2015 presidency: Northern Christians should wait till 2019 –Gen Onoja

President of the alumni association of the National Institute for Policy and Strategic Studies (NIPSS), Kuru, Jos, General Lawrence Onoja, has said that the issue of a northern Christian candidate for the 2015 presidency should wait till 2019.
Onoja, a chieftain of the Congress for Equality and Change, while responding to reports which claim that former Head of State, General Yakubu Gowon, former Minister of Defence, General Theophilus Danjuma and others prefer a  Northern Christian candidate for 2015 presidency, said their position was good but it should wait till 2019.
Recall that the Congress for Equality and Change, is a group of people advocating for the protection of rights of all minorities in the country.
Speaking exclusively with Saturday Sun, Onoja noted that as president of the alumni association of NIPSS, the constitution of the association does not allow him to advise any government for a better society.
He however said as a leader of the Middle Belt region and as a chieftain of the Congress for Equality and Change, he is of the opinion that a northern Christian candidate should wait till 2019 when President Goodluck Jonathan would have completed his second term.
“I am saying that President Goodluck Jonathan should be allowed to do his second term before power rotates to anywhere else. That is my view. The reason is that the constitution allows him to do a second term. Therefore, any other group clamouring for power rotation should be patient until he does his second term and then, power can rotate to northern Christians.
“I support the call by Gowon and Danjuma, but the Northern Christians should wait till 2019. That is my view. I believe that Jonathan is doing well. Therefore, I am requesting Nigerians to be patient until Jonathan finishes his second term before power can rotate to anywhere.
“And I support Gowon and Danjuma, assuming it is true that those statements are coming from them as it is reflected in the media report of today (Friday). I support them, but I support a Northern Christian for 2019 after Jonathan must have finished his second term,” Onoja said.
Speaking further, the former military governor noted that Jonathan is the first minority to be democratically elected President, saying it would therefore be unfair for him not to be allowed to do his second term as allowed by the constitution.
“This is why I am supporting that he should be allowed to do his second term. And I agree with the northern elders calling for a Christian president, but I am urging them to be patient until Jonathan has completed his second tenure,” Onoja added.
On the issue of insecurity in the nation which is believed in some quarters that Jonathan has not handled properly, Onoja said the President has taken positive steps to ensure that areas where there are insecurity should returned to normal

2015 presidency: Northern Christians should wait till 2019 –Gen Onoja

President of the alumni association of the National Institute for Policy and Strategic Studies (NIPSS), Kuru, Jos, General Lawrence Onoja, has said that the issue of a northern Christian candidate for the 2015 presidency should wait till 2019.
Onoja, a chieftain of the Congress for Equality and Change, while responding to reports which claim that former Head of State, General Yakubu Gowon, former Minister of Defence, General Theophilus Danjuma and others prefer a  Northern Christian candidate for 2015 presidency, said their position was good but it should wait till 2019.
Recall that the Congress for Equality and Change, is a group of people advocating for the protection of rights of all minorities in the country.
Speaking exclusively with Saturday Sun, Onoja noted that as president of the alumni association of NIPSS, the constitution of the association does not allow him to advise any government for a better society.
He however said as a leader of the Middle Belt region and as a chieftain of the Congress for Equality and Change, he is of the opinion that a northern Christian candidate should wait till 2019 when President Goodluck Jonathan would have completed his second term.
“I am saying that President Goodluck Jonathan should be allowed to do his second term before power rotates to anywhere else. That is my view. The reason is that the constitution allows him to do a second term. Therefore, any other group clamouring for power rotation should be patient until he does his second term and then, power can rotate to northern Christians.
“I support the call by Gowon and Danjuma, but the Northern Christians should wait till 2019. That is my view. I believe that Jonathan is doing well. Therefore, I am requesting Nigerians to be patient until Jonathan finishes his second term before power can rotate to anywhere.
“And I support Gowon and Danjuma, assuming it is true that those statements are coming from them as it is reflected in the media report of today (Friday). I support them, but I support a Northern Christian for 2019 after Jonathan must have finished his second term,” Onoja said.
Speaking further, the former military governor noted that Jonathan is the first minority to be democratically elected President, saying it would therefore be unfair for him not to be allowed to do his second term as allowed by the constitution.
“This is why I am supporting that he should be allowed to do his second term. And I agree with the northern elders calling for a Christian president, but I am urging them to be patient until Jonathan has completed his second tenure,” Onoja added.
On the issue of insecurity in the nation which is believed in some quarters that Jonathan has not handled properly, Onoja said the President has taken positive steps to ensure that areas where there are insecurity should returned to normal

About Labaran

Teacher, journalist and politician Mr. Labaran Maku was born on January 1, 1962 at Wakama District in Nassarawa Eggon Local Govt Area of Nassarawa State and is married with children.He attended St Michael’s Primary School, Aloce between 1970-1976, Zawan Teacher’s College, Bukuru-Jos, Plateau State, 1976-1981 and the University of Jos Plateau State 1983-1987.He is a Teacher, Journalist and Politician. He was the Deputy Governor of Nasarawa State from 2003 to 2007, where he assumed leadership responsibilities of governing State Agencies and Institutions. Prior to that, he was the Commissioner for Information Youth and Sports 1999-2002, and Comissioner for Information and Internal Affairs 2002-2003. He waas the spokesperson of the State and a key actor in the formulation of State policies. Mr. Maku is an expert in Democracy and Governance and worked with USAID from 1997 – 1999. He was a Reporter, a Political Editor, member of Editorial Board of two National Newspapers and Deputy Editor-in-Chief during his career as Journalist. He also worked as a school Teacher and Headmaster at government owned schools from 1981 – 1983. Mr. Maku took to politics and leadership early in life and held the position of President of University of Jos Students Union and PRO of the National Umbrella of the National Association of Nigerian Students (NANS), while in school. He holds a Bachelors Degree in History/Education and has attended numerous training programmes, International Conferences, Presidential Retreats and Seminars. He has presented Papers at International Conferences, was Guest Speaker at several Leadership Fora and has written extensively on Nigerian education and social inequality and on Nigerian political and economic problems. Mr. Maku has been involved in public policy formulation, conflict resolution and governance for over twenty-five (25) years.Mr. Maku is also a motivational and inspirational speaker. Leadership is his main pre-occupation and he is obsessed with the question of the leadership deficit in Africa. He became the Minister of State for Information and Communications in June 2010 and subsequently assumed the position of substantive Minister of Information and Communications in December, 2010 He holds strong values and principles. He is well travelled, plays golf and listens to traditional African music at his leisure time. 

Eggon History

Introduction

The Eggon language is spoken by a large number of people in south-western Plateau State in Central Nigeria (Map 1). These represent the modern Local Government Areas of Akwanga, Lafia and Nasarawa-Eggon.

The main towns of the Eggon people are Akwanga, Nasarawa-Eggon, Kagbu and Wana. They stretch as far south as Lafia and west of Akwanga as far as the railway line. They are bordered on the north by the Mada and to the south by the Migili and the Alago. In much of the colonial literature, the Eggon were known as the 'Hill Mada' in contrast to the 'Plains Mada', the people known as Mada today. The Eggon lived in the Mada hills south of Akwanga in the pre-colonial period, but there is no connection between the groups that would justify these terms and they have now been discarded.The exact number of speakers is unknown but it is unlikely to be less than the estimate of 200,000 given by Sibomana (1985). Ames (1934) gave a figure of 41,276 for the 1920s, but this is likely to have been substantially underestimated. Welmers (1971) estimated 52,000 although this may have been only a projection from Ames. Very little has been written about Eggon society and Temple (1922) and Ames (1934) are the only sources that contain any descriptions of Eggon social organisation.

