Urhobo-Isoko as Isekiri colony

Internal African Colonisation before the European Period: Isekiri Colonisation of Urhoboid Peoples: A Scientific Approach

Augustine  Oritseweyinmi Oghanrandukun Olomu (St.Ifa)

Email – weyinmifa@yahoo.com

Abstract

  It is essential in this age and time to always display our writings in scientific terms. The Isekiri-Urhoboid phenomena in history and politics are highly contested. There are denials on both sides of the divide   (Okumagba 1979, Osume 2006 , Ikime 1969, Otite 2005 , Ekeh 2008 etc).  In this study, scientific methods will be adopted to show clearly how Isekiri colonised Urhoboid peoples before the advent of British colonialism. This paper is a marriage of History (the events narrated took place in the past, but their effects are still present); Political Science, it is a power relationship); and (Natural Science); because it borrows many scientific methods – Archaeology, Art History, genetic consideration, Linguistics, logic, resort to medieval written documents, religion etc to prove Isekiri colonisation of Urhoboid peoples before the commencement of British colonialism.

Introduction

It is crucial at this instance to demonstrate the dynamics of internal colonisation, internal flow of culture, internal religio-cultural diffusion (in pre-colonial Africa) – especially between Isekiri and the Urhoboid – by resort to scientific methodology.  The Yoruboid group of languages – Yoruba proper, Isekiri, Igala(including Ebu and Olukumi) – started separating from one another  some 2000 years ago (Greenberg, 1963).  The linguistic congruence among these groups averages more than 70% (Akinkugbe 1978, Greenberg, 1963).  By gradual horizontal movement a trans-African migration occurred about 40,000 years ago. Bushmanoids and Bantus from East and South Africa emerged in the Middle Belt Zone of Nigeria (Omolewa, 1986; Olubunmi, 2007). About 10 – 15 thousand years ago, proto-Yoruboid (ancestral to Yoruba, Isekiri, Igala, Ebu, Olukumi) broke out of the Bush Men of the Middle Belt. The oldest civilisation of the Yoruba in Nigeria is at Iwo-Ileru (near Akure, in the East flank of Yoruba Land).Isekiri are also in the East flank of Yoruba land and are thought to have migrated to their area just after the formation of the Iwo  Ileru group(Ifa &Honsbira 2017)

Around 1000B.C.the Nok culture, which experts agree is genetically ancestral to that of Ife, appeared (Olubunmi, 2007). The Nok culture was a uniformity, and could not be the works of the over 200 ethnic groups in the area today (Isichei, 1982). 

About 500B.C. the civilisation of Ife appeared (Olubunmi, 2007). It was the most significant of Yoruban civilizations (Ademakinwa, 1953).

Long, long before the linguistic dichotomizations, the oldest Yoruban civilization existed in the coast of West Africa, a good example being Igbale Aiye, in present Benin Republic, the oldest civilization extant in the world, about 450,000 years(http://www.osundefender.com/amosun-aregbesola-soyinka-visit-450000-yr-old-igbale-aiye-origin-of-humanity/) ,Pessu (2013) also mentions ancient Yorubic civilization which he alluded to be the lost kingdom of Atlantis. Whether or not, the civilization in the West coast (where the Yorubic peoples are located), is now seen to be the oldest in the world about 450,000 years old by radiocarbon and other archaeological dating. Honsbira & St.Ifa (2008) contend that the very ancient Yoruban civilization along the coast would have been relics of lost Atlantis. Nevertheless, a movement seemed to have plunged northwards, reaching the civilizations of Egypt, Meroe, Axum, Babylon etc. (Honsbira & St.Ifa 2008)

            Around 2000 years ago the ancestors of the Urhoboid – Urhobo, Okpe, Uvwie, Isoko broke out from the Edoid cluster to form the pure Urhoboid cluster or Delta Edoid group (Otite 2005) .

Definition of key terms

The terms to be defined are the following: Isekiri, Urhobo, Urhoboid, Isekirian, Yorubic, Yoruban, Yoruboid, Yorubanised, Isekirinised, Colony, Deity .

a.    Isekiri. This is one of the three major branches of the Yoruboid language group.  The others being Igala and Yoruba. Isekiri is the language why the people are Iwere, a name anglicized to Warri. In medieval documents the Isekiri are known as Warri or Iwere. Isekiri is variously spelt as Jakri, Jekri, Jegri, Itsekiri, Itshekiri, Idsekiri , Idzekiri etc.

