₦airaland Forum

Gotze1:
Now, go back to the what you post and tell yourself how stupid and dumb you are. Lagos was originally inhabited by awori, so that awori na igbo or bini people?

Victorian Lagos: the Slave Economy and Inversion of Oshodi Tapa, cont'd:
By ‘Damola Awoyokun | Premium Times | April 14, 2016

Ajayi Crowther whom the African Squadron of the Royal Navy rescued 28 years earlier, had become a famous missionary of the British Empire. On November 18th, 1851, at Windsor Castle, he had an audience with Queen Victoria and her husband Prince Albert, and told them that “the slave trade in that part of the African coast would be at an end if Lagos, the stronghold of its greatest support, was destroyed.” He also met with Sir Francis Baring, the head of British Empire’s Navy. A month later, Lagos was attacked.

Oshodi Tapa organised the defence. It was a sea-to-land battle. First was the security of the gunpowder supplies, which was the lifeline of war. War was won or lost by the effectiveness of the artillery unit which had moved away from bow and arrows to cannon fire, rockets and muskets. Hence, gunpowder was key. So that the Oluwolean Tragedy would not repeat itself, the gunpowder magazine was shielded from the possible range of the British cannon fire. An embankment was dug two mile along the Marina (which today is from Onikan to Apongbon) to provide excellent cover for the 5,000 men firing muskets.

The larger warships, HMS Penelope and HMS Sampson with more lethal power stayed off Bar Beach, between Ahmadu Bello Way and Atlas Island, because of the shallow waters of the Lagoon leading to the palace. So the Royal Navy relied on HMS Bloodhound, HMS Taezer and numerous smaller boats from bigger warships. Oshodi Tapa anticipated this. The more the impending battle was cut down to an infantry-to-infantry combat, the more the chances of wiping out the British. But if the ships with their 32 pound calibre cannons were engaged, Lagos may not stand a chance.

Hence, double rows of spiked coconut tree stems were staked underwater to further deny any ship or boat the required navigation depth, should they press ahead ashore. Other stakes were extended above sea level, to form piles for intermittent emplacements in the coconut mangrove, along the shore. On them were placed long range cannons. Sure of his strategy, on Christmas day 1851, Oshodi Tapa ordered shots fired at the British ships which had for weeks collected together under a white flag of truce, to map out their strategy. Oshodi’s motive was to entice them quickly towards the waiting perdition.

The following morning, shortly after the British flotilla lead by HMS Bloodhound began to sail inwards to Lagos Island. At Onikan part of the Lagoon, Teazer was grounded due to the dry season, shallow depth and the low tide. Oshodi’s forces went ballistic on her with a battery of two twelve pounders while the Taezer’s 32 pounders kept quiet. They were still sailing under a white flag.

By half past two in the afternoon, Captain Lyster quickly formed a landing party of 200 marines on eight smaller boats to spike the shore, firing before Oshodi’s forces moved their long range cannons close and inflict a fatal wound on Taezer. By the time the marines landed with overwhelming show of force, Oshodi forces ran away.

But as the Yoruba say, agbo to fi eyin rin, agbara loo lo mu wa (A ram stepping back in the middle of a fight should not be mistaken as retreating, but rallying fury and power). The marines were ambushed and eventually, one officer and thirteen men were killed, four officers and over sixty men were wounded including Lieutenant Corbett. One of their boats was captured by Oshodi’s soldiers. It was the turn of the Royal marines to become the retreating ram.

The presence of their dead colleagues on board magnified the fury with which cannon and rocket fire left the ships, zapped through the town’s stockade, pierced people’s homes and exploded like a bomb of fire, at the town square. Oshodi’s forces were petrified as the gunpowder magazine exploded and Lagos erupted in a sea of flames. Like any war, the result was a spectacle of sorrow, blood and tears.

The British consul, John Beecroft later remarked after surveying the intelligent design of Lagos fortification, that if an engineer from the Royal Military Academy in Woolwich had been an adviser to Lagos, he couldn’t have done a better job. https://opinion.premiumtimesng.com/2016/04/14/victorian-lagos-the-slave-economy-and-inversion-of-oshodi-tapa-by-damola-awoyokun/

ProWalker:
This is your story

In Esale Eko we have the Eyo festival which is organized in the hierarchical structure and organization of the ancient Esan Edo army that once occupied Lagos Island. Even the name Eyo comes from Eyo-Okulo, which is the name of the Esan Edo army. Yes, the popular Lagos cultural and international tourist attraction, Eyo masquerade festival has an Esan Edo origin. Eyo is a short form of Eyo – Okulo. Okulo means war. Eyo means those who go to war. ESAN EDO soldiers are called EYO-OKULO. That explains why an Eyo masquerade carries a STICK REPRESENTING HIS INSTRUMENT OF WAR. Eyo masquerades are organized in the formation, hierarchy and structure of the ancient Esan Edo army that was stationed in Esale Eko (Camp of the Esans). The Eyo ceremony involves spiritual cleansing, spiritual fortification (Owo-egbe/Owegbe/ Iwo-egbe ), spiritual initiation, military parade, show of spiritual and military strength, honoring of fallen military heroes et al. The EYO ceremony was an ancient ESAN EDO MILITARY CEREMONY that was in vogue back in the era of the EDO EMPIRE. That the people of Lagos Island inherited the Eyo ceremony from their ancestors is a great and incontestable proof that Esale Eko people are descendants of ancient Esan Edo soldiers that occupied Lagos Island. Chief Anthony Enahoro was the last honorary Okalo Okulo (Okakulo of Edo land). That means the number one warrior (traditional Defense Minister) of Edo land. Two most remarkable things about the Eko Eyo festival is that the name Eyo from Eyo-Okulo and the structure, hierarchy and mass group organization of the Eyo festival shouts Esan Edo very loudly. The above confirms that Eko indigenes are actually descendants of Esan Edo soldiers.

It would appear that Ikeja which serves as the capital of Lagos state was a vast Edo military complex. Names of settlements in Ikeja, confirms the presence of ancient Esan Edo soldiers, and also confirms Bini Edo presence. IKEJA is from IKHEDIA meaning WATCH STATION. IKHEDE duty (watching out for the enemies) was conducted at IKHEDIA military station. OGBA pronounced OHGBA means boundary fence. OGBA indicates an ancient boundary between the EDOS and a neighboring power. Thus the Edo soldiers in IKEJA WATCH STATION were WATCHING the OGBA BOUNDARY GATEWAY.

ODO is old Esan for Ladies. IPODO means THE LADIES. IPODO is a commodities market during the day and at night, it becomes a RED LIGHT DISTRICT. Thus IPODO was originally a MAMMY MARKET that blossomed close to an ancient Edo military barrack. Akiode in Ikeja is a likely corruption of Okhiode. This line of thinking is encouraged and predicated on the presence of Ikhedia military watch station, Ohgba (Ogba) Boundary fence, and Ipodo (mammy market) in the same Ikeja. Okhiode is one of the three Uromi military divisions. Okhiode connotes, the first troops to jump into action. In modern military terms, that would indicate the Marines. The presence of Okhiode (Akiode) in Ikeja would indicate the presence of soldiers from the other two ancient Uromi military divisions nearby. Agidingbi is a prominent Bini name. Agidingbi quarters in Ikeja, is probably where Binin Edo soldiers were stationed in Ikeja. The nearby Alausa quarters was very likely Aga-Ausa (Hausa). Till this day, there is still Aga-Ausa in Uromi. We should realize that anyone carrying a Muslim praying beads or the Koran was regarded as an Ausa (Hausa) in ancient Esan Edo. Anyone wearing kaftan, fez cap or from across the Niger river, was regarded an Ausa. Thus, what is today known as Alausa (Aga-Ausa)[Hausa] was probably the Quarters traders from across the River Niger and in fact, North African traders that visited early Lagos for trade.