The Eggon live in Nasarawa Eggon Local Government Area (formerly Akwanga LGA) of Plateau State. Their population is about 80,000 people. This ethnic group is spread all over N/Eggon LGA and over other LGAs, namely Akwanga, Lafia, Awe, and Obi, all in Plateau State. However, wherever they live, they still recognise that they came from Eggon hill in Nasarawa Eggon LGA. This tribe is bounded by the Gwandara to the west, the Migili to the south, some Alago (Assakio) groups to the east, and the Mada and Nungu (Rindre) to the north. The name Eggon refers to the hill where they settled before coming down to the plains. The word means "a good sense of hearing or perception ability". They call themselves Eggon but are known by the Hausa as Madan Dutse. Eggon people are different from the Mada of the Andaha area. However, they share similarities in spoken language, cultural beliefs, and moral code, as they do with the Rindire and Buh of Akwanga LGA.

The Eggon are divided into three major clans namely: Anzo, Eholo and Eggon Ero. The Anzo clan are mostly found around Alogani Gale, Ezeng, Waama, Okgba, Gunyi, Angbaku, Ogbagi, Ugba and Wogna while the Eholo clan are in villages like Wana, Wangibi, Ika, Alushi, Ginda, Wulko, Wuwen, Endeho, Gaji, Ungwashuru, Warizo, and Lizin Keffi. The Eggon Ero are mostly around Ume, Alizaga, Bakyono, and Arigbadu Sako. However today, these clans have spread and inter-woven with each other in the quest for fertile farm land among other tribes such as the Alago and Migili. These clans have different tribal marks. The Anzo and Eholo have fifteen lines on each cheek running from the temple. The Eggon Ero have nine marks on the face. This group is also called Mada Tara (nine marks). They both have patterns of lizards and birds on the neck, while some choose to draw drums or arms [DO YOU MEAN ON THE ARMS?] and other objects. Marks are also cut on other parts of the body like the belly, sometimes even the legs, and women's backs. Both men and women in Eggon land traditionally pierced their ears, but only women pierce one nostril. All these marks were for decoration and to prove how brave those who had them were, to have endured the pain of making them.

Nowadays most of these marks are not seen on young ones, only on the elderly people. Girls have adapted different types of marks due to the influence of outsiders. The type depends on the individual. These days however, modern cosmetics are replacing these traditional marks which are becoming extinct. Many years ago they dressed in animal skins, before the use of a hand-woven piece of white cloth (Akile) which was used to cover their nakedness, both men and women. Apart from weaving, Eggon women mould 3pots of different shapes and designs, which are used for various purposes e.g. for ceremonial orreligious purposes. During festivals in Eggon land, some decorations are used for dressing in honour of the occasion. Such decorative items include; beads, bangles, anklets and baboon skin (very hairy) used in making a man's cap.

However, there are also decorative items for the masquerade (dodo) which are meant to be kept sacred by the chief priest. In addition, women wear traditional skirts during festivals. Their traditional weapons of war include the shield (umbili) which is made out of wild ox skin. Other weapons include spears, axes and swords, bows and arrows. In years past, due to misunderstandings over land, the Eggon fought wars among themselves and with neighbouring tribes. Being agriculturists, the Eggon people cherish farm land. They grow crops like maize, guinea corn, yam and millet. Conflicts also came about over wives snatched by one clan from another.

History: Oral tradition has it that the Eggon came to their present land from the east (Yemen) through Ngazargamu in the present Borno State of Nigeria. From there, they moved away, and were part of the Kwararafa kingdom. It was when Kwararafa was scattered that they crossed the river Benue at Ibi. They camped in many places before finally settling on the Eggon hill. They were on this hill before the coming of the white man. Today 
many Eggon people have come down to the plains but there are still some living up the hills. They claim to have come with the Nungu (Rindire) tribe from the east. 
In the beginning the Eggon were ruled by the chief priest Adanashim. The people were governed by religious laws. On complex issues seers were consulted to know the cause, and the cure. In each village or ward there is a ruling clan known as Tsagbeju. 
Today, there is an organised political chiefdom in Eggon land. The chieftaincy title is called Aren Eggon, which is a first class chieftaincy. This political seat is only open to bonafide Eggon men, especially those in the three clans of Eggon (Anzo, Eholo [IS IT EHOLO OR AHOLO AS ABOVE?], and Eggon Ero). The kingmakers (Malase Aren) are twelve village heads, carefully selected from these three clans. The elected chief is then presented to the Local Government Council. In Eggon land the chief rules through the District Head, who discharges information and duties to the Village Heads who are over the Ward Heads. These leaders settle disputes and conflicts within their power. Tougher complaints or disputes are taken to higher authorities. 

Birth: During labour, men are not allowed to be present. Elderly women who have mid-wife experience are called upon to assist. In cases where the woman finds it very difficult to deliver and the efforts of the midwives have failed, a special man experienced with herbs used to help in labour is called. The seer is also consulted to look into the situation. The woman is asked if she had any sexual relationship with anyone other than her husband. If so, she must confess with pleading, after which, she is expected to deliver the baby safely. But if she refuses to confess, she will die in labour. This is because adultery was seen as an abominable act. 
When a woman gives birth in Eggon land she is expected to remain in the room together with the child for about seven days. When she comes out, a certain rite is performed by the family elder. A bow and arrow is given to a baby boy to show that he will be a brave warrior or hunter. In some cases a hoe is also given to the baby showing that he will be a farmer to feed his family. On the other hand, a broom, or some traditional cooking utensil is given to a baby girl showing that she will keep the home clean and cook food to feed her husband. These symbolic items are given to the baby after some good pronouncements about the future and prayer on behalf of the baby. It is after this rite that the elder pronounces the name of the child. Most names 4are of respected ancestors or names that have meanings related to the events or circumstances that surrounded the birth of the child. 
On the day of the naming ceremony, the neighbours, close relations and friends are invited. Food and drink are prepared for the ceremony, which takes place in the morning. Circumcision: 
Nowadays, boys are often circumcised soon after birth, before the naming ceremony. But traditionally, boys of about ten years are gathered in one place for circumcision every three years. After the circumcision the boys are cared for by their parents. When the circumcision wounds are healed, a feast is organised in honour of the boys. There is not much ceremony attached to circumcision.

Initiation: In Eggon tradition, boys of about fifteen, are gathered and taken to the shrine for initiation into the fetish cult known as Ashim. However, not every boy is invited to this ceremony, only those recommended by the elders, as disciplined boys. The initiates pay a goat or chicken and beer provided by their parents, to the priest. This is used for sacrifices to appease the gods. The boys are taken to the shrine, where the gods are believed to be. They are introduced to the secret behind the fetish cult (Ashim). Other gods of the land are shown to the boys in order to remove fear and doubt from their minds. The exercise is performed within a day but the feast, especially drinking of local beer, continues for about a week. During the initiation process the boys are warned to avoid women and never to disclose the secrets of the gods which women are not allowed to know nor see. Also at this time, the boys are disciplined severely in different aspects of life, in order to make them responsible men in the society. Stubborn boys are beaten severely to make them respectful. It is after the initiation exercise that boys are considered as responsible 
men in the society and are free to marry. The chief priest of the Ashim cult is known as Adahashim.

