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 Culture › Re: Th by TAO12: 8:07am On Aug 27, 2021*. Modified: 5:18pm On Aug 27, 2021 |
samuk:This guy is a dullard. You need anything to stay afloat, don’t you?  Samuk’s Reasoning: The name “Oghene” features in Edo mythology, hence “Oghene” is not real. My Reply: The name “Benin”/“Ubini” features in Edo myth, hence “Ubini”/“Benin” is a fictional place that does not exist. “Ogiso” feature in Edo mythology, hence there was no Ogiso monarchy prior to the present Oba dynasty. You are a disgrace, you actually deserve a medal for foolishness.  —————— See the first screenshot for your own Bini dictionary as per the meaning of ọghẹnẹ/ɔɣɛnɛ (using diacritic symbols/IPA symbols). Reference: H. Melzian, A Concise Dictionary of the Bini Language of Southern Nigeria. Peace! 3 Likes
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| Culture › Re: Th by TAO12: 7:34am On Aug 27, 2021 |
I’m not sure the Itsekiris hate to be associated with the larger Yoruba group. The videos below (the words of Itsekiri elders) do not agree with your assertion. ariesbull:ON ITSEKIRI: To know who the Itsekiris are, ask them. What/who do the Itsekiris themselves say they are? (A) The eyewitness accounts collected from them in the 1800s have them confirming to the Europeans that they are part and parcel of the larger Yoruba group: (I) “Let me now refer briefly to the tribes that people this part of the world. First we come to the Jakris, who are connected in race and language with the Yoruba people, extending from the Mahin country on the west to the Forcados on the East, and inland about as far as Sapele.” ~ H. L. Gallwey, “Journeys in the Benin Country, West Africa,” The Geographical Journal, Vol. 1, No. 2 (Feb., 1893), p.127. (II) “In this respect, however, the officials agree with the tradition of the people at Warri, the Jekries, who claim to come from the west.” ~ H. Ling Roth, “Great Benin: Its Customs, Arts and Horrors,” (1903), pp.8-9. (B) This historical reality of the Itsekiris have remained the same since that period (i.e. the 1800s & prior) all the way to the present century, day & time. https://www.youtube.com/watch?v=QKLTie7LhKQ (I) For example, at timestamp 7:01 to 7:13 of this video, Chief Robinson Ariyo (the Egogo of Warri kingdom) says and I quote: “… Yoruba, a place where we are from … our roots.” (II) At timestamp 8:22 to 8:27 of this video, Chief Isaac Jemide (the Oshodin of Warri kingdom) says: “… we are a Yoruba people as such.” Cc: FairlyUSEDpussy 4 Likes 1 Share |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 5:01am On Aug 27, 2021*. Modified: 6:06pm On Aug 27, 2021 |
Regarding the mention of “cross”. samuk:There are many cross motif symbols in the arts of Ife which again proves Ife to be the place of the Ogane in d’Aveiro’s account in the recension of Joao de Barros. Robin Horton puts it down as follows: “Thus we now have several examples of the Maltese-cross symbols on terra-cotta materials excavated at Ife*” Robin Horton, “Ancient Ife: A Reassessment,” Journal of the Historical Society of Nigeria,” Vol. 9. No.4, 1979, p.86. Moreover, the following passage, showing the Oba of Benin’s address of morning prayers to his ancestors at Ife and Oyo also confirms the association of cross with Ife in particular and Yorubaland in general. The account is recorded by Ward-Price who was on a visit to the then Oba of Benin. He writes: “Following the Oba, I went through a heavy Iroko door, which opened into a long, narrow, corridor-like room, with a tall window at the other end. He showed me a brass crucifix which was attached to a cord around his neck, and waited for the first rays of the day to illumine the window, when he pressed the crucifix to his forehead, and prayed for the Oni of Ife, the Alaafin of Oyo and the Oba of Benin (that is himself), after which he prayed for all the other Yoruba kings. This had for long been the custom, he said, whether the Oba was Christian or not.” H. L. Ward-Price, “Dark Subject,” 1939, p.238. Peace! |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 4:59am On Aug 27, 2021*. Modified: 6:01pm On Aug 27, 2021 |
Regarding the 20 moons’ journey, Ife was in fact 20 moons’ walking trip away from Benin. Read below: samuk:IFE is roughly about 174 miles away from Benin City. However, the alleged distance of 900 miles is NOT mentioned anywhere in the text. Instead, the distance between Benin City and the Ogane’s place [as given in the text] is 250 leagues. However, this number (250 leagues) wasn’t obtained (by the Portuguese) from any Bini informant. This fact is extremely clear from the text itself. In fact, the Binis who lived in the 1400s/1500s did not measure distance in leagues, miles, etc. As such, they couldn’t have given such information. Instead, the Binis of the 1400s, 1500s, etc. measured distance in natural terms, e.g. on the basis of celestial bodies such as the Moon, etc. Interestingly, the distance obtained from the Binis by the Portuguese was given in terms of the Moon. This is given in the text. The Binis informed the Portuguese that it takes twenty (20) moons journey to go from Benin city to the Ogané’s place. It was on the basis of this received information (i.e. 20 moons journey away) that the Portuguese imagined what the distance in “leagues” should be. The distance in leagues was NOT received from the Binis. The text is clear on this. The W/African context is also clear on this. Having said that, the natural question now becomes: Is this number (20 moons journey from Benin City to the Ogane’s place) realistic for IFE if it is indeed the Ogane’s place?? In other words, could the distance from Benin City to Ile-Ife possibly have been twenty moons journey in some “traditional” terms? Let’s do the Maths on the basis of average numbers & the “traditional” context. The data to be used for the Math is NOT on the basis of Google map’s algorithm which assumes a walking trip with zero tiredness, zero rests, zero stops, zero pauses, zero relaxations, zero camps, constant rapid pace, etc. Instead, the data to be used is on the basis of the real life situation, average numbers, & traditional context. Datum 1: C. G. Okojie’s “Ishan Native Laws and Customs,” p. 210. provides the first data as follows: The walking trip from Uromi (in Ishan) to Benin City on a course of some 50 miles “traditionally” took an average of 5 months. ~ Cited in A.F.C. Ryder (1965), p.27. Datum 2: IFE is roughly about 174 miles away from Benin City (even over the ancient Benin-Owo-Ife route). These two data leave an answer of about 17.4 months [NOT moons] as the “traditional” walking time from Benin to Ife. In other words, IFE is 17.4 months journey away from Benin city on the average “traditionally”. Question: How many “moons” are 17.4 months equivalent to? To answer this, two pieces of data will be adduced. Datum 3: It takes the Moon 27.322 days to go around the earth. In other words, there are [exactly] about 27.322 days in one “moon”. Datum 4: There is an average of 30.47 days in one month. Summary: (1) The “traditional” walking distance from Benin to Ile-Ife took an average of 17.4 months (2) 17.4 months are equivalent to 530.178 days (i.e. 17.4 months * 30.47days per month). (3) 530.178 days are equivalent to 19.4 moons (i.e. 530.178 days / 27.322 days per moon). In conclusion, the facts and figures turn out to prove that the “traditional” trip from Benin city to Ile-Ife took an average of 19.4 moons. This answer is therefore astoundingly accurate for all practical intents and purpose. From this again, we see that Ife is indeed the place of the Ogané of the Portuguese text. The Bini informant knew exactly what he was talking about. Peace! |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 4:57am On Aug 27, 2021*. Modified: 5:58pm On Aug 27, 2021 |
