Saturday, 29 April 2017


Who or what is Orodje?
It is a modern title of the Okpe, sometimes termed Urhobo (Onigu 2003; Okumagba 1980, Ekeh 2008); sometimes termed Urhoboid or Edoid (Osume 2005). Orodje was created way back in 1918 by members of the Fregene Omateye family, sold to the Okpe and assumed the level of ideology in the early 1920s as can be seen in the Okpe intelligence reports – Carr, Kerr, Fellows etc , all written in the 1920s. It became a practical instrument in 1945(Osume 2005; Onigu 2003). It was only in 1948 that it became recognized by government after the Fregene family pleaded with Ogiame Ginuwa the second to talk to the British colonialists for its recognition.
1.      Orodjeship since the year 2000 AD has been used as an instrument of suppression of the Isekiri. Isekiri in Sapele, Obotie, and Aja-Ogun-Oyibo, Aja-Sagay etc have been oppressed.
2.      Orodjeship has made many vexatious announcements like non-burial of Isekiri in Sapele, before it was challenged in court and Isekiri got judgment and are now burying.
3.      Orodjeship has become an instrument of changing Isekiri village names or attempting to change Isekiri village names. Prominent among these villages are Ogun-Aja- Ugbege of Sapele; Obotie(masters of Ugbukurusu); Aja-Ojiguo; Aja-Ogun-Oyibo of Aghalokpe(Aja-Ogoni axis). NB Ogoni and Itive were Isekiri chieftaincy titles given to people from that area (Moore 1936).
4.      Orodjeship has become an instrument of terrible a-historicity and anachronism. The Ezesi fraud is a   common parameter of all these inexactitudes and lies in African historiography which has made the people of Delta State of Nigeria into a laughing stock, all over the world.
5.      Orodjeship is stealing Isekiri glory by wearing the robe of the order of Christ which Dom Domingo s was commissioned to wear by the Catholic authority(Ad limina report 1608)
6.      The claim of Orodje in 2016 that he was casting the spirit of Esezi when he knows fully well that he is acting, Esezi never existed!
7.      We have to expose these fabrications before Orodje will start wearing a crown with cross to copy the Dom Domingos crown 1611 and the Dom Antonio crown 1652( THE CATHOLIC CHURCH IN TROPICAL AFRICA: DOCUMETARY HISTORY)
8.      Orodjeship is now performing regatta without any historical backing as to its existence. I dare the Okpe to show the world how they come about regatta and road carnival if not stolen from Isekiri!
9.      Orodjeship is tacitly supporting the insults poured on the Olu by people like Ejoor and Okumagba writing fictions as history.
10.  Orodjeship is using the falsehood of Esezi to pose as a kingdom and won some cases. Since, I am going to show beyond reasonable doubt that Esezi is a fictitious character; all those defeated by Esezi stories can re-appeal and expunge all cases based on lies, fictions, factoids and fabrications. What a glorious work is this!
11.  Lastly, I want Okpe to know that all what they think they have as kingship is the idea of some Isekiri family of Bateren trying to short-change their brothers in acquiring some pieces of land around Sapele.

Orodje Has no Radical Title Any where
1.     He has no radical title at all.
a.     Orodje not represented in Obotie case.
b.     Orodje not represented in w/37/1943(the popular Sapele land case)
c.      Olu was represented in the cases with Urhobos and Ijaws in the 1920s and 1930s even when there was an interregnum in Isekiri. During the Ogbe Ijoh and Agbassa cases with Isekiri, the Olu was represented even when the Warri Kingdom was in her 88-year interregnum.
d.     Orodje of ‘Okpe Kingdom’ not in existence until 1945 (Onigu 2003; Osume 2007; Honsbira and St.Ifa 2011). The ‘kingdom’ was given credence by the Fregene family of Isekiri who fabricated the Esezi lie for them (document reserved).
Okpe not listed as a kingdom in the Niger Delta sub-region by Historical demagogues and other authorities who are not Urhobo-Okpe-Isoko – who are not Delta-Edoid peoples.
-         Obayemi in Ajayi(JFA 1977).
-         Talbot 1927
-         Horton in (JFA 1977)
-         Ikime 1969
-         Alagoa in (JFA) 1977
-         Egharevba 1948
-         Moore (1936)
-         Ifediora 1999
-         P.C. Llloyd, 1957
-         Ikime in Honsbira and St Ifa, 2008
-         Roth, 1903

