TAO11:



.

May your river of knowledge never run dry!

TAO11:

moons' journey".

Among the many things which the King D. João learnt from the ambassador of the king of Benin, and also from João Afonso d'Aveiro, of what they had been told by the inhabitants of these regions, was that to the EAST OF BENY at twenty moons' journey which according to their account, and the short journeys they make, would be about two hundred and fifty of our leaugesthere lived the most powerful monarch of these parts, who was called Ogané.

Among the pagan chiefs of the territories of Beny he was held in as great veneration as is the Supreme Pontif with us. In accordance with a very ancient custom, the king of Beny, on ascending the throne, sends ambassadors to him with rich gifts to announce that by the decease of his predecessor he has succeeded to the kingdom of Beny, and to requesst confirmation.

To signify his assent, the prince Ogané sends the king a staff and a headpiece of shining brass, fashioned like a Spanish helmet, in place of a crown and sceptre. He also sends a cross, likewise of brass, to be worn round the neck, a holy and religious emblem similar to that worn by the Knights of the Order of Saint John.

Without these emblems the people do not recognize him as lawful ruler, nor can he call himself truly king. All the time this ambassador is at the court of Ogané, he never sees the prince, but only the curtains of silk behind which he sits, for he is regarded as sacred. When the ambassador is leaving, he is shown a foot below the curtains as a sign that the prince is within and agrees to the matters that he has raised; this foot they reverence as though it were a sacred relic. As a kind of reward for the hardships of such a journey the ambassador receives a small cross, similar to that sent to the king, which is thrown round his neck to signify that he is free and exempt from all servitudes, and privileged in his native country, as the Knights are with us.

I myself knew this, but in order to be able to write it with authority, (although the King D. João in his time had also enquired well into it) when in the year 1540 certain ambassadors of the king of Beny came to this Kingdom, among whom was a man about seventy years of age who was wearing one of these crosses, I asked him the reason, and he gave an explanation similar to the above. And as in the time of the King, D. João, whenever India was spoken of, reference was always made to a very powerful king called Priest John of the Indies, who was reputed to be a Christian, it seemed therefore to the King that it might be possible to enter India by way of this kingdom.

For he had learnt from the Abexijs (Abyssinian) priests who came to these parts of Spain, and also from some friars who had been from this kingdom to Jerusalem and whom he had ordered to gather information about this Prince, that his country was in the land above Egypt whence it stretched to the southern sea. Wherefore the King and his cosmographers, taking into consideration Ptolemy's general map describing Africa and its kings on the coast, as was ascertained by his discoverers, and also the distance of two hundred and fifty leagues to the east where according to the people of Beny the country of prince Ogané lay, concluded that he must be Priest John, for both were hidden behind curtains of silk and held the emblem of the cross in great veneration. And it also appeared to him that if his ships continued along the coast they had discovered, they could not fail to reach the land where the plateau promontory was, which is the boundary of that country. Therefore taking into consideration all these facts which increased his ardour for the design of discovering India, he determined to send immediately in the year 1486 both ships by sea and men by land, in order to get to the root of this matter which inspired so much hope in him.


1. There is nothing like oghene n'uhe.
2. Find out the meaning of OGHENE, the meaning will assist in your understanding that Ooni as a mere mortal cannot be OGHENE.
3. There was no mention of suzerainty.
4. See the attached. The distance from Benin to Ife which is NORTH-WEST of Benin not EAST in modern day is three days walk/ 6 days for a to n front. The 20 months is a wild imagination.
5. Your response to Samuk that Oduduwa cannot be from Benin because of what Alfonso wrote 500yrs later is laughable.

The question that still begs for an answer is present or past Ife located in EAST of Benin?

If several cross necklace or helmet was given by the Ooni to the Oba,where are evidences of these helmet and cross necklaces,at least one will be among what was stolen by the British if there is none at the Palace?




Cc: samuk
Cc:Areafada2
Cc: prolog311

Born2Breed:





Among the many things which the King D. João learnt from the ambassador of the king of Benin, and also from João Afonso d'Aveiro, of what they had been told by the inhabitants of these regions, was that to the EAST OF BENY at twenty moons' journey which according to their account, and the short journeys they make, would be about two hundred and fifty of our leaugesthere lived the most powerful monarch of these parts, who was called Ogané.

Among the pagan chiefs of the territories of Beny he was held in as great veneration as is the Supreme Pontif with us. In accordance with a very ancient custom, the king of Beny, on ascending the throne, sends ambassadors to him with rich gifts to announce that by the decease of his predecessor he has succeeded to the kingdom of Beny, and to requesst confirmation.

To signify his assent, the prince Ogané sends the king a staff and a headpiece of shining brass, fashioned like a Spanish helmet, in place of a crown and sceptre. He also sends a cross, likewise of brass, to be worn round the neck, a holy and religious emblem similar to that worn by the Knights of the Order of Saint John.

Without these emblems the people do not recognize him as lawful ruler, nor can he call himself truly king. All the time this ambassador is at the court of Ogané, he never sees the prince, but only the curtains of silk behind which he sits, for he is regarded as sacred. When the ambassador is leaving, he is shown a foot below the curtains as a sign that the prince is within and agrees to the matters that he has raised; this foot they reverence as though it were a sacred relic. As a kind of reward for the hardships of such a journey the ambassador receives a small cross, similar to that sent to the king, which is thrown round his neck to signify that he is free and exempt from all servitudes, and privileged in his native country, as the Knights are with us.

I myself knew this, but in order to be able to write it with authority, (although the King D. João in his time had also enquired well into it) when in the year 1540 certain ambassadors of the king of Beny came to this Kingdom, among whom was a man about seventy years of age who was wearing one of these crosses, I asked him the reason, and he gave an explanation similar to the above. And as in the time of the King, D. João, whenever India was spoken of, reference was always made to a very powerful king called Priest John of the Indies, who was reputed to be a Christian, it seemed therefore to the King that it might be possible to enter India by way of this kingdom.

For he had learnt from the Abexijs (Abyssinian) priests who came to these parts of Spain, and also from some friars who had been from this kingdom to Jerusalem and whom he had ordered to gather information about this Prince, that his country was in the land above Egypt whence it stretched to the southern sea. Wherefore the King and his cosmographers, taking into consideration Ptolemy's general map describing Africa and its kings on the coast, as was ascertained by his discoverers, and also the distance of two hundred and fifty leagues to the east where according to the people of Beny the country of prince Ogané lay, concluded that he must be Priest John, for both were hidden behind curtains of silk and held the emblem of the cross in great veneration. And it also appeared to him that if his ships continued along the coast they had discovered, they could not fail to reach the land where the plateau promontory was, which is the boundary of that country. Therefore taking into consideration all these facts which increased his ardour for the design of discovering India, he determined to send immediately in the year 1486 both ships by sea and men by land, in order to get to the root of this matter which inspired so much hope in him.


1. There is nothing like oghene n'uhe.
2. Find out the meaning of OGHENE, the meaning will assist in your understanding that Ooni as a mere mortal cannot be OGHENE.
3. There was no mention of suzerainty.
4. See the attached. The distance from Benin to Ife which is NORTH-WEST of Benin not EAST in modern day is three days walk/ 6 days for a to n front. The 20 months is a wild imagination.
5. Your response to Samuk that Oduduwa cannot be from Benin because of what Alfonso wrote 500yrs later is laughable.


Cc: samuk
Cc:Areafada2

It is not laughable as it is in REALITY because no matter how hard you try to manipulate the truth,it will always resurfaces. Interestingly, I have posted this case once or twice on this site at different times which is between Ogiso dynasty and Oranmiyan-Eweka dynasty at the Supreme Court of Nigeria. Kindly read the truth about the case and suit yourself because Oba Benin is a YORUBA man's descendants,in which this prince called Oranmiyan of Yoruba dynasty migrated to Benin around 11th/12th.


LITIGATION BETWEEN OGISO DYNASTY AND ODUDUA DYNASTY IN BENIN KINGDOM

The case:
There was a case involving the self acclaimed Ogiamen imperial Majesty , Rich Arisco Osemwengie JP OGISO FAMILY AND OBA OF BENIN TRADITIONAL COUNCIL,at the adoption of Briefs in the supreme court of Nigeria. Obviously one can clearly call it a dangerous sacrilegious display against the oba of Benin at the Supreme Court premises in Abuja. But whatever happened, every born descendants have right to protect their family heritage and dignity.

At the Supreme court in Abuja;
Justice Jimi Olukayode of Appeal Court in his Judgement in the Appeal Case No: CA/B/99/2016, dated Wednesday 16th Day of November 2016 ruled that : ‘It is my humble view that the Ogiamen of Benin Chieftaincy is one of the recognised instruments (M.S.L.N 37 of 1968).

The Ogiso/Ogiamen Royal Dynasty stool came into existence in 9th century AD. 300 Years after, in 12th Century AD ,when Obaship was forcefully introduced by Ule Ufe via the MEMORABLE EKIOKPAGHA TREATY. In 1979,Oba Erediauwa singlehandedly and secretly used the instrumentality of government at his disposal WITHOUT the KNOWLEDGE OF THE ABORIGINE BENIN and consultation with THE GREAT OGIAMEN ROYAL FAMILY, which is provided for, under the provision of section 5(1) & (2) and section 27(1) of the traditional Rulers and chiefs Law of 1979 and section 36 of the constitution of the federal Republic of Nigeria in 1999 as ammended,included the Ogiamen Royal stool that has already been gazetted as a TRADITIONAL RULER(M.S.L.N 37 of 1968) by the Mid-western state of Nigeria into the repealed chiefs Law(Cap 37) of the traditional Rulers and Chiefs Edicts of 1979,FIVE MONTH after, he, OBA EREDIAUWA had REENACTED THE EKIOKPAGHA TREATY with OGIAMEN OSAROBO OKUONGHAE before the confirmation by the Edo state government as the new Oba of Benin kingdom, which only came to our Court 1,Benin City, in which our Majesty and chief Patrick Osabuohien,the oliha of utatan,Benin kingdom were charged for illegal installation and remanded to OKO PRISON for almost TWO months before both of them were allowed BAIL ,that led to the case in the SUPREME COURT.

Inspite of this, the Appeal Court Ruled that the OGIAMEN ROYAL FAMILY:
WENT TO SLEEP SINCE 1979 AND WOKE UP IN 2015,which is over 37 years after the cause of action arose.

Went to sleep Indeed! For the action against the aborigine of BENIN AND OGIAMEN ROYAL DYNASTY which OBA EREDIAUWA KEPT SECRET TO HIMSELF ALONE SINCE 1979 ,which we did not know until September 2015 and again, the COURT of APPEAL ruled that the Ogiamen Royal Dynasty is therefore guilty of inordinate delay in bringing the action to ventilate their grievances.

However, despite this pronouncement,the judgement of Justice Olukayode Baba and the letter WRITTEN TO US by Oba EREDIUWA, Ref:BTC/A7/3/Vol.1x/205, dated March 15th 2016 in which Oba EREDIUWA recognised UTANTAN ,BENIN KINGDOM AND OGIAMEN ROYAL STOOL GAZETTED (M.S.L.N 37 of 1979) as a DISTINCT ROYAL STOOL .