Regarding the word “east”, read the devastating refutation below. samuk:The Devastating Refutation: Eyewitness testimony/writings from the late-1400s & early-1500s which references the monarch of the Ife kingdom & his suzerainty over Benin kingdom exist. NB: Yes, there used to be a debate in academia in the 1970s/1980s (between the mainstream scholars on one hand; and one, two, or three others on another hand) over the identity of this suzerain. This debate was particularly on the usage of the word “east” in those early writings. In present time, however, there is no single academic historian who holds the notion that this suzerain (of the early writings) is other than the Ooni of Ife [i.e. Ọ̀ɣọ̀ni Ufẹ̀ in the Ife dialect of the Yoruba language]. The symbol ⟨ɣ⟩ being the voiced velar fricative with its consonant sound as in this audio sample. This conclusion is reinforced by the fact that no king, throughout the Guinea Forest of West Africa matches the specific sacral details given in those early writings, except the Ooni of Ife. In addition to this significant fact, the debate over the word “east” was subsequently quelled by the fact that from Atakpame (in present-day Togo) to the kingdom of Benin (in present-day Nigeria), from Èkó (next to the Atlantic Ocean) to Ọ̀yọ́-Ilé (not far from the Niger River) Ife is known by the interesting epithet: Ibi ojúmọ́ ti ń mọ́ wá — i.e. “the place from where the sun rises”. For some written references to the widespread usage of this epithet (in reference to Ife) among the natives of this region of West Africa, please refer to: (A) Rev. D. Hinderer, “Diary Impression,” June 4, 1851, Ibadan, C.M.S. (B) R. Horton (1979), p. 85., citing B. Maupoil (1943), A. Akinjogbin (1967:41-43), R. Smith (1969:31), as well as A. Obayemi (1976:206). This reverential (rather than literal) epithet of Ife informed the literalist Europeans’ writings whose source(s) are Benin spokespersons of their king. Hence the appearance of the word “east” in the early European writings in reference to the kingdom of the Ọ̀ɣọ̀ni (who is transliterated in the early writings as “Hooguanee”, “Ogané”, etc.). Side Note: Binis, till today, still sometimes refer to the Ooni as Oghene. Refer to the entry “ɔɣɛnɛ” (i.e. “ọghẹnẹ”) in Hans Melzian’s “A Concise Dictionary of the Bini Language of Southern Nigeria” where its second definition is given as: “Bini name for the ↄni at Ile Ife” Moreover, another piece of historical evidence which quelled the academic debate on the word “east” (as is seen in the early writings in reference to this overlord) are early maps. There are maps (e.g. from the early 1500s) which show the phrase Dominion of the Orguene annotated across the western half of today’s Nigeria. These historical information leaves anyone (not only the historians) with the only logical conclusion that the appearance of the word “east” in those early writings is of course not literal. In conclusion, contrary to your ignorant assumption, there are writings from the early 1500s (on the basis of interviews of Bini representatives in the late 1400s) which references the king of Ife & his overlordship on Benin kingdom and other places. Apart from early writings, there are other types of historical evidence which also establish clearly that there exist a classic (i.e. pre-1800) father & son relationship between Ife & Benin respectively. These other type of historical evidence which I come to here are classical artifacts from the hard science of archaeology. One crucial examples in this regard is discussed below. The artifact shown in this link is the image of an Ooni of Ife. ~ S. P. Blier, “Art in Ancient Ife,” 2012, Figure 17. The Ife naturalism of this artifact, its facial striations, as well as its classical Ife ceremonial costume and the pair of chest ornament help art historians (as well as Benin chroniclers alike) with identifying this image as an Ooni of Ife. What is very, very crucial here is that this artifact was found in the archaeological deposits of Benin. To be more precise, it was excavated from the royal palace of Benin kingdom. Furthermore, the production date of this artifact has now been established by science. This artifact is dated, by thermoluminescence technique, to the year 1420 [± 60 years]. ~ Calvocoressi & David, “A New Survey of Radiocarbon and Thermoluminescence Dates for West Africa,” 1979, p. 19. For more pictorial angles (and details) regarding this particular artifact, please refer to: (A) W. Fagg, “A Bronze Figure in Ife Style at Benin,” British Museum, June 1950, Plate Fa, Fb, Fc (B) F. Willett, “Ife in the History of West African Sculpture,” McGraw-Hill, 1967, Figure 89. (C) C. Adepegba, “The Descent from Oduduwa,” 1986, Plate 4. In other words, a more-than 500-year-old ‘bronze’ cast of an Ooni Ife was discovered in the (archaeological deposits of the) palace of Benin kingdom. In conclusion, it thus becomes clear that there exists a classical (i.e. pre-1800) father & son relationship between Ife & Benin respectively. Again, this conclusion which I have inevitably reached is not mine. This is simply the conclusion of historical scholarship. This can be seen in the following works: A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. A beautiful summary of this conclusion of scholars of African history (some of whose names and works are listed above) is shown in the page below from Adam Knobler (2016), p.47. Peace!
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| Culture › Re: Th by TAO12: 12:29am On Aug 27, 2021*. Modified: 6:12pm On Aug 27, 2021 |
Regarding the mention of “cross”. samuk:There are many cross motif symbols in the arts of Ife which again proves Ife to be the place of the Ogane in d’Aveiro’s account in the recension of Joao de Barros. Robin Horton puts it down as follows: “Thus we now have several examples of the Maltese-cross symbols on terra-cotta materials excavated at Ife*” Robin Horton, “Ancient Ife: A Reassessment,” Journal of the Historical Society of Nigeria,” Vol. 9. No.4, 1979, p.86. Moreover, the following passage, showing the Oba of Benin’s address of morning prayers to his ancestors at Ife and Oyo also confirms the association of cross with Ife in particular and Yorubaland in general. The account is recorded by Ward-Price who was on a visit to the then Oba of Benin. He writes: “Following the Oba, I went through a heavy Iroko door, which opened into a long, narrow, corridor-like room, with a tall window at the other end. He showed me a brass crucifix which was attached to a cord around his neck, and waited for the first rays of the day to illumine the window, when he pressed the crucifix to his forehead, and prayed for the Oni of Ife, the Alaafin of Oyo and the Oba of Benin (that is himself), after which he prayed for all the other Yoruba kings. This had for long been the custom, he said, whether the Oba was Christian or not.” H. L. Ward-Price, “Dark Subject,” 1939, p.238. Peace! 3 Likes |
| Culture › Re: Th by TAO12: 12:23am On Aug 27, 2021*. Modified: 6:11pm On Aug 27, 2021 |
