EKALADERHAN (c. 935AD) HIS MISSING LINK TO ERUA COMMUNITY

EKALADERHAN (c. 935AD) HIS MISSING LINK TO ERUA COMMUNITY

(IN UHUNMWODE L .G. A. OF EDO STATE) (Ed.)

By Paul Osa. IGBINEWEKA

Abstract

The Edo speaking people of the Great Benin Empire has a lot of oral history that is shrouded in mystery and mythology. Extant traditions has more to offer this generation toward knowing our past, as more facts are being unraveled, while some aspects are disconnected or forgotten because from generation to generation interests in the narrative aspects of our history to the next generation had experienced a sharp decline that hardly one can trace his origin. To worsen the situation the Edo language is hardly spoken amongst the newer generation of which one wonders what would eventually happen to Edo Language of the next generation. The family morning greetings that reveals ones source or offshoot is gradually being eroded from our cultural system.

Introduction

From the above assertions, there is a clear pointer to the fact that this generational gap in the records of our past history orally or written had created missing links in some historical records of our past. More so, as we tend to be docile in correcting the distorted history written about the Benin History by those who were non Benin or those who were influenced by other cultural background.

One of such missing links or distorted aspects of our Benin history is that of Ekaladerhan, who apparently was the heir to the throne of the last Ogiso Owodo, that was banished from the Ogisos palace because of the jealousy of the most senior wife of Ogiso Owodo. This missing link had been successfully proved by our revered monarch that Ekaladerhan who was banished eventually was the Oduduwa (Izoduwa/Imadoduwa) of Ife (Uhe), but the writer of this other missing link as stated above, saw the correct version of Prince Ekaladerhan as ODUDUWA (Izoduwa/Imadoduwa) as an abridged version.

Yet, there is another missing link about how Prince Ekaladerhan wandered from place to place. Some places or place he discovered or founded before he eventually settled at Uhe (Ife) remained a lasting legacy of our traditional history and heritage. And as history unfolds there is need to fill in these gaps and more researches would help bring the forgotten or disconnected past to limelight. Before he moved, to Ughoton, where was his last abode? 

Literature Review

Afolayan (in Falola 2000:161, 162) in his view stated that the origins of the kingdom, we know very little, since the events of this early period were shrouded in mystery, Extant traditions recollect four phases of Benin History. Stories connected with the first phase were highly speculative, speaking of dynasties of rulers whose names and achievements were lost in antiquity.

Whatever happened to Benin History of antiquity applied as well to other empires that ever existed whether speculative or shrouded in mystery, until extant traditions were recorded by historians? 

Therefore, why should Benin History be treated by other empire historians with disdain?. 

We, the Benins, must right the wrongs of the past Historical records.

Beginning with Obagodo (Ogiso Igodo), thirty one Ogiso rulers appeared to have reigned before the dynasty came to an inglorious end under Owodo, Owodo's misrule and cruelties and the highhandedness of his only son and heir made him unpopular. This resulted in the banishment of his only son to Ughoton in the south-west Ogiso Owodo himself was removed and banished from the Town.

 According to Egharevba (1968:2) and Afolanyan (ibid. 162) history has it that Ogiso Owodo had numerous wives but only one bore him a son; (the rest therefore complained because they had no children. Owing to their persistent worrying Owodo, the Ogiso, was compelled to send his senior wife Esagho alone to consult the oracle for him to know the cause of their barrenness... the oracle declared Esagho, the senior wife of the Ogiso to be the cause... Esagho concealed the prediction of the oracle when she reached home and told her husband that the oracle declared Ekaladerhan, the only son of the Ogiso, to be the cause... Esagho then induced all the other women in the harem to join with her to worry Ogiso daily to allow Ekalderhan to be killed in order to open the way for them to have children, as a result of their united efforts, the Ogiso banished Ekaladerhan... and Ekaladerhan eventually became the founder of the village of Ughoton (Gwatto) on the bank of the river after a long course of wandering in the forest.

There is a missing link here at the end of that submission. When Ekaladerhan had a long course of wandering in the forest, did he also discover other villages of abode before he eventually reached Ughoton?

From Iroro (2001:12,13), (The story of Ekaladerhan- Omodion) he stated that The true legend, concerning the origin and ancestory of Ododuwa (Oduduwa) is that he was a Benin (Edo) Prince called Ikaladerhan (Ekaladerhan) who was banished by his father, the Ogiso (Ogiso Owodo) of Benin in 935 AD as a result of the father’s wife action, hatred and jealousy. She gave a false divination report that Ekaladerhan was spiritually responsible for his inability to have more children.