Even at the mischievous action of Oba Erediuwa1 to manipulate the truth since 1979 for self reason. Truth became known at the expense of Lie. So, the wrongly spelt names of the greatest king on earth known in different account,as Ogane-Oghene; Oni(Owner) is the same personality. Henceforth, be at peace with yourself
since you can't reconstruct the truth to suit yourself.Even the present Oba Ewuare II of Benin wrote and put his seal by accepting that that he is a Yoruba's man's descendants from Ufé and distinct from Ogiso bloodline of aboriginal EFA,-Igodomigodo-group etc.

Olu317:


It is not laughable as it is in REALITY because no matter how hard you try to manipulate the truth,it will always resurfaces. Interestingly, I have posted this case once or twice on this site at different times which is between Ogiso dynasty and Oranmiyan-Eweka dynasty at the Supreme Court of Nigeria. Kindly read the truth about the case and suit yourself because Oba Benin is a YORUBA man's descendants,in which this prince called Oranmiyan of Yoruba dynasty migrated to Benin around 11th/12th.


LITIGATION BETWEEN OGISO DYNASTY AND ODUDUA DYNASTY IN BENIN KINGDOM

The case:
There was a case involving the self acclaimed Ogiamen imperial Majesty , Rich Arisco Osemwengie JP OGISO FAMILY AND OBA OF BENIN TRADITIONAL COUNCIL,at the adoption of Briefs in the supreme court of Nigeria. Obviously one can clearly call it a dangerous sacrilegious display against the oba of Benin at the Supreme Court premises in Abuja. But whatever happened, every born descendants have right to protect their family heritage and dignity.

At the Supreme court in Abuja;
Justice Jimi Olukayode of Appeal Court in his Judgement in the Appeal Case No: CA/B/99/2016, dated Wednesday 16th Day of November 2016 ruled that : ‘It is my humble view that the Ogiamen of Benin Chieftaincy is one of the recognised instruments (M.S.L.N 37 of 1968).

The Ogiso/Ogiamen Royal Dynasty stool came into existence in 9th century AD. 300 Years after, in 12th Century AD ,when Obaship was forcefully introduced by Ule Ufe via the MEMORABLE EKIOKPAGHA TREATY. In 1979,Oba Erediauwa singlehandedly and secretly used the instrumentality of government at his disposal WITHOUT the KNOWLEDGE OF THE ABORIGINE BENIN and consultation with THE GREAT OGIAMEN ROYAL FAMILY, which is provided for, under the provision of section 5(1) & (2) and section 27(1) of the traditional Rulers and chiefs Law of 1979 and section 36 of the constitution of the federal Republic of Nigeria in 1999 as ammended,included the Ogiamen Royal stool that has already been gazetted as a TRADITIONAL RULER(M.S.L.N 37 of 1968) by the Mid-western state of Nigeria into the repealed chiefs Law(Cap 37) of the traditional Rulers and Chiefs Edicts of 1979,FIVE MONTH after, he, OBA EREDIAUWA had REENACTED THE EKIOKPAGHA TREATY with OGIAMEN OSAROBO OKUONGHAE before the confirmation by the Edo state government as the new Oba of Benin kingdom, which only came to our Court 1,Benin City, in which our Majesty and chief Patrick Osabuohien,the oliha of utatan,Benin kingdom were charged for illegal installation and remanded to OKO PRISON for almost TWO months before both of them were allowed BAIL ,that led to the case in the SUPREME COURT.

Inspite of this, the Appeal Court Ruled that the OGIAMEN ROYAL FAMILY:
WENT TO SLEEP SINCE 1979 AND WOKE UP IN 2015,which is over 37 years after the cause of action arose.

Went to sleep Indeed! For the action against the aborigine of BENIN AND OGIAMEN ROYAL DYNASTY which OBA EREDIAUWA KEPT SECRET TO HIMSELF ALONE SINCE 1979 ,which we did not know until September 2015 and again, the COURT of APPEAL ruled that the Ogiamen Royal Dynasty is therefore guilty of inordinate delay in bringing the action to ventilate their grievances.

However, despite this pronouncement,the judgement of Justice Olukayode Baba and the letter WRITTEN TO US by Oba EREDIUWA, Ref:BTC/A7/3/Vol.1x/205, dated March 15th 2016 in which Oba EREDIUWA recognised UTANTAN ,BENIN KINGDOM AND OGIAMEN ROYAL STOOL GAZETTED (M.S.L.N 37 of 1979) as a DISTINCT ROYAL STOOL .


Even at the mischievous action of Oba Erediuwa1 to manipulate the truth since 1979 for self reason. Truth became known at the expense of Lie. So, the wrongly spelt names of the greatest king on earth known in different account,as Ogane-Oghene; Oni(Owner) is the same personality. Henceforth, be at peace with yourself
since you can't reconstruct the truth to suit yourself.Even the present Oba Ewuare II of Benin wrote and put his seal by accepting that that he is a Yoruba's man's descendants from Ufé and distinct from Ogiso bloodline of aboriginal EFA,-Igodomigodo-group etc.

Hahahahaha

You know absolutely nothing.

Ogiamen was a regent turned usurper. We have been through this lane before so no need to go back and forth.

Born2Breed:



Hahahahaha

You know absolutely nothing.

Ogiamen was a regent turned usurper. We have been through this lane before so no need to go back and forth.

Obviously you don't know anything about litigation. So I wont engage you anymore because I had thought you know what lawsuit is all about. But you are far from it . The other Benin people on this website won't dare infer as you did ignorantly without comprehensive knowledge of the implication of what Oba Erediuwa1 did when he manipulated the truth at the expense of the enacted law that had existed before many of his forefathers were born but you barely understand it. In fact, it is part of documented information of the traditional rulers in Edo state in Midwest Nigeria's Archive that recognised the Chieftaincy title holders in Benin that acknowledge its instrumentality (M.S.L.N 37 of 1968), which nailed him .

Please go consult who owns the land in Igodomigodo... and the Yoruba stranger ;Lessee(Oba Benins) under the Lessor(Ogiso-Ogiamen) is the legal term use for it.

Olu17,

I was looking for that case and forgot about it. I saw it somewhere online recently too. But it is not every time one wants or has the time to take these liars on.

Thanks.

googi:
Olu17,

I was looking for that case and forgot about it. I saw it somewhere online recently too. But it is not every time one wants or has the time to take these liars on.

Thanks.

No problem Sir. Beside, I expected these people to know that the ancient Yorubas aren't gone without given us the clue about their behavioural pattern even if we have exposed the knowable secrets of our forebears so that truth can be found on our acquired lands across places we are established.



Cheers,

Olu317

Olu317:


Obviously you don't know anything about litigation. So I wont engage you anymore because I had thought you know what lawsuit is all about. But you are far from it . The other Benin people on this website won't dare infer as you did ignorantly without comprehensive knowledge of the implication of what Oba Erediuwa1 did when he manipulated the truth at the expense of the enacted law that had existed before many of his forefathers were born but you barely understand it. In fact, it is part of documented information of the traditional rulers in Edo state in Midwest Nigeria's Archive that recognised the Chieftaincy title holders in Benin that acknowledge its instrumentality (M.S.L.N 37 of 1968), which nailed him .

Please go consult who owns the land in Igodomigodo... and the Yoruba stranger ;Lessee(Oba Benins) under the Lessor(Ogiso-Ogiamen) is the legal term use for it.

You are still confused, when you rise above that depleted ego then we can discuss further. I was actually expecting TAO to answer my questions but as usual he quickly deleted his previous post about Alfonso. I will advice you attach the original copy of the litigation here so we can discuss it.

TAO11:

You deleted the previous post.

Well take a look at what the Igala's are saying about Oduduwa.....