Regarding the 20 moons’ journey, Ife was in fact 20 moons’ walking trip away from Benin. Read below: samuk:IFE is roughly about 174 miles away from Benin City. However, the alleged distance of 900 miles is NOT mentioned anywhere in the text. Instead, the distance between Benin City and the Ogane’s place [as given in the text] is 250 leagues. However, this number (250 leagues) wasn’t obtained (by the Portuguese) from any Bini informant. This fact is extremely clear from the text itself. In fact, the Binis who lived in the 1400s/1500s did not measure distance in leagues, miles, etc. As such, they couldn’t have given such information. Instead, the Binis of the 1400s, 1500s, etc. measured distance in natural terms, e.g. on the basis of celestial bodies such as the Moon, etc. Interestingly, the distance obtained from the Binis by the Portuguese was given in terms of the Moon. This is given in the text. The Binis informed the Portuguese that it takes twenty (20) moons journey to go from Benin city to the Ogané’s place. It was on the basis of this received information (i.e. 20 moons journey away) that the Portuguese imagined what the distance in “leagues” should be. The distance in leagues was NOT received from the Binis. The text is clear on this. The W/African context is also clear on this. Having said that, the natural question now becomes: Is this number (20 moons journey from Benin City to the Ogane’s place) realistic for IFE if it is indeed the Ogane’s place?? In other words, could the distance from Benin City to Ile-Ife possibly have been twenty moons journey in some “traditional” terms? Let’s do the Maths on the basis of average numbers & the “traditional” context. The data to be used for the Math is NOT on the basis of Google map’s algorithm which assumes a walking trip with zero tiredness, zero rests, zero stops, zero pauses, zero relaxations, zero camps, constant rapid pace, etc. Instead, the data to be used is on the basis of the real life situation, average numbers, & traditional context. Datum 1: C. G. Okojie’s “Ishan Native Laws and Customs,” p. 210. provides the first data as follows: The walking trip from Uromi (in Ishan) to Benin City on a course of some 50 miles “traditionally” took an average of 5 months. ~ Cited in A.F.C. Ryder (1965), p.27. Datum 2: IFE is roughly about 174 miles away from Benin City (even over the ancient Benin-Owo-Ife route). These two data leave an answer of about 17.4 months [NOT moons] as the “traditional” walking time from Benin to Ife. In other words, IFE is 17.4 months journey away from Benin city on the average “traditionally”. Question: How many “moons” are 17.4 months equivalent to? To answer this, two pieces of data will be adduced. Datum 3: It takes the Moon 27.322 days to go around the earth. In other words, there are [exactly] about 27.322 days in one “moon”. Datum 4: There is an average of 30.47 days in one month. Summary: (1) The “traditional” walking distance from Benin to Ile-Ife took an average of 17.4 months (2) 17.4 months are equivalent to 530.178 days (i.e. 17.4 months * 30.47days per month). (3) 530.178 days are equivalent to 19.4 moons (i.e. 530.178 days / 27.322 days per moon). In conclusion, the facts and figures turn out to prove that the “traditional” trip from Benin city to Ile-Ife took an average of 19.4 moons. This answer is therefore astoundingly accurate for all practical intents and purpose. From this again, we see that Ife is indeed the place of the Ogané of the Portuguese text. The Bini informant knew exactly what he was talking about. Peace! 5 Likes 1 Share |
| Culture › Re: Th by TAO12: 12:22am On Aug 27, 2021*. Modified: 4:16am On Aug 27, 2021 |
Regarding the word “east”, read the devastating refutation below. samuk:The Devastating Refutation: Eyewitness testimony/writings from the late-1400s & early-1500s which references the monarch of the Ife kingdom & his suzerainty over Benin kingdom exist. NB: Yes, there used to be a debate in academia in the 1970s/1980s (between the mainstream scholars on one hand; and one, two, or three others on another hand) over the identity of this suzerain. This debate was particularly on the usage of the word “east” in those early writings. In present time, however, there is no single academic historian who holds the notion that this suzerain (of the early writings) is other than the Ooni of Ife [i.e. Ọ̀ɣọ̀ni Ufẹ̀ in the Ife dialect of the Yoruba language]. The symbol ⟨ɣ⟩ being the voiced velar fricative with its consonant sound as in this audio sample. This conclusion is reinforced by the fact that no king, throughout the Guinea Forest of West Africa matches the specific sacral details given in those early writings, except the Ooni of Ife. In addition to this significant fact, the debate over the word “east” was subsequently quelled by the fact that from Atakpame (in present-day Togo) to the kingdom of Benin (in present-day Nigeria), from Èkó (next to the Atlantic Ocean) to Ọ̀yọ́-Ilé (not far from the Niger River) Ife is known by the interesting epithet: Ibi ojúmọ́ ti ń mọ́ wá — i.e. “the place from where the sun rises”. For some written references to the widespread usage of this epithet (in reference to Ife) among the natives of this region of West Africa, please refer to: (A) Rev. D. Hinderer, “Diary Impression,” June 4, 1851, Ibadan, C.M.S. (B) R. Horton (1979), p. 85., citing B. Maupoil (1943), A. Akinjogbin (1967:41-43), R. Smith (1969:31), as well as A. Obayemi (1976:206). This reverential (rather than literal) epithet of Ife informed the literalist Europeans’ writings whose source(s) are Benin spokespersons of their king. Hence the appearance of the word “east” in the early European writings in reference to the kingdom of the Ọ̀ɣọ̀ni (who is transliterated in the early writings as “Hooguanee”, “Ogané”, etc.). Side Note: Binis, till today, still sometimes refer to the Ooni as Oghene. Refer to the entry “ɔɣɛnɛ” (i.e. “ọghẹnẹ”) in Hans Melzian’s “A Concise Dictionary of the Bini Language of Southern Nigeria” where its second definition is given as: “Bini name for the ↄni at Ile Ife” Moreover, another piece of historical evidence which quelled the academic debate on the word “east” (as is seen in the early writings in reference to this overlord) are early maps. There are maps (e.g. from the early 1500s) which show the phrase Dominion of the Orguene annotated across the western half of today’s Nigeria. These historical information leaves anyone (not only the historians) with the only logical conclusion that the appearance of the word “east” in those early writings is of course not literal. In conclusion, contrary to your ignorant assumption, there are writings from the early 1500s (on the basis of interviews of Bini representatives in the late 1400s) which references the king of Ife & his overlordship on Benin kingdom and other places. Apart from early writings, there are other types of historical evidence which also establish clearly that there exist a classic (i.e. pre-1800) father & son relationship between Ife & Benin respectively. These other type of historical evidence which I come to here are classical artifacts from the hard science of archaeology. One crucial examples in this regard is discussed below. The artifact shown in this link is the image of an Ooni of Ife. ~ S. P. Blier, “Art in Ancient Ife,” 2012, Figure 17. The Ife naturalism of this artifact, its facial striations, as well as its classical Ife ceremonial costume and the pair of chest ornament