b.    Urhobo. These are Edo speaking groups that include Urhobo, Uvwie, Okpe etc. Funny enough, the Orogun who are Ukwani speaking and, therefore, Igbo or at least, Igboid, are now enlisted as Urhobo.

c.    Urhoboid. These take into cognizance all the groups referred to as Urhobo by colonial documents – Okpe , Urhobo, Isoko, Uvwie etc. Although all were formerly grouped as Urhobo(Sobo), political consideration has made Isoko , Okpe(Osume 2006) and to some extent , Uvwie, to seek some amount of autonomy.

d.    Isekirian is Isekiri as culture.

e.    Yorubic . This is adjectival for Yoruba as culture.

f.     Yoruboid –   adjective for the languages of the group.

g.    Yoruban – adjective for the peoples of the group.

h.    Yorubicity – interplay of Yoruban, Yoruboid, Yorubic.

i.      Yorubanised – adoption of Yorubic, Yoruboid, Yoruban.

j.      Isekirinised. That is displaying more Isekirian specific culture than general Yoruban culture.

k.    Colony will include places actually settled by Isekiri. Places that imbibed Isekirian culture .places controlled by the genetic offspring of the Isekiri.

l.      Deity. Any super being worshipped.

Methodology : Application of the Scientific Method

This paper will be rigorously scientific. It will rely very little on oral tradition. Emphases will be on the more scientific methods. Genetic consideration, linguistic mapping, linguistic and lexical analysis, archaeology and art history will be handy. Wherever oral tradition is used, it must be cross checked with those of neighbours for authenticity.

Aim of study

1.    To marry History and Political Science with the Natural Sciences.

2.    To remove verbosity from historical and political power situations.

3.    To make political power relations more picturesque.

4.    To show the evil in racial admixing.

5.    To reduce the tendency of lying while fabricating myths as History.

Literature Review

a.    Formation of the Isekiri race

To be absolutely thorough, the Isekiri race started forming some 10 -15 thousand years ago when the Yoruban  – due to favourable genetic mutation – break out of the Bush Men of the Middle Belt (Omolewa 1986; Shaw 1965; Olubunmi 2007). Considering the proximity of Isekiri and the Akure area, and the cognate nature of the languages, it wouldn’t have taken much time before a crop of ancestors from there would have moved into the present Warri area. Honsbira and St.Ifa (2017) put the time at about 10-15 thousand years. Some 2000 years ago some Egyptian migrants would have joined the original inhabitants (Honsbira and St.Ifa 2008; Atumu 2006; Pessu 2013). Just a little later people from Ife, and Ode-Omi in Ijebu Waterside joined the original population. Much later the monarchy was established from Benin in the 15^th century (Moore 1936, Egharevba 1948; Omoneukanrin 1948).

b.    Unveiling Isekiri civilisation

1.          Pyramid building in Warri (Isekiri) Roth (1903); Sagay (n.d); Talbot (1927).

2.    Iron smelting (Lloyd 1957; Honsbira & St.Ifa 2008).

3.    Bead and glass making (Roth 1903; Lloyd 1957; Moore 1936).

4.    Bronze making (Lloyd 1957).

5.    Evolution of monarchy – the mega states – rather than publics or republics (mini states) (Obayemi, 1977; Horton, 1977; Omolewa, 1986).

6.    City builders. Ode-Isekiri was the most developed place in the Western Delta before the advent of British colonisation (Alagoa 1989)

7.    Cloth weavers and fully clothed, Kingsley (1899); Eve (1977).

8.    They made burnt bricks (Honsbira & St.Ifa, 2015).

9.    They had some  houses shiny as marble (Roth, 1903)

c.    A look at the Urhoboid

The Urhoboid are the following: Isoko, Uvwie(Uvbie), Okpe ,Urhobo proper – Agbon, Ughelli, Agbarha-Otor etc. For some unknown reasons the Orogun speaking Igbo are now grouped as part of Urhobo. Okpe that would have been another ethnic about 30% removed from mainstream Urhobo is also included (Osume 2006). There is no overall king among these groups of people. No single clan now called ‘kingdom’ colonized the other. There is no sacred place or holy town for all Urhoboid, like Ife for Yoruba; Benin for Edo, and Ode-Isekiri for the Isekiri (Ogbobine 1986, Ikime 1969, Alagoa 1989). No single ‘king’ controlled the rest of the Urhoboid. It is really a union of lumping republicans together, started by people like Mukoro Mowoe(Otite 2005) in the early part of the 20^th century.

d.    The gene of Isekirian Racial Superiority

The Science of the Isekirian Racial Superiority (Amplifying Olubunmi’s parameters)

There are genetic factors that made/make Isekiri, a sub-Yorubic group, superior to all others in the black world (Honsbira and St Ifa, 2015a, 2015b; Olubunmi 2007). These among others are (1) Counter Melanone Metastasis Gene (CMMG) (Olubunmi 2007: 69). Then, there is the Neanderthal Gene which gives the Yorubic race, including Isekiri, a better use of the speech, civility of speech, so to say (Ian Morris 2010). This is typified by their application of the Ifa Oracle (Manfredi, 2005 in Honsbira and St Ifa, 2008).