IGALA/YORUBA RELATIONSHIP
The Oduduwa Conception
There is no doubt whatsoever that Oduduwa is the progenitor of the Yoruba people. Controversy about the origin of Oduduwa should be clarified using the Igala oral history. Oral history is passed from generation to generation through story telling (alo), songs (eli) and proverbs (ita or akpo). The fact that the white settlers initially wrote our history for us, made it very clumsy and unbelievable, the level of distortion came from the person that narrated the story. Because of the varying opinions about the personality of ‘Oduduwa’, there is therefore a compelling mandate to put the facts on the table of public opinions for accurate and intelligent assessment of these bare pieces of information.
Oduduwa is believed by the Igalas to have originated from Benin the present Edo state capital (Bini Kingdom). His real name was Ekaladeran. Igala Kingdom share boundary with Benin. Infact, it is the River Niger that separated in parts the two great kingdoms.
Instances of Igala/Bini Kingdom relationships are too remarkable to be ignored. Taking into account the difference in the two languages, a closer study of the two courts at Idah and Benin would reveal more evidence to prove the connection of the two kingdoms.
Special class of notables directly appointed by the Attah under the title of Edibo: at Benin it is almost exactly the equivalent class of confidential servant of the Oba known as Eghaivbo. Another significant tie is to be found in the titles given to Oba-elect and his counterpart the Attah-elect. The next in succession to the reigning Oba at Benin held the title of crown Prince or Ediaiken. No such position is accorded to the successor to the reigning Attah, but on the death of an Attah, his successor is saluted by a special title; until such time as he has been ceremonially installed as Attah he is known as the Adokanya.
Turning to the great officials who formed the immediate entourage of the Attah Igala and Oba of Benin, there is a marked similarity in the titles that can be hardly accidental.
Igala Kingdom Benin Kingdom
Achadu Oshodi
Ondoma Attah Ojoma
Amana Attah Imara
Omakoji Attah Ojiame
Omalogba Ologboshere
Ochai Attah Iyashe
Even more apparent in their connection is the title given to the chief festival of the year, IGU at Benin and EGU at Idah. The events which led to Oduduwa’s escape from Benin was that; he was earmarked then, to be the next Oba of Benin, but the other contestant to the same throne seems to be stronger than him. And Oduduwa felt that his life would not be saved staying in the land. The battle for leadership as it was in those days even today in some traditions was and is always a fierce battle.
Actually, he was a prince from the Benin ruling class (royal family). For this reason, he had to prepare and escape for his dear life.
Oduduwa had a fearful mind and that may be the reason why many Yorubas do fear. He crossed the river Niger to the Igala land located towards the northeastern part of Benin. He was found wandering in the bush by hunters and was brought to the palace. His appearance was not like that of a poor but of a noble and rich person. When they tried to find out about his origin, he refused to disclose it. As it has been in the tradition of the Igalas, any stranger or strange thing(s) found must be brought to the palace of the supreme ruler of the land, at the headquarter of the Igala kingdom (Idah).
For at least about a thousand of years preceding Attah’s institution was Igalamela’s dynasty. This means that nine Igala Chiefs or Judges meet to take decision concerning any matter. It is very interesting to learn about this democratic setting as at that primitive age. This nine juries vote on certain matters with a clear winner emerging. A monument put in place in remembrance of these historical facts was the creation of Igalamela/Odolu Local Government Area with the headquarters at Ajaka in the present Kogi State of Nigeria; and after which was the establishment of Attah’s institution. Attah means father and is the only supreme authority in the kingdom. Oduduwa was led to Attah’s palace were the Attah also tried to establish his origin but he did not disclose his origin. Then Attah passed a verdict that he should be allowed to stay in the land and gave him a name “Oduduwa”. ‘Oodu’ means (Lord). “Duwa” means (Bring). That is “The Lord brought him” or “he was brought by God”. While Igala says muwa for a moving object. “Mu” is “catch”. “wa” is “come”. “Muwa” is “catch and bring”.
The plural of “duwa” is “kowa” or “koma wa” while that of “muwa” is “muma wa” (catch them and bring). Oduduwa to be regarded and accorded the type of acceptance given to him then, suggested that he must have displayed some level of spiritual power or he was just being favoured.
If you ask any Yoruba man about the meaning of “Oduduwa”, he finds it difficult to explain in vivid term the meaning. Oduduwa then settled in a place, which he named “Ife”. Ife is a District in Omala Local Government Area of Kogi State in Nigeria with the headquarters at Abejukolo. Abejukolo (iba aji kolo) means, “a town or place located near a river and surrounded by other rivers.
He named the place, stayed in the place, married Igala wives and gave birth to many children. Ife (Ola m’ife), meaning “I am clean” “my body is clean”. Since he was the only person that left Benin to Igala land, the first thing he did was to learn the language in order to communicate with the people. Oduduwa then spoke Igala language with his wives, children and the people. This is the reason why Igala words constitute about seventy five percent (75%) of Yoruba spoken words.
The people of Ife are mostly dark in complexion. Strong, averagely tall intelligent and musically talented. The title of the chief of Ife is called “OJOGBA”. It was only that chiefdom that attempts to forcefully overthrow one of the Attah’s through war. It should be noted that the making of an Attah is never done through war or conquest but through a peaceful selection and rotation between the royal families or ruling classes. This Chief made attempt and almost succeeded. If the war had continued a day longer, maybe he would have won, hence the “Ojogba” which means it was God’s intervention or it was God that saved Attah’s throne if not he would have become Attah.
There was another instance, when one of the Attah’s was touring Ife District were hoodlums under the cover of an early morning dews attacked him. That made the Attah to curse the district against having dew and up till date the area has never witnessed any dew. He is the only chief that does not bend down for an Attah.
Oduduwa could not stay in Igala land to achieve his royal ambition and for that reason, he then decided to relocate to another area where he could establish his own dynasty and rule his people. Oduduwa moved with his people to the West and dwelt in a place, which is also called ‘Ife’. It was later referred to as Ile-Ife meaning gain from Ife because of his achievements from Ife land (ile = gain in Igala Language). Just as we have Ibadan in Oyo State located towards the West of Ile-Ife in Osun State, there is also an ancient town called Ibado (Ibadan) located towards the South-West of Ife in Igala land; it is also called Ibado-Akpacha because it grew in size to meet another town called Akpacha.
Oduduwa was a nobleman, an embodiment of spiritual power. He left Benin because of fear but at the time of his stay in Igala land he acquired a lot of spiritual powers. The soil composition, natural vegetation and the weather of Ife in Igala land and that of Yoruba are almost the same.
They also share common farm produce and economic trees like Iroko (uloko) and other timbers, palm trees (Ekpe) although fewer in the west. Common farm produce like yam (uchu), cocoyam (ikachi), banana (ogede), cocoa, coffee, kolanuts (obi) and so on.
He ruled his people well and peole liked him. He stood against any opposition and led his people to victory in the period of wars (ogwu). As time went by, he was taken to be a ‘god’ because his name means ‘somebody that came from the Lord or God’, and also for that fact he was not linked with an earthly father, that is no paternal or even maternal linkage. Earlier on he decided not to disclose his identity because he feared being deported.
All these accounted for the people’s belief that Oduduwa descended from heaven with a chain and landed at Ile-Ife. These were just human imaginations of a man without an earthly background. The strongest reason could still be the meaning of his name. “Oodu-duwa” “Odu” in Igala refers to “Masters” as in slave and master “My Lord” Odumi. Using bio chronological dating, these event took place at about 2,000 (two thousand) years ago. The belief by some Yorubas that Oduduwa descended from heaven and landed in Ile-Ife was a myth, which should be discouraged. It is unrealistic for the story to be told and believed by anybody.
If it were possible, Christ and Prophets (Messengers of God) would have come from heaven the same way it was said Oduduwa came. There’s nobody on earth that ever descended from heaven, even Satan; and all his spiritual beings only manifest in darkness or in secret because the whole world was given to the sons of man to dominate and inherit.
That is why other spiritual beings chosen to come to the world through man or carry their activities through man. One of the reasons why the people believed he came from heaven apart from the fact that his name depicted a man that came from God was that, his name was the only name, which is impossible to establish his father’s name.
The people spread so vast and were so blessed. Oduduwa’s reputation also spread all around. They were never defeated in any war. His vast knowledge in the use of ifa (originally an Igala invention) was of a great help to him, because it is believed that Ifa foresees or discerns the future and provides solutions to many problems. As time progressed, his people (Binis) heard about his fame and sent delegates to Ile-Ife. They recognized and confirmed that it was Ekalederan, the prince of Benin royal family who ran away from home many years ago. Surprisingly, the name has changed from Ekalederan to Oduduwa.
He had many children. The first-born was Okobi meaning in Igala that “I gave birth to him on the farm” (Oko ubi). Anybody that ran away from home is referred to by our people that he ran into the farm or bush. Another one called Oramnyan (Olami nyo) meaning, “my body is good”. This was to describe how favoured and lucky he was in foreign land.
His people begged him to come Benin and rule them again in order to regain the chance he lost to becoming the Oba of Benin. He refused on account of old age. However, he agreed to send one of his sons Oraminyan (the last born) to rule them as Oba of Benin.
Oraminyan then left Ile-Ife and became the Oba of Benin. This was under a mutual understanding and cordial arrangement in compensation to the same position he lost. It was not done through any war. But when he came to Benin as the new Oba, the first problem was communication. There was a serious language problem.
The new Oba could not speak Bini (Edo) language. The story making news was the language he was speaking. The echo of answers to the query was that “he was speaking the mother’s tongues” that is; it was “Iye Oba’s language”. The mother of Oraminyan was an Igala woman (oduduwa wife). Bini (Edo) word for mother is “Iye” language (ewo), Oba (King). When we combine these Bini (Edo) words together, - “Iye” “ewo” “Oba”, we then have Yoruba.
Yoruba people call themselves ‘YOOBA’ having the same sound with Bini words. This is how Yoruba language came about. Up till today Bini (Edo) still call Yoruba people as Iyoba (Oba’s mother). The Igala call Yoruba as Iyaji from an exclamative reaction; Iye ajji! Meaning’ “the mother cannot”.
After the abolition of slave trade in 1807, by Williams Wilberforce, slaves were returned from Europe and America to Africa. They were dumped at the coastal lines of West Africa. The Government of Great Britain set up British Royal Navy to monitor the stoppage of slave business. Since 1807 to 1831, the Royal Navy was on the Atlantic Ocean to enforce compliance of the abolition. Some were liberated from the human cargo ship on their way to America and Europe. The returnees were so large that they formed a country called Liberia with its capital at Freetown. Those they dropped around areas like Ghana, Ivory Coast and others on the shorelines formed the various countries we have in West Africa today. Those that were dropped in Badagry and Lagos areas infiltrated into Yorubas and made the population of Yorubas higher than any other ethnic group in Nigeria therefore becoming a threat to the Igalas, the only most powerful kingdom in Nigeria after defeating their brothers; Jukuns and Benin Kingdom. Rumours started carrying it that Yorubas would invade Idah because of their massacre population, the response was that, we are their mothers, mothers cannot do that! (Awa chiyema; Iya ajji). Interestingly, Hausa, Nupe and Egbira called them Iyaji or Eyagi. That is to say Hausa later had contact with Yorubas after Igala had named them. Iye (mother) is common to Igala, Yoruba and Edo.
This research work took our team to the palace of Alafin Oyo where it was confirmed that the mother of Oraminyan was an Igala woman from Nupe land. Oraminyan continued to rule Binis until he was dissatisfied with them. Apart from the language problem he discovered that the people were full with many troubles. He (Oraminyan) left Benin to Oyo where he founded the Oyo Empire then became the Alaafin. Alaafin stool is number one ruler in the whole of Yoruba land.
It is not in contention that Yorubas are the most populous single ethnic group in Nigeria. Yoruba language is spoken in some countries in West Africa. Yoruba culture spread in Nigeria and even far into the Caribbean country of Cuba. Ile-Ife is regarded as the spiritual home of Yoruba race. Oduduwa transferred and conferred the mantleship of leadership to Oraminyan and back him up spiritually from Ile-Ife before he died.
There was a war which he needed assistance for full confidence of victory. He had to contact his brother Sango to come and help him fight the war. Sango came, assisted him in fighting the war to victory and he was being worshipped as a ‘god’. The wife of Sango’ Iyemoja meaning in Igala; “the mother of large group of people”, became river goddess.
There are indigenous Igala in Lagos state called Isaleko. Their major occupation was fishing. They were Igalas from Nupe land. In fact, each time I meet with them, I felt being at home with my people. I saw love and brotherliness in them.
Nobody told them about all these before. They didn’t know what Igala means. They thought it was just a name of the town. They admitted that these events took place very long time ago.
Igalas are also called; Gara, Agalawa, Gala, Igarra, Egarra, Igira, Ibaji, Akpoto, Koto, Angola, Lingala, Dan garra, Gaa, Gana, and so on. Other Igala groups bearing different identities are; Idoma, Egbira (Ebira), Agatu, Igede, Agilla, Ogoja (Iyalla) Itshekiri, Nupe, Bassa. The Igala senior brothers, with whom Igalas had a very strong tie, were Jukuns (Apa) and Binis. At one time or the other, these groups provided some leadership roles before Igala’s Independence. Bachama of Adamawa State and Tarok of Plateau State are some of our close brothers. Most of the ethnic minorities of the whole Middle belt and North and Southern regions related with one another.