help art historians (as well as Benin chroniclers alike) with identifying this image as an Ooni of Ife. What is very, very crucial here is that this artifact was found in the archaeological deposits of Benin. To be more precise, it was excavated from the royal palace of Benin kingdom. Furthermore, the production date of this artifact has now been established by science. This artifact is dated, by thermoluminescence technique, to the year 1420 [± 60 years]. ~ Calvocoressi & David, “A New Survey of Radiocarbon and Thermoluminescence Dates for West Africa,” 1979, p. 19. For more pictorial angles (and details) regarding this particular artifact, please refer to: (A) W. Fagg, “A Bronze Figure in Ife Style at Benin,” British Museum, June 1950, Plate Fa, Fb, Fc (B) F. Willett, “Ife in the History of West African Sculpture,” McGraw-Hill, 1967, Figure 89. (C) C. Adepegba, “The Descent from Oduduwa,” 1986, Plate 4. In other words, a more-than 500-year-old ‘bronze’ cast of an Ooni Ife was discovered in the (archaeological deposits of the) palace of Benin kingdom. In conclusion, it thus becomes clear that there exists a classical (i.e. pre-1800) father & son relationship between Ife & Benin respectively. Again, this conclusion which I have inevitably reached is not mine. This is simply the conclusion of historical scholarship. This can be seen in the following works: A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. A beautiful summary of this conclusion of scholars of African history (some of whose names and works are listed above) is shown in the page below from Adam Knobler (2016), p.47. Peace! 1 Like
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| Culture › Re: Th by TAO12: 11:29pm On Aug 26, 2021*. Modified: 9:34pm On Jan 07, 2022 |
Stop tricking your mind by saying TAO said Ogane is Ooni. I dare you to say it how it is — i.e. that the scholars of African history today unanimously said that Ogane is the Ooni; the Ooni is overlord over Benin kingdom; and the Benin kings are patrilineally Yoruba. As regards the use of the word “east” refer below. Do not be scared. samuk:The Devastating Refutation: Eyewitness testimony/writings from the late-1400s & early-1500s which references the monarch of the Ife kingdom & his suzerainty over Benin kingdom exist. NB: Yes, there used to be a debate in academia in the 1970s/1980s (between the mainstream scholars on one hand; and one, two, or three others on another hand) over the identity of this suzerain. This debate was particularly on the usage of the word “east” in those early writings. In present time, however, there is no single academic historian who holds the notion that this suzerain (of the early writings) is other than the Ooni of Ife [i.e. Ọ̀ɣọ̀ni Ufẹ̀ in the Ife dialect of the Yoruba language]. The symbol ⟨ɣ⟩ being the voiced velar fricative with its consonant sound as in this audio sample. This conclusion is reinforced by the fact that no king, throughout the Guinea Forest of West Africa matches the specific sacral details given in those early writings, except the Ooni of Ife. In addition to this significant fact, the debate over the word “east” was subsequently quelled by the fact that from Atakpame (in present-day Togo) to the kingdom of Benin (in present-day Nigeria), from Èkó (next to the Atlantic Ocean) to Ọ̀yọ́-Ilé (not far from the Niger River) Ife is known by the interesting epithet: Ibi ojúmọ́ ti ń mọ́ wá — i.e. “the place from where the sun rises”. For some written references to the widespread usage of this epithet (in reference to Ife) among the natives of this region of West Africa, please refer to: (A) Rev. D. Hinderer, “Diary Impression,” June 4, 1851, Ibadan, C.M.S. (B) R. Horton (1979), p. 85., citing B. Maupoil (1943), A. Akinjogbin (1967:41-43), R. Smith (1969:31), as well as A. Obayemi (1976:206). This reverential (rather than literal) epithet of Ife informed the literalist Europeans’ writings whose source(s) are Benin spokespersons of their king. Hence the appearance of the word “east” in the early European writings in reference to the kingdom of the Ọ̀ɣọ̀ni (who is transliterated in the early writings as “Hooguanee”, “Ogané”, etc.). Side Note: Binis, till today, still sometimes refer to the Ooni as Oghene. Refer to the entry “ɔɣɛnɛ” (i.e. “ọghẹnẹ”) in Hans Melzian’s “A Concise Dictionary of the Bini Language of Southern Nigeria” where its second definition is given as: “Bini name for the ↄni at Ile Ife” Moreover, another piece of historical evidence which quelled the academic debate on the word “east” (as is seen in the early writings in reference to this overlord) are early maps. There are maps (e.g. from the early 1500s) which show the phrase Dominion of the Orguene annotated across the western half of today’s Nigeria. These historical information leaves anyone (not only the historians) with the only logical conclusion that the appearance of the word “east” in those early writings is of course not literal. In conclusion, contrary to your ignorant assumption, there are writings from the early 1500s (on the basis of interviews of Bini representatives in the late 1400s) which references the king of Ife & his overlordship on Benin kingdom and other places. Apart from early writings, there are other types of historical evidence which also establish clearly that there exist a classic (i.e. pre-1800) father & son relationship between Ife & Benin respectively. These other type of historical evidence which I come to here are classical artifacts from the hard science of archaeology. One crucial examples in this regard is discussed below. The artifact shown in this link is the image of an Ooni of Ife. ~ S. P. Blier, “Art in Ancient Ife,” 2012, Figure 17. The Ife naturalism of this artifact, its facial striations, as well as its classical Ife ceremonial costume and the pair of chest ornament help art historians (as well as Benin chroniclers alike) with identifying this image as an Ooni of Ife. What is very, very crucial here is that this artifact was found in the archaeological deposits of Benin. To be more precise, it was excavated from the royal palace of Benin kingdom. Furthermore, the production date of this artifact has now been established by science. This artifact is dated, by thermoluminescence technique, to the year 1420 [± 60 years]. ~ Calvocoressi & David, “A New Survey of Radiocarbon and Thermoluminescence Dates for West Africa,” 1979, p. 19. For more pictorial angles (and details) regarding this particular artifact, please refer to: (A) W. Fagg, “A Bronze Figure in Ife Style at Benin,” British Museum, June 1950, Plate Fa, Fb, Fc (B) F. Willett, “Ife in the History of West African Sculpture,” McGraw-Hill, 1967, Figure 89. (C) C. Adepegba, “The Descent from Oduduwa,” 1986, Plate 4. In other words, a more-than 500-year-old ‘bronze’ cast of an Ooni Ife was discovered in the (archaeological deposits of the) palace of Benin kingdom. In conclusion, it thus becomes clear that there exists a classical (i.e. pre-1800) father & son relationship between Ife & Benin respectively. Again, this conclusion which I have inevitably reached is not mine. This is simply the conclusion of historical scholarship. This can be seen in the following works: A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. A beautiful summary of this conclusion of scholars of African history (some of whose names and works are listed above) is shown in the page below from Adam Knobler (2016), p.47. Peace!