. Multiplicity of Dates for Esezi’s Existence
i. Ororhorho says 641 AD
ii. Orodje of Okpe, 2016, says 1779
iii. Osume (2005) turn of the seventeenth century
iv. Osubele (1999) says 1440, just before the coming of Potoki(Portuguese).
v. Okumagba M.P(1980)  says1680
vi. Funeral Journal of Okpe Kingdom, Orere-Okpe, Delta State of Nigeria: 10th -16th May 2004, summarizing and stamping them all, says in the mid 19th century – i.e. about 1850.
      Imagine the date given by the Orodje 2016 and the coronation journal differing by over 100 years. Yet the Orodje’s record and the coronation journal and all other documents concerning Eseziship, speaking in assonance, emanate from the same palace and traditional, historical and academic centre in Orere-Okpe where King Esezi was said to have lived (Onigu 2003).

Further Facts against Esezi’s Existence

 Colonisation of neighbours
- Okpe did not colonize Jesse
- Okpe did not colonize Isekiri
- Okpe did not colonize Uvwie. Where is the kingdom that will never colonize? None (Prof Ekeh, 2008; Horton in Ajayi, 1977, Honsbira and St Ifa 2008).
- Okpe was not and had no trade route; and so, couldn’t have been a kingdom (Horton, 1977; Alagoa; Ade Obayemi 1977; Honsbira and St Ifa 2008;

No foreign report on Esezi.
It is a matter of fact that the Catholic authorities, the Portuguese, the Dutch, the French, etc, were in this area from about 1472 to 1960. But apart from the intelligence reports on Okpe which the Okpes, together with Fregene descendants, went to beg the whites to be published, no other foreigner reported Okpe as a kingdom or even a mini state.
-         No Portuguese report on Esezi’s kingship!
-         No French report!
-         No Dutch report!
-         No Catholic report!
-         No slave trade report!
-         No traveler report!
-         No single foreign report on this wonderful king. All these new histories on Okpe, how new, really! How unfortunate!
Contrast this lack of Okpe report with the Isekiri kingdom of Warri
24-10-1698 Portuguese government to Governor of São Tomé
Take particular care that in the kingdom of Warri there always be an assistant priest, and that he be provided for in the customary way...
19-7-1701 P.F. Session
[The Prefect of São Tomé had requested an annual subsidy for the mission] especially since it is needed to provide the needs of some religious who are being sent to found a new mission in Warri, Benin or Arda, which he says he himself has visited.
Regarding this, I must say to your Eminences that Capuchin Fathers were assigned many times to these places, especially to Warri and Benin, from 1650 when that king became a Catholic. But then the missionaries were persecuted by the Vicar General of São Tomé under the pretext that they could not stay there without his permission, and he sent the Prefect to prison in Lisbon... [So the subsidy was turned down.]
 1-9-1702 David Van Nyandael
As one comes about another half mile from the mouth, then one sees islands which are a half hour's distance from one another. On one of these the Portuguese have built a lodge and a church, at a town called Warri, which is independent and also has a free king who is not under the king of Great Benin, but is his neighbour and ally….
5-12-1707 P.F.: Summary of report of Francesco da Morro & Francesco da Monte Cassiano Monte Cassiano: Report
The kingdom of Warri, or of St. Augustine, located on the continent three days from the ocean, has a climate not as hot as that of the island of São Tomé, but more humid. It has its own king, who is a Christian, as also are his vassals. The population, free and slaves, comes to around 30,000, and they are all black. This kingdom was entirely cleansed of idolatry and other superstitions by the work of the Cappuchin missionary fathers…
3-7-1724 Andrea da Mornico to P.F.
Father Andrea da Mornico, Capuchin and recently returned from the mission of São Tomé where he finished his seven years, gives this report to Your Eminences:
The kingdoms of Warri and Benin
On the coast of Elmina there are the two kingdoms of Warri and Benin which have large populations with many Christians, particularly the first, which is the only one among so many kingdoms in that region whose king, court and black chiefs are all Catholic and most devoted to our Holy Faith.
1724 Andrea da Mornico to P.F.
... Then on the coast of Elmina there are the two kingdoms of Warri and Benin, which are heavily populated and have many Christians, particularly Warri which, among so many kingdoms, is the only one whose king, court and black chiefs are all Catholic and most devoted to our most holy religion. His Majesty, the king of Portugal, respects and loves those kingdoms and is a zealous promotor?? of their eternal salvation
10-7-1734 Gov. of S. Tomé to Olu of Warri
Copy of a letter written to the king of Warri:
Regarding a letter of your Majesty to the head of a compound of this island called Melchior de Souza Ramos, in this letter is a notice that your Majesty has been acclaimed king of the kingdom of Warri. I congratulate you for that, and I would like you to be preserved in your rule, with all the prosperity that you desire.
Rev. Father Francisco, a Capuchin missionary, will give your Majesty a letter of the King, my Lord, together with three large rolls of tobacco, three cases of liquor, three rolls of silk, each twenty yards long, and three capes embroidered in gold, and covered with red satin. In addition there are four statues which could not go because there was not enough space on the ship, one of Christ, another of our Lady of the Immaculate Conception, another of St. Anthony, and another of St. Lawrence, which will be sent to your kingdom at the nearest opportunity. Meanwhile your Majesty has time to have a church built to house these statues with the decency that is fitting, as you assist the missionary fathers, after the example of your Majesty, to bring these souls into the Roman Catholic Church, since this is the aim for which the King my Lord sent them there, and they will let him know if it is otherwise. May God guard the person of your Majesty for many years. São Tomé, 10 July 1734.
13-4-1735 Gov. of S. Tomé
The Okpe would argue that they are far from the coast, hence no reports on them. .But the Bini are farther from the coast than the Okpe, yet they are copiously reported. Igala, Jukun, Oyos were all reported in the same epoch that Isekiri were been reported on. Okpe una no get any kingdom make una siddan!

