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Author Name: Omotayo, J. A.
Number of articles: 209
Second, let us examine the issue of interest rate. Between 1970 and 1985, Nigeria used the fixed interest... (0) Comment


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Reconstruction of Our Yoruba History - 3
Author: Omotayo, J. A. | April 25, 2012



Second, we move our search light to the Benin (Edo) and Igbo connections. If the progenitor of the Yorubas was from Benin, what prevented him from bringing more of his brothers and sisters to settle down in the new found gregarious people without leadership(s)? After all, Joseph invited his brothers, sisters and parents in Israel to settle down in Egypt after being made Pharaoh’s deputy (See: Genesis 47: 1-12). Who were the invited brothers and sisters of Ekaladerhan (turned Oduduwa) from Benin then living in Yoruba land while his reign lasted? None!

We can make further illustrations here. In the late 1970s and early 1980s, many Ghanaians who came to Nigeria to seek means of livelihood invited their brothers and sisters to settle down with them in the new found economically booming country. Some of those who migrated then have owned schools, factories, etc in Nigeria today. Currently, many Nigerians living abroad have invited their parents, brothers, sisters, friends and even colleagues to join them as Nigeria’s economy wobbles. But in the case of Ekaladerhan (turned Oduduwa), nobody came down with him to settle at Ile-Ife or any other part of Yoruba land. What caused this abnormality? Falsehood!

When the last Ogiso died, Benin legend had it that two Benin chiefs were said to have searched for and met Ekaladerhan (turned Oduduwa) and that the latter gave them a lice to go home with and bring back later to establish a trust. The journey to and from Benin was said to have taken three years and the chiefs returned with the same lice because it was kept in a slave’s hair. How true was this statement?

In ancient times, the Yorubas communicate with “aroko” (package) often in cowries, charcoal, snail, iron, etc. but not lice. For instance, two cowries tied face to face when received meant an invitation to a meeting but three tied together meant divorce or separation. Charcoal meant a cause, same with ashes. Snail represented peace or loyalty. Iron or palm oil indicated preparedness for war (For further details, see: Father A. Oguntuyi – The Way Of Life In Ado-Ekiti, Book One, United Star Printers & Co Ltd, Ado-Ekiti, 1953, pp 40-41).

And because of its destructive nature, lice could only have been used to signify readiness for war. Lice was never a part of “aroko” in ancient Yoruba culture.

Science reminds us that the life span of adult lice is just about 30 days (See: Head lice, www.idph.state.il.us/hblice.htm). What kept the lice alive for this long duration of time? How was the lice preserved for more than 36 (i.e. 365 x 3 / 30 = 36.5) times its life span? The whole cycle from egg incubation (10 days) to hatching and maturity (10 days) and adult life including the laying of eggs by the female louse (30 days) sum up to just 50 days, less than two months (See: Head lice, ibid). How did the Benin chiefs preserve the lice given to them that its life cycle was suddenly increased almost 22 times (i.e. 365 x 3 / 50 = 21.9, approx. 22 times) over? Female lice lay up to 90 eggs in each cycle. At 22 cycles, the number of lice on the slave’s head would be 90E22 (i.e 90 raised to the power of 22) or 9.848E42 (i.e. 9848 with additional 39 zeros behind the last number).

An average adult person has between 90,000 and 140,000 hair strands on his head (See: How many hairs does the average person have on their head? http://answers.yahoo.com/question/index?qid=1006011303909). The lice on the slave’s head would be 7.034E37 times more than the highest number of strands – 140,000. Where did the excess lice stay then, on his body? No. Could the slave have survived under the attack of these multi-trillion lice? No.

Yoruba deities are numerous. Ile-Ife worshipped and still worships a deity per day leaving out only a day in a year. That implies 364 gods at least. Does this bear similarity with the Athens who set a day aside for the worship of the unknown God (See: Acts 17)? Akure has about 256 deities that are worshiped at various times of the year. The Ogun (god of iron), Egungun (masquerade), Osun (river goddess), Esu (devil), Sango (god of thunder), etc. are just the prominent ones attracting locals and foreigners. Some of these gods and goddesses and their modes of worships are unique and peculiar only to the Yoruba race.

No Yoruba would throw away a god less alone abandon it without any libation or appeasement. But the Igbo culture permitted a god that failed to bring good results to be whipped and thrown away (This is a recollection of lectures on GS 205 – Humanities, at University of Nigeria, Nsukka in the early 1980s). What caused the marked difference in the treatment of the gods? The Yorubas worship not only the good God (Olorun) but also Satan (Esu) together with their numerous deities. The good God was and is still worshipped to attract good things of life (good health, wealth, children, abundant harvest, etc) while Satan was and is still being worshipped to prevent the destruction of those good things of life.

If the Yorubas were indeed from Edo or Igbo nation, did their progenitor (Oduduwa) steal the gods and goddesses to the detriment of these other nations and what was the consequences suffered by him? How could it have been possible for the progenitor to steal the gods and goddesses as well as their mode of worship without members of Edo or Igbo community fighting back or eliminate him in the process? How could the said Oduduwa have kept all the details about these gods and goddesses through his lonely sojourn in the wide until he got to Ile-Ife?

How did the original owners and worshippers of these stolen gods and goddesses find suitable replacements that were handed down from generation to generation till this day in Edo or Igbo land? How can Russia tell the world that a breakaway Georgia stole their nuclear arsenals as well as their technology? This is strange, and that is exactly what the Edos and Igbos are making Yorubas to believe!

If the Igbos were driven from Yoruba land by the powerful Oduduwa, what prevented them from settling down in Benin, Agbor or Warri and why would they have to cross the River Niger to find a place? Why did they move eastwards but not northwards into Ilorin, Omu-Aran, Kabba and Okene? How were they able to pass through these towns or were the towns non-existent then? The truth is that the Igbo story was a conjecture, a mere imagination and a historical distortion aimed at misleading the Yorubas about their origin.

Yorubas are unique in their philosophy of life, socialization, economy, culture and language. They differ from these other nations in many respects. Who taught the Yoruba male how to prostrate and the female to kneel down to greet their elders? Why were these forms of greeting not found exactly the same way in these other tribes or nations from where the Yorubas were said to have originated? It is because the Yorubas are uniquely created.

The system of administration with the Obas as the head, followed by high chiefs, then lower chiefs or community heads is unique to the Yoruba race. If Yorubas were Igbo extractions, why was this system missing in ancient Igbo history? Why were and still are the Yorubas gregarious while the Igbo are not, with each person trying to be a lord onto himself in Igboland? Why are the dancing steps of the Yoruba gentle while that of the Igbo is rapid and more energetic? Why do the Yoruba take more palm oil and pepper in their soups to the dislike of the Igbo if they were the same in ancient times? The truth is that there was no ancient linkage between the two.

Plantain was and still is so much valued for meal in Benin while in Yoruba the main meals vary according to which part one belonged. The alternative is cassava pounded with plantain or eaten alone. The Igbos best food is cassava (apu) while the Urhrobos of the Niger Delta value starch instead. But in Yoruba land, the Ekitis regard the pounded yam as the main meal, the Egbas “amala”, the Ijebus “Ikokore”, the Ilorins “Eko”, Ilajes “pupuru”, etc. In the olden days, it was common to hear that the Ijeshas had nothing to do with plantain except for birds that ate it. Why was there no part of Yoruba nation that inherited and retained the plantain meal of their progenitor from Benin? The answer is simple. There was no such linkage from the Edos or Igbos.

If we are to open the dissimilarities between the Igbos, Edos, etc. and the Yorubas, it would be a voluminous book.


Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7


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