 
Marriage:  When a girl is born, she is betrothed to a man immediately, usually to a boy recommended by the midwife. This is why it is said that not every woman is allowed to touch the blood of a woman in labour. Only those that have a cordial relationship with the woman in labour are welcomed. The midwife claims a femaly baby as a wife for a boy in her clan or family, and a boy baby as a friend of a boy in her family. If the baby is a girl, the request for betrothal is followed up immediately with a bunch of firewood, given to the mother of the child to boil water, and keep the baby warm. The agreement is concretised when firewood and a special kind of grass, called gamba, is used as a lamp, is provided by the suitor. If the girl's parents agree to the arrangement, they accept these gifts. Other gifts that follow include twentyfive tubers of yam, many sheaves of guinea corn, maize, measures of acha and other food items as the need may be. The food items are given to the girl's parents every year until the girl is old enough for marriage. Also each year the suitor and his age mates or close friends cultivate, plant, or harvest crops for her family. At least on the year of the wedding, the suitor must mobilise at least twenty-five young men to cultivate the girl's father's farm. The suitor makes sure he keeps the relationship cordial by showing complete respect in his attitude and behaviour towards the girl's people. The food items and the services rendered serve as the bride price. It is only in recent years that a recognised amount of money has been set or service rendered before the bride is taken to the groom's home. Before, it was when the bride price had reached the satisfaction of the parents [IE, DID THEY CALL THE SUITOR 

AND TELL HIM IT IS NOW ENOUGH OR HOW DID HE KNOW HE COULD CAPTURE THE BRIDE?] that the bride was given in marriage. The bride was captured by surprise and carried off to the groom's house. When the parents did not see their daughter they knew she had gone to her husband's house. 5
When the bride is brought to her new home, there is an outbreak of joy. The marriage ceremony is marked by many styles of dances, with special songs sung in honour of the groom, the bride and the moment. Feasting and merry making from both clans marks the occasion. 
[DO THEY STILL DO MARRIAGE LIKE THIS? WHAT OF EDUCATED PEOPLE?] 
Polygamy is common amongst the Eggon people. It is practised for many reasons, sometimes for women to help in farm work and for some domestic responsibilities, and to breed many children which is a pride in Eggon society. It is believed by the Eggon that the more wives one has the wealthier one becomes. 
Divorce is practised. Women divorce their husbands when they no longer get along with them or lack respect for the husband's people, or a stubborn and unsubmissive woman can be sent away by her husband any time. The bride price of the woman is paid by the new husband especially in the case where the woman did not give birth to a child. Adultery was highly prohibited because it was believed that it was an abominable act, which could bring a 
curse on the family or clan or cause an epidemic. Therefore offenders were punished without delay and had to pay a fine or be considered as outcasts from the family. The fine was used to appease the gods. However, today it is not so. Men, women, and young people are not ashamed to be engaged in such immoral acts. This is common amongst the Eggon found in the city and towns like Lafia, Akwanga, and Nassarawa Eggon. 

Burial: There is a general burial format for all men but the burial of a chief priest is different, because it is considered more sacred. Whichever case, the grave structure is the same. The grave is dug by a group trained for it, called the Makpngibi.[PLEASE CHECK SPELLING] They dig the grave as a round shaft with a horizontal tunnel leading off it at four feet deep. The corpse is laid inside the tunnel. Before burial, the corpse is washed and adorned with good cloth but when the corpse is taken to the grave the piece of cloth is removed. A stone is used to cover the grave mouth. When a chief priest or an old man who was prominent in the society or took a lead in benefiting society dies, the corpse is treated with sacred honour. Only a few individuals may see the corpse, and only responsible men may touch it before burial. The burial procedure is believed to be ordered by the fetish (dodo). In any burial, when the grave is ready the corpse is buried prostrate facing the east where men are believed to have come from. A man's right hand serves as a pillow on the ground while a woman's left hand is used. [ARE WOMEN BURIED FACING WEST?] After burial the deceased's relations shave half of their heads. This symbolises that they are in mourning and prevents the deceased's ghost from attacking them. The sympathizers mourn throughout the mourning period that is twelve days. After the last mourning feast, theall disperse to their homes. The deceased's estate, including his wife (if any) is inheritable by the children or his brothers. They believe in life after death. There is a saying in Eggon land that if one continues to do evil, one will become a stone (gbin) in the life after death. In other words, the victim will be useless in the ancestral world. But a good person is believed to still live or come back to be reincarnated in the family. This is known as inkyiya or reincarnation. 