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| Culture › Re: Th by TAO12: 11:16pm On Aug 26, 2021 |
You must be really dead-scared to quote and address all my comment. Address my comment point for point. Go toe to toe with me. samuk:Again, here are some of the scholars of African history (among all others who also reach the same conclusion anyways) who have reached the conclusion that IFE was suzerain over Benin kingdoms (as shown in the attachment below) and that the kings of Benin a pateilineally Yorubas. A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. Name me one [b]scholar of African histor[/b]y who have reached the conclusion that Nri (or any Igbo state) was suzerain over Benin or that your obas are patrilineally Igbos. You have this one job. Just one. So do it. If you can’t, then stop comparing the conclusion of historical scholarship with the opinion of laypersons. Peace! 1 Like
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| Culture › Re: Th by TAO12: 10:28pm On Aug 26, 2021*. Modified: 10:47pm On Aug 26, 2021 |
I have repeated this to you severally oh you ibiẹdo: No serious knowledge-seeking person would forsake the conclusion of the world’s historical scholarship on African history for the opinions of laypersons as in the videos you posted. The conclusion of historical scholarship on the topic in question is as submitted in my comment below, and as summarized in the first attachment below. I am not aware of any Igbo who have read this and yet not agree that your Oba of Benin is a Yoruba man. See the second attachment for a testimony. samuk:Moreover, I’m curious to hear from samuk the obese midget why several of the patrilineal Benin princes of Itsekiri (the kings of Itsekiri) have Portuguese, Itsekiri, and Yoruba names — instead of Bini names. Could it be that these rulers of Itsekiri were originally patrilineally from Portugal considering the names of these kings? May be it’s a Portugal/Itsekiri relationship after all, and not a Benin/Itsekiri relationship. /s The Devastating Refutation: Eyewitness testimony/writings from the late-1400s & early-1500s which references the monarch of the Ife kingdom & his suzerainty over Benin kingdom exist. NB: Yes, there used to be a debate in academia in the 1970s/1980s (between the mainstream scholars on one hand; and one, two, or three others on another hand) over the identity of this suzerain. This debate was particularly on the usage of the word “east” in those early writings. In present time, however, there is no single academic historian who holds the notion that this suzerain (of the early writings) is other than the Ooni of Ife [i.e. Ọ̀ɣọ̀ni Ufẹ̀ in the Ife dialect of the Yoruba language]. The symbol ⟨ɣ⟩ being the voiced velar fricative with its consonant sound as in this audio sample. This conclusion is reinforced by the fact that no king, throughout the Guinea Forest of West Africa matches the specific sacral details given in those early writings, except the Ooni of Ife. In addition to this significant fact, the debate over the word “east” was subsequently quelled by the fact that from Atakpame (in present-day Togo) to the kingdom of Benin (in present-day Nigeria), from Èkó (next to the Atlantic Ocean) to Ọ̀yọ́-Ilé (not far from the Niger River) Ife is known by the interesting epithet: Ibi ojúmọ́ ti ń mọ́ wá — i.e. “the place from where the sun rises”. For some written references to the widespread usage of this epithet (in reference to Ife) among the natives of this region of West Africa, please refer to: (A) Rev. D. Hinderer, “Diary Impression,” June 4, 1851, Ibadan, C.M.S. (B) R. Horton (1979), p. 85., citing B. Maupoil (1943), A. Akinjogbin (1967:41-43), R. Smith (1969:31), as well as A. Obayemi (1976:206). This reverential (rather than literal) epithet of Ife informed the literalist Europeans’ writings whose source(s) are Benin spokespersons of their king. Hence the appearance of the word “east” in the early European writings in reference to the kingdom of the Ọ̀ɣọ̀ni (who is transliterated in the early writings as “Hooguanee”, “Ogané”, etc.). Side Note: Binis, till today, still sometimes refer to the Ooni as Oghene. Refer to the entry “ɔɣɛnɛ” (i.e. “ọghẹnẹ”) in Hans Melzian’s “A Concise Dictionary of the Bini Language of Southern Nigeria” where its second definition is given as: “Bini name for the ↄni at Ile Ife” Moreover, another piece of historical evidence which quelled the academic debate on the word “east” (as is seen in the early writings in reference to this overlord) are early maps. There are maps (e.g. from the early 1500s) which show the phrase Dominion of the Orguene annotated across the western half of today’s Nigeria. These historical information leaves anyone (not only the historians) with the only logical conclusion that the appearance of the word “east” in those early writings is of course not literal. In conclusion, contrary to your ignorant assumption, there are writings from the early 1500s (on the basis of interviews of Bini representatives in the late 1400s) which references the king of Ife & his overlordship on Benin kingdom and other places. Apart from early writings, there are other types of historical evidence which also establish clearly that there exist a classic (i.e. pre-1800) father & son relationship between Ife & Benin respectively. These other type of historical evidence which I come to here are classical artifacts from the hard science of archaeology. One crucial examples in this regard is discussed below. The artifact shown in this link is the image of an Ooni of Ife. ~ S. P. Blier, “Art in Ancient Ife,” 2012, Figure 17. The Ife naturalism of this artifact, its facial striations, as well as its classical Ife ceremonial costume and the pair of chest ornament help art historians (as well as Benin chroniclers alike) with identifying this image as an Ooni of Ife. What is very, very crucial here is that this artifact was found in the archaeological deposits of Benin. To be more precise, it was excavated from the royal palace of Benin kingdom. Furthermore, the production date of this artifact has now been established by science. This artifact is dated, by thermoluminescence technique, to the year 1420 [± 60 years]. ~ Calvocoressi & David, “A New Survey of Radiocarbon and Thermoluminescence Dates for West Africa,” 1979, p. 19. For more pictorial angles (and details) regarding this particular artifact, please refer to: (A) W. Fagg, “A Bronze Figure in Ife Style at Benin,” British Museum, June 1950, Plate Fa, Fb, Fc (B) F. Willett, “Ife in the History of West African Sculpture,” McGraw-Hill, 1967, Figure 89. (C) C. Adepegba, “The Descent from Oduduwa,” 1986, Plate 4. In other words, a more-than 500-year-old ‘bronze’ cast of an Ooni Ife was discovered in the (archaeological deposits of the) palace of Benin kingdom. In conclusion, it thus becomes clear that there exists a classical (i.e. pre-1800) father & son relationship between Ife & Benin respectively. Again, this conclusion which I have inevitably reached is not mine. This is simply the conclusion of historical scholarship. This can be seen in the following works: A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. A beautiful summary of this conclusion of scholars of African history (some of whose names and works are listed above) is shown in the page below from Adam Knobler (2016), p.47. Peace! 3 Likes 1 Share
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| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 9:01pm On Aug 26, 2021 |
Think4Myself:https://www.nairaland.com/6697675/power-oba-benin-wield-past/3#105207040 |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 6:12pm On Aug 26, 2021*. Modified: 9:09pm On Aug 26, 2021 |
Think4Myself:Take your advice. You clearly need it considering your wonderfully-low I.Q. But is this how you intend to save Benin fables from intellectual scrutiny? 1 Like |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 5:59pm On Aug 26, 2021 |
Think4Myself:Lol. See projection. Take your advise. You and your fellow liars clearly need it. Perhaps you all will stop lying. 1 Like |
| Culture › Re: Benin Own Ife Bronze by TAO12: 3:46pm On Aug 26, 2021*. Modified: 7:20pm On May 30, 2022 |
mr1759:This revision of yours is unfortunately an epic fail lad. 5 Likes 1 Share |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 3:32pm On Aug 26, 2021 |
Think4Myself:I get it — you really want to help Benin kingdom. However, nothing dey inside brain. What a disaster!? 1 Like
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| Culture › Re: Th by TAO12: 3:28pm On Aug 26, 2021*. Modified: 4:04pm On Aug 26, 2021 |
samuk:The idiot wants to run-away as usual ni sha. Come back here, ọmọ ẹrú [ibiẹdo]  Show me any of these names in any contemporary pre-1897 writing of Benin history (or any pre-1897 writing of Benin history for that matter). Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai 5 Likes 1 Share |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 3:27pm On Aug 26, 2021*. Modified: 4:05pm On Aug 26, 2021 |
