Emmatok's Posts
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Da Doctor:Doc, Abegi leave these Children alone o o o . School wey no get LAW and Medicine dey make noise. They forgot that Covenant is One-man business, noting happens in Covenant without Oyedepo' input. |
buzugee:LOL, It shows you are a true product of Covenant Uni. So you don't believe in those Ratings from these two Organisations because you SCHOOL is ranked low. ![]() Keep dreaming. University Education is handwork, and not Canaan Land. |
Check the current University rating in Africa. UI - 41 Convenat- 93 http://www.webometrics.info/top100_continent.asp?cont=africa Check the current University rating in Nigeria. UI-1 Covenant -15 http://www.4icu.org/ng/ |
@Ijogz K What is this talk about kerosene background , i know a lot of rich people including foreigner who pref are UI to Covenant Uni. Do you have [b] Law and Medicine [/b]in Covenant -NO Check the current rating in Uni an Africa. UI - 41 Convenat- 93 http://www.webometrics.info/top100_continent.asp?cont=africa |
[quote author=Francis-1 link=topic=804341.msg9566331#msg9566331 date=1321411599]^^^^^ I knew the Airport Road is a federal Road. But cos you are stuiiiipid enough, you failed to see my point of why Fasola should be collecting fines/levies on a fed road he is unwilling to fix. What are you doing in another man's house?[/quote]What toll is Fashola collection on federal road. |
freecocoa:LOL, Tolerating and Understand don't happen over-night, it is something you build . Unlike love which is influenced by external factors(money, beauty e.t.c) You think those couple who live together for 50years Depend on LOVE. NAA LOVE fades away within 5-10 years marriage. ![]() |
Marrying For Love Is totally Wrong. Because love is illusion and fantasies. Never notice our parents shouting i love you here and there yet their marriage last longer. But today every couple claim to love , but they don't tolerate and understand each other. Marriage is about tolerance and understanding. |
Comparing an Inventor [/b]with an[b] Author is wrong. Achebe,Shoyinka never invented anything . Awojobi and Philip are inventors. In Africa how many people are educated enough to read Achebe or Shoyinka books. But the-same uneducated people ride cars, bicycle and motorcycles. China is a world power today because of her inventions. Professors Ayodele Awojobi started Autonov 1 project in the 1970s, how many auto-mobile companies do we have as at 1970s. |
lagcity:LOL, I deliberately placed it there to prove that macjive01 is a liar . |
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texazzpete:Who told you that. Did the Court ordered NDLEA to Pumped Water Into Baba Suwe's Anus. Do you know the medical implications. In better countries that NDLEA BOSS will be forced to resign or be sacked. |
dabrake:Crase dey worry you abi. |
sexkillz:HABA, Do always jump on treads to defend women? The OP is not insulting any woman here, just making a comment . Cool down bro. But women are emotional And i cannot live with an unemotional woman, cos' that is what i lack. |
@KOKOYE It is called DRAMA. Women love drama too much. Even when they give you green light, any move you make will be rejected, because they enjoy seeing you run after them. |
tttonero:Are you a gulf fan? Why not check-out his current performance at Australian Open. HATER!!! |
Tiger Woods is Not Dead but Killing it at the Australian Open: A Fan’s Takehttp://sports.yahoo.com/golf/pga/news?slug=ycn-10416065 |
“The Yoruba history begins with the migration of an east African population across the trans-African route leading from Mid-Nile river area to the Mid-Niger. Archaeologists, according to M. Omoleya, inform us that the Nigerian region was inhabited more than forty thousand years ago, or as far back as 65,000BC. During this period, the Nok culture occupied the region. The Nok culture was visited by the “Yoruba people”, between 2000BC and 500BC. This group of people was led, according to Yoruba historical accounts by king Oduduwa, who settled peacefully in the already established Ile-Ife, the sacred city of the indigenous Nok people. This time period is known as the Bronze Age, a time of high civilization of both of these groups. According to Olumide J. Lucas, “the Yoruba, during antiquity, lived in ancient Egypt before migrating to the Atlantic coast”. He uses as demonstration the similarity or identity of languages, religious beliefs, customs and names