Religion: There is the general belief in the Supreme Being, who is found beyond the sky. He is called Ahogben. He owns everything, knows everything and is everywhere and does anything. He is the Creator and is very far from man. Therefore man communicates with him through Ashim or other objects kept by the people. 6The Eggon people differentiate the name of the sun (onomo) from Ahogben. They also believe that since Ahogben is everywhere, he will judge and punish all wicked people after death through Angbashim (see below). In other words, he is the rewarder of all good people. They attach more importance to the god found under the ground because he blesses their land, and gives them good harvest. Also it is this god, people who die see and not the high god. Therefore this cult is consulted or appeased before planting season, harvest season and before festivals commence. This god is known as Angbashim. When consulting this god libation is poured on the ground seven times with some confessions by the elder or the priest and some prayers are made to this god. The Ashim cult is believed to ward off wicked or evil spirits from the land. The cult is physically represented by leaves of the tree called mijikadenya in Hausa. These leaves are kept on a farm to ward off thieves. The victims of this cult are afflicted with a severe sickness until they confess. No one has the right to play with Ashim and if one eats Ashim's food unworthily one is afflicted by Ashim in such a way that one’s stomach will become swollen. Women are not allowed to go near nor see Ashim. However, women past menopause may be introduced to the cult. They are warned strictly never to disclose the secrets to younger ones and such old women are not allowed to eat Ashim's food. Apart from Ashim, there are other cults kept by individuals, families or clans. Among such cults are: Akuk, Gango, Yamba and Arikya. These cults are represented by objects like pots, stones, sticks or cowries. They are believed to function in various ways, that is, to make the soil fertile for good harvest, to protect the family or clan from any misfortune or evil, to bless the wombs of women so that they might give birth, and to ward off sicknesses and diseases of all sorts. That is why sacrifices of chicken, goat, and beer are made to these gods in order to appease them, and to maintain a good relationship with the gods of the land. A related cult known as Yambu is found in the Tashan-Mada area. In January to April, offerings are made to the gods before the planting season during which people plead for sufficient rainfall and blessings on their farms. In 
September, they again appease these gods and give sacrifices in thanksgiving. The cult shrines are kept sacred, and away from people. Only the priest and those involved are allowed to go there. 
In honour of these gods, important festivals are celebrated. An example is the Ashimu festival celebrated in March/April annually. During the ceremony only men who have been initiated into the Ashim cult can participate in the feast. The ceremony lasts for about a week. This period is marked by much beer drinking and feasting. The Arashim dance is done during the ceremony. 
Witchcraft is greatly feared in Eggon land. Many people spend money seeking for protection against 
witchcraft. Witches discovered or suspected are forced to confess or be killed. Witch doctors in Eggon make a lot of money. An example is Mrs. Maryamu, whose fame has reached all over Eggon land. This woman is believed to have power to see and catch witches, especially those who kill people. She is also believed by the Eggon to have herbs that can disengage one from witchcraft. This woman is not just consulted; she is worshipped. In fact, her influence is so strong that even church leaders consulted her at a time. In essence, there is a great fear of witches amongst the Eggon. 
ChristianityThe gospel was brought to Eggon land in 1920 by Mr. Ivan Hepburn of the Sudan United Mission. When he first came, he wanted to open a station at Lezin-Lafia town but he was refused by the colonial government because of how harsh the Eggon people were then. 
But Hepburn had a burning desire to settle and start work among the Eggon. Prior to this time he had been living in Keana. From there the Divisional Officer of Wamba called him for discussion on how he could enter and start work amongst the people. This was in 1922. In April 1924 Mr. G. Dawson and Mr. Hepburn decided to visit Lezin-Lafia, where they hoped to find a place to locate the mission station. After this visit they went back to Keana until the following year. On his return, Mr. Hepburn brought with him Mr. Farrant. 7The mission station was established at Lezin-Lafia (Agboro) and from there the missionaries went about 
visiting other villages. Whenever they reached a village they sought for the chief's palace, where they usually resided. The chiefs welcomed the missionaries and mobilised their children for literacy classes. The missionaries came to Eggon during the reign of Aren Eggon Alumbugu Twehwi, who gave his child Alaku for training to show his acceptance. The village heads did the same. For example the Aren Wanjibi, Abutsa, gave his son Akwanshi; the Aren Ungwashuru, M. Binga, gave his son Ambwai Binga, to go to school. Other village heads who gave their children include the Aren Ginda, M. Musa, the Aren Gale, M. Otsala; the Aren Agunji, M. Natsa; and the Aren Wakama, Angashim Natsa, amongst others. The chiefs not only gave their children but also 
helped the missionaries to mobilize their subordinates. The missionaries established enquiry or literacy classes where the people came together to learn how to read and write. In the process the missionaries presented the truth of the gospel. In 1926 December 25, Mr. 
Hepburn went to Randa for Christmas celebrations. When going, he took with him twelve Eggon boys. After the ceremony the boys were encouraged and could see beyond just learning how to read and write. This journey repeated itself the following year with more Eggon boys. Then in 1927 Mr. Elatkpo (an Alagon man) was sent to take a course of the enquiry class, which was like a primary school, in Lezin-Lafia. That year also, the name of the village was changed to Wana. The first church was built in 1927 at Agbo. As the work progressed, Dr. Jackson and his wife arrived in 1928. He opened a dispensary through which he preached the gospel as well as helped the people medically. His assistants were M. Ozengya, Rome and Auta Keana. However, for more medical attention, a leprosy settlement was open in Alushi by Dr. A. W. Adam in 1944. It received government approval in 1945. Around this period many Eggon began to come down to the 
plains. Therefore, the primary school was shifted to Kagbu. In 1950 Alushi hospital was founded to promote good health in the area. In 1960 Dr. Adams [IS IT ADAM OR ADAMS?] was transferred to Obi and Dr. Prestman took over the leprosy settlement in Alushi. Another medical ministry was a maternity/ dispensary which was opened in 1963 at Alushi. Today, dispensaries and clinics are found in almost every Eggon major settlement e.g. Alushi, Kagbu (Wana), Laraba Ezen, Ginde etc. There are also government dispensaries and clinics in the area. e.g. at Nassarawa Eggon. 
Mr. Hepburn was very eager to see the few Eggon people who had accepted Christ read the Bible in their own language. So he embarked on the translation of the book of Mark which was completed in 1929 followed by a book titled Allah alu odolo meaning "God has spoken". The translation of this Bible portion encouraged the youth in Eggon land to learn how to read and write. But up till this time, Mr. Hepburn's work had not started yielding fruits. However in 1930 he got a breakthrough in many villages, where conversions took place. These villages included Wakupu, Wazhi, Ngubi, Ere and Wulaso. Mada station was opened in 1935 by Evangelist Ali Kutsa. When this fellowship station was opened and the work was progressing, seven indigenous leaders were appointed to take care of all the stations. Those appointed were; Anta Tsanyi, Masin Kushi Aya Akwashiki, Akwanshiki Ogya, Bezina Kushi, Alaku Ombugula and Aklo Lidzi. These leaders did not understand English which made things difficult for them. During council meetings with the white missionaries, Mr. Adgadzu Envuladu was responsible for interpretation. Communication was a problem between the indigens and the white missionaries. In 1950,Nassarawa Eggon station was opened. The converts were fellowshiping in Mr. Adagdzu Ewuga's [IS THE SPELLING ADAGDZU OR ADGADZU AS ABOVE?] house until 1955. The evangelist was Mr. Abimiku
Ega-wuyi and his wife. The first indigenous catechist was Mr. Kpandam Oloku, after his training at Gindiri in 1953, followed byMr. Aklo Lidzi in 1954. This time the indigens were given some responsibility by missionaries. In 1935 Mr. C. Sanderson came from Lafia to Wana for the continuation of Bible translation into Eggon language. He translated John's gospel. He was assisted by Adagadzu Envuladu, [IS THIS THE SAME AS
ADGADZU EMULADU ABOVE? SPELLING?] Aklo Lidzi and Auta Tsanyu. Mr. Ivan Hepburn died on24th November 1937. He was buried at Wana. It was a sad period but the work did not stop since Mr. 8Graham, Miss E. Shasby, Mr. D. Douglas and Mr. Judd through whom new stations were opened, among twhich were Arikya and Ekpon in Kagbu area, were still there.
However a Bible school was opened in honour of his name, Hepburn Memorial Bible school at Kango. Itwas later transferred to Alushi in 1952. Alushi today, serves as the headquarters of Evangelical Reformed Church of Christ (E.R.C.C.) formerly known as Church of Christ in Central Nigeria (CCCN). In 1970 the New Testament was completed by Mr. Fibus Adigidzu and Mr. Ricketts. The difficulties that the early missionaries faced cannot be over-emphasized. It was hard in terms ofcommunication and transportation up and down the hills. They were opposed and persecuted by the idol worshippers and their priests. They were however determined to see the seed of gospel planted in Eggonland, although it meant some of them giving their lives for the gospel. Today, in most of the Eggon villages
there is an ERCC church.
[SOME OF THE SPELLINGS OF THESE PLACES IS CLOSE BUT DIFFERENT FROM PLACESNAMED EARIER. FOR EXAMPLE: DOES WANGIBI=WANIGIBI; WULOKO=WULKO;GUINDA=GINDA; LIZEN KEFFI=LIZIN KEFFI. IF THEY ARE THE SAME, PLEASE CHOOSE ONE SPELLING FOR USE IN THE WRITE-UP. IN FACT, PLEASE CHECK ALL PLACES AND NAMESCAREFULLY WITH THE ORIGINAL]
1938 witnessed the advent of the Roman Catholic Mission in the Eggon area. The first Catholic missionaries in the area were Rev. Father D. Horrison and Rev. Father A. Garaghty. The mission goal was to establish a mission centre for the propagation of the good news and to educate the youths through formal education. The missionaries were welcomed by the Divisional Officer, Mr. Hall, at Wamba (the Divisional headquarters). However, the D.O. expressed pessimism about cooperation from the traditional chiefs, especially, the chief of Wana, the then president of the council of chiefs. The D.O. could not guarantee their personal safety. Despite all odds, the missionaries were undaunted in their assignment. On 1st November that same year they went to see the chief of Wana who, to their surprise, gave them a warm reception. The chief that was reigning then was Aren Alumbugu Tsawhin. The mission house at Alogani commenced immediately and reached completion on the 8th April 1939. The first mass was celebrated on Sunday 9th of
April 1939. When people began to come down the hill to the plains, a primary school was set at Alushi in1948 and by January 1950 Rev. Father D.O. Donovan commenced the construction of a new mission house at Alushi in addition to a church. By 1960 the mission had, in addition, a convent, a hospital, a maternity and child welfare centre, and a teachers' college for girls. A junior seminary was established but was later transferred to Barkin Ladi.
There are many denominations found working amongst the Eggon people today, such as Anglican, Baptist, Assemblies of God, Deeper Life Bible Church, and ECWA (Evangelical Church of West Africa). EWCAcame to Nassarawa Eggon on 6th February, 1989. Although ECWA is one of the more recent churches found in the land, they are making an effort to see that the Eggon are reached with the gospel throughECWA. So far, ECWA has opened stations in villages like Mada Station, Nassarawa Eggon, Aligba, Langalanga, Landa Ligba, Sabon Gida, B.A.D. and a new station at Ungwar Bashaye. Effort is still on to get more EMS workers. The impact of Christianity seems to be one sided. In this case Eggon people could be divided into two groups: Mada Tara and Mada Zube. Mada Zube are the clans that have many facial marks (about fifteen).This group seems to be more friendly to Christianity than the Mada Tara (nine marks). The rivalry between the two groups worsens the situation, to the extent that neither party can preach to the another. They find it
uncomfortable to be in the same church, except those who are specially touched by God. The Mada Tara are mostly Muslims or traditionalists. On the other hand, the Mada Zube have also accepted Islam to an extent.Islam in Eggon land seems to be gaining ground, especially in places like Arogbadu, Bokono, Gale, Alaganand Nassarawa Eggon. 9 Traditional religion is one of the problems the church workers are fighting in Eggon land. Many people arenot willing to give up their former religion, although most of their beliefs about their gods are no more strong, and young people are no longer keen on idol worship. However, the Ashim cult is still strong among Eggon people. This cult is greatly feared by every Eggon person. Most traditionalists are found in places like
Tashan Mada, Alogani and Ogbiniyi.