Few similarities between Yoruba and Igala language
English Yoruba Igala
Amen ase ache
Arrow ofa ofa
Barn (store house) aka aka
Battle ogun ogwu
Beans ewa egwa
Bitterness ikoro rikoko
Black dudu edudu
Breast oya/omu enya
Blood eje ebie
Bone egun ogwugwu/achiku
Box apoti akpati
Bird eye ewe
Build ko ko
Cake akara akara
Canoe oko-ojuomi oko-eju omi
Clock ago agogo
Cock akuko aiko
Come wa wa
Cough iko uko
Court ile-ejo unyi-ajo
Crocodile oni onye
Dance ijo ido
Days ojo ojo
Dead oku ukwu
Divide pi kpe
Dying-children abiku abikwu
Dog aja abia
Drug ogun ogwu
Ear eti eti
Eye oju eju
Count ka kaluka
Feather iye iwe
Female obirin onobule
Finger ika anyiga
Fire ina una
Fish eja eja
Flesh eran-ara oro-ela
Flute fere ufele
Food ounje ooje
Fowl adiye ajuwe
Freedom ominira ominolami
Go lo lo
Goat ewure ewo
Gong agogo agogo
Grave iboji ofoji
Guinea fowl awo awo
Herbalist onisegun achogwu
Hand owo owo
Head ori oji
He-goat obuko obuko
Hide farapamo folakpama/maja
Hoe oko ukoche
You iwo uwe
Hunger ebi ebi
Hunting ode ode
Husband oko oko
I want to eat mofejeun najenwu
Kill pa kpa
Knife obe obe
Lamb aguto aguto
Leg ese ere
Light ina una
Load eru adu
Luck oju rere ojile
Male okunrin onokele
Masquerade eegungun egwu
Meat eran ela
Moon oshupa ochu
Mother iye iye
Mouth eenu alu
Musician akorin akeli
Name oruko odu
Next tomorrow otunla otona
Nose imu imo
Ocean okun iteku
Palm tree okpe ope ekpe
Palm tree branches imo ope imaekpe
Pick ko ko
Pitifully lonely oshosho ochocho
Police olopa anokpa
Prayer adura aduwa
Pull fa fa
I am ok arami ya olami ya
Red pupa ekpikpa
Ridges ebe ebe
Road opopona ona-okpakpa
Rock apata apata
Rope oku ikwu
Season akoko/igba egba
Shade iboji ubojima/olubo
Shadow ojiji ojiji
Shoulder ejika ojika
Shelter ibu-gbe ebu

Born2Breed:


You are still confused, when you rise above that depleted ego then we can discuss further. I was actually expecting TAO to answer my questions but as usual he quickly deleted his previous post about Alfonso. I will advice you attach the original copy of the litigation here so we can discuss it.

I should attach the original copy of the litigation? I don't have time for such. Kindly visit the supreme court and court in Benin city in Nigeria for verification. In fact, Court1 in Benin ,Edo state entertained the sitting in 2015, in which his Majesty; in coming ,‘ Prince-king;Oba Ewuare II, and chief Patrick Osabuohien,the oliha of utatan,Benin kingdom were charged for illegal installation and remanded to OKO PRISON for almost TWO months before both of them were allowed BAIL ,that led to the case in the SUPREME COURT.'

Lastly, you are basically not too versatile on this matter. It based on this you should kindly equip yourself because i am not too interested in lost battle by the edos,who don't know this fact. The real Ovie'do knows Yoruba Prince founded Bini with his own Yoruba word..So I don't just don't understand your point, lady!

The Igala story is junk science; no evidence and we do not even know the source.

The idea that someone came to a new place, peacefully, doesn't speak the language, but somehow built a house, created his palace and the people started worshipping him is the stuff of fiction. No Yoruba people would accept such.

Yorubas are fiercely territorial

Smiles!

There is no reason why I should delete my post wherein I answered part of your inquiries. I am more shocked that some mods saw it 'appropriate' to delete a post like that which is not only educative but also entertaining. Whatever their motive is, I leave that between them and their god.

Moreso, I've answered each and every other question you posed about the Ogane, including the latest ones you asked in relation to my deleted post. I was disallowed from posting those additional answers too, and I got banned severally ... Smiles.

I hope this comment here is also not banned, let's see!

Cc:

Born2Breed.


Modified:

Now that this is not banned there seem to be some hope for me to re-post my deleted as well as the continuation which I never got the opportunity to post.

IN recent times, issues on Yoruba-Benin historical relationship have been nothing but hot and characteristically, disputatious. Controversy seems to trail every account. But no side of the debate would bulge. Prince Edun Akenzua, one of the sons of the late Oba Akenzua of Benin says the main reason for the mistrust by the two ethnic groups is because the Yoruba and Benin approach history from differing perspectives.

According to Prince Akenzua who spoke in an exclusive interview with the Nigerian Compass, in Benin City, Edo state recently, the misunderstanding is like two people describing one thing they both saw but from different view angles. Akenzua, who is the sixth son of the late Omo n’ Oba n’ Edo Uku Akpolokpolo, Akenzua II of Benin explained that why the difference persists is because one appraises history from the standpoint of mythology while the other take the reality option.

Refering to the issue of key figure, Oduduwa or Ekaladerhan in the history of the two races, the royal prince said: “The Benin people know the history of the Ekaladerhan which the Yoruba people do not know... Suddenly they found somebody in their place. They began to see him as god that descended from the sky. They named Oduduwa. And that was the point they started relating with him. But we in Benin know him more than that. We know about his birth; about when he was to be executed and what happened and about his past, generally. The Yoruba did not know that. So when the Yoruba begins to tell the story of Ekaladerhan or Oduduwa, depending on the one they choose to call him, that is just simply from their point of contact with him. But that is not the truth. “

Citing recent newspaper publications on Yoruba-Benin relationship, the Edo Kingdom prince revealed that he was shocked over the hot comments on History of Benin, a recent publication by his elder brother, the current Oba of Benin. According to him, he will, in due time, comment on what the erudite historian, Prof. Joseph. Ade-Ajayi wrote.

He claimed that among other commentators, Ade-Ajayi in his article criticised the Oba of Benin for not being a trained historian or adopting enough empirical evidences. But noted that Ade-Ajayi “who claims to be a trained historians has always believed in Youba version of creation” that cannot be proved.

He said that the version of the narative which Ade-Ajayi projects stated that Oduduwa came from heaven with 300 deities.
Akenzua’s observation: “First, I thought that this was funny for reading a professional historian like Ade-Ajayi who would accuse the Oba of Benin of making statements without supporting such statements with documents or empirical evidence, and reasoning that he endorses the Yoruba myths of how Oduduwa dropped from heaven with so many gods is curious. Ajayi did not tell us or other Nigerian the documents that Ooni of Ife has provided to support that assertion. So, I thought that was curious for a professor of history.

“But my worry is that Ajayi who is supposed to display that same academic and empirical prowess and all of that, decides to keep quite anytime the Ooni makes such statements. I am surprised that he is accusing one person for failing to produce evidence to prove his case while supporting another person who made the same mistake – perhaps, in even more bizarre manner.

“You see, in this paper, (raises a copy of Vanguard Newspaper with a pull-out publication on Ooni’s 80th birthday), the interview here was conducted with the Ooni and it is elaborate. For me, what he said is quite interesting. One of the things the Ooni said in this interview was that Olodumare, God Almighty created heaven and earth and in doing so appointed Orunmila to continue with the creation.

“According to him, Orunmila was one who liked palm wine. So, he took one cup and became drunk. And because of his drunkenness, he created the imperfect human being. God now got angry and put him aside and appointed Oduduwa to come around and continue the creation. These are the kind of myth that they want people to believe as fact. We want them to understand that this is quite different from what the Benin is saying. What I am saying is that we should not join myth with common historical fact which happened recently. No sensible person will believe such a thing.
“Well it was very interesting reading it. But to me, it is just a part of Yoruba mythology. Every nation has its own mythology. Therefore I ask: So, when it is an issue of Yoruba mythology according to Orunmila and all that, nobody contests anything with them?

“The Benin also have their own mythology. If you go through the Benin mythology, you will discover why the Benis believed that the Oba owns the land up till white people’s land. But what I also found strange in this last interview by the Ooni is that he gave Orunmila and Oduduwa the same assignment of creating the universe. And I think that was ridiculous.

“Take the newspaper and go through it (he throws it), you will find out that it is full of contradiction. Let me tell you a fact. In 1982, when the Oba of Benin paid an official visit to Ife. A speech of welcome presented by Ooni to the Oba was at that time prepared for the Ooni by Prof. (Sabiru) Biobaku, and I think that the man or people who know this are still alive. He was a former Vice-Chancellor of University of Lagos and a professor of History (like Ade-Ajayi). Part of the speech read: “We welcome Your Royal Highness most heartily back to Ile-Ife, the cradle of our common culture, the origin of your dynasty and ours. Today is really a very good day for us in us and its environs because since you left in 891 AD, we have come to know that your dynasty has performed wonderfully well. I hope that they know what that means because Biaboku is not just an ordinary historian but one of the best Yoruba historians. The records are there for any person who cares to go through instead of shouting and calling others names,” he said

Asked if he read Biobaku’s lines to mean an underscoring that Oduduwa was the Benin prince known as Ekaladerhan, Akenzua said yes. He added that there is an affinity between the royal family in Benin and the one in Oyo kingdom. According to him, the affinity is closer in the sense that Oranmiyan who came to Benin, to give birth to Eweka I, was the one who left Benin and returned to Ife. But by the time he got to Ife, his father Oduduwa or Ekaladerhan may have died.

“It is a long story, but we believe that the Alafin (of Oyo) and his people are our brothers from the same Oranmiyan. And it was not a surprise that in history, you can only talk about Benin empire and Oyo empire. There is nothing like Ife empire,” he said.

Throwing more light, Akenzua said: “I also read in that interview by the Ooni that the Oba of Benin used to be buried in Ife. One will ask: Where do they get all that information? I was surprised when I heard that story in Benin here. The truth of it is that if there is anything out of it, it will be in difference to Ife, which was formally known as Uhe, where Ekaladerhan had lived and Ekaladerhan’s son who became the Oba here (Benin). It was only possible that they may like their body being interred in Uhe or Ife or wherever. But if the Ooni of Ife made reference to it, it does not prove anything. To us it does not prove that Benin is Yoruba or that Yoruba is Benin.”

On the story that the Benin people went to Ife to ask for a king, Akenzua asked, “How can a group of people you do not know before just come to you and demand for a king and you will just give your eldest son to them – to go to the land you don’t know to be their king? Simple reasoning will tell you that it is not true. So when they say that Oramiyan’s son was the first Ooni of Ife, I always ask them: Which one of them?”
Akenzua further dismissed the claim that modern Benin is trying to rewrite history. Describing the allegation as funny, he went on to say: “Tell them that they should stop mixing myth with reality. Benin also have their myth of creation. But when we talk about Ekaladerhan, we are not talking myth. We are talking about something that actually happened. As you will see in this book (raises a book entitled, Ekaladerhan), up to today there are stories and songs done in honour of Ekaladerhan here in Benin. There are villages named after him where he was to be killed. That village is still there for people to see.”

Following the reference to his generation of the Benin royal family court seeking to rewrite history, Akenzua, a London-trained linguist, psychologist and journalist, laughed. He alleged that the Ooni of Ife was quoted in an interview as saying that the present Oba of Benin holds an incorrect position in the tale of the Yoruba-Benin history while his predecessor, the late Oba Akenzua II presented a differing, correct account which the current generation is trying to put aside. The prince said that is not true. “For me, since he did not say the version of the account that is correct and the one that is not, we will not be too forward. But one would have expected that in discussing a situation like this, that would have been an appropriate time for him to come out with what he said Oba Akenzua said and the other statements that is not correct so that people can know which one is the truth. But according to this newspaper, Oba Akenzua made that statement when he was going to commission WADECO, a car company probably owned by the Ooni in Ife. My father was very happy that a new company is coming to Benin. It is very unlikely that my father will take that occasion and be talking about history of Yoruba and Benin. I have the privilege of being a private secretary to my father. I am aware that all the speeches he made everywhere, the records are available. So we are waiting. Whenever the Ooni publishes what my father said at a time, we will be able to relate it to what we have here. But until that is done, that statement by the Ooni will be looked into.”