of persons, places and things. In addition, many ancient papyri discovered by archaeologists point at an Egyptian origin. (Tariqh Sawandi: Yorubic medicine: The Art of divine herbology – online article). Ademoyega commented that the Ekiti section of the Yorubas must have migrated to their present area around 638AD when the Muslims took over Egypt and forced some of the Yoruba people to migrate to their present area. So, we see that the Yoruba did not come in one migration, but in many different migrations – in waves. The first possible migration might be connected with the Hyksos invasion. Some words in the Yoruban vocabulary echo the words used in Egypt in predynastic times and in the early dynastic periods. Some Egyptian gods of this period have strong identities with Yoruban deities. For instance, gods such as Adumu (Adumu) Hepi (Ipi) Ausar (Ausa), Horise (Orise), and Sámi (Sámi) Nam (Inama) are present in Yoruba. All these gods existed in the pre-dynastic and early dynastic periods of Egypt. TODAY, AMONG THE ITSEKIRI-YORUBAS ,THESE GODS CAN STILL BE PHYSICALLY SEEN, AT LEAST, ONCE A YEAR! Neighbouring peoples are already initiated into the various gods systems and beliefs in yorubaland.the agban ancestral worship was first organized in Urhoboland during the funeral ceremony of chief Ayomanor of Sapele (1949). The Ipi system was first organized in Urhoboland in March 11, 2005, EGYPT YORUBA 1. Wu (rise) Wu (rise) 2. Ausa (Osiris, father of the gods) Ausa (father) 3. Ere (python/ Serpent) Ere (Python / Serpent) 4. Horise (a great god) Orise (a great god) 5. Sen (group of worshippers) Sen ( to worship) 6. Ged (to chant0 Igede (a chant) 7. Ta (sell / offer) Ta (sell/offer) 8. Sueg (a fool) Suegbe (a fool) 9. On ( living person) One ( living person) 10. Kum (a club) Kumo( a club) 11. Enru (fear / terrible) Eru (fear / terrible 12. Kun / qun (brave man) Ekun (title of a brave man) 13. Win (to be) Wino (to be) 14. Odonit (festival) Odon (festival) 15. Ma or mi (to breath) Mi. (to breathe) 16. Tebu (a town) Tebu (a town) 17. Adumu (a water god) Adumu (a water god) 18. Khu (to kill) Ku (die) 19. Rekha (knowledge} Larikha (knowledge) 20 Hika (evil) Ika (evil) 21 Mhebi (humble) Mebi, humble to ones family 22 Sata (perfect) Santan (perfect) 23 Unas (lake of fire) Una (fire) 24 Tan (complete) Tan (complete) 25 Beru (force of emotion) Beru (fear) 26 Em (smell) Emi (smell) 27 Pa (open) Pa (break open) 28 Bi (to become) Bi (to give birth, to become) 29 Hepi (a water god) Ipi (a water god) 30 Sami (water god) Sami (a water god) 31 Osiri (a water god) Oshiri (a water god) 32 Heqet – Re (frog deity) Ekere (the frog) 33 Feh (to go away) Feh (to blow away) 34 Kot (build) Ko (build) 35 Kot (boat) Oko (boat) 36 Omi (water) Omi (water) 37 Ra (time) Ira (time) 38 Oni (title of Osiris) Oni (title of the king of Ife) 39 Budo (dwelling place) Budo (dwelling place) 40 Dudu (black image of Osiris) Dudu (black person) 41 Un (living person) Una (living person) 42 Ra (possess) Ra (possess/buy) 43 Beka (pray/confess) Be or ka (to pray or confess) 44 Po (many) Po (many/cheap) 45 Horuw (head) middle Egyptian Oruwo (head) (Ijebu) 46 Min (a god) Emin (spirit) 47 Ash (invocation) Ashe (invocation) 48 Aru (mouth) Arun (mouth ) Ilaje 49 Do (river) Odo (river) 50 Do (settlement) Udo (settlement) 51 Shekiri (water god) Shekiri (a water god) 52 Bu (a place) Bu ,a place 53 Khepara (beetle Akpakara (beetle) 54 No (a water god Eno (a water god) 55 Ra -Shu (light after darkness Uran-shu (the light of the moon 56 Run-ka (spirit name) Oruko (name) 57 Deb/dib to pierce Dibi (to pierce) 58 Maat (goddess of justice Mate (goddess of justice) 59 Aru (rise) Ru (rise up) 60 Fa (carry) Fa (pull) 61 Kaf (pluck) Ka (pluck) 62 Bu bi (evil place) Bubi (evil place) 63 In- n (negation In-n (negation) 64 Iset (a water god) Ise (a water god) 65 Shabu (watcher) Ashonbo (watcher) 66 Semati (door keeper) Sema (lock/shut the door) 67 Khenti amenti (big words of Osiris Yenti – yenti (big, very big) 68 Ma (to know) Ma (to know) 69 Bebi, a son of osiris) Ube, a god 70 Tchatcha chief (they examined the death to see if they tricked tsatsa (a game of tricks, gambling ) 71 Ren( animal foot) Ren (to walk) 72 Ka (rest) Ka (rest/tired) 73 Mu (water) Mu (drink water) 74 Abi (against) Ubi (against / impediment) 75 Reti (to beseech) Retin (to listen) 76 Hir (praise) Yiri (praise) 77 Ta(spread out) Ta (spread out) 78 Kurud (round) Kurudu (round) 79 Ak – male Ako (male) 80 Se – to create Se (to create) 81 Hoo (rejoice) Yo (rejoice) 82 Kamwr (black) Kuru (extremely black 83 Omitjener (deep water) Omijen (deep water) 84 Nen, the primeval water mother) Nene (mother 85 Ta (land) Ita (land junction) 86 Horiwo (head) Oriwo (head) 87 Ro (talk) Ro (to think) 88 Kurubu (round) Kurubu (deep and round) 89 Penka (divide) Kpen (divide) 90 Ma-su (to mould) Ma or su (to mould) 91 Osa (time) Osa (time) 92 Osa (tide) Osa ( tide) 93 Fare (wrap) Fari (wrap) 94 Kom (complete) Kon (complete) 95 Edjo (cobra) Edjo (cobra) 96 Didi (red fruit) Diden (red) 97 Ba (soul) Oba (king) soul of a people 98 Ke (hill) Oke( hill 99 Anubis (evil deity) Onubi (evil person) 100 Kan (one: Middle Egyptian) Okan one) 101 Nam (water god) Inama (water god) The words above are used to show that most Yoruban words are identical to the ancient Egyptian http://www.raceandhistory.com/cgi-bin/forum/webbbs_config.pl/noframes/read/2139 |
iykedenis:How Mr GEJ? Hope you are not relying on Prayer and Fasting at RCCG/MFM for this. |
dplordx:Tell them. All this people criticizing SaharaReporter are GEJ agents. Tomorrow the-same fools will rush to SaharaReporter if a Northerner is in ASO-ROCK. |
Eze Ndigbo should be preaching to his fellow Igbo man the Abia state governor who is busy marginalizing other Igbos. |
Beaf:LOL, I suspect you know Ajani Wale very well. You are both paid agents, but his move failed woefully. |
freecocoa:Women go for those hair-extensions for competition and not for guys. Why do you think they keep changing hair-extensions every-week/month. |
The Benin-Ife Connection {By Omo N'Oba Erediauwa} It is during the preparation for his coronation that the future Oba chooses the title or name he is to be known as at his coronation.How and where this is done began with the arrival from Ile-Ife of Prince Oranmiyan, the son of Oduduwa of Uhe, about 1170 years ago according to modem historians. Briefly, this is the account. Before the advent of Qranmiyan, the kings that ruled the people that came to be known as Edo or Benin were called Ogiso.The title is said (by local tradition)to have derived (and abbreviated) from the description Ogie n oriso (meaning King in Heaven) and it originated from the wisdom in managing the affairs of state especially settling disputes as demonstrated by the first and second of the earliest rulers known as Igodo and Ere. I must comment here, in passing, that I personally have never accepted the account of our late illustrious historian, Jacob U. Egharevba when he wrote in the very first edition of his now authoritative book A Short History of Benin, the following: Many, many years ago, Odua (Oduduwa) of Uhe (Ile-Ife) the father and progenitor of the Yoruba kings sent his eldest son Obagodo who took the title of Ogiso with a large retinue all the way from Uhe to found a Kingdom in this part of the world. And in the fourth (and now current) edition of the book, the late author wrote: Many many years ago, the Binis came all the way from Egypt to found a more secure shelter in this part of the world, after a short stay in the Sudan and at Ile Ife. which the Benin people call Uhe. The rulers or kings were commonly known as Ogiso before the arrival of Oduduwa and his party at Ife in Yoruba land, about the 12th Century of the Christian era. It is this fourth edition of the book, which historians in the University of Ibadan assisted to re-write and was printed by the Ibadan University Press, that earned the late illustrious historian the doctorate from that university. It is not the intention here to discredit Jacob U. Egharevba, an illustrious historian (and traditional chief), but since this write-up will bring in the historical link between Ife and Benin, it is impossible not to point out errors or contradictions in the extracts quoted. There are contradictions between the first edition and the fourth edition of the man's books. Apart from the fact that the Edo n ekue (Edo-Akure-.partly Benin partly Yoruba by birth) blood in the man manifested itself, the experts in the Ibadan University contributed to the contradictions. Confining ourselves for now to the extracts quoted, it is necessary to point out that it is historically wrong to describe Odua or Oduduwa as the father and progenitor of the Yoruba kings.The knowledgeable (and one may add, the honest ones) among Yoruba traditional historians know only too well that the person who came to be known as Odua or Oduduwa had only seven children