Eggon Dialects
Eggon is conventionally divided into twenty-five mutually comprehensible dialects and a twenty-sixth,Madantara [=Alogani] said to be impossible to understand without special learning. The only author todiscuss dialects is Sibomana (1985) whose discussion focuses on Kagbu, which he states is the main dialect. He also cites data from the Nassarawa-Eggon dialect. The Benue-Congo Comparative Wordlist (1969, 1972)also gives data from two dialects.
Within the body of the dictionary, numerous dialectal form are cited. These are usually the name of the townwhere they were recorded, but these do not correspond to the modern dialect names. The following are citedin the text; Alizaga Bekana Matatuwa ?Alogani Ekpon Umme Angbashin Lizzi Wulko The citations are a mixture of forms that differ only from the dialect of the dictionary by a regular vowel correspondence, forms with different noun-class prefixes and distinct lexical items. No decision has yet been made as to the treatment of dialect in the present dictionary and for the present, these forms are simply conserved. A so far unsolved problem of Eggon dialects is the language of the 'Madantara'. Spoken by a group of Eggon east of Nassarawa-Eggon it is sufficiently different from other dialects as to be effectively a new language. Only further research will resolve its status and origin.A history of attempts to write the Eggon language The earliest written material in Eggon appears to be scripture portions from 1937, probably prepared by I.D.Hepburn. The dialect chosen for bible translation is based on the Wana dialect, although it is supplemented by forms from other dialects and so is a sort of synthetic Eggon not based on the speech of a particular
group. A hymnbook and 2 readers were prepared, and the translation of the New Testament was completedin 1974. The orthography of the New Testament is somewhat different from the earlier publications.Eggon is apparently in use in churches only in remoter regions and it has been displaced by Hausa in allestablishments along the main road. However, there is apparently a move to revive the use of Eggon. Someevidence of this is the recent publication of new material in Eggon, a book of history and customs and awomen's magazine which is intended to make a regular appearance.A problem with this is that there is no established writing system and so such publications are not as easy toread as they might be. Still, it is clear evidence that Eggon is emerging again as a major language for literary development. How is Eggon related to other languages? The exact classification of the Eggon language has been in dispute and it can be said that this issue remains unresolved. Eggon was first classified by Greenberg (1963) as a Plateau language in his group 5, together 10with Nungu and Yeskwa. In the revision prepared by Carl Hoffman published in Hansford et al. (1976) a Benue group was set up that combined Greenberg's Plateau 5 and 7 with Jukunoid. The new sub grouping classified Eggon together with Nungu, Ake and Jidda-Abu. The concept came from the lexicon statistical studies of Shimizu (1975) who argued against the unity of Greenberg's Plateau and proposed the Benue group. However, in 1983, Gerhardt published a convincing rebuttal of Shimizu's arguments. The version of
classification of Plateau languages in Gerhardt (1989) adds Yashi to the Eggon subgroup but removes the links with 'Benue' i.e. Tarok and the Jukunoid languages.
The non-specialist can deduce from these debates that the matter is by no means settled. Much of the reason for this uncertainty is the poor quality of data on so many of the languages in question. All writers seem to agree on the nearest affiliated languages but to dispute the broader connections. All the other languages are spoken in extremely small communities and indeed, in some cases, no new data has been published since Meek recorded wordlists in the 1920s.

Eggon History

Introduction

The Eggon language is spoken by a large number of people in south-western Plateau State in Central Nigeria (Map 1). These represent the modern Local Government Areas of Akwanga, Lafia and Nasarawa-Eggon.

The main towns of the Eggon people are Akwanga, Nasarawa-Eggon, Kagbu and Wana. They stretch as far south as Lafia and west of Akwanga as far as the railway line. They are bordered on the north by the Mada and to the south by the Migili and the Alago. In much of the colonial literature, the Eggon were known as the 'Hill Mada' in contrast to the 'Plains Mada', the people known as Mada today. The Eggon lived in the Mada hills south of Akwanga in the pre-colonial period, but there is no connection between the groups that would justify these terms and they have now been discarded.The exact number of speakers is unknown but it is unlikely to be less than the estimate of 200,000 given by Sibomana (1985). Ames (1934) gave a figure of 41,276 for the 1920s, but this is likely to have been substantially underestimated. Welmers (1971) estimated 52,000 although this may have been only a projection from Ames. Very little has been written about Eggon society and Temple (1922) and Ames (1934) are the only sources that contain any descriptions of Eggon social organisation.

The Eggon live in Nasarawa Eggon Local Government Area (formerly Akwanga LGA) of Plateau State. Their population is about 80,000 people. This ethnic group is spread all over N/Eggon LGA and over other LGAs, namely Akwanga, Lafia, Awe, and Obi, all in Plateau State. However, wherever they live, they still recognise that they came from Eggon hill in Nasarawa Eggon LGA. This tribe is bounded by the Gwandara to the west, the Migili to the south, some Alago (Assakio) groups to the east, and the Mada and Nungu (Rindre) to the north. The name Eggon refers to the hill where they settled before coming down to the plains. The word means "a good sense of hearing or perception ability". They call themselves Eggon but are known by the Hausa as Madan Dutse. Eggon people are different from the Mada of the Andaha area. However, they share similarities in spoken language, cultural beliefs, and moral code, as they do with the Rindire and Buh of Akwanga LGA.

The Eggon are divided into three major clans namely: Anzo, Eholo and Eggon Ero. The Anzo clan are mostly found around Alogani Gale, Ezeng, Waama, Okgba, Gunyi, Angbaku, Ogbagi, Ugba and Wogna while the Eholo clan are in villages like Wana, Wangibi, Ika, Alushi, Ginda, Wulko, Wuwen, Endeho, Gaji, Ungwashuru, Warizo, and Lizin Keffi. The Eggon Ero are mostly around Ume, Alizaga, Bakyono, and Arigbadu Sako. However today, these clans have spread and inter-woven with each other in the quest for fertile farm land among other tribes such as the Alago and Migili. These clans have different tribal marks. The Anzo and Eholo have fifteen lines on each cheek running from the temple. The Eggon Ero have nine marks on the face. This group is also called Mada Tara (nine marks). They both have patterns of lizards and birds on the neck, while some choose to draw drums or arms [DO YOU MEAN ON THE ARMS?] and other objects. Marks are also cut on other parts of the body like the belly, sometimes even the legs, and women's backs. Both men and women in Eggon land traditionally pierced their ears, but only women pierce one nostril. All these marks were for decoration and to prove how brave those who had them were, to have endured the pain of making them.

Nowadays most of these marks are not seen on young ones, only on the elderly people. Girls have adapted different types of marks due to the influence of outsiders. The type depends on the individual. These days however, modern cosmetics are replacing these traditional marks which are becoming extinct. Many years ago they dressed in animal skins, before the use of a hand-woven piece of white cloth (Akile) which was used to cover their nakedness, both men and women. Apart from weaving, Eggon women mould 3pots of different shapes and designs, which are used for various purposes e.g. for ceremonial orreligious purposes. During festivals in Eggon land, some decorations are used for dressing in honour of the occasion. Such decorative items include; beads, bangles, anklets and baboon skin (very hairy) used in making a man's cap.

However, there are also decorative items for the masquerade (dodo) which are meant to be kept sacred by the chief priest. In addition, women wear traditional skirts during festivals. Their traditional weapons of war include the shield (umbili) which is made out of wild ox skin. Other weapons include spears, axes and swords, bows and arrows. In years past, due to misunderstandings over land, the Eggon fought wars among themselves and with neighbouring tribes. Being agriculturists, the Eggon people cherish farm land. They grow crops like maize, guinea corn, yam and millet. Conflicts also came about over wives snatched by one clan from another.