As we review these historical records, and more to come, it is quite pertinent to ask the following questions; and also relate some facts. 

Q. Did he escape and moved straight to Uhẹ /Ufe /Ife without wandering from place to place? 

Q. When he was banished from the kingdom was there any other place apart from Ughoton that he discovered or founded before he escaped to the West/Yoruba land?

 Ogiso is referred to as king from the Sky or heaven, and as a prince of sort Oduduwa is said to have come from heaven, does this imply his origin was similar to that of Ogiso?

Thatcher (1974:2); related according to one tradition that Oduduwa came down from heaven to Ife and created the earth; another version talked of Oduduwa coming (from the northeast and settling at Ife, from where his descendants went out to found seven kingdoms probably) these traditions of origin, refer to an influx of immigrants somewhere before AD 1000 who mixed with existing population and imposed upon them political ideas.

Afolayan (Ibid:170) recorded that Oduduwa was a migrant to Ife, Head of a migrant group, after overwhelming the Pre-existing settlers, established himself as the new ruler whatever we might make of this tradition, it would appear that the second Uhẹ /Ufe/Ife was the seat of an early people's settlement and that the advent of Oduduwa and his party marked the transformation of the little-known polity into a major kingdom. 

From the above review it is evidently clear from tradition that Ododuwa/Oduduwa was not a native of Ife and as migrant that became ruler by virtue of his background as a son of a king who believes that their kingship originated from heaven as ordained by God confirmed the position of history that was well articulated by the Oba of Benin, Omo nOba Erediauwa and others in line with the extant traditions of the Benin history.

According to traditional account, as related by the Oba of Benin, Omo n’ Oba Erediauwa (2004:207), which revealed the actual position of the Benin-Ife Connection, that Ogiso Owodos era ended the first period of kingship in our history... His was a long account of an unhappy reign but briefly it was that as a result of these events, which were traced by oracle to his only child and son, Owodo was advised by Oracle, so it was said, to have the son executed. Owodo (unaware that he had been tricked about his son) got the Oka Odionmwan (public executioner) to perform the act. But the executioner had pity on the son, and on reaching the outskirts of the City, let him off. From there the prince wandered into the world, settling alone first in Ughoton, where the elders gave him hospitality. 

Ekaladerhan - His Missing Link To Erua:

There are two phrases we may consider here, leading to the missing link, they are: 

1. He wandered into the world

2. Settled alone first in Ughoton

When those two phrases or remarks were deeply considered in line with places that Ekaladerhan wandered and traversed, one could see that those phrases were abridged version of extant traditions and pregnant statements that should unravel the missing link in the history of Prince Ekaladerhan who as he wandered into the world discovered a place that is scarcely remembered in written history, yet oral traditional account maintained that he discovered this place and renamed it Erua, and coincidentally the native place of the royal Queen mother of blessed memory, Iyoba Aghahowa no vbie Erua, daughter of Imadiyi- a relation of Alohan family of Erua, according to Erua Traditional History - The Late Queen mother of Omo n Oba Erediauwa. Iyoba Aghahowa N Ovbi Erua (A Nigerian Observer Pictorial Magazine 1979:2).

The traditional account has it that when eventually he was not executed, he (Ekaladerhan) was pushed into the bush with a warning that never you resurface, so that the executioners would not be punished for failing to carry out the order of his father, Owodo, while he was pushed into the bush he realized he was pushed out of the city, that act of being pushed in Edo Language is "Ruaa", as a name with vowel prefix 'E' 'ERUA', became the name he later gave to that first place he discovered and stayed, and called there Erua-(Old Erua or Erua-Nokhua).

On his arrival to that forest region so it was said by oral tradition, that he acquired the art of hunting and while under a mysterious tree, (still exist to date) he acquired the mystical power / science of making fire, under this tree, he had a voice from the tree, crying for help as worm was eating the base of the tree, and the voice was expecting him to remove the worm to stop the ache/pain, so Ekaladerhan was able to remove the worm, but to his dismay, the tree had a sigh of relief and provided him a wand of cane (Uwenriotan/Uwenrien-Otan) with which the voice maintained that at any touch of this wand on request for anything it would be done. So with it he was able to kindle his fire to prepare his meal and other things followed.