Adding his view, chief priest of Benin kingdom, Chief Nosa Isekhure, said the Benin people are dignified people who will not go on wasting their time on things that will not profit them. He explained that what the Benin believed as to be the truth has been documented by the current Oba in his book. He expressed worry over the scathing comments of some people after the revered Oba released his book. He informed that the Benin people no longer wish to be drawn into the historical origin argument as that offers no profit to anyone. But he advised historians, journalists and researchers to dig into the matter with clear mind and scholarly quest, adding that the truth is there for any person who cares to know.
“We know our history and there is no amount of intimidation that will change that,” Isekhure emphasised.


samuk
Areafada2
prolog311
wowcatty

But why are you guys always dragging issues with these one-town fellows. It is belittling, because yoruba is a race, and so should not be having any historical scuffle with one inconsequential minority tribe.

Born2Breed:
IN recent times, issues on Yoruba-Benin historical relationship have been nothing but hot and characteristically, disputatious. Controversy seems to trail every account. But no side of the debate would bulge. Prince Edun Akenzua, one of the sons of the late Oba Akenzua of Benin says the main reason for the mistrust by the two ethnic groups is because the Yoruba and Benin approach history from differing perspectives.

According to Prince Akenzua who spoke in an exclusive interview with the Nigerian Compass, in Benin City, Edo state recently, the misunderstanding is like two people describing one thing they both saw but from different view angles. Akenzua, who is the sixth son of the late Omo n’ Oba n’ Edo Uku Akpolokpolo, Akenzua II of Benin explained that why the difference persists is because one appraises history from the standpoint of mythology while the other take the reality option.

Refering to the issue of key figure, Oduduwa or Ekaladerhan in the history of the two races, the royal prince said: “The Benin people know the history of the Ekaladerhan which the Yoruba people do not know... Suddenly they found somebody in their place. They began to see him as god that descended from the sky. They named Oduduwa. And that was the point they started relating with him. But we in Benin know him more than that. We know about his birth; about when he was to be executed and what happened and about his past, generally. The Yoruba did not know that. So when the Yoruba begins to tell the story of Ekaladerhan or Oduduwa, depending on the one they choose to call him, that is just simply from their point of contact with him. But that is not the truth. “

Citing recent newspaper publications on Yoruba-Benin relationship, the Edo Kingdom prince revealed that he was shocked over the hot comments on History of Benin, a recent publication by his elder brother, the current Oba of Benin. According to him, he will, in due time, comment on what the erudite historian, Prof. Joseph. Ade-Ajayi wrote.

He claimed that among other commentators, Ade-Ajayi in his article criticised the Oba of Benin for not being a trained historian or adopting enough empirical evidences. But noted that Ade-Ajayi “who claims to be a trained historians has always believed in Youba version of creation” that cannot be proved.

He said that the version of the narative which Ade-Ajayi projects stated that Oduduwa came from heaven with 300 deities.
Akenzua’s observation: “First, I thought that this was funny for reading a professional historian like Ade-Ajayi who would accuse the Oba of Benin of making statements without supporting such statements with documents or empirical evidence, and reasoning that he endorses the Yoruba myths of how Oduduwa dropped from heaven with so many gods is curious. Ajayi did not tell us or other Nigerian the documents that Ooni of Ife has provided to support that assertion. So, I thought that was curious for a professor of history.

“But my worry is that Ajayi who is supposed to display that same academic and empirical prowess and all of that, decides to keep quite anytime the Ooni makes such statements. I am surprised that he is accusing one person for failing to produce evidence to prove his case while supporting another person who made the same mistake – perhaps, in even more bizarre manner.

“You see, in this paper, (raises a copy of Vanguard Newspaper with a pull-out publication on Ooni’s 80th birthday), the interview here was conducted with the Ooni and it is elaborate. For me, what he said is quite interesting. One of the things the Ooni said in this interview was that Olodumare, God Almighty created heaven and earth and in doing so appointed Orunmila to continue with the creation.

“According to him, Orunmila was one who liked palm wine. So, he took one cup and became drunk. And because of his drunkenness, he created the imperfect human being. God now got angry and put him aside and appointed Oduduwa to come around and continue the creation. These are the kind of myth that they want people to believe as fact. We want them to understand that this is quite different from what the Benin is saying. What I am saying is that we should not join myth with common historical fact which happened recently. No sensible person will believe such a thing.
“Well it was very interesting reading it. But to me, it is just a part of Yoruba mythology. Every nation has its own mythology. Therefore I ask: So, when it is an issue of Yoruba mythology according to Orunmila and all that, nobody contests anything with them?

“The Benin also have their own mythology. If you go through the Benin mythology, you will discover why the Benis believed that the Oba owns the land up till white people’s land. But what I also found strange in this last interview by the Ooni is that he gave Orunmila and Oduduwa the same assignment of creating the universe. And I think that was ridiculous.

“Take the newspaper and go through it (he throws it), you will find out that it is full of contradiction. Let me tell you a fact. In 1982, when the Oba of Benin paid an official visit to Ife. A speech of welcome presented by Ooni to the Oba was at that time prepared for the Ooni by Prof. (Sabiru) Biobaku, and I think that the man or people who know this are still alive. He was a former Vice-Chancellor of University of Lagos and a professor of History (like Ade-Ajayi). Part of the speech read: “We welcome Your Royal Highness most heartily back to Ile-Ife, the cradle of our common culture, the origin of your dynasty and ours. Today is really a very good day for us in us and its environs because since you left in 891 AD, we have come to know that your dynasty has performed wonderfully well. I hope that they know what that means because Biaboku is not just an ordinary historian but one of the best Yoruba historians. The records are there for any person who cares to go through instead of shouting and calling others names,” he said

Asked if he read Biobaku’s lines to mean an underscoring that Oduduwa was the Benin prince known as Ekaladerhan, Akenzua said yes. He added that there is an affinity between the royal family in Benin and the one in Oyo kingdom. According to him, the affinity is closer in the sense that Oranmiyan who came to Benin, to give birth to Eweka I, was the one who left Benin and returned to Ife. But by the time he got to Ife, his father Oduduwa or Ekaladerhan may have died.

“It is a long story, but we believe that the Alafin (of Oyo) and his people are our brothers from the same Oranmiyan. And it was not a surprise that in history, you can only talk about Benin empire and Oyo empire. There is nothing like Ife empire,” he said.

Throwing more light, Akenzua said: “I also read in that interview by the Ooni that the Oba of Benin used to be buried in Ife. One will ask: Where do they get all that information? I was surprised when I heard that story in Benin here. The truth of it is that if there is anything out of it, it will be in difference to Ife, which was formally known as Uhe, where Ekaladerhan had lived and Ekaladerhan’s son who became the Oba here (Benin). It was only possible that they may like their body being interred in Uhe or Ife or wherever. But if the Ooni of Ife made reference to it, it does not prove anything. To us it does not prove that Benin is Yoruba or that Yoruba is Benin.”

On the story that the Benin people went to Ife to ask for a king, Akenzua asked, “How can a group of people you do not know before just come to you and demand for a king and you will just give your eldest son to them – to go to the land you don’t know to be their king? Simple reasoning will tell you that it is not true. So when they say that Oramiyan’s son was the first Ooni of Ife, I always ask them: Which one of them?”
Akenzua further dismissed the claim that modern Benin is trying to rewrite history. Describing the allegation as funny, he went on to say: “Tell them that they should stop mixing myth with reality. Benin also have their myth of creation. But when we talk about Ekaladerhan, we are not talking myth. We are talking about something that actually happened. As you will see in this book (raises a book entitled, Ekaladerhan), up to today there are stories and songs done in honour of Ekaladerhan here in Benin. There are villages named after him where he was to be killed. That village is still there for people to see.”

Following the reference to his generation of the Benin royal family court seeking to rewrite history, Akenzua, a London-trained linguist, psychologist and journalist, laughed. He alleged that the Ooni of Ife was quoted in an interview as saying that the present Oba of Benin holds an incorrect position in the tale of the Yoruba-Benin history while his predecessor, the late Oba Akenzua II presented a differing, correct account which the current generation is trying to put aside. The prince said that is not true. “For me, since he did not say the version of the account that is correct and the one that is not, we will not be too forward. But one would have expected that in discussing a situation like this, that would have been an appropriate time for him to come out with what he said Oba Akenzua said and the other statements that is not correct so that people can know which one is the truth. But according to this newspaper, Oba Akenzua made that statement when he was going to commission WADECO, a car company probably owned by the Ooni in Ife. My father was very happy that a new company is coming to Benin. It is very unlikely that my father will take that occasion and be talking about history of Yoruba and Benin. I have the privilege of being a private secretary to my father. I am aware that all the speeches he made everywhere, the records are available. So we are waiting. Whenever the Ooni publishes what my father said at a time, we will be able to relate it to what we have here. But until that is done, that statement by the Ooni will be looked into.”

Adding his view, chief priest of Benin kingdom, Chief Nosa Isekhure, said the Benin people are dignified people who will not go on wasting their time on things that will not profit them. He explained that what the Benin believed as to be the truth has been documented by the current Oba in his book. He expressed worry over the scathing comments of some people after the revered Oba released his book. He informed that the Benin people no longer wish to be drawn into the historical origin argument as that offers no profit to anyone. But he advised historians, journalists and researchers to dig into the matter with clear mind and scholarly quest, adding that the truth is there for any person who cares to know.
“We know our history and there is no amount of intimidation that will change that,” Isekhure emphasised.


samuk
Areafada2
prolog311
wowcatty

As summed up by chief Isekhure, Benin people really have no interest in this "my d.ick is bigger than yours" matter.

Benin people only respond when suddenly someone in Yorubaland makes an assertion. Like Alake suddenly counting Oba of Benin among Yoruba obas. Otherwise Benin people know their history and not going to be moved by various versions springing up for ethno-political reasons.
Benin are aware of own relationships with several monarchs in Delta and beyond. But it's of no benefit to anybody to be raising dust anyhow.

Suddenly people are getting Benin involved in Oba Frederick's spat with fellow Yoruba obas. Very puzzling.

AreaFada2:


As summed up by chief Isekhure, Benin people really have no interest in this "my d.ick is bigger than yours" matter.

Benin people only respond when suddenly someone in Yorubaland makes an assertion. Like Alake suddenly counting Oba of Benin among Yoruba obas. Otherwise Benin people know their history and not going to be moved by various versions springing up for ethno-political reasons.
Benin are aware of own relationships with several monarchs in Delta and beyond. But it's of no benefit to anybody to be raising dust anyhow.

Suddenly people are getting Benin involved in Oba Frederick's spat with fellow Yoruba obas. Very puzzling.

It's really a waste of time engaging people who have no idea the meaning or origin of their common name.

Not again!

Oduduwa was not and could not have been from Benin, the people from Benin didn't speak Yoruba, Oduduwa was not a foreigner as a Benin person would be, he spoke Yoruba he was part of Yoruba. Yoruba had this tradition of making strangers Obas but strangers like from another town or or even far away but still have to be one of us who speak the same language as us, Benin missing prince couldn't have learnt Yoruba language prior to him leaving Benin since he didn't know where he was going and Yoruba would not crown anyone without basic background information.

Both myth and reality are two sides of the same coin in everything Yoruba, meji-meji la da le aye is rooted in Yoruba history, not a case of one contradicting another. And I don't expect you non Yoruba to understand that, neither can I make you, that's why it is an ethnic issue.