Brutal Kings and Lengthy Interregna in Urhobo-Okpe-Isoko
In order for the Okpe-Urhobo-Isoko: Delta-Edoid groups to make up for their short coming they now fabricate legends of brutal kings and lengthy interregna after the fashion of Fregene descendants. Hear their fabrications –
a. Nabofa (2003) mentioned Ogoni Erhowhuo as a brutal king in Uvwie, leading to a lengthy interregnum!
b. Ifediora (1999) mentioned Ovie Atua in Emevor. Atua, Ogoni Erhovwhuo and Esezi were asking people to be catching falling Iroko trees and killing thousands of people, thus leading to lengthy interregna.  My friend do you laugh? Never laf, tori never finis…
c. Darah (Prof) in Onigu (Prof) 2003 also reported a brutal king Evwerah in Udu, using wickedness to produce interregnum in Udu.
d. Onigu (2003) mentions a brutal king in Agbon, whose brutality birthed a lengthy interregnum: Osifo.
e. See Honsbira and St Ifa, 2011. “All these have interregna which ended around 1952, when the Isekiri-Urhobo crises made them needed their own kings in order for them to be like Isekiri.

By 1820AD, Omateye  moved into Sapele axis(then under Olomu’s control)(Honsbira and St. Ifa 2011). He married Keke, a sister to Ogiegba. The mother of both Ogiegba(Odjegba in Okpe account; Asagba online 2005) was  Orode an Isekiri woman from Tisun. They begat Fregene. Fregene grew up in Arhagba(Asagba 2005 online) and Bateren, travelling both places as a youth. Fregene died. He never knew that Orodjeship will ever emerge. His children and grandchildren emerged. Omateye had established his strong hold at Arun-Owun.  He had also established Aja-Ugbodudun where he put his slave, Ugbodudun. Some factions however argue that Ugbodudun was not a slave of Teye, but a slave of Uwala. These people buttress their point by quoting Moore 1936 and Ogbobine 1976. Whatever, he put his slave or his sister’s slave there. It was Omateye who freed Ugbodudun and placed him there, whether it was his slave or his sister’s slave is irrelevant. It was a slave placed there by Omateye.
            After the death of Fregene and Omateye, the descendants of Fregene started concocting new stories claiming to own Arun-Owun alone, and sidetracking other Teye descendants and the descendants of Ugogo-Maru.
            It is in trying to claim these lands alone that they went to the Okpe played their card as Keke and Ororho descendants and start fabricating the Esezi myth and fiction, to legitimize their ownership of the place. Is this betrayal of the Isekiri cause? Time shall tell.
a.       Aja-Ugbodudun is just opposite Arun-Owun. If Omateye could establish Aja-Ugbodudun without Okpe or Oghara permission, how did a son of Omateye turn around to have a land by Okpe sufferance in the same vicinity? Who were Okpe at that time to give descendants of Olu a piece of land to inhabit?
b.      Omateye supplied Ogiegba weapons to fight Olomu (Asagba 2005 online; Sc/34/96). Due to this the Okpe were very happy when descendants of Fregene, a son of Teye, came with a fake history to give them glory.
c.       The Isekiri interregnum pattern was woven into the ‘Esezi mystique’ to make it look real. Only someone who has experienced an interregnum would have fabricated that story. The Fregene people experienced one – at least their grandfathers did.
d.      The Fregene descendants are in the forefront of all cases establishing Sapele as a slave camp and the ‘Sapele Okpe’ as descendants of slaves, hunters and native doctors who cannot own lands(S/34/96). Only Fregene family has two out of five witnesses in that case. These are the same people who in the 1943 case claim that Sapele is peopled by proper Okpe.