During that period, a man named Erhen a grandson of one of the Ogisos became a ruler of the place. Erhen later had three sons Erhen nErua, Egiesuma and Orinmwiowo, but the first two sons were later made rulers of both sites Erhenerua and Egiesuma named after them to mark the advent of Ekaladerhan: Erhen-nerua meaning the fire of one that was pushed away and Egiesuma meaning The king and chiefs connived to banish me from the kingdom, these names were after the ordeal of Ekaladerhan.

As time went on, the news of Ekaladerhan got to Benin (Igodomigodo) that he was still alive, then a search party was detailed to go and bring him back, but he refused and tactically denied his identity, and reminisced that what they had planned to do against him still remained unsettled. In his wisdom he had to assign Erhen to the position of the shrine as ruler, being aware that the elders would come again, he finally left and fled to the West towards to Ughoton, where he later settled. 

In that forest region or place of Erua existed in the distant past of the early Ogisos diverse communal settlements such as Orekegbezu, Ugonowewe, Odun, Udah, Idunmwuoro etc. whose extent land boundaries extended as far as Ugieghudu (formerly Uguoguomiza) during the reign of Ogiso Ere, that is why Erua as named by Ekaladerhan, with old Ugha (Ugha n'Ere) by the river Ehien (Oken) is said to be existing since the time of Ogiso Ere, along with Agbaghuzale (Ihie)- now Otofure.

With special reference to village name groupings by Prince Enawekponmwen Basimi Eweka on Erua (Erhenerua, Evboerhen group (1992:135), according to traditional account, Erua was founded by a man called Erhen who was a grandson of one of the Ogisos (kings). It was said that Erhen also founded Evboerhen whilst his Son Ogiesuma (Egiesuma) founded the sister village Erhenerua. But Evboerhen and Erhenerua are under one Enogie who claims his origin from the Ogiso period. Erua also has its Enogie also dating back to Ogiso era.

That of Ugha group was also recorded as village reputed to have been founded by Orinmwiowo the third son of Erhen who broke away from Erua to estabish his own dukedom during the Ogiso Ere period. The village is headed by an Enogie. Erhen is referred to as a grandson of one of the Ogisos (kings) whose name is lost in antiquity, yet the name Erua became a name that was given to a conglomeration of communities discovered by Ekaladerhan, named after his ordeal. These communities existed during Ogiso Ere era.

The traditional records or account knew when they were known by different names and when the present names came to existence. It is like saying the History of Benin comprising that of Ogisos who existed when the name Benin was unknown, but at a time the city was known as Igodomigodo. At the time the news of a search party that was sent after him was all over the kindgom, but would not let those places he passed through or stayed revealed his identity and those who knew him accorded him respect and hospitality. Until finally he was found at Uhẹ (Ufe/Ife) the person whom the Benin emissaries found in Ife was actually Prince Ekaladerhan the son of Ogiso, Owodo who was banished to be executed, but spared by the executioners and wandered into the unknown, from Ughoton” (Omo N Oba Erediauwa, 2004:210).

However, there was also the unkown before Ughoton that is what this missing link tried to reveal leaving assertions for more research. Ekaladerhan wandered into the unknown before and after Ughoton. Erua village today has so many things to be remembered in respect of Ekaladerhan. Erua has a tradition of always remembering the day prince Ekaladerhan was banished from the city that witnessed a cool weather without rain or bright sun (Egharevba, J. U. 1968:2), The Erua Nokhua (Old Erua) Primary School is named after Ekaladerhan, while the outer Erua or central Erua is named Ogiso Primary School, to remember this in history. It was a place founded during early Ogisos time yet had a memorable history of contact with Ekaladerhan that changed the communitys name to Erua; Erua is philosophically called Old and new.

Erua is known for traditional medicines and mystical power, as a reference point in Benin Kingdom. Statements such as Ada bun vbe Erua (there are so many junctions- inlets or outlets- that leads to various directions in Erua), Erua no kpevbo (Erua land of large settlements), No mie Erua lene Erua, Erua mwen ababe (Who sees Erua must run away because of the wizardry power that Erua possess), Oghe omwan Oba diaa vbe Erua (It is a man's abode that an Oba lived in Erua). These and other statements attested to the greatness of Erua in traditional history and heritage. All these are aspects of various historical antecedents of a people.