Mende Village Maryland is probably the evolution of Amendokhian. Amendokhian is synonymous with one of the ancient Uromi military divisions known as Obiyon. The presence of Okhiode (Akiode) persuades the perspective that Obiyon (Amendokhian) [Mende] soldiers were also quartered nearby. The Edo soldiers who were stationed in Ikeja area appear to belong to a different generation of Edo soldiers. This assumption would be reasonable, when we realize that the Edos occupied and govern Lagos for about 500 years. During those five hundred years, the Edo army that was initially restricted to Lagos Island where the pioneers Aromire (Uromire) soldiers landed and founded Esale Eko (Camp of the Esans and all the Idumus, Idus and Idis) later engaged in further conquests, occupations and community organization down to and beyond Ikeja geographical axis.

It is interesting to observe that the names of many popular locations in Lagos match perfectly with the dominant activities such places are reputed for, when such names are reversed to the Esan dialect of the Edo language. OJUELEGBA is notorious for being a haven of prostitutes. It would appear that prostitution in OJUELEGBA is as old as time itself. It would also appear that the name OJUELEGBA is a latter day yorubanization of the Esan Edo OJA-AGBILE. Ojagbile means the wonder prostitute. It should not be difficult for anyone to visualize Esan Edo soldiers coming from the ultra conservative Esan Edo country, where prostitution was strictly forbidden, encountering very independent and proud prostitutes in the Eko surburb of Suru-Lere; notoriously conducting their forbidden trade and perhaps challenging the young Esan Edo soldiers to engage them in sexual matches for fractions of the young soldiers remuneration. Thus the bewildered and aghast young and conservatively raised Esan soldiers could be visualized exclaiming “Gho Ojagbile bhe Eko” Translation: “Behold wonder prostitutes in Eko” The fact that Ojuelegba is notorious for prostitution trade is the most persuasive thinking point, that this is probably how OJAGBILE later yorubanized to Ojuelegba acquired a name based on the community’s most dominant, though notorious activity. We must also not forget that at the relevant time, the now dominant Yorubas in Lagos were not yet part of the Lagos community.

Another case in point is IGBOBI. The dominant activity Igbobi is known for is orthopedic surgery. The name Igbobi could possibly be from the Esan Edo IGBON-NONBIBI. Translation would be: A LOST SLAVE. If we recall what happened to Kunta Kinte in the celebrated movie: ROOTS, after he tried unsuccessfully to escape; wherefore, his master amputated him to prevent him from making any further attempt to escape. From the Kunta Kinte ROOTS analogy, one can easily imagine IGBOBI as a place where escaped slaves (IGBONOBIBI) but re-captured and amputated by their owners to prevent them from attempting any further escape; were taking to, for orthopedic medical attention.

Lagos quickly became a major slave trading port, thus the emergence of names like Igboshere and Oyingbo; which are possibly yorubanized Esan Edo words for House of Slaves - Oaigbon and place for sold slaves- Igbonashelen respectively. (Please not Igbo). APONGBON Lagos is possibly a corruption of the Esan Edo name AGBONGBON, Which means NEW WORLD: That could be indicative of the part of LAGOS/EKO, where the PORTUGUESE (KPOTOKINS- in Esan Edo) set up their abode. AGBON IN Esan Edo means WORLD. OGBON in Esan Edo means NEW. Thus the possibility of the name indicating NEW WORLD connoting NEW PEOPLE, ANOTHER RACE, ANOTHER CIVILIZATION. Caveat: The presence of GBON in APONGBON could alternatively be indicative of a place that had to do with SLAVES; as IGBON (Please not Igbo) means Slaves in Esan Edo.

ONIGBONGBO (ONIGBONIGBON) in Esan Edo means a slave that remains a slave. The name is a throwback to the slavery years. The root and reasons that predicated such names have since been long eclipsed with the abolition of slavery. The name ONIGBONIGBO could be a derogative name for a settlement where freed slaves were allowed to settle. Till this day in Esan Edo, ONI-GHAN which has ONI as in ONI-GBONIGBON is used to refer derogatively to someone who was once a prisoner. Oh well, I am writing about centuries gone by, not the modern ONIGNONGBO, Lagos.

IGA IDUNGARA means the Palace that is situated in the Quarters of the Igarra people (soldiers) An event that confirmed this name is the fact after Benin city fell to the British forces; the British war party launched out to attack the most feared, strongest and most dreaded Edo military forts. The only place the British army went to in Afemai Edo was Igarra. This fact confirms that Igarra was an integral part of the Edo empire war machine and probably supplied troops that were stationed in the part of Eko now known as IDUN-IGARRA (IDUNGARA) IGA is a corruption of the Edo name for palace (EGUA). Thus IGA IDUNGARA means the Palace that is situated in the Quarters of the Igarra (people / soldiers)

There is EBUTE METTA in Urohi, Esanland, Edo State. There is IDUMAGBOR in Esan South East. Perhaps these places got their names from the fact that soldiers from such Esan Edo communities were probably stationed in such locations in Eko. There is a possibility that IDUMAGBO is a corruption of IDUMU-AGBA. At the time of the founding of Lagos, the late King Agba of Uromi, who had been deified was a larger than life figure. It would be understandable, if one of the Uromi soldiers barracks was named after the late King Agba.

IDUMOTA would appear to have been originally IDUMOZA (IDUMU-OZA). Many Uromi soldiers of the era when Eko was founded were first, second and third generation immigrants to Uromi from Oza community in Benin. There is actually an IDUMOZA in Uromi.

IDI-ARABA is very likely, a corrupted form of IDI-ALUAGBA. The confirmation of this theory is the fact that the functions of the ARABA OF LAGOS are the same as the functions of the OHEN (CHIEF PRIEST) OF ALUAGBA –UROMI. Both perform the role of Chaplains for Lagos (Eko) and Uromi respectively. Beside Benin itself, Uromi appears to be the largest, strongest, most dreaded and most loyal military fort believer in the Edo Empire project. This fact was confirmed when the British army launched a war against Uromi and Uzea, in 1901 when Okolo N’Ogidigan N’aba N’Eramhen was the King of Uromi. Ogidigan means the dreaded military genius, whose name struck terrible fear in the camp of the enemies. King Okolo was reputed to be a genius in the use of the element of surprise against enemy combatants. After the fall of Benin City, the British war party felt that with the Uromi and Uzea army still standing in Esanland, Benin city could re-group; thus they launched an unprovoked and a pre-emptive war on Uromi and Uzea. This British aggression confirms that Uromi was an integral part of the Edo Empire project.

IDIMU (IDI-EMU) probably derived its name from soldiers from Emu-Esan community stationed in Idimu at the time of the founding of Lagos. IDUN-TAFA is most likely an Islamized version of IDUN-FADA (fada is the Esan Edo name for Catholic Priests). That would be indicative of where the early Catholic missionaries settled in early Lagos.

IKOYI Lagos is possibly a corruption of the Esan Edo words EKO OYI; Which means CAMP OF THIEVES. EKO OYI or IKO OYI (IKOYI) The name would be indicative of a site where an early Prison of sorts was built. Yes, some other Yoruba towns have Ikoyi. Then again, the Edos ruled some other Yoruba towns. Other Yoruba towns could have copied the Lagos Eko-Oyi example; especially as Ikoyi in other Yoruba towns means Quarter of Guards. Thus, whether used to refer to Prison or Prison Guard, Ikoyi is a Yorubanization of the Esan Eko-Oyi.

IKURAMO EKORAMO or KURAMO is possibly a yorubanization of the Esan Edo (EKO UROMI), which means THE CAMP OF THE UROMI PEOPLE/SOLDIERS. OBALENDE is possibly a yorubanization of the Esan Edo (OBANYAN-EDE or OBAYAN-EDE), which means THE OBA OWNS THE RIVER. LEKKI is possibly a yorubanization of the Esan Edo (EKI), which means) MARKET. IDUMU/IDU/IDI/EKO are without doubt exclusively ESAN EDO for Quarter or geo-territory. Bini EDO would be IDUNWUN.