Every ethnic nationality has one myth about creation like Yoruba and it has no Benin in it so I don't know why they keep bringing this nonsense up. I don't care about what Benin say about their own history as long as it does not rub in on Yoruba. One thing both Yoruba and Benin agree on is that Oranmiyan from Ile Ife went to Benin to rule as the first Oba, all other things don't matter because it's one sided and its making Benin side seem desperate to explain why Yoruba became their first Oba. I think there's nothing to be ashamed there at all, Yoruba are bigger better and in all ramification more sophisticated, so Benin could have seen a great civilization such as Yoruba and wanted a piece of the action by requesting for a ruler from Yorubaland, afteall it's the same Yoruba that codify ibo now igbo language.

Let just drop it, Oduduwa is not from Benin, some Benin have Yoruba ancestry through Oramiyan, the larger Benin population have no relationship with Yoruba, and that's about it.

Born2Breed:
IN recent times, issues on Yoruba-Benin historical relationship have been nothing but hot and characteristically, disputatious. Controversy seems to trail every account. But no side of the debate would bulge. Prince Edun Akenzua, one of the sons of the late Oba Akenzua of Benin says the main reason for the mistrust by the two ethnic groups is because the Yoruba and Benin approach history from differing perspectives.

According to Prince Akenzua who spoke in an exclusive interview with the Nigerian Compass, in Benin City, Edo state recently, the misunderstanding is like two people describing one thing they both saw but from different view angles. Akenzua, who is the sixth son of the late Omo n’ Oba n’ Edo Uku Akpolokpolo, Akenzua II of Benin explained that why the difference persists is because one appraises history from the standpoint of mythology while the other take the reality option.

Refering to the issue of key figure, Oduduwa or Ekaladerhan in the history of the two races, the royal prince said: “The Benin people know the history of the Ekaladerhan which the Yoruba people do not know... Suddenly they found somebody in their place. They began to see him as god that descended from the sky. They named Oduduwa. And that was the point they started relating with him. But we in Benin know him more than that. We know about his birth; about when he was to be executed and what happened and about his past, generally. The Yoruba did not know that. So when the Yoruba begins to tell the story of Ekaladerhan or Oduduwa, depending on the one they choose to call him, that is just simply from their point of contact with him. But that is not the truth. “

Citing recent newspaper publications on Yoruba-Benin relationship, the Edo Kingdom prince revealed that he was shocked over the hot comments on History of Benin, a recent publication by his elder brother, the current Oba of Benin. According to him, he will, in due time, comment on what the erudite historian, Prof. Joseph. Ade-Ajayi wrote.

He claimed that among other commentators, Ade-Ajayi in his article criticised the Oba of Benin for not being a trained historian or adopting enough empirical evidences. But noted that Ade-Ajayi “who claims to be a trained historians has always believed in Youba version of creation” that cannot be proved.

He said that the version of the narative which Ade-Ajayi projects stated that Oduduwa came from heaven with 300 deities.
Akenzua’s observation: “First, I thought that this was funny for reading a professional historian like Ade-Ajayi who would accuse the Oba of Benin of making statements without supporting such statements with documents or empirical evidence, and reasoning that he endorses the Yoruba myths of how Oduduwa dropped from heaven with so many gods is curious. Ajayi did not tell us or other Nigerian the documents that Ooni of Ife has provided to support that assertion. So, I thought that was curious for a professor of history.

“But my worry is that Ajayi who is supposed to display that same academic and empirical prowess and all of that, decides to keep quite anytime the Ooni makes such statements. I am surprised that he is accusing one person for failing to produce evidence to prove his case while supporting another person who made the same mistake – perhaps, in even more bizarre manner.

“You see, in this paper, (raises a copy of Vanguard Newspaper with a pull-out publication on Ooni’s 80th birthday), the interview here was conducted with the Ooni and it is elaborate. For me, what he said is quite interesting. One of the things the Ooni said in this interview was that Olodumare, God Almighty created heaven and earth and in doing so appointed Orunmila to continue with the creation.

“According to him, Orunmila was one who liked palm wine. So, he took one cup and became drunk. And because of his drunkenness, he created the imperfect human being. God now got angry and put him aside and appointed Oduduwa to come around and continue the creation. These are the kind of myth that they want people to believe as fact. We want them to understand that this is quite different from what the Benin is saying. What I am saying is that we should not join myth with common historical fact which happened recently. No sensible person will believe such a thing.
“Well it was very interesting reading it. But to me, it is just a part of Yoruba mythology. Every nation has its own mythology. Therefore I ask: So, when it is an issue of Yoruba mythology according to Orunmila and all that, nobody contests anything with them?

“The Benin also have their own mythology. If you go through the Benin mythology, you will discover why the Benis believed that the Oba owns the land up till white people’s land. But what I also found strange in this last interview by the Ooni is that he gave Orunmila and Oduduwa the same assignment of creating the universe. And I think that was ridiculous.

“Take the newspaper and go through it (he throws it), you will find out that it is full of contradiction. Let me tell you a fact. In 1982, when the Oba of Benin paid an official visit to Ife. A speech of welcome presented by Ooni to the Oba was at that time prepared for the Ooni by Prof. (Sabiru) Biobaku, and I think that the man or people who know this are still alive. He was a former Vice-Chancellor of University of Lagos and a professor of History (like Ade-Ajayi). Part of the speech read: “We welcome Your Royal Highness most heartily back to Ile-Ife, the cradle of our common culture, the origin of your dynasty and ours. Today is really a very good day for us in us and its environs because since you left in 891 AD, we have come to know that your dynasty has performed wonderfully well. I hope that they know what that means because Biaboku is not just an ordinary historian but one of the best Yoruba historians. The records are there for any person who cares to go through instead of shouting and calling others names,” he said

Asked if he read Biobaku’s lines to mean an underscoring that Oduduwa was the Benin prince known as Ekaladerhan, Akenzua said yes. He added that there is an affinity between the royal family in Benin and the one in Oyo kingdom. According to him, the affinity is closer in the sense that Oranmiyan who came to Benin, to give birth to Eweka I, was the one who left Benin and returned to Ife. But by the time he got to Ife, his father Oduduwa or Ekaladerhan may have died.

“It is a long story, but we believe that the Alafin (of Oyo) and his people are our brothers from the same Oranmiyan. And it was not a surprise that in history, you can only talk about Benin empire and Oyo empire. There is nothing like Ife empire,” he said.

Throwing more light, Akenzua said: “I also read in that interview by the Ooni that the Oba of Benin used to be buried in Ife. One will ask: Where do they get all that information? I was surprised when I heard that story in Benin here. The truth of it is that if there is anything out of it, it will be in difference to Ife, which was formally known as Uhe, where Ekaladerhan had lived and Ekaladerhan’s son who became the Oba here (Benin). It was only possible that they may like their body being interred in Uhe or Ife or wherever. But if the Ooni of Ife made reference to it, it does not prove anything. To us it does not prove that Benin is Yoruba or that Yoruba is Benin.”

On the story that the Benin people went to Ife to ask for a king, Akenzua asked, “How can a group of people you do not know before just come to you and demand for a king and you will just give your eldest son to them – to go to the land you don’t know to be their king? Simple reasoning will tell you that it is not true. So when they say that Oramiyan’s son was the first Ooni of Ife, I always ask them: Which one of them?”
Akenzua further dismissed the claim that modern Benin is trying to rewrite history. Describing the allegation as funny, he went on to say: “Tell them that they should stop mixing myth with reality. Benin also have their myth of creation. But when we talk about Ekaladerhan, we are not talking myth. We are talking about something that actually happened. As you will see in this book (raises a book entitled, Ekaladerhan), up to today there are stories and songs done in honour of Ekaladerhan here in Benin. There are villages named after him where he was to be killed. That village is still there for people to see.”

Following the reference to his generation of the Benin royal family court seeking to rewrite history, Akenzua, a London-trained linguist, psychologist and journalist, laughed. He alleged that the Ooni of Ife was quoted in an interview as saying that the present Oba of Benin holds an incorrect position in the tale of the Yoruba-Benin history while his predecessor, the late Oba Akenzua II presented a differing, correct account which the current generation is trying to put aside. The prince said that is not true. “For me, since he did not say the version of the account that is correct and the one that is not, we will not be too forward. But one would have expected that in discussing a situation like this, that would have been an appropriate time for him to come out with what he said Oba Akenzua said and the other statements that is not correct so that people can know which one is the truth. But according to this newspaper, Oba Akenzua made that statement when he was going to commission WADECO, a car company probably owned by the Ooni in Ife. My father was very happy that a new company is coming to Benin. It is very unlikely that my father will take that occasion and be talking about history of Yoruba and Benin. I have the privilege of being a private secretary to my father. I am aware that all the speeches he made everywhere, the records are available. So we are waiting. Whenever the Ooni publishes what my father said at a time, we will be able to relate it to what we have here. But until that is done, that statement by the Ooni will be looked into.”

Adding his view, chief priest of Benin kingdom, Chief Nosa Isekhure, said the Benin people are dignified people who will not go on wasting their time on things that will not profit them. He explained that what the Benin believed as to be the truth has been documented by the current Oba in his book. He expressed worry over the scathing comments of some people after the revered Oba released his book. He informed that the Benin people no longer wish to be drawn into the historical origin argument as that offers no profit to anyone. But he advised historians, journalists and researchers to dig into the matter with clear mind and scholarly quest, adding that the truth is there for any person who cares to know.
“We know our history and there is no amount of intimidation that will change that,” Isekhure emphasised.


samuk
Areafada2
prolog311
wowcatty

wowcatty:
Not again!

Oduduwa was not and could not have been from Benin, the people from Benin didn't speak Yoruba, Oduduwa was not a foreigner as a Benin person would be, he spoke Yoruba he was part of Yoruba. Yoruba had this tradition of making strangers Obas but strangers like from another town or or even far away but still have to be one of us who speak the same language as us, Benin missing prince couldn't have learnt Yoruba language prior to him leaving Benin since he didn't know where he was going and Yoruba would not crown anyone without basic background information.

Both myth and reality are two sides of the same coin in everything Yoruba, meji-meji la da le aye is rooted in Yoruba history, not a case of one contradicting another. And I don't expect you non Yoruba to understand that, neither can I make you, that's why it is an ethnic issue.

Every ethnic nationality has one myth about creation like Yoruba and it has no Benin in it so I don't know why they keep bringing this nonsense up. I don't care about what Benin say about their own history as long as it does not rub in on Yoruba. One thing both Yoruba and Benin agree on is that Oranmiyan from Ile Ife went to Benin to rule as the first Oba, all other things don't matter because it's one sided and its making Benin side seem desperate to explain why Yoruba became their first Oba. I think there's nothing to be ashamed there at all, Yoruba are bigger better and in all ramification more sophisticated, so Benin could have seen a great civilization such as Yoruba and wanted a piece of the action by requesting for a ruler from Yorubaland, afteall it's the same Yoruba that codify ibo now igbo language.

Let just drop it, Oduduwa is not from Benin, some Benin have Yoruba ancestry through Oramiyan, the larger Benin population have no relationship with Yoruba, and that's about it.