History:Oral tradition has it that the Eggon came to their present land from the east (Yemen) through Ngazargamu in the present Borno State of Nigeria. From there, they moved away, and were part of the Kwararafa kingdom. It was when Kwararafa was scattered that they crossed the river Benue at Ibi. They camped in many places before finally settling on the Eggon hill. They were on this hill before the coming of the white man. Today 
many Eggon people have come down to the plains but there are still some living up the hills. They claim to have come with the Nungu (Rindire) tribe from the east. 
In the beginning the Eggon were ruled by the chief priest Adanashim. The people were governed by religious laws. On complex issues seers were consulted to know the cause, and the cure. In each village or ward there is a ruling clan known as Tsagbeju. 
Today, there is an organised political chiefdom in Eggon land. The chieftaincy title is called Aren Eggon, which is a first class chieftaincy. This political seat is only open to bonafide Eggon men, especially those in the three clans of Eggon (Anzo, Eholo [IS IT EHOLO OR AHOLO AS ABOVE?], and Eggon Ero). The kingmakers (Malase Aren) are twelve village heads, carefully selected from these three clans. The elected chief is then presented to the Local Government Council. In Eggon land the chief rules through the District Head, who discharges information and duties to the Village Heads who are over the Ward Heads. These leaders settle disputes and conflicts within their power. Tougher complaints or disputes are taken to higher authorities. Culture.

Birth:During labour, men are not allowed to be present. Elderly women who have mid-wife experience are called upon to assist. In cases where the woman finds it very difficult to deliver and the efforts of the midwives have failed, a special man experienced with herbs used to help in labour is called. The seer is also consulted to look into the situation. The woman is asked if she had any sexual relationship with anyone other than her husband. If so, she must confess with pleading, after which, she is expected to deliver the baby safely. But if she refuses to confess, she will die in labour. This is because adultery was seen as an abominable act. 
When a woman gives birth in Eggon land she is expected to remain in the room together with the child for about seven days. When she comes out, a certain rite is performed by the family elder. A bow and arrow is given to a baby boy to show that he will be a brave warrior or hunter. In some cases a hoe is also given to the baby showing that he will be a farmer to feed his family. On the other hand, a broom, or some traditional cooking utensil is given to a baby girl showing that she will keep the home clean and cook food to feed her husband. These symbolic items are given to the baby after some good pronouncements about the future and prayer on behalf of the baby. It is after this rite that the elder pronounces the name of the child. Most names 4are of respected ancestors or names that have meanings related to the events or circumstances that surrounded the birth of the child. 
On the day of the naming ceremony, the neighbours, close relations and friends are invited. Food and drink are prepared for the ceremony, which takes place in the morning. Circumcision: 
Nowadays, boys are often circumcised soon after birth, before the naming ceremony. But traditionally, boys of about ten years are gathered in one place for circumcision every three years. After the circumcision the boys are cared for by their parents. When the circumcision wounds are healed, a feast is organised in honour of the boys. There is not much ceremony attached to circumcision.

Initiation:In Eggon tradition, boys of about fifteen, are gathered and taken to the shrine for initiation into the fetish cult known as Ashim. However, not every boy is invited to this ceremony, only those recommended by the elders, as disciplined boys. The initiates pay a goat or chicken and beer provided by their parents, to the priest. This is used for sacrifices to appease the gods. The boys are taken to the shrine, where the gods are believed to be. They are introduced to the secret behind the fetish cult (Ashim). Other gods of the land are shown to the boys in order to remove fear and doubt from their minds. The exercise is performed within a day but the feast, especially drinking of local beer, continues for about a week. During the initiation process the boys are warned to avoid women and never to disclose the secrets of the gods which women are not allowed to know nor see. Also at this time, the boys are disciplined severely in different aspects of life, in order to make them responsible men in the society. Stubborn boys are beaten severely to make them respectful. It is after the initiation exercise that boys are considered as responsible 
men in the society and are free to marry. The chief priest of the Ashim cult is known as Adahashim.

 
Marriage:When a girl is born, she is betrothed to a man immediately, usually to a boy recommended by the midwife. This is why it is said that not every woman is allowed to touch the blood of a woman in labour. Only those that have a cordial relationship with the woman in labour are welcomed. The midwife claims a femaly baby as a wife for a boy in her clan or family, and a boy baby as a friend of a boy in her family. If the baby is a girl, the request for betrothal is followed up immediately with a bunch of firewood, given to the mother of the child to boil water, and keep the baby warm. The agreement is concretised when firewood and a special kind of grass, called gamba, is used as a lamp, is provided by the suitor. If the girl's parents agree to the arrangement, they accept these gifts. Other gifts that follow include twentyfive tubers of yam, many sheaves of guinea corn, maize, measures of acha and other food items as the need may be. The food items are given to the girl's parents every year until the girl is old enough for marriage. Also each year the suitor and his age mates or close friends cultivate, plant, or harvest crops for her family. At least on the year of the wedding, the suitor must mobilise at least twenty-five young men to cultivate the girl's father's farm. The suitor makes sure he keeps the relationship cordial by showing complete respect in his attitude and behaviour towards the girl's people. The food items and the services rendered serve as the bride price. It is only in recent years that a recognised amount of money has been set or service rendered before the bride is taken to the groom's home. Before, it was when the bride price had reached the satisfaction of the parents [IE, DID THEY CALL THE SUITOR 

AND TELL HIM IT IS NOW ENOUGH OR HOW DID HE KNOW HE COULD CAPTURE THE BRIDE?] that the bride was given in marriage. The bride was captured by surprise and carried off to the groom's house. When the parents did not see their daughter they knew she had gone to her husband's house. 5
When the bride is brought to her new home, there is an outbreak of joy. The marriage ceremony is marked by many styles of dances, with special songs sung in honour of the groom, the bride and the moment. Feasting and merry making from both clans marks the occasion. 
[DO THEY STILL DO MARRIAGE LIKE THIS? WHAT OF EDUCATED PEOPLE?] 
Polygamy is common amongst the Eggon people. It is practised for many reasons, sometimes for women to help in farm work and for some domestic responsibilities, and to breed many children which is a pride in Eggon society. It is believed by the Eggon that the more wives one has the wealthier one becomes. 
Divorce is practised. Women divorce their husbands when they no longer get along with them or lack respect for the husband's people, or a stubborn and unsubmissive woman can be sent away by her husband any time. The bride price of the woman is paid by the new husband especially in the case where the woman did not give birth to a child. Adultery was highly prohibited because it was believed that it was an abominable act, which could bring a 
curse on the family or clan or cause an epidemic. Therefore offenders were punished without delay and had to pay a fine or be considered as outcasts from the family. The fine was used to appease the gods. However, today it is not so. Men, women, and young people are not ashamed to be engaged in such immoral acts. This is common amongst the Eggon found in the city and towns like Lafia, Akwanga, and Nassarawa Eggon. 

Burial:There is a general burial format for all men but the burial of a chief priest is different, because it is 
considered more sacred. Whichever case, the grave structure is the same. The grave is dug by a group trained for it, called the Makpngibi.[PLEASE CHECK SPELLING] They dig the grave as a round shaft with a horizontal tunnel leading off it at four feet deep. The corpse is laid inside the tunnel. Before burial, the corpse is washed and adorned with good cloth but when the corpse is taken to the grave the piece of cloth is removed. A stone is used to cover the grave mouth. 
When a chief priest or an old man who was prominent in the society or took a lead in benefiting society dies, the corpse is treated with sacred honour. Only a few individuals may see the corpse, and only responsible men may touch it before burial. The burial procedure is believed to be ordered by the fetish (dodo). In any burial, when the grave is ready the corpse is buried prostrate facing the east where men are believed to have come from. A man's right hand serves as a pillow on the ground while a woman's left hand is used. [ARE WOMEN BURIED FACING WEST?] After burial the deceased's relations shave half of their heads. This symbolises that they are in mourning and prevents the deceased's ghost from attacking them. The sympathizers mourn throughout the mourning period that is twelve days. After the last mourning feast, they 
all disperse to their homes. The deceased's estate, including his wife (if any) is inheritable by the children or his brothers. They believe in life after death. There is a saying in Eggon land that if one continues to do evil, one will become a stone (gbin) in the life after death. In other words, the victim will be useless in the ancestral world. But a good person is believed to still live or come back to be reincarnated in the family. This is known as inkyiya or reincarnation. 