samuk:The idiot wants to run-away as usual ni sha. Come back here, ọmọ ẹrú [ibiẹdo]. Show me any of these names in any contemporary pre-1897 writing of Benin history (or any pre-1897 writing of Benin history for that matter). Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai |
| Culture › Re: Th by TAO12: 3:05pm On Aug 26, 2021 |
You still ended up chatting CRAP. (1) The period of the Europeans’ interaction with the southern “Nigeria” area relates to the period when the Portuguese, the Dutch, the French, et al. came as traders, travelers, explores, etc. The period under consideration is thus somewhere in between the late-1400s up to around the mid-1800s. These European explorers, traders, and travelers did not visit for the purpose of colonial conquest. (2) In contrast, the period of colonial interest began in the very early-1800s. And the actual colonization first began in the mid-1800s. So, there is a clear and sharp distinction between the periods of interaction (from explores, traders, etc. who clearly didn’t attempt a colonial government) and the period of conquest (from the British who initiated the actual conquest of in the mid-1800s). As such, you’ve been asked to show us just one name of your oba which was documented during the period of European interaction with the southern “Nigeria” area. You must realize, in your best interest, that my words are always chosen with utmost care and precision. I don’t type just to be seen typing as you do. samuk:Show me any of these names in any contemporary pre-1897 writing of Benin history (or any pre-1897 writing of Benin history for that matter). [Mind you, these are your supposed obas who are said to have ruled between the late-1200s and circa 1816 — i.e. not extending into the start of British imperialism in the “southern” Nigeria area.] Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai 2 Likes |
| Culture › Re: Th by TAO12: 3:02pm On Aug 26, 2021 |
You still ended up chatting CRAP. (1) The period of the Europeans’ interaction with the southern “Nigeria” area relates to the period when the Portuguese, the Dutch, the French, et al. came as traders, travelers, explores, etc. The period under consideration is thus somewhere in between the late-1400s up to around the mid-1800s. These European explorers, traders, and travelers did not visit for the purpose of colonial conquest. (2) In contrast, the period of colonial interest began in the very early-1800s. And the actual colonization first began in the mid-1800s. So, there is a clear and sharp distinction between the periods of interaction (from explores, traders, etc. who clearly didn’t attempt a colonial government) and the period of conquest (from the British who initiated the actual conquest of in the mid-1800s). As such, you’ve been asked to show us just one name of your oba which was documented during the period of European interaction with the southern “Nigeria” area. You must realize, in your best interest, that my words are always chosen with utmost care and precision. I don’t type just to be seen typing as you do. samuk:Show me any of these names in any contemporary pre-1897 writing of Benin history (or any pre-1897 writing of Benin history for that matter). [Mind you, these are your supposed obas who are said to have ruled between the late-1200s and circa 1816 — i.e. not extending into the start of British imperialism in the “southern” Nigeria area.] Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai 3 Likes |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 2:56pm On Aug 26, 2021 |
You still ended up chatting CRAP. (1) The period of the Europeans’ interaction with the southern “Nigeria” area relates to the period when the Portuguese, the Dutch, the French, et al. came as traders, travelers, explores, etc. The period under consideration is thus somewhere in between the late-1400s up to around the mid-1800s. These European explorers, traders, and travelers did not visit for the purpose of colonial conquest. (2) In contrast, the period of colonial interest began in the very early-1800s. And the actual colonization first began in the mid-1800s. So, there is a clear and sharp distinction between the periods of interaction (from explores, traders, etc. who clearly didn’t attempt a colonial government) and the period of conquest (from the British who initiated the actual conquest of in the mid-1800s). As such, you’ve been asked to show us just one name of your oba which was documented during the period of European interaction with the southern “Nigeria” area. You must realize, in your best interest, that my words are always chosen with utmost care and precision. I don’t type just to be seen typing as you do. samuk:Show me any of these names in any contemporary pre-1897 writing of Benin history (or any pre-1897 writing of Benin history for that matter). [Mind you, these are your supposed obas who are said to have ruled between the late-1200s and circa 1816 — i.e. not extending into the start of British imperialism in the “southern” Nigeria area.] Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 2:11pm On Aug 26, 2021*. Modified: 2:59pm On Aug 26, 2021 |
KingOKON:You are actually too foolish to be ignored. So, I will dumb things down for you so you don’t run along screaming “obaghatokpehe” like a stray horse. (1) The first time the River Niger was traced out from outlet to source was in the 1800s by the Landers. (2) Park’s “discovery” of the River was the first serious attempt to trace it. And he did that in the 1790s. (3) As such, his exploration was a boat cruise through river, not a land trip through the west African forest. (4) Despite this foregoing fact, some early maps show River-Niger — i.e. an idealistic feature of the maps on the basis of reports obtained from coastal contacts. (5) In fact, some of the early maps show an annotation namely the “O[gh]oni’s Dominion” [in Latin]. I have two of such maps from the 1500s. (6) In any case, European explorers who visited early in the late-1400s, 1500s, 1600s, and 1700s were dead-scared to wade deep into the deeply forested interior. (7) Even when they did in the 1800s, it was still a huge disaster; but clearly not as bad as it would have been in the early centuries. (8 ) The Ogane report was from Europeans who came to the Benin area in the late 1400s, 1500s, 1600s, etc. (9) In light of all the foregoing show me the European who penetrated from the Atlantic coast to as far as Mali and Burkina-Faso during the “Ogane” period. (10) You have just one job, just this one. Now do it. Peace! |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 1:01pm On Aug 26, 2021 |
TAO11: Think4Myself:Wow! That also once helped you? Hmm! You must have felt suicidal. Your Bini audience are listening sha. Feel free to tell us more of your life story. Thanks! |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 12:52pm On Aug 26, 2021 |
Think4Myself:Please feel free to share your life story in full.  Someone from Benin kingdom may need it. Tainkiu.
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| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 12:44pm On Aug 26, 2021 |
KingOKON:Wait … What!? What version of CRAP is this? CRAP-v.7-22-A-M Anyways: Show me one European in Mali or Burkina-Faso, or in the deep forest of Kong (not near coast) during the periods of the Oghoni’s overlordship. You have just one job, just this one. Now do it.
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| Culture › Re: Th by TAO12: 12:38pm On Aug 26, 2021 |