An examination of Ikorodu via the instrumentality of name relics and the history of Ikorodu reveals very strong Edo presence. From the article IKORODU IN BRIEF, culled from the website of IKORODU OGA ASSOCIATION, UK chapter, we have the following excerpt: “Soon after, some large contingent of Benin migrants came by land through Iki in Ogun state (where almost the whole land belongs to the Olisa family of Ikorodu) to the area now known as Ikorodu. This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City. In Benin language, Ere means king and Uwa means peace and prosperity, hence Eregbuwa mean king of peace and prosperity. The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large settlement. This was about 1630. The institution of Obaship was conceded to the line of Akarigbo while the institution of Olisaship was conceded to the Benin settlers. In effect the Oba became the reigning monarch while the Olisa became the Kingmaker and the prima minister of the city-state. This high position of the Olisa as the next in rank to the Oba in the city state was borne out in his attribute or cogno men in the Yoruba metaphor: AJUWE Akoye Orulu egbin o ru’lamuren a worun meaning – a noble gentlemen who administers the town. This of course, is done subject to the authority of the Oba and it presupposes that the cordiality between the Oba and the Olisa should be impenetrable. This was the tradition arrangement. The institutions and deities such as the Osugbo, the Awo Opa, the Inomu and the Eluku were designed for the good administration and peace of the town.

Prior to the advent of the Benin people, Oga was the head of the establishment. He and Lasunwon lived in a hamlec called Agbele at the presence site of NITEL. Agbele was also called Egure and so Oga became the Elegure of Egure. Lasunwon was Odofin of Shagamu. But when the Binis came and Oga died. Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawe, the first Olisa of Ikorodu. Lasuwon and Eregbouwa (Rebugbawe) were therefore the first Oloja (Oba) and the first Olisa of Ikorodu respectively. There are two Ruling Houses for the Obaship namely Lasunwon and Rademo Ruling Houses. Traditionally Ikorodu is divided broadly into three for ease of representative democracy. These divisions are Ijomu, Aga, and Isele, which are represented, in Osugbo-the highest administrative organ in the town headed by the Olisa as chairman of Iwerefa (while Oluwo is administrative head). The smaller divisions called itun in the town are subsumed in the three major larger divisions.Obaship and Olisaship belong to the two primordial families of Oba (Lasunwon and Rademo) and the Olisa respectively. They are traditional and hereditable titles. ”

The above excerpt of the history of Ikorodu culled from the website of Ikorodu Association UK is loaded with much valuable information. From the Bini and Esan names in the story it is self evident that the Edos either originally founded Ikorodu or at the very least ruled the town. In fact, from the excerpt we learn that the Edos are still part of Ikorodu till this day. The excerpt contains facts that have been completely mixed up and haphazardly re-arranged. The mix up and mis-arrangement is understandable as the Bini Edo and or Esan Edo dialects of the Edo languaue have since been swallowed up by the Yoruba language that is now dominant in Ikorodu. The name EREGBOUWA in the excerpt is clearly a reference to EMPEROR ORHOGBUA. This shows that Ikorodu was either founded by Emperor Orhogbua or the Emperor appointed a ruler and military commanders and left foot soldiers in Ikorodu whose descendants are now indigenes of Ikorodu.

TheKingIsHere:
Oh, it is no longer Eko is a Yoruba word and not bini?

One thing that is sure is that no matter how anyone try to twist facts, Lagos state belongs to the Benin Kingdom. Oba of Lagos pays homage to the oba of Benin

ProWalker:
Osu Slave

TheKingIsHere:
Yes. The Asagba of Asaba and obi of Onitcha are bini princes. I have schooled you on it before. Am sure you are pained again that the true lagosians are coming out to say the truth.

Agbele and Egure in the excerpt are evidently corrupted versions of EGBELE and EGUARE. Egbele is in Uromi. Egbele is the first and most senior village in Uromi. Eguare is the Palacde or the Quarters where the Palace of the King is located. The presence of Egbele is an indication that UROMI soldiers and probably Uromi soldiers, specifically from ancient Egbele Uromi were located by Emperor Orhogbua to hold forte in Ikorodu. EGUARE indicates that an Edo indigene and probably an Esan Edo based on the version of EGUARE in contra-distinction to IGUA was appointed King by Emperor Orhogbua over Ikorodu.

OLIHA is Benin however, the job of serving as regent after the death of the king reflects the system in UROMI arrangement where the ONIHA (OLIHA) serves as regent after the death of the King pending the installation of a new King. We must realize that the true pronunciations of these names now found on the website cannot be verified as they were only orally relayed for hundreds of years by people who are or were descendants of the original speakers of the Edo language (Esan/Bini/Afemai dialects), but who themselves have no knowledge of the Edo language.

Based on similar corruption of Esan Edo names found in other ancient historical accounts, one can safely conclude that the following names IJOMU, AGA, ISELE found in the excerpt culled from the Ikorodu Association website are corrupted versions UROMI (IJOMU), AGA means QUARTER or (AGBA) (AGA) and ESAN (ISAN) (ISALE) (ISELE)

The name IKORODU appears to be an evolved form of EKO-OHORDUA. We have seen a pattern like in IKOYI, where E in EKO-OYI (Prison) was replaced with I. Thus the first I in IKORODU is likely an E. That would make IKORODU EKO-(OHORDUA). OHORDUA is the Esan town with a name that is closest to what is left after EKO or IKO is pulled apart. Edo historical accounts identify OHORDUA and EWOHIMI as very powerful military forts of the Edo kingdom during the era of the Edo Empire. As the name of the town became IKORODU or EKO OHORDUA, one can conclude that Edo soldiers from OHORDUA and possibly soldiers from neighboring EWOHIMI, EWATTO, EWOSSA, EWOIKI, who were possibly later arrivals were stationed in this location in very large numbers, which should explain the emergence and dominance of the name EKO-OHORDUA over the town.

From the same website IKORODU OGA ASSOCIATION, UK chapter, but under the piece captioned HISTORICAL FACTS, we have the following important fact: “ETI-OSA Local Council was separated from Ikorodu District Council in 1972.” ETI-OSA means BY THE POWER OF GOD is BINI EDO.

KIRIKIRI appears to have originated from the ESAN EDO onomatopoeia IKHIRI-KHIRI, which is descriptive of military of aggressive or forceful activities.

ODIBO which is title of a palace official in Lagos is same as the ODIBO found in every Edo palace. The title means the Kings Personal Assistant.

The surnames ESAN and OKOUROMUN which are popular in all the Yoruba towns and cities once ruled by the Edos means native of Esan and son of Uromi respectively. These names indicates that the descendants of Esan Edo soldiers remain in places that the Edos once occupied; Lagos inclusive.

OYEKAN is a corruption of OYEKO, meaning, one who travelled to Lagos. A child born to an Esan Edo soldier on a military mission in Lagos could be named OYEKO. The name is an Esan Edo equivalent of the Yoruba Tokunbo.

TINUBU is a likely Islamized version of USUNUBUN; literally meaning, the first child in a line of potentially many children. The name connotes one who is born to be a leaders or one born to have many followers.

The later day Yorubanization of Esan Edo names in Lagos is as a result of the latter day domination of Lagos by Yoruba speakers. Many of the names of places and persons that date back to the era of the founding of Lagos are only meaningful and reasonable when reversed back to Esan Edo. At the time of the founding of Lagos, much of Yorubaland was under the Oyo Empire. Back then, folks were not travelling freely because of the fear of Arab and European slave traders.

Another version of the founding of Lagos that claimed that the High Priest of Alua Agba was an Ijesha man is not logical nor reasonable. The CHIEF PRIEST OF ALUA-AGBA at the very time the Edos founded Lagos could not have been an Ijesha man. Re-writing history and stating that the Chief Priest of ALUA AGBA was an Ijesha man at the very time Lagos was founded, would be tantamount to saying that the Chief Chaplain of the American military in Afghanistan is a Pakistani or an Iranian. That could not have happened then for obvious reasons; just as it cannot happen now for obvious national security reasons.

