sand first mutedthe Igbo life of hobo which led to the founding of other places for settlement while discussing the Origin of Igbo Traditional religion.
The history of the origin of Igbo traditional religion must be sought within Igbo history of origin. Igbo lived a hazardous wandering life of the hunter and gatherer of wild edible plants. The tradition of Nri disclosed how the Igbo entered a settled 1ife which brought him further development of skills. (P.9).
He further noted that the period was “the Age of Innocence when our earliest Igbo ancestors walked with God and were fed divine substance as food: an Eternal Day with no night, sleep or toil”.

Towards the middle of the third era (the period when the inhabitants started setting foot on new grounds and founding them),the inhabitants began to identify themselves with iron production. This was around 500,000 BC as revealed in the findings of the early archaeologists who excavated Nsukka area in the 1970s. The highly concentrated nature of this ancient civilization held the inhabitants from exploring new grounds until people from nearer civilization had gone to the new ground. The advantage the consolidated civilization afforded them was the great sense/knowledge of civilizing others settlers. We found such condition with the Egyptian civilization. From our observation, this civilization was later strengthened by iron production. It was the invention of iron weapons that encouraged the sudden movement experienced at the decay part of the civilization. 

It has been very difficult to determine the beginning of Nsude/Nsukka civilization as its evidence proved more ancient in their Ston Age. Following the suggestion in the 1986 finding by James J. Hurtak, the situation that led to the heavy concentration of this age long civilization around Nsukka area may be due to the continuous flooding of the Niger River (this was felt largely around the Onitcha area) in the later days of the deluge; a period around 6 million years and above. If the earliest samples collected from Lejja, Nsukka could not be settled at any possible date by spectrometry laboratories because of their antiquity in age, it is certainly impossible to decide the date of the construction of the Nsude pyramids. Drawing inferences from all these, we can understand that the decay part of Stone Age in Igbo land could be around 800,000 B.C. and above. Stone Age was the longest Age in the human history world round, and more in Igbo land due to the deluge situation and its survival.


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