The Devastating Refutation: Eyewitness testimony/writings from the late-1400s & early-1500s which references the monarch of the Ife kingdom & his suzerainty over Benin kingdom exist. NB: Yes, there used to be a debate in academia in the 1970s/1980s (between the mainstream scholars on one hand; and one, two, or three others on another hand) over the identity of this suzerain. This debate was particularly on the usage of the word “east” in those early writings. In present time, however, there is no single academic historian who holds the notion that this suzerain (of the early writings) is other than the Ooni of Ife [i.e. Ọ̀ɣọ̀ni Ufẹ̀ in the Ife dialect of the Yoruba language]. The symbol ⟨ɣ⟩ being the voiced velar fricative with its consonant sound as in this audio sample. This conclusion is reinforced by the fact that no king, throughout the Guinea Forest of West Africa matches the specific sacral details given in those early writings, except the Ooni of Ife. In addition to this significant fact, the debate over the word “east” was subsequently quelled by the fact that from Atakpame (in present-day Togo) to the kingdom of Benin (in present-day Nigeria), from Èkó (next to the Atlantic Ocean) to Ọ̀yọ́-Ilé (not far from the Niger River) Ife is known by the interesting epithet: Ibi ojúmọ́ ti ń mọ́ wá — i.e. “the place from where the sun rises”. For some written references to the widespread usage of this epithet (in reference to Ife) among the natives of this region of West Africa, please refer to: (A) Rev. D. Hinderer, “Diary Impression,” June 4, 1851, Ibadan, C.M.S. (B) R. Horton (1979), p. 85., citing B. Maupoil (1943), A. Akinjogbin (1967:41-43), R. Smith (1969:31), as well as A. Obayemi (1976:206). This reverential (rather than literal) epithet of Ife informed the literalist Europeans’ writings whose source(s) are Benin spokespersons of their king. Hence the appearance of the word “east” in the early European writings in reference to the kingdom of the Ọ̀ɣọ̀ni (who is transliterated in the early writings as “Hooguanee”, “Ogané”, etc.). Side Note: Binis, till today, still sometimes refer to the Ooni as Oghene. Refer to the entry “ɔɣɛnɛ” (i.e. “ọghẹnẹ”) in Hans Melzian’s “A Concise Dictionary of the Bini Language of Southern Nigeria” where its second definition is given as: “Bini name for the ↄni at Ile Ife” Moreover, another piece of historical evidence which quelled the academic debate on the word “east” (as is seen in the early writings in reference to this overlord) are early maps. There are maps (e.g. from the early 1500s) which show the phrase Dominion of the Orguene annotated across the western half of today’s Nigeria. These historical information leaves anyone (not only the historians) with the only logical conclusion that the appearance of the word “east” in those early writings is of course not literal. In conclusion, contrary to your ignorant assumption, there are writings from the early 1500s (on the basis of interviews of Bini representatives in the late 1400s) which references the king of Ife & his overlordship on Benin kingdom and other places. Apart from early writings, there are other types of historical evidence which also establish clearly that there exist a classic (i.e. pre-1800) father & son relationship between Ife & Benin respectively. These other type of historical evidence which I come to here are classical artifacts from the hard science of archaeology. One crucial examples in this regard is discussed below. The artifact shown in this link is the image of an Ooni of Ife. ~ S. P. Blier, “Art in Ancient Ife,” 2012, Figure 17. The Ife naturalism of this artifact, its facial striations, as well as its classical Ife ceremonial costume and the pair of chest ornament help art historians (as well as Benin chroniclers alike) with identifying this image as an Ooni of Ife. What is very, very crucial here is that this artifact was found in the archaeological deposits of Benin. To be more precise, it was excavated from the royal palace of Benin kingdom. Furthermore, the production date of this artifact has now been established by science. This artifact is dated, by thermoluminescence technique, to the year 1420 [± 60 years]. ~ Calvocoressi & David, “A New Survey of Radiocarbon and Thermoluminescence Dates for West Africa,” 1979, p. 19. For more pictorial angles (and details) regarding this particular artifact, please refer to: (A) W. Fagg, “A Bronze Figure in Ife Style at Benin,” British Museum, June 1950, Plate Fa, Fb, Fc (B) F. Willett, “Ife in the History of West African Sculpture,” McGraw-Hill, 1967, Figure 89. (C) C. Adepegba, “The Descent from Oduduwa,” 1986, Plate 4. In other words, a more-than 500-year-old ‘bronze’ cast of an Ooni Ife was discovered in the (archaeological deposits of the) palace of Benin kingdom. In conclusion, it thus becomes clear that there exists a classical (i.e. pre-1800) father & son relationship between Ife & Benin respectively. Again, this conclusion which I have inevitably reached is not mine. This is simply the conclusion of historical scholarship. This can be seen in the following works: A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. A beautiful summary of this conclusion of scholars of African history (some of whose names and works are listed above) is shown in the page below from Adam Knobler (2016), p.47. Peace! 1 Like
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| Culture › Re: Th by TAO12: 12:36pm On Aug 26, 2021 |
I stand by it 100% because to a Yoruba free-born, [the latter] periods of conquest of “Nigeria” is not one and the same as [the prior] periods of interaction. You must be a natural slave if “interaction” means one and the same thing as “conquest” to you. I’m not surprised. You’re an Edo. So, conquering you may be one and the same as interacting with you. samuk:As such, your attempt at being my secretary turns out to be a misery for you. So, CRAP! Show me any of these names in any contemporary pre-1897 writing of Benin history (or in any pre-1897 writing of Benin history whatsoever). Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai 4 Likes 1 Share |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 12:32pm On Aug 26, 2021*. Modified: 12:49pm On Aug 26, 2021 |
I stand by it 100% because to a Yoruba free-born, [the latter] periods of conquest of “Nigeria” is not one and the same as [the prior] periods of interaction. You must be a natural slave if “interaction” means one and the same thing as “conquest” to you. I’m not surprised. You’re an Edo. So, conquering you may be one and the same as interacting with you. samuk:As such, your attempt at being my secretary turns out to be a misery for you. So, CRAP! Show me any of these names in any contemporary pre-1897 writing of Benin history (or in any pre-1897 writing of Benin history whatsoever). Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai 1 Like 1 Share |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 12:13pm On Aug 26, 2021 |
samuk:The Devastating Refutation: Eyewitness testimony/writings from the late-1400s & early-1500s which references the monarch of the Ife kingdom & his suzerainty over Benin kingdom exist. NB: Yes, there used to be a debate in academia in the 1970s/1980s (between the mainstream scholars on one hand; and one, two, or three others on another hand) over the identity of this suzerain. This debate was particularly on the usage of the word “east” in those early writings. In present time, however, there is no single academic historian who holds the notion that this suzerain (of the early writings) is other than the Ooni of Ife [i.e. Ọ̀ɣọ̀ni Ufẹ̀ in the Ife dialect of the Yoruba language]. The symbol ⟨ɣ⟩ being the voiced velar fricative with its consonant sound as in this audio sample. This conclusion is reinforced by the fact that no king, throughout the Guinea Forest of West Africa matches the specific sacral details given in those early writings, except the Ooni of Ife. In addition to this significant fact, the debate over the word “east” was subsequently quelled by the fact that from Atakpame (in present-day Togo) to the kingdom of Benin (in present-day Nigeria), from Èkó (next to the Atlantic Ocean) to Ọ̀yọ́-Ilé (not far from the Niger River) Ife is known by the interesting epithet: Ibi ojúmọ́ ti ń mọ́ wá — i.e. “the place from where the sun rises”. For some written references to the widespread usage of this epithet (in reference to Ife) among the natives of this region of West Africa, please refer to: (A) Rev. D. Hinderer, “Diary Impression,” June 4, 1851, Ibadan, C.M.S. (B) R. Horton (1979), p. 85., citing B. Maupoil (1943), A. Akinjogbin (1967:41-43), R. Smith (1969:31), as well as A. Obayemi (1976:206). This reverential (rather than literal) epithet of Ife informed the literalist Europeans’ writings whose source(s) are Benin spokespersons of their king. Hence the appearance of the word “east” in the early European writings in reference to the kingdom of the Ọ̀ɣọ̀ni (who is transliterated in the early writings as “Hooguanee”, “Ogané”, etc.). Side Note: Binis, till today, still sometimes refer to the Ooni as Oghene. Refer to the entry “ɔɣɛnɛ” (i.e. “ọghẹnẹ”) in Hans Melzian’s “A Concise Dictionary of the Bini Language of Southern Nigeria” where its second definition is given as: “Bini name for the ↄni at Ile Ife” Moreover, another piece of historical evidence which quelled the academic debate on the word “east” (as is seen in the early writings in reference to this overlord) are early maps. There are maps (e.g. from the early 1500s) which show the phrase Dominion of the Orguene annotated across the western half of today’s Nigeria. These historical information leaves anyone (not only the historians) with the only logical conclusion that the appearance of the word “east” in those early writings is of course not literal. In conclusion, contrary to your ignorant assumption, there are writings from the early 1500s (on the basis of interviews of Bini representatives in the late 1400s) which references the king of Ife & his overlordship on Benin kingdom