If the Chief Priest of ALUA-AGBA back then when the UROMIRES (UROMI IMMIGRANTS) (Yorubanized to AROMIRES) as part of the Esan military contingent invited by Oba Orhogbua to help secure Lagos Island and build a trading port in partnership with the Portuguese, had only just landed and battling enemy combatants and securing their ESALE EKO (CAMP OF THE ESANS) and breaking up the land into IDUMUS, IDIS AND IDUS (Esan Edo for Quarters or territorial sub-division); the last thing that could occur then would be for anybody not directly from Uromi to be the Chief Priest of Alua-Agba. ALUA-AGBA is unique to Uromi.

Based on the writings of early European visitors to Lagos i.e the ancient German Surgeon Andreas Joshua Ulsheimer, after his 1603 visit to Lagos, and the admission of the Lagos state government on its website that the Edos founded Lagos; and the fact that these authorities are unanimous in their narratives that Lagos Island was a virgin land before the arrival of the Edos; it is safe, accurate and a statement of fact, to state that the people who came from Esan Edo to de-forest and help build a military camp and trade port on Lagos Island, announced their presence by identifying themselves as UROMIRE (Uromi immigrants) , later yorubanized to AROMIRE. We must realize that the Yorubas were not part of early Lagos. At the time Lagos was founded, the Yorubas were in Oyo kingdom.

The palace of the new king was called Egua (Palace in Esan Edo) later yorubanized to Iga. Some popular and celebrated names in early Eko i.e AKINSEMONYIN is a likely yorubanization of AKHISEMONJIE (You don't provoke the King's wrath or You do not challenge the King’s word)) ICHOKUN could be a yorubanization of Izokun meaning (I have chosen to Okun (god)

At this juncture it is necessary for us to do a reconnaissance of the factors that made the Esans generally and Uromi specifically fraternal partners in the Edo imperial military and economic paraphernalia. Monarchy was instituted in Esanland in the fifteenth century by Oba Ewuare of Benin. From the colonial British Intelligence Report on the Esans we have the following:“The name Ishan is a corruption of a Benin word ESAN FUA meaning those who 'Jumped or fled". The word "Esan" was used to describe the inhabitants of the district now forming Ishan during the reign of Oba Ewuare of Benin. Before this period the large groups such as Irrua, Uromi, Ekpoma and Ubiaja were known by their individual names and there was no common name. Oba Ewuare, enraged by the sudden death of his two sons supposedly brought about by the wicked machinations of his brother, the Edaiken, enacted very obnoxious laws forbidding:

(a) sexual intercourse in the land

(b) washing, sweeping of the houses or compounds, drumming and dancing

(c) and the making of fire in the land.

These laws which were made to operate for about three years were to be observed as a mark of respect for the departed sons of the Oba. The hardship and disease that followed on the heels of these laws caused many people to leave Benin and when the Oba summoned a meeting of the various quarters he was told that many people had fled.”

Before this mass exodus from Biniland in the era of Oba Ewuare to Esanland, there were many other earlier mass exodus to Esanland from Biniland. A very well celebrated earlier immigration to Esanland from Biniland was the immigration of the Princes who were children of a Bini Ogiso. They were alleged to have fled with their mother. The eldest brother settled in Uzea. The second brother settled in Uromi and the youngest brother settled in Afemai. Till this day, an Uzea man is always given the honor of breaking the kolanut at ceremonies and events in Uromi, in honor of the elder Prince who settled in Uzea. It is interesting to observe that based on the composition of Uromi, which is also a reflection of many other Esan towns, not every group in Esan immigrated from Biniland.

The fact that every town in Esan speaks a different dialect of Esan and not a uniform Bini dialect, confirms the contention that there were people already occupying the various Esan towns before the arrival of the immigrants from Bini and other places. Evidence of immigration to Uromi from outside Biniland are numerous i.e Idumeka Uromi from Ika, Idisaba Uromi from Asaba, beside many other groups. Immigrants from Biniland to Uromi are overwhelming, among them are the following groups Idumu Oshodi, Idumu Uwangue, Idumu Oza, Idumu Oniha, Idumu Esodole, Idigun Amendokhian all from Biniland. We must recognize that the three brothers that founded Idumu Oniha-Efandion, Idumu Esodole-Utako, Idi Igun – Amendokhian originally immigrated from Biniland to Ewohimi and later departed from Ewohimi to Uromi over disagreement with the King of Ewohimi over the terms of their indigenization in Ewohimi. Idi-Ijie people are descendants of a celebrated traditional medicinal doctor from Udo town in Esanland to Uromi.

Against the above background, it is interesting to observe that the people who were living in the various Esan towns were not recorded to have objected to Oba Ewuare’s introduction of monarchy to Esanland in the 15th century. Before the introduction of monarchy by Oba Ewuare, the various Esan towns were run under a system that was an amalgam of gerontocracy, spirituality and parliamentarianism. This system was known as the Edion (Elders) system. The acceptance of monarchy by the Esan people, however, confirms that Esan towns were already hosting a huge Bini population at the time of Oba Ewuare. It is believed that only Benin Princes were appointed as Onogies (Kings) by Bini Obas. This is the basis of the belief that all the Esan Kings were the oldest Bini Princes in the various Esan towns at the time Oba Ewuare introduced monarchy to Esanland.

The Uromi monarchy has some unique features. Uromi came with special filial, economic, military and human resource assets that specially and uniquely carved Uromi out as the most desired ancient Edo city state to partner with the ancient Bini city state pursuant to the execution of the Eko (Lagos) project. In Chief Anthony Enahoro’s book, THE FUGITIVE OFFENDER, he talked about the Portuguese wife of a past Ogiso. (Historians trace the event to the era of Oba Ewuare) who gave birth to a half white half black son for Oba Ewuare. This son would have been Oba Ewuare’s successor as he was the Oba’s first male child. However, the people of Bini were not ready to accept a white woman as the Obas’s first wife or even as a member of the Oba’s harem. The people were also not ready to accept the mixed race son as the Oba’s heir apparent. Oba Ewuare had to find an alternative place for the son and the Portuguese mother. Uromi was chosen for the mother and the son to relocate to. The choice of Uromi as the choice place for the son who would have been King over the Bini people to relocate to, speaks volumes. The choice of Uromi means Uromi was an urban center by the standard of that era, such as would comfort and pacify the son who would have been the King of the Binis. The choice of Uromi also confirms the fact that Uromi already had a sizable Portuguese population at the time of Oba Ewuare. The Oba’s son and his Portuguese mother would be at home in a place, where there was a sizable Portuguese population to feel at home. The Portuguese cotton traders who come to buy cotton and cotton based textiles among other economic products from the Esans were referred to by the Esan and by implication, Uromi natives as (kpotokins). It would appear that these Portuguese traders were residing in Uromi among other early European traders, especially the Dutch that overthrew the Portuguese as Edos largest European trading partners.