Let me posit that your submission on the relationship between Yoruba and Igodomigodo and not Benin was what precisely happened and they took Yoruba's secrecy for granted . Though on the issue of making a foreigner a king in Yoruba land did existed but such weren't strangers from the outward perception as you conveyed your view. So, please don't see from the way Yoruba Homevideos portrays Yoruba tradition on the screen because Yoruba tradition is heavily complex than it is portrayed on the screen. The reason being that the ancient Yoruba within royal and chiefly -noble lineage,priests were the elite in that era , who were heavily knowledgeable in ritual means of appeasing God,and from them kingly lineage do intermarry from.

The stranger that can rule could be ursper or a stranger whose ancestors or descendants can rule must be versed in the indigeneous language, born in that place, must be related to noble lineage either maternally or paternally historically, whose position are grouped under Bàlẹ́ (duke) in Yoruba land . whose crown are different from the royal home of ọ́ọ́ní ìfẹ́ descendants . A careful study of these crowns will make see the truth. Beside, Ifa was the only pathfinder in the ancient time before some of the àawo(seer) begun to manipulate the interpretation for self gain or mischievous interest.



Cheers

I think we are saying the same thing here except that didn't take to any storyline or home video, I'm a real OMO AGBA with the knowledge of how Yoruba communities were organized in ancient times.

Olu317:

Let me posit that your submission on the relationship between Yoruba and Igodomigodo and not Benin was what precisely happened and they took Yoruba's secrecy for granted . Though on the issue of making a foreigner a king in Yoruba land did existed but such weren't strangers from the outward perception as you conveyed your view. So, please don't see from the way Yoruba Homevideos portrays Yoruba tradition on the screen because Yoruba tradition is heavily complex than it is portrayed on the screen. The reason being that the ancient Yoruba within royal and chiefly -noble lineage,priests were the elite in that era , who were heavily knowledgeable in ritual means of appeasing God,and from them kingly lineage do intermarry from.

The stranger that can rule could be ursper or a stranger whose ancestors or descendants can rule must be versed in the indigeneous language, born in that place, must be related to noble lineage either maternally or paternally historically, whose position are grouped under Bàlẹ́ (duke) in Yoruba land . whose crown are different from the royal home of ọ́ọ́ní ìfẹ́ descendants . A careful study of these crowns will make see the truth. Beside, Ifa was the only pathfinder in the ancient time before some of the àawo(seer) begun to manipulate the interpretation for self gain or mischievous interest.



Cheers

wowcatty:
I think we are saying the same thing here except that didn't take to any storyline or home video, I'm a real OMO AGBA with the knowledge of how Yoruba communities were organized in ancient times.

You not nothing but a fraud. Wowcatty olobo rirun

Omo agba ko, Omo agbalumo ni. Ode oshi

wowcatty:
I think we are saying the same thing here except that didn't take to any storyline or home video, I'm a real OMO AGBA with the knowledge of how Yoruba communities were organized in ancient times.

Cool.





Greeting to you ọ́mọ́ ọ́dọ́ ágbá.

Haha!

Olu317:
Cool.





Greeting to you ọ́mọ́ ọ́dọ́ ágbá.

Alatoto, to ndo iya e, bawo ni obo o se nirun, nigba to je iya e lo ndo!

Omo abisonu, Alaye baje, Alaye pokulumusu

oduademonest:



You not nothing but a fraud. Wowcatty olobo rirun

Omo agba ko, Omo agbalumo ni. Ode oshi

Olu317:

Let me posit that your submission on the relationship between Yoruba and Igodomigodo and not Benin was what precisely happened and they took Yoruba's secrecy for granted . Though on the issue of making a foreigner a king in Yoruba land did existed but such weren't strangers from the outward perception as you conveyed your view. So, please don't see from the way Yoruba Homevideos portrays Yoruba tradition on the screen because Yoruba tradition is heavily complex than it is portrayed on the screen. The reason being that the ancient Yoruba within royal and chiefly -noble lineage,priests were the elite in that era , who were heavily knowledgeable in ritual means of appeasing God,and from them kingly lineage do intermarry from.

The stranger that can rule could be ursper or a stranger whose ancestors or descendants can rule must be versed in the indigeneous language, born in that place, must be related to noble lineage either maternally or paternally historically, whose position are grouped under Bàlẹ́ (duke) in Yoruba land . whose crown are different from the royal home of ọ́ọ́ní ìfẹ́ descendants . A careful study of these crowns will make see the truth. Beside, Ifa was the only pathfinder in the ancient time before some of the àawo(seer) begun to manipulate the interpretation for self gain or mischievous interest.



Cheers

To confirm your point

According to the Kanuri ,Yauri and Bariba tribes whose ancestors were Oduduwas brothers Oduduwa was the son of King Damerudu Yoruba call him Lamurudu who was the son of King Kisra who fought Mohammed near Mecca and was forced to migrate from Arabia after loosing the War to the Jihadists in the Seventh century AD


https://en.m.wikipedia.org/wiki/Kisra_legend

Jukun and Yoruba versions

https://books.google.co.uk/books?id=KkYp1Q0hYoIC&pg=PA49&lpg=PA49&dq=kisra+Yoruba&source=bl&ots=-3WhDICGNQ&sig=ACfU3U2VbI8nNEibnvTU-RgQZ324TpenZw&hl=en&sa=X&ved=2ahUKEwj63IuL4NXiAhXWXhUIHZjlD_sQ6AEwCHoECAYQAQ#v=onepage&q=kisra%20Yoruba&f=false

Born2Breed:


You deleted the previous post.

Well take a look at what the Igala's are saying about Oduduwa.....