and other places. Apart from early writings, there are other types of historical evidence which also establish clearly that there exist a classic (i.e. pre-1800) father & son relationship between Ife & Benin respectively. These other type of historical evidence which I come to here are classical artifacts from the hard science of archaeology. One crucial examples in this regard is discussed below. The artifact shown in this link is the image of an Ooni of Ife. ~ S. P. Blier, “Art in Ancient Ife,” 2012, Figure 17. The Ife naturalism of this artifact, its facial striations, as well as its classical Ife ceremonial costume and the pair of chest ornament help art historians (as well as Benin chroniclers alike) with identifying this image as an Ooni of Ife. What is very, very crucial here is that this artifact was found in the archaeological deposits of Benin. To be more precise, it was excavated from the royal palace of Benin kingdom. Furthermore, the production date of this artifact has now been established by science. This artifact is dated, by thermoluminescence technique, to the year 1420 [± 60 years]. ~ Calvocoressi & David, “A New Survey of Radiocarbon and Thermoluminescence Dates for West Africa,” 1979, p. 19. For more pictorial angles (and details) regarding this particular artifact, please refer to: (A) W. Fagg, “A Bronze Figure in Ife Style at Benin,” British Museum, June 1950, Plate Fa, Fb, Fc (B) F. Willett, “Ife in the History of West African Sculpture,” McGraw-Hill, 1967, Figure 89. (C) C. Adepegba, “The Descent from Oduduwa,” 1986, Plate 4. In other words, a more-than 500-year-old ‘bronze’ cast of an Ooni Ife was discovered in the (archaeological deposits of the) palace of Benin kingdom. In conclusion, it thus becomes clear that there exists a classical (i.e. pre-1800) father & son relationship between Ife & Benin respectively. Again, this conclusion which I have inevitably reached is not mine. This is simply the conclusion of historical scholarship. This can be seen in the following works: A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. A beautiful summary of this conclusion of scholars of African history (some of whose names and works are listed above) is shown in the page below from Adam Knobler (2016), p.47. Peace! Cc: nisai 2 Likes 2 Shares
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| Culture › Re: Th by TAO12: 12:11pm On Aug 26, 2021 |
samuk:The Devastating Refutation: Eyewitness testimony/writings from the late-1400s & early-1500s which references the monarch of the Ife kingdom & his suzerainty over Benin kingdom exist. NB: Yes, there used to be a debate in academia in the 1970s/1980s (between the mainstream scholars on one hand; and one, two, or three others on another hand) over the identity of this suzerain. This debate was particularly on the usage of the word “east” in those early writings. In present time, however, there is no single academic historian who holds the notion that this suzerain (of the early writings) is other than the Ooni of Ife [i.e. Ọ̀ɣọ̀ni Ufẹ̀ in the Ife dialect of the Yoruba language]. The symbol ⟨ɣ⟩ being the voiced velar fricative with its consonant sound as in this audio sample. This conclusion is reinforced by the fact that no king, throughout the Guinea Forest of West Africa matches the specific sacral details given in those early writings, except the Ooni of Ife. In addition to this significant fact, the debate over the word “east” was subsequently quelled by the fact that from Atakpame (in present-day Togo) to the kingdom of Benin (in present-day Nigeria), from Èkó (next to the Atlantic Ocean) to Ọ̀yọ́-Ilé (not far from the Niger River) Ife is known by the interesting epithet: Ibi ojúmọ́ ti ń mọ́ wá — i.e. “the place from where the sun rises”. For some written references to the widespread usage of this epithet (in reference to Ife) among the natives of this region of West Africa, please refer to: (A) Rev. D. Hinderer, “Diary Impression,” June 4, 1851, Ibadan, C.M.S. (B) R. Horton (1979), p. 85., citing B. Maupoil (1943), A. Akinjogbin (1967:41-43), R. Smith (1969:31), as well as A. Obayemi (1976:206). This reverential (rather than literal) epithet of Ife informed the literalist Europeans’ writings whose source(s) are Benin spokespersons of their king. Hence the appearance of the word “east” in the early European writings in reference to the kingdom of the Ọ̀ɣọ̀ni (who is transliterated in the early writings as “Hooguanee”, “Ogané”, etc.). Side Note: Binis, till today, still sometimes refer to the Ooni as Oghene. Refer to the entry “ɔɣɛnɛ” (i.e. “ọghẹnẹ”) in Hans Melzian’s “A Concise Dictionary of the Bini Language of Southern Nigeria” where its second definition is given as: “Bini name for the ↄni at Ile Ife” Moreover, another piece of historical evidence which quelled the academic debate on the word “east” (as is seen in the early writings in reference to this overlord) are early maps. There are maps (e.g. from the early 1500s) which show the phrase Dominion of the Orguene annotated across the western half of today’s Nigeria. These historical information leaves anyone (not only the historians) with the only logical conclusion that the appearance of the word “east” in those early writings is of course not literal. In conclusion, contrary to your ignorant assumption, there are writings from the early 1500s (on the basis of interviews of Bini representatives in the late 1400s) which references the king of Ife & his overlordship on Benin kingdom and other places. Apart from early writings, there are other types of historical evidence which also establish clearly that there exist a classic (i.e. pre-1800) father & son relationship between Ife & Benin respectively. These other type of historical evidence which I come to here are classical artifacts from the hard science of archaeology. One crucial examples in this regard is discussed below. The artifact shown in this link is the image of an Ooni of Ife. ~ S. P. Blier, “Art in Ancient Ife,” 2012, Figure 17. The Ife naturalism of this artifact, its facial striations, as well as its classical Ife ceremonial costume and the pair of chest ornament help art historians (as well as Benin chroniclers alike) with identifying this image as an Ooni of Ife. What is very, very crucial here is that this artifact was found in the archaeological deposits of Benin. To be more precise, it was excavated from the royal palace of Benin kingdom. Furthermore, the production date of this artifact has now been established by science. This artifact is dated, by thermoluminescence technique, to the year 1420 [± 60 years]. ~ Calvocoressi & David, “A New Survey of Radiocarbon and Thermoluminescence Dates for West Africa,” 1979, p. 19. For more pictorial angles (and details) regarding this particular artifact, please refer to: (A) W. Fagg, “A Bronze Figure in Ife Style at Benin,” British Museum, June 1950, Plate Fa, Fb, Fc (B) F. Willett, “Ife in the History of West African Sculpture,” McGraw-Hill, 1967, Figure 89. (C) C. Adepegba, “The Descent from Oduduwa,” 1986, Plate 4. In other words, a more-than 500-year-old ‘bronze’ cast of an Ooni Ife was discovered in the (archaeological deposits of the) palace of Benin kingdom. In conclusion, it thus becomes clear that there exists a classical (i.e. pre-1800) father & son relationship between Ife & Benin respectively. Again, this conclusion which I have inevitably reached is not mine. This is simply the conclusion of historical scholarship. This can be seen in the following works: A. Akinjogbin (1967), F. Willett (1973), R. C. C. Law (1973), R. Horton (1979), A. Obayemi (1980), R. Smith (1988), B. Adediran (1991), D. Bondarenko (2003), S. A. Akintoye (2010), A. Ogundiran (2020), et al. A beautiful summary of this conclusion of scholars of African history (some of whose names and works are listed above) is shown in the page below from Adam Knobler (2016), p.47. Peace! Cc: nisai 2 Likes 2 Shares
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| Culture › Re: Th by TAO12: 12:07pm On Aug 26, 2021*. Modified: 12:23pm On Aug 26, 2021 |
samuk:CRAP! Show me any of these name in any contemporary pre-1897 writing of Benin history (or in any pre-1897 writing of Benin history whatsoever). Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai 3 Likes 1 Share |
| Culture › Re: The Power The Oba Of Benin Wield In The Past by TAO12: 12:05pm On Aug 26, 2021*. Modified: 12:24pm On Aug 26, 2021 |
samuk:CRAP! Show me any of these name in any contemporary pre-1897 writing of Benin history (or in any pre-1897 writing of Benin history whatsoever). Your time starts now: Uwuakhuahen Henmihen Ewedo Oguola Edoni Udagbedo Ohen Egbeka Orobiru Uwaifiokun Ewuare I Ezoti Olua Ozolua Esigie Orhogbua Ehengbuda Ohuan Ohenzae Akenkpaye Akengbedo Ore-Oghene Ewuakpe Ozuere Akenzua I Eresoyen Akengbuda Obanosa Ogbebo. Cc: nisai 1 Like 1 Share |