The main export commodity that attracted the European traders among other international traders to Esan in the 15th, 16th, 17th and 18th centuries was the booming Esan cotton economy. The cotton economy was known by the Esans as EKIOLU or alternatively as AKIOLU. Yes, same as the AKIOLU in OBA AKIOLU of LAGOS. As recorded by early European historians Uromi and Uzea were the leaders in the international Esan cotton trade and Uromi and Uzea women were the leaders in the Esan cotton textile trade. Uromi’s very advanced and very prosperous cotton and textile industries predicated the Benin-Uromi / Uzea war of 1499-1506. It is believed that Oba Ozolua, who was the son that succeeded Oba Ewuare wanted to directly control the Uromi economy. King Agba who was Oba Ewuare’s grandson and the son of Onojie Ijesan, the half Portuguese half Bini eldest son of Oba Ewuare, who was compensated with the Kingship of Uromi, for Oba Ewuare’s inability to convince the Bini’s to accept a mixed race son; did not only refuse to surrender the Uromi booming cotton economy to Oba Ozolua, but also stopped paying tributes to Benin and advised all other Esan kings to stop paying tributes to the Oba of Benin, Ozolua. It is said that Uromi women started mocking the Esan kings who were still paying tributes to Oba Ozolua. Uzea town that is regarded as Uromi’s traditional elder brother backed Uromi up. Thus the stage was set for the 1499-1506 Benin - Uromi / Uzea war

It would appear that Esan prosperity from the Cotton, Textile and Pepper economy lasted for very many centuries. With the prominence of Esan names like AKIOLU as in OBA AKIOLU [AKI / EKI (MARKET) OLU (COTTON) in ESAN EDO)] in Eko / Lagos, it would appear that money from the Esan Cotton, Textile and Pepper economy helped largely to finance the expansion of the Edo Empire, and helped specifically to finance the founding of EKO/LAGOS by the Edo imperialist army. Yes, profits from the highly prized international Esan cotton trade helped to finance the acquisition of arms, ammunitions and other military paraphernalia for the Esan Edo army.

In the book, “When Men and Women Mattered: A History of Gender Relations among the Owan of Nigeria by Onaiwu W. Ogbomo, we have the following “Okoduwa’s research among the neighbouring Esan reveals they also capitalized on the trade in cloth. In Okoduwa’s words: There are hint’s in the traditions of Uromi that Ichesan [IJESAN] and Agba’s reigns and those which followed (Ca. 1439-1538) was the century of trade and prosperity. This was the era when benefits from the cotton trade and industry led to the emergence of merchant princes in Uromi.”

It is manifestly self evident from the above that the Esan cotton and textile industries brought tremendous wealth to Esanland and Uromi occupied the leadership seat in this regard. The piece reproduced below makes clear that the wealth introduced by the successful cotton and textile industries was long lasting. To a great extent the wealth from the cotton and textile industries funded the expansion of the Edo Empire. Ijesan, the first King of Uromi was the first son of Oba Ewuare, who could not be king in Benin as the Binis were not ready for a half Portuguese and half Bini king. Ijesan became the king of Uromi since consequent to the cotton export trade, Uromi already had a very large European population at the time, and the Uromi people were comfortable with Ijesan and his Portuguese mother. This Portuguese connection and the wealth available from the cotton trade made Uromi a major asset in the Edo and Portuguese aided imperialist military campaigns. It is important to recall here that historians recorded that Portuguese soldiers fought alongside Bini soldiers during the Bini-Idah war. The ancient German Surgeon Joshua Ulsharmer also recorded that himself and his co-travellers also fought alongside Edo soldiers as the Edos were actively executing their empire building mission in all that area now known as Lagos state and beyond along the West Coast of Africa.

A. I. Okoduwa and A. O. Odigie In their work: British Attempt at Developing Cotton as an Export Crop from Esan, Edo State, Nigeria, 1902-1925 wrote: “However, it must be said that since major spinning, weaving and cloth dying centres existed in Uromi (as in other parts of West Africa like Kano, Biu, Etsako, Nupe and Idah to mention but a few) what raw cotton found its way into the export market from the 15th century to the 19th century was the surplus production which could not be absorbed by West African industries (Nzemeke, 1985, p. 3) ”

“Esan sales were in cowries. Prices of cloth varied over the years. Ryder says that Dutch and English alike bought them in thousands for resale in other parts of the African coast in return for slaves and gold. Although several goods served the purpose of money in a non-common currency economy, Esan cloth known by the Portuguese and the Dutch as the Benin cloth had the advantage of a currency being comparatively a non-perishable commodity that was easily stored (Ryder, 1969, p. 206).”

Uromi was the largest town in pre-colonial Esan and remain the largest Esan town. Uromi’s large population evidently derives from Uromi’s attraction as an Eldorado for wealth seekers. As a major trading center with an early attraction for Portuguese (known in Uromi as Kpotokins) and the Dutch and other Europeans and Arabs, Uromi became a major attraction for immigrants seeking wealth, freedom, dignified existence, military protection and political freedom.

During Oba Ovoramwen’s reign, he elevated Irrua to the position of the primus inter pares (First among equals) in Esanland. The popular opinion in Uromi, which exists till this day, is that Oba Ovoramwen’s elevation of Irrua was a calculated military move to help keep the very militarily powerful and cotton and textile industries profits empowered King Okolo of Uromi under check. This view seemed to have been confirmed by the fact that the British army methodically picked out only Uromi, Uzea and Igarra as the towns to attack after the fall of Benin. After the fall of the administrative headquarters of the ancient Edo Empire, Benin City, the British authorities initially thought that the Edo Empire, which they had erroneously limited to Bini Kingdom, had been effectively put under control. Based on the erroneous assumption that the fall of Benin automatically translate to the fall of the already waning Edo Empire; Britain attempted to enforce its dominion over Edo land. The British authorities quickly realized that until and unless Esan land was demilitarized, the fall of Benin would not translate to a conquest of the Edo Empire. Yes, at the time Benin fell, the Edo Empire was already in her twilight years. The glory days of the zenith of Edo Empire’s military might were in the 15th, 16th, 17th and 18th centuries.

Intelligence gathered by the British authorities convinced the Brits that Uromi and Uzea towns were the two major military forts in Esan land that must be taken down, to effectively bring Esanland under control. In an effort to take down Uromi and Uzea, the British Empire authorities sent a contingent of army officers from England and Canada and infantrymen from Northern Nigeria to war against Esanland especially Uromi and Uzea in 1901. The leader of the British war party to Uromi was Captain Honecker, later known as General Honecker.

There were evidently many reasons while the Britain determined that it was imperative and incumbent on the British imperial army to demilitarize Uromi and Uzea, which by the calculation of the British means the demilitarization of the Esans. One thing is clear, the British military encroachment on Uromi confirms that Uromi was recognized by the British intelligence authorities as an integral and fundamental military bedrock of the Edo imperial war machine. The British authorities figured out that with Uromi, Uzea and Igarra which was also attacked; left heavily militarized, the Benin leadership could regroup.

There is evidence that the British Parliament voted to encourage the production of cotton in Esanland in the early 20th century: A. I. Okoduwa and A. O. Odigie In their work: British Attempt at Developing Cotton as an Export Crop from Esan, Edo State, Nigeria, 1902-1925 wrote: “The promotion of cotton growing in Esan during the colonial period and in the Benin Province, was undertaken by the British Cotton Growing Association (BCGA). It was founded in 1902 for the main purpose of ensuring the continued prosperity of British cotton industry by extending the sources of supply to overseas territories (Anjorin, 1988, p. 122). In collaboration with British colonial government, the BCGA sent out cotton experts to develop cultivation of the crop in Ishan Division. The first cotton experimental farm and ginnery in the area was established at Illushi the evacuation port for all produce from Esan (Osagie, 1988, p.76). From there colonial officials spread the new varieties of American and Egyptian long staples to all parts of Esan. For example, when Mr. W. Fosbery the then commissioner of the Central Division of British Southern Nigeria undertook a visit to Uromi in 1902, he emphasized the importance of cotton growing and distributed three bags of American cotton seeds to the people (Anene, 1966, p. 239).

It is self evident from all the combined references above that cotton cultivation, textile production, marketing and export thereof, brought much wealth to Esanland. The prosperity from the Esan cotton economy attracted the attention of the Benin monarchy and much later the British imperial power. Wealth from the pre-colonial Esan cotton economy helped equipped the Esan army and to a very large extent, and based on the extensive evidence of Esan military presence in pre-colonial Lagos helped in financing the building the foundation of all that area known today as Lagos state, and other locations along the West Coast of Africa. The name of the current Oba of Lagos, Oba Akiolu (Which means Cotton economy in Esan Edo) attests to the fact that wealth from the pre-colonial Esan cotton economy was the financial predicate on which modern Lagos / Eko was built.