e.       Arun-Owun is in the reserve. There is a reserve law that says all land in the reserve belongs to Isekiri.  Efele, Aja-Ojigwo, Ubakana, and Ogorode near the reserve etc are all Isekiri fishing villages. None of these people talked of being given land by Okpe. How comes only descendants of Fregene are given land by Okpe. This shows Fregene descendants fabricated a story and sold it to their Okpe relatives, to grab their land with some modicum of legitimacy. But the lie is today exposed.
f.       The last, but not the least, the genetic configuration of the Fregene people as Isekiri as against the Okpe.
1.       Isekiri – like all Yoruba had counter melanone metastasis gene: which increases IQ by 20 points ;(Olubunmi 2007; American Institute of genetic Studies)
2.       The Okpe are weighed by keratin cluster near 17Q12 and FLD6, which reduces IQ by 20 points.
3.       The Isekiri - like their Yoruba siblings - had a resistance to Lassa fever, the Okpe have not (professor Christian Happy ( LARGE is the name of this gene.
4.       Isekiri had Neanderthal gene which supports intelligence, the Okpe had none; Reichs findings (Nature, DOI: 10.1038/nature12886)
Without doubt, this favorable genetic factors make the Isekiri – and by extension their Yoruba brothers – way smarter than the Okpe, the Delta-Edoid and all other Negroes for that matter. It is with this smarter gene that Fregenes of Isekiri were able to weave a story and a myth for the Okpe. The rest of Urhoboid tried to copy this story, but been of lesser intelligence, we were all laughing at them a while ago. Had the rest of the Urhoboid not join in the fabrications, but displaying lesser intelligence, the Esezi fraud would have been more difficult to discover. Fregene people, you did a good job, keep it up! You are very intelligent Negroes.


1.      Isekiri must uphold their ancient traditions – the regatta, the carnivals.
2.      If Urhobo-Ijaw alliance prevents Isekiri in Warri, they can do it in Koko.
3.      Regatta can be democratized, not tied only to the palace in order to preserve it
4.      If it is tied to the palace as it is now and ever has been for more than 500 years of Oluship, they can shift it to places like Koko and Omadino and perform their ancient rights, before some new ‘kingdoms’ in the not too distant future will fabricate another story that they started the regatta Isekiri.
5.      To save the regatta and carnival institution, we can agree that there be days in the year in Warri where Urhobo, Ijaw and Isekiri can hold theirs so that there will be no jealousy.
6.      The sooner we save these ancient institutions the easier for our posterity
7.      We can laugh now thinking this will not pose a problem in the future,  so were Fregene people laughing in 1918, when they were forming their stories about Esezi. It is only now that people like us are fighting to uproot the anomaly.


Since the Orodjeship is a total fabrication of Fregene family, and in most cases, the Okpe agree they are not Urhobo; it will be better for them to join with the Isekiri in the Oduduwa region. Reasons are plentiful for this –
1.      Okpe practice all Isekiri culture
2.      All Okpe above 70 years speak Isekiri, due to colonisation
3.      All Okpe towns had Isekiri names until 2000AD.
4.      Okpe are now using Isekiri masquerades
5.      Okpe worship Isekiri deities, which are also Yoruba deities, due to Isekiri colonisation
6.      Lastly, Okpe has joined the regatta institution from December 2016, like Isekiri, Ilaje, Ijebu, Awori etc. It will be desirable for the Okpe to now completely merge with Isekiri in a solid Yoruba region. Many will shout abomination. But the way Okpe are going by stealing all what Isekiri have and not trying to be themselves, they will soon end up as Yoruba, just like the Isekiri are Yoruba. 


Oritseweyinmi Oghanrandukun Olomu(St.Ifa)