with Oranyan (or Oranmiyan) as the last and youngest. It is also a known historical fact that by the time Oduduwa emerged in Ife, from the east as modem Yoruba historians usually put it, there were many Yoruba communities in existence and who had their leaders or kings. So Odua or Oduduwa could not have been the father of Yoruba kings. The mistake that modem historians (including Yoruba) made, as I have found from my own studies, is that they confused Oduduwa with Qrunmila, the bringer of Ifa divination. It was Orunmila who, according to traditional account, had sixteen children, each of whom he sent to rule over each of sixteen communities in his own world, among which were Ife and Ado (Benin). Furthermore, Oduduwa could not have been the founder of Yoruba kings because, of his seven children, one became lame, one developed hunchback, and another turned to a river leaving four able-bodied ones. Every babalawo (whom love of money has not tainted!) knows these accounts. Still on the extract quoted above, it is also a known traditional historical fact that it was not his eldest son, but the youngest that Oduduwa sent to the Benin people. That Oduduwa could not have been the father of Yoruba kings, or founder of Yoruba race as modem Yoruba historians now put it, is also borne out of the fact that the Ife account itself has it that there were five rulers in Ife before the advent of Oduduwa and this makes the reference to the 12th Century in Jacob U. Egharevba fourth edition relevant. Some apology for that rather lengthy digression; but it is necessary because of what follows here. This is a convenient point to return to the issue I began this section with, which is where and how the future Oba of Benin chooses the title name by which he is to be known at his coronation. As stated above, it all began with the arrival of Prince Oranmiyan from Ife. We have stated that the earliest rulers or kings in what is today Edo or Benin were known as Ogiso.The first was known as Ogiso Igodo and the last (of the thirty-one or so of them) was Ogiso Owodo. It can be said that Ogiso Owodo's 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. Ogiso Owodo passed away without an heir. In the period of interregnum that followed, powerful community leaders began to strive for the throne. Among the most powerful was one known as Evian. His attempt to usurp the throne was stoutly resisted by the Edion (the elders) of the Benin people. While this was going on, word came in that Ogiso Owodo's son (his name was Ekaladerhan) who was to have been executed was seen alive in Ughoton. Immediately, the elders sent out emissaries to look for him and invite him to come to take his throne. When information got to him, he was stricken with fear that they were still after his head. So after consulting with his Ughoton hosts, he fled the village. When the Benin emissaries got to Ughoton and reported their mission, the Ughoton elders told the emissaries that Prince Ekaladerhan had been there but had since left. When asked where to, the people said they did not know but that he went in that direction. The emissaries followed in that direction until they arrived at a village where they announced their mission like in the former village the people in this second village also said he was there but had since departed and went in that direction.And so making enquiry from village to village and following in that direction the Benin emissaries emerged in a community they got to know as Uhe. The local people, on sighting the strangers got frightened and ran to inform their village head who ordered that the strangers be brought to him. When they appeared before the village head, the Benin emissaries introduced themselves, narrated their mission and whom they were in search of. Prince Ekaladerhan, who by this time had assumed new name, Oduduwa, said he was the one they were looking for. To be sure, the emissaries gave him a test by throwing at him some events back home in Benin which, to their surprise, their host recollected vividly and even narrated himself. This, indeed, was Ekaladerhan, and they fell on their knees to greet him. The emissaries from Benin, having satisfied themselves of the man identity, asked the next obvious questions: how had he become the village head of the people with the name they heard the people call him? Ekaladerhan (or Oduduwa) narrated his experience in Benin language thus: When he emerged from the bush into the