The arts of Nigeria are among the most studied of all African arts and yet there are still exceptional works about which we know very little. In this paper we offer an investigation of copper alloy works from the Lower Niger that demonstrate the extraordinary creativity and aesthetic power to which Fagg refers. These bell heads and their fantastic imagery have encouraged us to take a multidisciplinary approach, a synthesis that allows us to draw conclusions about the dating of these works and about the persistence of particular ways of thinking as embodied in ritual practices though several hundred years. Specifically, we investigate that period in sub-Saharan Africa from the inception of an art making use of copper and its alloys to the entry of coastal West Africa and its hinterlands into the Atlantic sea trade from the late fifteenth century onwards. What we are concerned with is that provisional category of works identified by William Fagg as the Lower Niger Bronze Industry (LNBI) (Fig. 1), sometimes pluralized, and sometimes including the group of castings known as the “Tsoede bronzes,” as well as the works excavated at Igbo-Ukwu (Fagg 1960, 1963, 1970; see also Anderson and Peek 2002; Craddock and Picton 1986; Peek 2013; Picton 1995, 2012; Shaw 1970, 1977; Willett 1967). It was Fagg’s hope that with the progress of archaeology the label could be dropped in favor of specific locations and casting sites, a hope yet to be realized. Moreover, in his enthusiasm for this diverse body of work, Fagg considered that the LNBI would prove more significant for the history of art in the Lower Niger region than Benin City, or even Ife, a possibility that is addressed in part in this paper. To those ends, therefore, this paper first addresses what we know of the archaeology and metallurgy of the Lower Niger region; and secondly proceeds by way of a synthesis of the available ethnographic data in regard to bells, heads, faces, and eyes, and the species represented in the imagery in these bell heads. Thereby, we draw out some ideas about the ritual environment of these works of art. It is in this latter context that we feel able to identify these bell heads with the domain of ritual practice known in Benin City as Osun, the deity1 and its associated rituals and arts. Finally, in selecting this group of works we hope that other as yet unpublished pieces in public and private collections will be brought to light.