The names Oyekan (Oyeko –Which means one who travelled to Lagos in Esan Edo) as in Oba Oyekan, Eyo (from Eyo-Okulo - Which means soldier in Esan Edo) and Akiolu –Aki/Eki-Olu as in Oba Akiolu, Which means Cotton economy in Esan Edo) and even Tinubu which appears to be an Islamized version of Usunobun, which denotes the first child many prospective children and denoting leader or one with many followers, and the names Esan, Ojomon, Obadan, Oko-Uromun used in Lagos / Eko and other Edoid yorubaland attests to the fact that descendants of Esan Edo soldiers remain and live in Eko and Edoid Yorubaland.

It is time for Historians and non historians alike, especially Edo folks to begin to research and document the forgotten histories and activities of the Edo Empire era. The Romans were all over ancient Western Europe, even up to North Africa and the whole story is accurately documented. Unfortunately, not much has been done in the area of researching and accurately telling and or documenting the story of Edo civilization vis a vis seaports and inland ports that were built by the Edos in conjunction with the Portuguese, which said ports have now blown into mega cities in many parts of West Africa. Untold number of Edo men and women travelled to distant places during the era of the Edo Empire for state security assignments and major state projects, and the efforts of those Edo heroes have been largely ignored by Historians.

Names of places and words still used in many places once ruled by the Edos, are still reminders of the Edo presence and activities in such far flung places. Among the Ewe people who live in Benin Republic, Togo and Ghana, the word for COME is VAE. When an Ewe person is speaking, you would think the speaker is speaking Esan.

In Uromi, Esan, Edo, which was one of the largest military forts in the defunct Edo Empire, the word for COME is VAE. In Onitsha, where the Edo system of government is still being practiced by the traditional government of Onitsha, with Edo titles like Iyasele and Ozodi (Oshodi), the word for mother is NNE and in Uromi, the word for mother is INE. In Esanland, a young man is called OKOLO/OKOH. In Onitsha and environs a young man is called OKORO. The name OKORO has now become very well established in Iboland that it is difficult to tell whether OKORO is a variation of the Esan Edo OKOLO introduced by Esan Edo soldiers to Onitsha or it is a name inherently germane to the Igbo language. In Uromi, Esan, Edo, the children of a deceased person whose life is being celebrated are hailed with OMAE TEGHENE. In Onitsha, the children of a deceased person whose life is being celebrated are hailed with OMA TEGETE.

In 1925, Elder Dempster Lines, which was Great Britain’s largest and most globally recognized and celebrated sea transportation company during the colonial era, named a Ship Uromi SS, in recognition of the prominent role played by the Esans in pre-colonial and colonial Nigerian political, military and economic activities. Uromi SS had 2 triple expansion engines. Uromi SS was formerly known as Kinshasha SS. The Uromi SS was a British cargo steamer of 962 grt. The Ship was built in 1909 and was scuttled in 1936 off the coast of Lagos.

The facts that I have highlighted in this piece are thinking points for professional historians to take to the next level via research using modern tools of historical research.

Written by ANTHONY OKOSUN TonyOsun@yahoo.co.uk

TheKingIsHere:
Yes, there is a problem because you just showed that you are half educated.

Didn't you see the part on the Lagos state website where it stated that "the island became a Benin war camp called eko under Oba orogba, the oba of Benin at that time "

What does this statement tell you?
Comprehension is really a problem in this country.
I will post the Lagos state government website again and it's screen shot.. Eko is a bini word as you can't know more than the Lagos state government.

https://lagosstate.gov.ng/about-lagos/

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

Ezigbonmadu:
Are you Bini or do you speak the language? NO. How then do you know that Èkó means war camp in Bini? Because someone said so?

baby124:
The Eko you are talking about does not include a lot of parts of Lagos Island not to talk of Ikorodu. You can write as many articles as you want, but we know our history and we know who is who. Even the British knew that there was more to the area known as Lagos State now than what we know today. They were simultaneously trading with many royal families. Lisa of Ikorodu? Lol!!!! There is nothing like the Lisa of Ikorodu. They went on exile to Epe because a lot of them had Epe ancestry as well, and Epe Oba's took them in rather than having them killed. Epe's are Ijebus, but you won't know that because you refuse to do your research before typing useless and stupid articles.

Ezigbonmadu:
I wonder how you passed basic O-Level if comprehension is this tough for you. No where in any of the references you provided was it mentioned that Èkó is a Bini word meaning war camp. Why are you this stupid?

Also, and more importantly, both references affirm that the Aworis are the indigenous people of Èkó. So why are you losing sleep?

TheKingIsHere:
You are neither bini. However, the Lagos state government stated on its official website saying that the oba orogba called it Eko meaning war camp.

Is war camp Eko in Yoruba? Shior.

baby124:
The Eko you are talking about does not include a lot of parts of Lagos Island not to talk of Ikorodu. You can write as many articles as you want, but we know our history and we know who is who. Even the British knew that there was more to the area known as Lagos State now than what we know today. They were simultaneously trading with many royal families. Lisa of Ikorodu? Lol!!!! There is nothing like the Lisa of Ikorodu. They went on exile to Epe because a lot of them had Epe ancestry as well, and Epe Oba's took them in rather than having them killed. Epe's are Ijebus, but you won't know that because you refuse to do your research before typing useless and stupid articles.

The kingmakers in Ikorodu are made up of Lisa, Odofin, Solomade, Oponua, Apena, Oluwo, Losi and Aro. These high chiefs are also in charge of traditional rites in the land. But Vanguard Features, VF, gathered that Aro and Losi also joined their ancestors after the demise of Oba Oyefusi,

Read more at: https://www.vanguardngr.com/2015/06/ikorodu-stool-when-intrigues-controversies-tradition-define-succession-to-the-throne/

n 1892 Christianity made an advent into Ikorodu. Late chief Aina Odukanmade (the 1st Mosene) an Iwarefa and one of the most popular and wealthy chiefs with four others welcomed the early missionaries and hoisted the British flag on the soil of Ikorodu. With the backing of the Oloja of Ikorodu, Aina Odubote, Balogun Jaiyesimi and Odukanmade the Lisa of Ikorodu, Christianity started on a good footing. The first church in Ikorodu was the C.M.S. Church, Obun Ale. When the building finally gave way to the evening market, it resurrected on its present location at Ijomu.

http://www.ikoroduoga.net/index.php/component/content/category/12-history

PabloAfricanus:
Typical Nigerian yoot
Haba! Attack the message and not the messenger nau
You actually need history lessons. Here is some for you:

Ezigbonmadu:
Can we have a reference to this alternative fact?

TheKingIsHere:
What is war camp in Yoruba?
You are not only confused but also pained. The truth is bitter. Pele

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

https://lagosstate.gov.ng/about-lagos/

Ezigbonmadu:
How does the bolded apply here? A war camp to the Bini was a peaceful home of the Awori. How does the meaning of war camp in Yoruba even come to this discussion? Why am I even responding to people with such a low IQ?

laudate:
Don't mind him. The history of Lagos as well as the parts of Lagos island that formed Isale-Eko or the old Lagos, is rather well-documented, both by the colonial masters, the Bini palace and the Lagos merchants of yore. He thinks that by cutting and pasting articles (some of whose contents even contradict his position), people will think of him as some kind of intellectual. Sorry, it hasn't worked!