village, he was led by the local people to their village head to whom he narrated his plight and how he wandered in the bush to get to the village. In answer to question as to his name, he told the village head imado d uwa (meaning,I have not missed the road to good fortune) in allusion to the welcome hospitality he had received since he arrived. The village head then asked what the stranger could do and he replied that he was a hunter and a herbalist. (He had acquired both, art or science, during his wandering through the forest). The village head then handed the stranger to one of the local people to house him. (Note that the stranger was led by the local people to their village head, suggesting that the community did have a head ruler king at the time Ekaladerhan who became Oduduwa emerged in their midst). It was while here that he demonstrated his knowledge of herbs: a pregnant woman was in difficulty and after all kinds of treatment had failed, words reached the stranger (Ekaladerhan or Oduduwa) who immediately offered to help. He was led to the home of the woman, and after examining her, he went back home, prepared some medicine which he returned to apply to the woman. Soon after, the woman was delivered of her baby, safe and sound. Asked what his fee was, the stranger merely answered it was God's work and no fee. Soon his reputation as a medicine man became widely known, and patients were brought to him from within and outside Ife community, all of whom the stranger treated free of charge. This greatly endeared him to all. The next episode in Ekaladerhan's (Oduduwa's) arrival in Ife must be very interesting to present-day Ife people as it answers the Benin emissaries question as to how the stranger became the village head. The account is that a revolt broke out against the original settlers and the village head, who were said to be Ugbo Ilaje. They were defeated and they fled to their original home in Ugbo. With the popularity Ekaladerhan (or Oduduwa) had established for himself as a powerful medicine man it was no difficulty at all for the victors in the revolt to invite him to assume leadership of the community as their new head, a position he accepted with humility. It is an historical fact known. I believe, to present-day Ife people, that the original settlers whom Ekaladerhan (Oduduwa) met moved away from Ife to a place called Ugbo,- a very ancient Ilaje town in Okitipupa area. Ife elders, especially the traditional title holders, must know the rest of the Ugbo episode as it affects Ife and Oduduwa because Ife people today perform a ritual festival that re-enacts the events that caused the original settlers including their village head to flee from Ife and Ekaladerhan (or Oduduwa) to become the head of the community. So that is Ekaladerhan (or Oduduwa) in Ife. We have again digressed a bit, but the digression was worthwhile in order to show that 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 executioner and wandered into the unknown, from Ughoton. The mission to search for him was to bring him home to ascend the throne and so end the period of interregnum. The Benin emissaries delivered their message, but Ekaladerhan replied, as the emissaries reported back to the elders at home, that he was happy where he was and, in any case too old to travel; but he was prepared to send his youngest son if the Benin people would submit to a test that they would take good care of him. This is another lengthy account which we need not go into here. Suffice it to state that the Benin people did submit to and passed Oduduwas test and so Oranmiyan (or Oranyan in Yoruba) came to Benin as the ruler of the people. This is where we come to how and where the choosing of a coronation title by the future Oba of Benin originated, as stated earlier, from the arrival of Oranmiyan in Benin. Benin traditional account has it that Oranmiyan could not live in Benin: he spent only akia (three lunar months) before he packed and left in anger. The annoyance arose from three factors: first, he did not understand the Benin language; second, he found his Yoruba custom different from the Benin; thirdly, and it was this that really did it, he discovered that whenever he and his people from Ife were performing some secret rituals, Benin people, including some elders who had often wondered at the Ife people's secretiveness, used to climb walls to peep at them. Enough was enough and he decided to leave. On his way, he stopped