Since the discovery of Erua by Ekaladerhan, several Enigie (Dukes) had ascended the throne of rulership of Erua, to date namely; Egiesuma, Umwonmion, Orinmwinfun, Ogboe, Emwingue (This had no male child). After a long period of no heir apparent, The Oba of Benin (The Palace) then approved a next male line of Parternal relation that produced Enogie from Ogbewase quarters of Ozeigele Family, a relation named Odiase, also related to Osa of Igun-Eronmwon, followed by his son, Igbinovia, Edomwonyi (Bendel (Edo) Chieftaincy Declaration Review, Commission, Memorandum; Dec. 1977:1) and the present Enogie Iruemwinese Edomwonyi. While the Lineage of Erhen n'Erua covered that of Evboerhen Dukedom with Enogie J. Owie, today as Enogie of Evboerhen. From that of Erhen few names can be remembered, sometimes, Enogie as a name overshadows their individual names as Ogie Erua or Ogie Evboerhen, however, it is for identification their individual names were seldomly mentioned.

Both rulers (Enigie) are of the same large settlements with various communities at different directions of expansion in physical and spiritual context-(Ada bun vbe Erua; Erua n Okpevbo) having present boundaries with Obadan, Iriwe, Igieduma, Otofure, Obagie and Ugha- the last three had their original location in the reserved forest area extending towards Ehien river or stream. 

 

Though the Enigie have their respective domains, the family morning greetings is same, that is, Lagierua, which was not used during the Ogiso Ere period, until Ekaladerhan discovered and stayed there for a while, established permanent contact, before moving to Ughoton and then to Uhẹ (Ufe/ Ife), otherwise their morning greetings would have been Laiso or Delaiso of Ogiso era. Yet while on these journeys, there were other places he traversed before getting to Uhẹ (Ife). 

What Informed His Direction Towards Erua?

 Ogiso palace was situated on the site (recently) vacated by the Western Boys High School, off the East circular Road, not the present palace. It stretched from the school, to the cemetery, being about half a mile in length and a quarter of a mile, and containing many gateways, chambers council halls. And a big harem divided into sections. It occupied a suitable elevated position and it’s spacious front looked out over the valley of the Ikpoba River to Arokenogbanwa or Oregbeni Hill beyond, which is still a present scenario today. (Egharevba, 1968:4).

From this vantage position overlooking the valley of the Ikpoba river to Oregbeni hill beyond was the route through which Ekaladerhan was consequently banished, and on getting to the hill before the Iguovbiahianwen from the city, this hill by oral narrative history was named: Okeighidode (the hill that would not mislead my direction) by Prince Ekaladerhan before he finally arrived the forest region of Erua where he discovered communities and stayed there for a long while.

The last Ogiso Owodo, his father, was also banished from the throne for maladministration and took refuge at Ihinmwinrin, just outside Igodomigodo city (Benin City), where he died very miserable (Egharevba, 1968:3). Invariably, this revealed that their banishments or places of refuge were towards their nearness routes, and quite different from the present day palace location that would have suggested a direct route towards Ughoton or West. Therefore, Ekaladerhan as was banished, wandered into bush, discovered places and renamed them after his ordeal. Of which ERUA community is one till date.

In conclusion, to state categorically, that the Omo n’ Oba n'Edo Uku-Akpolokpolo, Oba Erediauwa’s write-up on Benin-Ife Connection, though brief had cleared the issue to right the wrong perceptions about Ekaladerhan (Ododuwa /Oduduwa), as the Omo n'Oba stated that "Since here lies the historical link between Oduduwa and Ile-Ife on the one hand and Benin on the other", he discussed it, albeit briefly, because to discuss it in full will form a huge volume on its own (Omo N'Oba Erediauwa, 2004:204). It was this that prompted for more research work and more facts to be unraveled from extant traditions as the missing link in the history of prince Ekaladerhan.

Here, ERUA as a community discovered by Ekaladerhan is revealed, and other places he traversed while he was banished from the kingdom and embarked on a journey of no return, shall come to the glare as more and more research is being carried out on the history of Prince Ekaladerhan Izoduwa, the Ododuwa /Oduduwa of Ile-Ife (Ododua N'Uhẹ). 

 

REFERENCES:

 A Nigerian Observer Pictorial Magazine (1979). Iyoba Aghahowa N Ovbi Erua.

 

Egharevba J. U. (1968). A Short History of Benin. Ibadan University Press, 4th Edition.

Elders Oral History: Over the years & Erua Traditional Records: 

  * Enogie C. I. Edomwonyi (The Enogie of Erua) (interviewed 2010)

 * Pa. Nehizena Omoregie (The Enobore of Erua) (interviewed 2010)

  * Chief Igbineweka Orhionmwonbor (Authors late father 1901-1984).

* Others. (interviewed 2010)

Falola, T. (2000). Africa: African History Before 1885; Chapter 7; Kin