OGBAKHA EDO
CHIEF SAM IGBE,
IYASE OF EDO KINGDOM
BENIN CITY
NIGERIA
TEL: 803 687 0037


The Origin of Eko (Lagos)



There is a lot of traditional history at both Benin and Lagos ends relating to the origin of what is now Lagos, its ruler and it's connection with Benin. But perhaps to avoid inadequacies and controversy which the academics claim surrounds traditional history, we may like to hear what some modern historians have to say on this subject. Robert S. Smith, in his book of some principal Yoruba owns, especially in and around Oyo, and the westward expansion in the 17th century of Benin Kingdom with it's number of subject towns on or near to the coast, which included Lagos, went on to say this about Lagos in particular:

"It's name reflect it's past to the Yoruba it's Eko, deriving probably from the farm (Oko) of the earliest settlers, though alternatively-or additionally-it may be the Benin word (Eko) for a war-camp...We say Eko is a Benin word that means camp"

After describing the activities of the armies of Benin under Oba Orhogbua, culminating in his arrival at what is now Lagos, Smith went on to add:

"Sometime later the Oba appointed a ruler for Lagos to represent the interest of Benin and to forward tribute there. The man chosen is named in both Lagos and Benin Tradition as Ashipa"

Smith says that by Lagos account this Ashipa was an Isheri Chief, while the Benin account says Ashipa was a grandson of the Oba of Benin. We shall come to this later. Smith was, however, satisfied that Benin had established it's ascendency in Lagos and had founded a dynasty there at some period before 1700.The dyansty's dependence on Benin, Smith found, was emphasized by the appointment of another Chief, the Eletu Odibo, who alone had the right to crown the Oba and who in early times probably maintained close connection with Benin,.(Eletu Odibo is a corruption of the Edo equivalent Olotu Odibo)

"G.T. Stride and C. Ifeka, in their book titled Peoples and empires pf West Africa have this to say on the same subject:

Oba Orhogbua was clearly a strong warrior for he enforced tribute payments from all parts of the empire and in the middle 1550s conquered all the coastal lands up to Lagos where he left a permanent garrison. Tradition in Lagos says that their first Oba, the Eleko of Eko, was a son of the Oba Orhogbua of Benin"

It will be seen, therefore, that even if we were to disregard traditional history there is enough material from modern historians to confirm the fact that what is now Lagos was founded by an Oba of Benin who also gave it it's first ruler. But we really cannot disregard traditional history. In Benin tradition, and we believe the same of Yoruba and other ethnic groups in this country, one way to establish that an event in traditional history did occur is by the type of anecdote or adage that evolves from that event . Thus, for instance, We Edo people say that "Orhogbua gb'Olague,ona y'ukpe abekpen z'umwen rie Edo, meaning that Oba Orhogbua defeated Olague and used sword to bring his salt to Benin, This is in allusion of to the exploits of Oba Orhogbua while in his camp (Eko) from where he over-ran the place known as Mahin with it's ruler whom the Benin People nicknamed Olague. There Orhogbua discovered the common rock salt and brought it to Benin who thereby tasted it for the first time.

Now the name "Ashipa has featured quite prominently (and rightly too) in the history of Lagos. After the Oba Orhogbua returned to Benin from Eko, he appointed a commander or an administrator, who was called Aisikpa to look after the skeleton troop left in the camp(Eko) until he returned again from Benin. He could no longer return having seen the situation at home. The name "Aisikpahienvoborre" which means "people do not desert their home-land. "This is how Aisikpa, whom the Yoruba now call Ashipa, came into the Lagos (Eko) history. Eko is still there as the traditional Benin name for Lagos; Ashipa has been retained as a senior traditional chieftaincy title while his descendants now retain the modern name of Oba of Lagos. The interaction of Edo people with others in distant lands must have inevitably resulted in cultural exchanges.


Excerpts From a Lecture on the Evolution of Traditional
rulership in Nigeria given under the auspices of the University of
Ibadan, Institute of African studies on 11th September,1984 by Omo
N'Oba N'Edo Uku Akpolokpolo Oba Erediauwa.

baby124:
But you said the Lisa is an Oba? He is a king maker There is also a title of Lisa in Ogun state. Is he also Olisa or whatever rubbish you typed there? Are you crazy or what? This Lisa, Odofin and ko are family names in Ikorodu. They are not in any way related to Bini.

baby124:
The Eko you are talking about does not include a lot of parts of Lagos Island not to talk of Ikorodu. You can write as many articles as you want, but we know our history and we know who is who. Even the British knew that there was more to the area known as Lagos State now than what we know today. They were simultaneously trading with many royal families.
Lisa of Ikorodu? Lol!!!! There is nothing like the Lisa of Ikorodu.
They went on exile to Epe because a lot of them had Epe ancestry as well, and Epe Oba's took them in rather than having them killed. Epe's are Ijebus, but you won't know that because you refuse to do your research before typing useless and stupid articles.

TheKingIsHere:
The reference has been given to you several times.

TheKingIsHere:
You are neither bini. However, the Lagos state government stated on its official website saying that the oba orogba called it Eko meaning war camp.

Is war camp Eko in Yoruba? Shior.

odigbosky:
i have not insulted any of those kings you mentioned here and i am one who respect traditional institutions. Like i said...if you are man enough and you know say them born you well wherever you dey come Benin. When you enter just send me your number make i come track you. I use Osanudazi take swear na ur coprse go enta ambulance go ur papa house and i will gladly do my time in Okoh prison with joy in heart knowing well i have saved this world a little embarrassment.....Till then am done with you.

PabloAfricanus:
Cutting and pasting articles I did not author does not count as references before a cheerleader
Should I quote Julius Caesar or Mansa Musa then?
So in addition to being a pathetic cheerleader, you are also ignorant and daft

Ok seems I can give you some lessons there, don't take my word for it, shebi you are the one speaking for the Edos right?
Here is your chance to take a stand and do a full spin for the Edos like the cheerleader you are

Hear it from the Iyase of Edo kingdom, Chief Sam Igbe

https://ihuanedo.ning.com/profiles/blogs/the-origin-of-eko-lagos

Among the historical names in Lagos that shouts EDO very loudly as shall be explained in more details soon hereunder, are Akiolu, Oyekan, Tinubu, Opebi, Okouromun, Esan, Akiode, Ojomon, Ojuelegba, Eyo (as in Eyo Masquerade), Onigbongbo, Igbobi, Ikeja, Ogba, Ipodo (Ikeja), Iduntafa, Idumota, Idumagbo, Agidingbi, Alausa, Idungaran, Iga Idungaran, Ashogbon, Oshodi, Odibo, Idimu, Idiroko, Araba (As in Chief Araba of Lagos), Idi Araba. These names, though often time relics of the yorubanized and or Islamized versions of the original Esan or Bini Edo names, yet help to tell the forgotten story of the birth era of modern Lagos.

Ezigbonmadu:
That rubbish link says NOTHING about your bold claim.



To reiterate, you've not provided any link to substantiate your claim

PabloAfricanus:
Cmon stop it with the insults and discuss the topic if you can.
I did not author those articles. I am only here to learn and discuss.
If you can't deal with other's opinions and historical facts then I suggest you go play somewhere else.

I do not remember saying the Lisa was an Oba anywhere. Do you?
Meanwhile, you said this



Are you sure you are from Lagos as you claim?

TheKingIsHere:
Look at the image again and see where it stated that Eko is a word used by the bini people.

No amount of twisting can change this fact.

Chia, e pain am.

baby124:
But you said the Lisa is an Oba? He is a king maker There is also a title of Lisa in Ogun state. Is he also Olisa or whatever rubbish you typed there? Are you crazy or what? This Lisa, Odofin and ko are family names in Ikorodu. They are not in any way related to Bini.

This post was written by: Com. Folarin Adegboyega awal
Editor-In-Chief

The history of Ikorodu is an history of people whose ancestors, according to available history, descended from the Remo stock of Yoruba tribe who came settle on a plateau and named it Ikorodu, a shortened word from-Oko Odu-which literally means Odu farm. Odu now in extinct vegetables specie used for cloth dying, grew luxuriantly on this plateau, hence the early settlers for want of a better name, found it convenient to name their new found settlement after this abundant vegetable.of

With time, Okorodu changed to Ikorodu. The fact of the history seems to tilt in favour of Oga as the founder of Ikorodu. This by extension, confirms the Remo link in the origin of Ikorodu. The males among the early settlers in Ikorodu had facial tribal marks found among the Remo. The late Oba Adenaike Alagbe had such tribal marks.