at the Enogie of Egor to leave his wife Erinmwinde in her parent's care. She was the daughter of the Enogie and was pregnant. As her pregnancy advanced her father, the Enogie of Egor sent reports to Oduduwa whom the Benin people called Oghene n Uhe. Oduduwa also sent emissaries to monitor his daughter-in-law's progress. As the pregnancy advanced, Ogie Egor decided to send his daughter, Erinmwinde, to Erinmwinde's maternal parents in Use, next door village to Egor, for better medical attention and to ensure some degree of privacy for the King's wife.It was at Use, Erinmwinde (Oranmiyan's wife) put to bed and word was immediately sent to Oghene n Uhe (Oduduwa) who sent two servants to minister to his daughter-in-law and grandchild. They were known as Olo or Olero, a native medicine man whose task was to counter any evil things; the other was Adigi whose task was to fetch firewood for the new mother. The Benin people corrupted Adigi to "Edigin as it is called today; Olo is still Olo. Both are now traditional titles of the Oba of Benin. Erinmwinde's son grew but could not speak and word was sent to Uhe (Ife). Oghene n Uhe (or Oduduwa) then sent a babalawo by name Ehendiwo with seven medicinal akhue seeds used in playing a kind of game on the ground by Benin people. The seeds are arranged in lines on the ground with each player throwing his own to knock down the opponents seed. The young (dumb) Prince was to participate in this game and Ehendiwo was to bring out his own seeds for the dumb Prince to use when all the players had exhausted theirs. This was what Ehendiwo did; the Prince threw his medicinal seeds and succeeded in knocking down the opponent's remaining one standing seed, and when he hit it, he exclaimed[b] in his father's tongue OWOMIKA (no doubt moved by the power of the medicinal seeds)[/b]. OWOMIKA has been translated to mean my hand has struck it and from that moment the young Prince's tongue became loosened and he was then able to speak. The Benin people corrupted OWOMIKA to Eweka and gave it as the title to Oranmiyan's son who thus became known to the Benin people as Eweka.(Modern historians later made him Eweka 1). It was the ritual performed that gave Oranmiyan's son the title of Eweka that every subsequent Oba-to-be goes to Use to perform to this day. Ehendiwo since became the Oba's principal Ifa priest, while Edigin (Adigi) and Olo are Oba's traditionul title holders in Use. It was the same place in Use I went to in February, 1979, to perform the age-old ritual to select the name Erediauwa that I now answer, by the Grace of God and my ancestors. I thank God and my ancestors and the functionaries that everything went smoothly and successfully. Having now chosen a name, the next item on the programme was the actual coronation. http://www.edoworld.net/The_Benin_Ife_Connection.html It is an undisputed fact that the Yoruba people exist before Oduduwa, but i am yet to believe that Oduduwa came from Benin. |
Fhemmmy:I tell you 80% of Married women in Nigeria are careful when it comes to cheating, because divorce come with financial loss and stigmatization . But abroad it is a free world for women, why do western media give cheating men more coverage than women. Western Women are well protected even in divorce. |
@chaircover Why do you like opening sexist treads , especially against men. Well Married Nigerian men abroad are careful about cheating due to the feminist law in the West. But married women cheat more abroad . |
anonymous6:The Egyptian religion and other cultural practices show strong African and more so Yorubic characteristics. These can be seen in the following areas: 1. The lost wax method of brass or bronze making, which was common to both the Yoruba peoples (particular Ife) and the ancient Egyptians. 2. The ritual of initiation 3. Striving to achieve the ultimate in “Good” and truth (summun bonum) 4. The doctrine of transmigration of soul and reincarnation is widely believed in, by both peoples. 5. The concept of the ‘god king’. 6. Aspiration to achieve the great ‘good’ of the gods – ‘wealth health and long life’. 7. The Yorubic regalia, in most cases, are strikingly similar to pharoanic ones. 8. Veneration of the Ram in both places. Among the eastern Yorubas (Itsekiri especially, most of the water deities are depicted as ram following the predynastic and pharoanic patterns). 9. Both peoples answer the theophorous names. |
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