IGALA/YORUBA RELATIONSHIP
The Oduduwa Conception
There is no doubt whatsoever that Oduduwa is the progenitor of the Yoruba people. Controversy about the origin of Oduduwa should be clarified using the Igala oral history. Oral history is passed from generation to generation through story telling (alo), songs (eli) and proverbs (ita or akpo). The fact that the white settlers initially wrote our history for us, made it very clumsy and unbelievable, the level of distortion came from the person that narrated the story. Because of the varying opinions about the personality of ‘Oduduwa’, there is therefore a compelling mandate to put the facts on the table of public opinions for accurate and intelligent assessment of these bare pieces of information.
Oduduwa is believed by the Igalas to have originated from Benin the present Edo state capital (Bini Kingdom). His real name was Ekaladeran. Igala Kingdom share boundary with Benin. Infact, it is the River Niger that separated in parts the two great kingdoms.
Instances of Igala/Bini Kingdom relationships are too remarkable to be ignored. Taking into account the difference in the two languages, a closer study of the two courts at Idah and Benin would reveal more evidence to prove the connection of the two kingdoms.
Special class of notables directly appointed by the Attah under the title of Edibo: at Benin it is almost exactly the equivalent class of confidential servant of the Oba known as Eghaivbo. Another significant tie is to be found in the titles given to Oba-elect and his counterpart the Attah-elect. The next in succession to the reigning Oba at Benin held the title of crown Prince or Ediaiken. No such position is accorded to the successor to the reigning Attah, but on the death of an Attah, his successor is saluted by a special title; until such time as he has been ceremonially installed as Attah he is known as the Adokanya.
Turning to the great officials who formed the immediate entourage of the Attah Igala and Oba of Benin, there is a marked similarity in the titles that can be hardly accidental.
Igala Kingdom Benin Kingdom
Achadu Oshodi
Ondoma Attah Ojoma
Amana Attah Imara
Omakoji Attah Ojiame
Omalogba Ologboshere
Ochai Attah Iyashe
Even more apparent in their connection is the title given to the chief festival of the year, IGU at Benin and EGU at Idah. The events which led to Oduduwa’s escape from Benin was that; he was earmarked then, to be the next Oba of Benin, but the other contestant to the same throne seems to be stronger than him. And Oduduwa felt that his life would not be saved staying in the land. The battle for leadership as it was in those days even today in some traditions was and is always a fierce battle.
Actually, he was a prince from the Benin ruling class (royal family). For this reason, he had to prepare and escape for his dear life.
Oduduwa had a fearful mind and that may be the reason why many Yorubas do fear. He crossed the river Niger to the Igala land located towards the northeastern part of Benin. He was found wandering in the bush by hunters and was brought to the palace. His appearance was not like that of a poor but of a noble and rich person. When they tried to find out about his origin, he refused to disclose it. As it has been in the tradition of the Igalas, any stranger or strange thing(s) found must be brought to the palace of the supreme ruler of the land, at the headquarter of the Igala kingdom (Idah).
For at least about a thousand of years preceding Attah’s institution was Igalamela’s dynasty. This means that nine Igala Chiefs or Judges meet to take decision concerning any matter. It is very interesting to learn about this democratic setting as at that primitive age. This nine juries vote on certain matters with a clear winner emerging. A monument put in place in remembrance of these historical facts was the creation of Igalamela/Odolu Local Government Area with the headquarters at Ajaka in the present Kogi State of Nigeria; and after which was the establishment of Attah’s institution. Attah means father and is the only supreme authority in the kingdom. Oduduwa was led to Attah’s palace were the Attah also tried to establish his origin but he did not disclose his origin. Then Attah passed a verdict that he should be allowed to stay in the land and gave him a name “Oduduwa”. ‘Oodu’ means (Lord). “Duwa” means (Bring). That is “The Lord brought him” or “he was brought by God”. While Igala says muwa for a moving object. “Mu” is “catch”. “wa” is “come”. “Muwa” is “catch and bring”.
The plural of “duwa” is “kowa” or “koma wa” while that of “muwa” is “muma wa” (catch them and bring). Oduduwa to be regarded and accorded the type of acceptance given to him then, suggested that he must have displayed some level of spiritual power or he was just being favoured.
If you ask any Yoruba man about the meaning of “Oduduwa”, he finds it difficult to explain in vivid term the meaning. Oduduwa then settled in a place, which he named “Ife”. Ife is a District in Omala Local Government Area of Kogi State in Nigeria with the headquarters at Abejukolo. Abejukolo (iba aji kolo) means, “a town or place located near a river and surrounded by other rivers.
He named the place, stayed in the place, married Igala wives and gave birth to many children. Ife (Ola m’ife), meaning “I am clean” “my body is clean”. Since he was the only person that left Benin to Igala land, the first thing he did was to learn the language in order to communicate with the people. Oduduwa then spoke Igala language with his wives, children and the people. This is the reason why Igala words constitute about seventy five percent (75%) of Yoruba spoken words.
The people of Ife are mostly dark in complexion. Strong, averagely tall intelligent and musically talented. The title of the chief of Ife is called “OJOGBA”. It was only that chiefdom that attempts to forcefully overthrow one of the Attah’s through war. It should be noted that the making of an Attah is never done through war or conquest but through a peaceful selection and rotation between the royal families or ruling classes. This Chief made attempt and almost succeeded. If the war had continued a day longer, maybe he would have won, hence the “Ojogba” which means it was God’s intervention or it was God that saved Attah’s throne if not he would have become Attah.
There was another instance, when one of the Attah’s was touring Ife District were hoodlums under the cover of an early morning dews attacked him. That made the Attah to curse the district against having dew and up till date the area has never witnessed any dew. He is the only chief that does not bend down for an Attah.
Oduduwa could not stay in Igala land to achieve his royal ambition and for that reason, he then decided to relocate to another area where he could establish his own dynasty and rule his people. Oduduwa moved with his people to the West and dwelt in a place, which is also called ‘Ife’. It was later referred to as Ile-Ife meaning gain from Ife because of his achievements from Ife land (ile = gain in Igala Language). Just as we have Ibadan in Oyo State located towards the West of Ile-Ife in Osun State, there is also an ancient town called Ibado (Ibadan) located towards the South-West of Ife in Igala land; it is also called Ibado-Akpacha because it grew in size to meet another town called Akpacha.
Oduduwa was a nobleman, an embodiment of spiritual power. He left Benin because of fear but at the time of his stay in Igala land he acquired a lot of spiritual powers. The soil composition, natural vegetation and the weather of Ife in Igala land and that of Yoruba are almost the same.
They also share common farm produce and economic trees like Iroko (uloko) and other timbers, palm trees (Ekpe) although fewer in the west. Common farm produce like yam (uchu), cocoyam (ikachi), banana (ogede), cocoa, coffee, kolanuts (obi) and so on.
He ruled his people well and peole liked him. He stood against any opposition and led his people to victory in the period of wars (ogwu). As time went by, he was taken to be a ‘god’ because his name means ‘somebody that came from the Lord or God’, and also for that fact he was not linked with an earthly father, that is no paternal or even maternal linkage. Earlier on he decided not to disclose his identity because he feared being deported.
All these accounted for the people’s belief that Oduduwa descended from heaven with a chain and landed at Ile-Ife. These were just human imaginations of a man without an earthly background. The strongest reason could still be the meaning of his name. “Oodu-duwa” “Odu” in Igala refers to “Masters” as in slave and master “My Lord” Odumi. Using bio chronological dating, these event took place at about 2,000 (two thousand) years ago. The belief by some Yorubas that Oduduwa descended from heaven and landed in Ile-Ife was a myth, which should be discouraged. It is unrealistic for the story to be told and believed by anybody.
If it were possible, Christ and Prophets (Messengers of God) would have come from heaven the same way it was said Oduduwa came. There’s nobody on earth that ever descended from heaven, even Satan; and all his spiritual beings only manifest in darkness or in secret because the whole world was given to the sons of man to dominate and inherit.
That is why other spiritual beings chosen to come to the world through man or carry their activities through man. One of the reasons why the people believed he came from heaven apart from the fact that his name depicted a man that came from God was that, his name was the only name, which is impossible to establish his father’s name.
The people spread so vast and were so blessed. Oduduwa’s reputation also spread all around. They were never defeated in any war. His vast knowledge in the use of ifa (originally an Igala invention) was of a great help to him, because it is believed that Ifa foresees or discerns the future and provides solutions to many problems. As time progressed, his people (Binis) heard about his fame and sent delegates to Ile-Ife. They recognized and confirmed that it was Ekalederan, the prince of Benin royal family who ran away from home many years ago. Surprisingly, the name has changed from Ekalederan to Oduduwa.
He had many children. The first-born was Okobi meaning in Igala that “I gave birth to him on the farm” (Oko ubi). Anybody that ran away from home is referred to by our people that he ran into the farm or bush. Another one called Oramnyan (Olami nyo) meaning, “my body is good”. This was to describe how favoured and lucky he was in foreign land.
His people begged him to come Benin and rule them again in order to regain the chance he lost to becoming the Oba of Benin. He refused on account of old age. However, he agreed to send one of his sons Oraminyan (the last born) to rule them as Oba of Benin.
Oraminyan then left Ile-Ife and became the Oba of Benin. This was under a mutual understanding and cordial arrangement in compensation to the same position he lost. It was not done through any war. But when he came to Benin as the new Oba, the first problem was communication. There was a serious language problem.
The new Oba could not speak Bini (Edo) language. The story making news was the language he was speaking. The echo of answers to the query was that “he was speaking the mother’s tongues” that is; it was “Iye Oba’s language”. The mother of Oraminyan was an Igala woman (oduduwa wife). Bini (Edo) word for mother is “Iye” language (ewo), Oba (King). When we combine these Bini (Edo) words together, - “Iye” “ewo” “Oba”, we then have Yoruba.
Yoruba people call themselves ‘YOOBA’ having the same sound with Bini words. This is how Yoruba language came about. Up till today Bini (Edo) still call Yoruba people as Iyoba (Oba’s mother). The Igala call Yoruba as Iyaji from an exclamative reaction; Iye ajji! Meaning’ “the mother cannot”.
After the abolition of slave trade in 1807, by Williams Wilberforce, slaves were returned from Europe and America to Africa. They were dumped at the coastal lines of West Africa. The Government of Great Britain set up British Royal Navy to monitor the stoppage of slave business. Since 1807 to 1831, the Royal Navy was on the Atlantic Ocean to enforce compliance of the abolition. Some were liberated from the human cargo ship on their way to America and Europe. The returnees were so large that they formed a country called Liberia with its capital at Freetown. Those they dropped around areas like Ghana, Ivory Coast and others on the shorelines formed the various countries we have in West Africa today. Those that were dropped in Badagry and Lagos areas infiltrated into Yorubas and made the population of Yorubas higher than any other ethnic group in Nigeria therefore becoming a threat to the Igalas, the only most powerful kingdom in Nigeria after defeating their brothers; Jukuns and Benin Kingdom. Rumours started carrying it that Yorubas would invade Idah because of their massacre population, the response was that, we are their mothers, mothers cannot do that! (Awa chiyema; Iya ajji). Interestingly, Hausa, Nupe and Egbira called them Iyaji or Eyagi. That is to say Hausa later had contact with Yorubas after Igala had named them. Iye (mother) is common to Igala, Yoruba and Edo.
This research work took our team to the palace of Alafin Oyo where it was confirmed that the mother of Oraminyan was an Igala woman from Nupe land. Oraminyan continued to rule Binis until he was dissatisfied with them. Apart from the language problem he discovered that the people were full with many troubles. He (Oraminyan) left Benin to Oyo where he founded the Oyo Empire then became the Alaafin. Alaafin stool is number one ruler in the whole of Yoruba land.
It is not in contention that Yorubas are the most populous single ethnic group in Nigeria. Yoruba language is spoken in some countries in West Africa. Yoruba culture spread in Nigeria and even far into the Caribbean country of Cuba. Ile-Ife is regarded as the spiritual home of Yoruba race. Oduduwa transferred and conferred the mantleship of leadership to Oraminyan and back him up spiritually from Ile-Ife before he died.
There was a war which he needed assistance for full confidence of victory. He had to contact his brother Sango to come and help him fight the war. Sango came, assisted him in fighting the war to victory and he was being worshipped as a ‘god’. The wife of Sango’ Iyemoja meaning in Igala; “the mother of large group of people”, became river goddess.
There are indigenous Igala in Lagos state called Isaleko. Their major occupation was fishing. They were Igalas from Nupe land. In fact, each time I meet with them, I felt being at home with my people. I saw love and brotherliness in them.
Nobody told them about all these before. They didn’t know what Igala means. They thought it was just a name of the town. They admitted that these events took place very long time ago.
Igalas are also called; Gara, Agalawa, Gala, Igarra, Egarra, Igira, Ibaji, Akpoto, Koto, Angola, Lingala, Dan garra, Gaa, Gana, and so on. Other Igala groups bearing different identities are; Idoma, Egbira (Ebira), Agatu, Igede, Agilla, Ogoja (Iyalla) Itshekiri, Nupe, Bassa. The Igala senior brothers, with whom Igalas had a very strong tie, were Jukuns (Apa) and Binis. At one time or the other, these groups provided some leadership roles before Igala’s Independence. Bachama of Adamawa State and Tarok of Plateau State are some of our close brothers. Most of the ethnic minorities of the whole Middle belt and North and Southern regions related with one another.

Few similarities between Yoruba and Igala language
English Yoruba Igala
Amen ase ache
Arrow ofa ofa
Barn (store house) aka aka
Battle ogun ogwu
Beans ewa egwa
Bitterness ikoro rikoko
Black dudu edudu
Breast oya/omu enya
Blood eje ebie
Bone egun ogwugwu/achiku
Box apoti akpati
Bird eye ewe
Build ko ko
Cake akara akara
Canoe oko-ojuomi oko-eju omi
Clock ago agogo
Cock akuko aiko
Come wa wa
Cough iko uko
Court ile-ejo unyi-ajo
Crocodile oni onye
Dance ijo ido
Days ojo ojo
Dead oku ukwu
Divide pi kpe
Dying-children abiku abikwu
Dog aja abia
Drug ogun ogwu
Ear eti eti
Eye oju eju
Count ka kaluka
Feather iye iwe
Female obirin onobule
Finger ika anyiga
Fire ina una
Fish eja eja
Flesh eran-ara oro-ela
Flute fere ufele
Food ounje ooje
Fowl adiye ajuwe
Freedom ominira ominolami
Go lo lo
Goat ewure ewo
Gong agogo agogo
Grave iboji ofoji
Guinea fowl awo awo
Herbalist onisegun achogwu
Hand owo owo
Head ori oji
He-goat obuko obuko
Hide farapamo folakpama/maja
Hoe oko ukoche
You iwo uwe
Hunger ebi ebi
Hunting ode ode
Husband oko oko
I want to eat mofejeun najenwu
Kill pa kpa
Knife obe obe
Lamb aguto aguto
Leg ese ere
Light ina una
Load eru adu
Luck oju rere ojile
Male okunrin onokele
Masquerade eegungun egwu
Meat eran ela
Moon oshupa ochu
Mother iye iye
Mouth eenu alu
Musician akorin akeli
Name oruko odu
Next tomorrow otunla otona
Nose imu imo
Ocean okun iteku
Palm tree okpe ope ekpe
Palm tree branches imo ope imaekpe
Pick ko ko
Pitifully lonely oshosho ochocho
Police olopa anokpa
Prayer adura aduwa
Pull fa fa
I am ok arami ya olami ya
Red pupa ekpikpa
Ridges ebe ebe
Road opopona ona-okpakpa
Rock apata apata
Rope oku ikwu
Season akoko/igba egba
Shade iboji ubojima/olubo
Shadow ojiji ojiji
Shoulder ejika ojika
Shelter ibu-gbe ebu

This is such a bullshit story that I was laughing throughout reading it. You do know that all the translations from Igala to Benin in your post are actually Igala and Yoruba? Igala language contained 70% Yoruba words and not just a few words like you claimed. I don’t know who wrote this history for you but it’s hilarious. It’s so fraudulent. By the way Oshodi is not a Benin title. Oshodi was a Nupe man and originated from Nupe but he had children in Benin and all over SW. so many fraudulent claims in this writeup that I don’t have time to debunk all!

Oba Akinrutan is correct though! He’s the rightful heir to the throne of Ife. That his people were conquered does not change the fact. They are still there and history proves this.

baby124:
Oba Akinrutan is correct though!...

Unism

Let’s employ unism in order to achieve our collective aspirations.

Let’s become that perfect union that the world will come to adore.

Get rid, scepticism in favour of optimism.

We are engineered to become great and successful.

Trust me.

With these concept of perfect union makes it clear that their is no limit to what we can achieve.

unism is known as the ultimate union; it’s important to note that is probably non existing in the humble dictionary, although some might include such kind of terms.