The new settlement in the heart of a massive forest was first used by the sons of Akarigbo, Koyelu of Orile Offin Shagamu-Oga, Lasuwon, Rademo, Anoko, Osonusi (alias Ogbonyari) Igimisoje, Otutubiosun, Kilaro, Oladepo and Seku made. The extended area now known as Ikorodu was used by these sons of Akarigbo of Ijebu-Remo for hunting and farming. As to the time of founding of the first settlement, we found it convenient to repeat ‘Igbogbo E Ko Do, KI Pakodo I do, KI Koodu I do.’

Soon after, some large contingent of Benin migrants came by land through Iki in Ogun state (where almost the whole land belongs to the Olisa family of Ikorodu) to the area now known as Ikorodu.



This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City. In Benin language, Ere means king and Uwa means peace and prosperity, hence Eregbuwa mean king of peace and prosperity. The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large settlement. This was about 1630.



The institution of Obaship was conceded to the line of Akarigbo while the institution of Olisaship was conceded to the Benin settlers.
In effect the Oba became the reigning monarch while the Olisa became the Kingmaker and the prima minister of the city-state.


This high position of the Olisa as the next in rank to the Oba in the city state was borne out in his attribute or cogno men in the Yoruba metaphor: AJUWE Akoye Orulu egbin o ru’lamuren a worun meaning – a noble gentlemen who administers the town. This of course, is done subject to the authority of the Oba and it presupposes that the cordiality between the Oba and the Olisa should be impenetrable. This was the tradition arrangement. The institutions and deities such as the Osugbo, the Awo Opa, the Inomu and the Eluku were designed for the good administration and peace of the town.

Prior to the advent of the Benin people, Oga was the head of the establishment. He and Lasunwon lived in a hamlec called Agbele at the presence site of NITEL. Agbele was also called Egure and so Oga became the Elegure of Egure. Lasunwon was Odofin of Shagamu. But when the Binis came and Oga died.
Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawe, the first Olisa of Ikorodu.
Lasuwon and Eregbouwa (Rebugbawe) were therefore the first Oloja (Oba) and the first Olisa of Ikorodu respectively. There are two Ruling Houses for the Obaship namely Lasunwon and Rademo Ruling Houses.

Traditionally Ikorodu is divided broadly into three for ease of representative democracy. These divisions are Ijomu, Aga, and Isele, which are represented, in Osugbo-the highest administrative organ in the town headed by the Olisa as chairman of Iwerefa (while Oluwo is administrative head). The smaller divisions called itun in the town are subsumed in the three major larger divisions.

With this arrangement, the emerging administrative structure of Ikorodu ensured that the Obaship and Olisaship belong to the two primordial families of Oba (Lasunwon and Rademo) and the Olisa respectively. They are traditional and hereditable titles.

As the settlement grew with influx of more migrants, city wall sprang up top provide buffer zones against intruders. The city wall which modernity had wiped out, ran through present day Ireshe road to Ota-ona, right through Eluku street/Alhaji street, to Owolowo street and back to Ireshe road. The near spherical settlement within the wall was the totality of the old Ikorodo.

The early town grew around a nucleus of settlement referred to as Itun, which covers a specific location with boundary. There is Itun layeodo, people by migrant from Ode-Remo, Itunsoku is said to be people by migrants from Isokun quarters in Shagamu; Itagbodo was originally peopled by settlers from Oke-Gbodo, Itun Elepe is said to be the quarter started by people of Elepe stock in Shagamu; Itunwaiye was originally the quarter of people from Iwaya in Ogun State; Itunsoku was originally peopled by migrants whose roots were traced to Isokun quarters in Shagamu; Itunojoru was the quarters people by migrant of Egba origin in Abeokuta. The cosmopolitan outlook of the emerging settlement became the catalyst for development. Apart from farming, the early settlers were astute traders, who developed coastal market at Ebute. The flourishing trade in cloth dying, fishing farm produce attracted traders from far-flung.

Religion: All the three main religions co-exists in Ikorodu. Ikorodu is very rich in culture and hospitable in nature. In 1892 Christianity made an advent into Ikorodu. Late chief Aina Odukanmade (the 1st Mosene) an Iwarefa and one of the most popular and wealthy chiefs with four others welcomed the early missionaries and hoisted the British flag on the soil of Ikorodu.

With the backing of the Oloja of Ikorodu, Aina Odubote, Balogun Jaiyesimi and Odukanmade the Lisa of Ikorodu, Christianity started on a good footing. The first church in Ikorodu was the C.M.S. Church, Obun Ale. When the building finally gave way to the evening market, it resurrected on its present location at Ijomu.

The coming of Islam to Ikorodu is not unconnected with the history of slavery in the West African sub-region. The year Samuel Ajayi Crowther regained his freedom from the bondage of slavery, marked a turning point in the history of Ikorodu. Alli who was one of the freed slaves brought the torch of Islam into Ikorodu. On account of his pioneering role in the propagation of Islam, Alli became the first chief Imam of Ikorodu. The first mosque erected in Ikorodu was located at Isele where it stands till today.

During the Agbala war between Ikorodu and the Egbas, Tairu a fiery soldier-scholar versed in the holy, Quran was invited by the people of Ikorodu through Alli Tairu succeeded Alias as chief Imam then.
The current Chief Imams of Ikorodu are
1. Chief Imam (Alhaji) Sayfiudeen Olowooribi, Grand Chief Imam, Ikorodu Division & Ikorodu Central Mosque
2. Chief Imam (Alhaji) Yahya Oshoala, Oriwu Central Mosque, Ikorodu

Traditional Rulers: By agreement between the two early settlers groups, the constitution of Olisa was conceded to the Benin side. Thus LASUNWON and EREGBOUWA (Rebuwgbawa) became the first Oba or Oloja and the first Olisa of Ikorodu respectively. This was about 1630.

Since its founding Ikorodu has been ruled by the Rademo and Lasunwon Royal Families. Following is the list of Obas of Ikorodu:[3]
TENURE INCUMBENT
? to ? Lasunwon (Oloja)
? to ? Rademo (Oloja)
? to ? Lugbekan (Oloja) (Lasunwon)
? to ? Dotelu (Oloja) (Lasunwon)
? to ? Kaalu (Oloja) (Lasunwon)
? to ? Oguntade I (Oloja) (Rademo)
? to ? Petu (Oloja) (Rademo)
? to ? Kuyinu (Oloja) (Rademo)
? to ? Ireshe (Oloja) (Lasunwon)
? to ? Idowu Alagbo (Oloja) (Rademo)
? to ? Odesanya (Oloja) (Lasunwon)
? to ? Orelaja (Oloja) (Rademo)
? to ? Ogunlaru (Oloja) (Lasunwon)
? to ? Aina Odubote (Oloja) (Rademo)
? to ? ARABA Odunjumo (Oloja) (Lasunwon)
1895 to 1928 OWUJEBE Ajayi (Oloja) (Lasunwon)
1929 to 1951 ALAGBE Adenaike (Oba), Adegorushen IV (Lasunwon)
1953 to 1970 LADEGA Samuel O. (Oba) (Lasunwon)
1971 to 2014 OYEFUSI Afolabi Salawu (Oba), Oguntade II (Rademo)
2015 to …. SHOTOBI Adewale Kabiru, (Oba), Adegorushen V (Lasunwon)

baby124:
Again, there is nothing like Lisa of Ikorodu. That is a family name and title. Just like Odofin means Chief Justice. Those names eventually became family names. There is a Lisa who is an Oba in Ogun state. You don't even know what you are saying and it clearly shows. That your article is heavily false and desperate. How do you jump from Olisa to Lisa when such titles existed before anyone even knew the Binis existed. Stop posting crazy articles here and do your research. There is no Lisa of Ikorodu Obaship. You wrongly stated that the Lisa was an Oba which is very false. You are asking me if I am a Lagosian. Yet you post articles by mad men who don't have the balls to come out and claim lagos but write articles which are largely untrue just to wrongly inflate the true stories of the land. Do you think we are fools? We know our history very very well. You will have to try harder to make your wishes come true.