ReligionThere is the general belief in the Supreme Being, who is found beyond the sky. He is called Ahogben. He owns everything, knows everything and is everywhere and does anything. He is the Creator and is very far from man. Therefore man communicates with him through Ashim or other objects kept by the people. 6The Eggon people differentiate the name of the sun (onomo) from Ahogben. They also believe that since Ahogben is everywhere, he will judge and punish all wicked people after death through Angbashim (see below). In other words, he is the rewarder of all good people. They attach more importance to the god found under the ground because he blesses their land, and gives them good harvest. Also it is this god, people who die see and not the high god. Therefore this cult is consulted or appeased before planting season, harvest season and before festivals commence. This god is known as Angbashim. When consulting this god libation is poured on the ground seven times with some confessions by the elder or the priest and some prayers are made to this god. The Ashim cult is believed to ward off wicked or evil spirits from the land. The cult is physically represented by leaves of the tree called mijikadenya in Hausa. These leaves are kept on a farm to ward off thieves. The victims of this cult are afflicted with a severe sickness until they confess. No one has the right to play with Ashim and if one eats Ashim's food unworthily one is afflicted by Ashim in such a way that one’s stomach will become swollen. Women are not allowed to go near nor see Ashim. However, women past menopause may be introduced to the cult. They are warned strictly never to disclose the secrets to younger ones and such old women are not allowed to eat Ashim's food. Apart from Ashim, there are other cults kept by individuals, families or clans. Among such cults are: Akuk, Gango, Yamba and Arikya. These cults are represented by objects like pots, stones, sticks or cowries. They are believed to function in various ways, that is, to make the soil fertile for good harvest, to protect the family or clan from any misfortune or evil, to bless the wombs of women so that they might give birth, and to ward off sicknesses and diseases of all sorts. That is why sacrifices of chicken, goat, and beer are made to these gods in order to appease them, and to maintain a good relationship with the gods of the land. A related cult known as Yambu is found in the Tashan-Mada area. In January to April, offerings are made to the gods before the planting season during which people plead for sufficient rainfall and blessings on their farms. In 
September, they again appease these gods and give sacrifices in thanksgiving. The cult shrines are kept sacred, and away from people. Only the priest and those involved are allowed to go there. 
In honour of these gods, important festivals are celebrated. An example is the Ashimu festival celebrated in March/April annually. During the ceremony only men who have been initiated into the Ashim cult can participate in the feast. The ceremony lasts for about a week. This period is marked by much beer drinking and feasting. The Arashim dance is done during the ceremony. 
Witchcraft is greatly feared in Eggon land. Many people spend money seeking for protection against 
witchcraft. Witches discovered or suspected are forced to confess or be killed. Witch doctors in Eggon make a lot of money. An example is Mrs. Maryamu, whose fame has reached all over Eggon land. This woman is believed to have power to see and catch witches, especially those who kill people. She is also believed by the Eggon to have herbs that can disengage one from witchcraft. This woman is not just consulted; she is worshipped. In fact, her influence is so strong that even church leaders consulted her at a time. In essence, there is a great fear of witches amongst the Eggon. 
ChristianityThe gospel was brought to Eggon land in 1920 by Mr. Ivan Hepburn of the Sudan United Mission. When he first came, he wanted to open a station at Lezin-Lafia town but he was refused by the colonial government because of how harsh the Eggon people were then. 
But Hepburn had a burning desire to settle and start work among the Eggon. Prior to this time he had been living in Keana. From there the Divisional Officer of Wamba called him for discussion on how he could enter and start work amongst the people. This was in 1922. In April 1924 Mr. G. Dawson and Mr. Hepburn decided to visit Lezin-Lafia, where they hoped to find a place to locate the mission station. After this visit they went back to Keana until the following year. On his return, Mr. Hepburn brought with him Mr. Farrant. 7The mission station was established at Lezin-Lafia (Agboro) and from there the missionaries went about 
visiting other villages. Whenever they reached a village they sought for the chief's palace, where they usually resided. The chiefs welcomed the missionaries and mobilised their children for literacy classes. The missionaries came to Eggon during the reign of Aren Eggon Alumbugu Twehwi, who gave his child Alaku for training to show his acceptance. The village heads did the same. For example the Aren Wanjibi, Abutsa, gave his son Akwanshi; the Aren Ungwashuru, M. Binga, gave his son Ambwai Binga, to go to school. Other village heads who gave their children include the Aren Ginda, M. Musa, the Aren Gale, M. Otsala; the Aren Agunji, M. Natsa; and the Aren Wakama, Angashim Natsa, amongst others. The chiefs not only gave their children but also 
helped the missionaries to mobilize their subordinates. The missionaries established enquiry or literacy classes where the people came together to learn how to read and write. In the process the missionaries presented the truth of the gospel. In 1926 December 25, Mr. 
Hepburn went to Randa for Christmas celebrations. When going, he took with him twelve Eggon boys. After the ceremony the boys were encouraged and could see beyond just learning how to read and write. This journey repeated itself the following year with more Eggon boys. Then in 1927 Mr. Elatkpo (an Alagon man) was sent to take a course of the enquiry class, which was like a primary school, in Lezin-Lafia. That year also, the name of the village was changed to Wana. The first church was built in 1927 at Agbo. As the work progressed, Dr. Jackson and his wife arrived in 1928. He opened a dispensary through which he preached the gospel as well as helped the people medically. His assistants were M. Ozengya, Rome and Auta Keana. However, for more medical attention, a leprosy settlement was open in Alushi by Dr. A. W. Adam in 1944. It received government approval in 1945. Around this period many Eggon began to come down to the 
plains. Therefore, the primary school was shifted to Kagbu. In 1950 Alushi hospital was founded to promote good health in the area. In 1960 Dr. Adams [IS IT ADAM OR ADAMS?] was transferred to Obi and Dr. Prestman took over the leprosy settlement in Alushi. Another medical ministry was a maternity/ dispensary which was opened in 1963 at Alushi. Today, dispensaries and clinics are found in almost every Eggon major settlement e.g. Alushi, Kagbu (Wana), Laraba Ezen, Ginde etc. There are also government dispensaries and clinics in the area. e.g. at Nassarawa Eggon. 
Mr. Hepburn was very eager to see the few Eggon people who had accepted Christ read the Bible in their own language. So he embarked on the translation of the book of Mark which was completed in 1929 followed by a book titled Allah alu odolo meaning "God has spoken". The translation of this Bible portion encouraged the youth in Eggon land to learn how to read and write. But up till this time, Mr. Hepburn's work had not started yielding fruits. However in 1930 he got a breakthrough in many villages, where conversions took place. These villages included Wakupu, Wazhi, Ngubi, Ere and Wulaso. Mada station was opened in 1935 by Evangelist Ali Kutsa. When this fellowship station was opened and the work was progressing, seven indigenous leaders were appointed to take care of all the stations. Those appointed were; Anta Tsanyi, Masin Kushi Aya Akwashiki, Akwanshiki Ogya, Bezina Kushi, Alaku Ombugula and Aklo Lidzi. These leaders did not understand English which made things difficult for them. During council meetings with the white missionaries, Mr. Adgadzu Envuladu was responsible for interpretation. Communication was a problem between the indigens and the white missionaries. In 1950,Nassarawa Eggon station was opened. The converts were fellowshiping in Mr. Adagdzu Ewuga's [IS THE SPELLING ADAGDZU OR ADGADZU AS ABOVE?] house until 1955. The evangelist was Mr. Abimiku
Ega-wuyi and his wife. The first indigenous catechist was Mr. Kpandam Oloku, after his training at Gindiri in 1953, followed byMr. Aklo Lidzi in 1954. This time the indigens were given some responsibility by missionaries. In 1935 Mr. C. Sanderson came from Lafia to Wana for the continuation of Bible translation into Eggon language. He translated John's gospel. He was assisted by Adagadzu Envuladu, [IS THIS THE SAME AS
ADGADZU EMULADU ABOVE? SPELLING?] Aklo Lidzi and Auta Tsanyu. Mr. Ivan Hepburn died on24th November 1937. He was buried at Wana. It was a sad period but the work did not stop since Mr. 8Graham, Miss E. Shasby, Mr. D. Douglas and Mr. Judd through whom new stations were opened, among twhich were Arikya and Ekpon in Kagbu area, were still there.
However a Bible school was opened in honour of his name, Hepburn Memorial Bible school at Kango. Itwas later transferred to Alushi in 1952. Alushi today, serves as the headquarters of Evangelical Reformed Church of Christ (E.R.C.C.) formerly known as Church of Christ in Central Nigeria (CCCN). In 1970 the New Testament was completed by Mr. Fibus Adigidzu and Mr. Ricketts. The difficulties that the early missionaries faced cannot be over-emphasized. It was hard in terms ofcommunication and transportation up and down the hills. They were opposed and persecuted by the idol worshippers and their priests. They were however determined to see the seed of gospel planted in Eggonland, although it meant some of them giving their lives for the gospel. Today, in most of the Eggon villages
there is an ERCC church.
[SOME OF THE SPELLINGS OF THESE PLACES IS CLOSE BUT DIFFERENT FROM PLACESNAMED EARIER. FOR EXAMPLE: DOES WANGIBI=WANIGIBI; WULOKO=WULKO;GUINDA=GINDA; LIZEN KEFFI=LIZIN KEFFI. IF THEY ARE THE SAME, PLEASE CHOOSE ONE SPELLING FOR USE IN THE WRITE-UP. IN FACT, PLEASE CHECK ALL PLACES AND NAMESCAREFULLY WITH THE ORIGINAL]
1938 witnessed the advent of the Roman Catholic Mission in the Eggon area. The first Catholic missionaries in the area were Rev. Father D. Horrison and Rev. Father A. Garaghty. The mission goal was to establish a mission centre for the propagation of the good news and to educate the youths through formal education. The missionaries were welcomed by the Divisional Officer, Mr. Hall, at Wamba (the Divisional headquarters). However, the D.O. expressed pessimism about cooperation from the traditional chiefs, especially, the chief of Wana, the then president of the council of chiefs. The D.O. could not guarantee their personal safety. Despite all odds, the missionaries were undaunted in their assignment. On 1st November that same year they went to see the chief of Wana who, to their surprise, gave them a warm reception. The chief that was reigning then was Aren Alumbugu Tsawhin. The mission house at Alogani commenced immediately and reached completion on the 8th April 1939. The first mass was celebrated on Sunday 9th of
April 1939. When people began to come down the hill to the plains, a primary school was set at Alushi in1948 and by January 1950 Rev. Father D.O. Donovan commenced the construction of a new mission house at Alushi in addition to a church. By 1960 the mission had, in addition, a convent, a hospital, a maternity and child welfare centre, and a teachers' college for girls. A junior seminary was established but was later transferred to Barkin Ladi.
There are many denominations found working amongst the Eggon people today, such as Anglican, Baptist, Assemblies of God, Deeper Life Bible Church, and ECWA (Evangelical Church of West Africa). EWCAcame to Nassarawa Eggon on 6th February, 1989. Although ECWA is one of the more recent churches found in the land, they are making an effort to see that the Eggon are reached with the gospel throughECWA. So far, ECWA has opened stations in villages like Mada Station, Nassarawa Eggon, Aligba, Langalanga, Landa Ligba, Sabon Gida, B.A.D. and a new station at Ungwar Bashaye. Effort is still on to get more EMS workers. The impact of Christianity seems to be one sided. In this case Eggon people could be divided into two groups: Mada Tara and Mada Zube. Mada Zube are the clans that have many facial marks (about fifteen).This group seems to be more friendly to Christianity than the Mada Tara (nine marks). The rivalry between the two groups worsens the situation, to the extent that neither party can preach to the another. They find it
uncomfortable to be in the same church, except those who are specially touched by God. The Mada Tara are mostly Muslims or traditionalists. On the other hand, the Mada Zube have also accepted Islam to an extent.Islam in Eggon land seems to be gaining ground, especially in places like Arogbadu, Bokono, Gale, Alaganand Nassarawa Eggon. 9 Traditional religion is one of the problems the church workers are fighting in Eggon land. Many people arenot willing to give up their former religion, although most of their beliefs about their gods are no more strong, and young people are no longer keen on idol worship. However, the Ashim cult is still strong among Eggon people. This cult is greatly feared by every Eggon person. Most traditionalists are found in places like
Tashan Mada, Alogani and Ogbiniyi.

Eggon Dialects
Eggon is conventionally divided into twenty-five mutually comprehensible dialects and a twenty-sixth,Madantara [=Alogani] said to be impossible to understand without special learning. The only author todiscuss dialects is Sibomana (1985) whose discussion focuses on Kagbu, which he states is the main dialect. He also cites data from the Nassarawa-Eggon dialect. The Benue-Congo Comparative Wordlist (1969, 1972)also gives data from two dialects.
Within the body of the dictionary, numerous dialectal form are cited. These are usually the name of the townwhere they were recorded, but these do not correspond to the modern dialect names. The following are citedin the text; Alizaga Bekana Matatuwa ?Alogani Ekpon Umme Angbashin Lizzi Wulko The citations are a mixture of forms that differ only from the dialect of the dictionary by a regular vowel correspondence, forms with different noun-class prefixes and distinct lexical items. No decision has yet been made as to the treatment of dialect in the present dictionary and for the present, these forms are simply conserved. A so far unsolved problem of Eggon dialects is the language of the 'Madantara'. Spoken by a group of Eggon east of Nassarawa-Eggon it is sufficiently different from other dialects as to be effectively a new language. Only further research will resolve its status and origin.A history of attempts to write the Eggon language The earliest written material in Eggon appears to be scripture portions from 1937, probably prepared by I.D.Hepburn. The dialect chosen for bible translation is based on the Wana dialect, although it is supplemented by forms from other dialects and so is a sort of synthetic Eggon not based on the speech of a particular
group. A hymnbook and 2 readers were prepared, and the translation of the New Testament was completedin 1974. The orthography of the New Testament is somewhat different from the earlier publications.Eggon is apparently in use in churches only in remoter regions and it has been displaced by Hausa in allestablishments along the main road. However, there is apparently a move to revive the use of Eggon. Someevidence of this is the recent publication of new material in Eggon, a book of history and customs and awomen's magazine which is intended to make a regular appearance.A problem with this is that there is no established writing system and so such publications are not as easy toread as they might be. Still, it is clear evidence that Eggon is emerging again as a major language for literary development. How is Eggon related to other languages? The exact classification of the Eggon language has been in dispute and it can be said that this issue remains unresolved. Eggon was first classified by Greenberg (1963) as a Plateau language in his group 5, together 10with Nungu and Yeskwa. In the revision prepared by Carl Hoffman published in Hansford et al. (1976) a Benue group was set up that combined Greenberg's Plateau 5 and 7 with Jukunoid. The new sub grouping classified Eggon together with Nungu, Ake and Jidda-Abu. The concept came from the lexicon statistical studies of Shimizu (1975) who argued against the unity of Greenberg's Plateau and proposed the Benue group. However, in 1983, Gerhardt published a convincing rebuttal of Shimizu's arguments. The version of
classification of Plateau languages in Gerhardt (1989) adds Yashi to the Eggon subgroup but removes the links with 'Benue' i.e. Tarok and the Jukunoid languages.
The non-specialist can deduce from these debates that the matter is by no means settled. Much of the reason for this uncertainty is the poor quality of data on so many of the languages in question. All writers seem to agree on the nearest affiliated languages but to dispute the broader connections. All the other languages are spoken in extremely small communities and indeed, in some cases, no new data has been published since Meek recorded wordlists in the 1920s.