Another thing is this. The Yorubic Race, the Isekiri, one of this, lacks a gene that reduces IQ by 20 points in the other Negroes, Urhoboid inclusive. This gene mutates in the gene controlling Malone malnutrition, and their formation and pattering (Keratrin Cluster near 17 q 12 and FLD 6) (Dallas Morning News, USA, in Olubunmi 2007:71). Also, the Isekiri as a member of the Yorubic race possess LARGE, a gene that prevents or reduces Lassa fever (Prof. Christian Happi, http://www.naijaloaded.com.ng/news/yoruba-people-are-genetically-resistant-to-lassa-fever-nigerian-professor-claims). With their fellow Yoruban peoples, they have the highest rate of twinning in the world (Olubunmi2007). These genetic findings, and perhaps more, make the Yorubic race (Isekiri inclusive) to be more sophisticated than other ethnics. In the Savannah, the Oyo, Nupe, Borgu and Igala are more sophisticated than their neighbours; in the forest,  Ife, Benin with Yorubic influence, and Ijebu are more civilized than their neighbours. In the Niger Delta Isekiri are the most sophisticated (Ikime 1969; Alagoa 1989, Jones 1963). Domineering Gene! Ian Morris (2010) claims that the East is lagging behind the West due to geography. The present writer is of the opinion that Isekiri dominated the Urhoboid due to more favourable genetic dispensation. Is this racist? Well, even if; it can be scientifically proved.

More Isekirinised than Yorubanised Urhoboid: Scientific Evidences of Colonisation 

1.     The Religious Equation

One of the easiest ways to see cultural diffusion is to study the religions of peoples. The most major plank of Urhoboid religion – the popular Igbe religion – is totally and completely copied from the Isekiri. From face value Isekirinisation is not easily seen in the Igbe religion. But when someone asks some salient questions, one begins to see patterns that make it purely of Isekirian origin. As usual the Urhoboid tend to deny the Isekirian influence in anything they do. They no longer want the memories of the past to veil them. But like it or not, the Isekirian signature is clearly visible in Igbe religion. Evidences of Isekiri signature in Igbe religion are:

i.              The inception of Igbe religion

Otite 2005, the Wikipedia, Ekeh 2008, Ofuafo 2016, etc, believe that Ubiesha Etarakpo who founded Igbe lived in the mid 19^th century. This is the time Isekiri started palm oil trade among the Urhobo. At that time, the Igbe religion was established either by Isekiri personalities or by Isekiri influence. In the mid 19^th century, Isekiri big shots – Olomu, Diare, Tsanomi and a host of others started establishing trading posts among the Urhoboid (Ikime 1969, Sagay n.d, Moore 1936 etc). If at the period the Isekiri had a strong foot hold on Urhoboid, a new religion appears, we have to put 1 and 2 together and come to a conclusion. Ubiesha might well be a fabrication for party spirit (Ifediora 1999).

ii.            The watery nature of Igbe religion

The Urhoboid, although they live very close to the Niger Delta, and some are even in the Niger delta, are not a riverine people. If a water cult becomes so important to them, then something strange would have happened. They would have copied from a more riverine people. The vast majority of the Urhoboid peoples are farmers and hunters. They are not strictly fishermen like the Isekiri, Ijaw, Ilaje, the Egun, Awori, the Ijebu waterside people etc. If Igbe should become so important to such agricultural people, it evidently shows an aspect of colonisation, horizontal cultural diffusion, or some form of osmosis.

iii.           The monotheistic nature of Igbe religion(Manfredi’s Parameter)

Monotheism is an aspect of kingdom or empire development. No Urhoboid people ever developed a kingdom (Talbot 1927; Egharevba 1948; Moore 1936; Ikime 1969 , Horton 1977 and a host of others) .Manfredi: 2012 mentions the rise of monotheism among the Nri Igbo who developed a ‘kingdom’. The long juju of Aro was also a form of monotheism, so also was the privilege enjoyed by the Ifa priests at Ile-Ife. The big question now is where is the centralization that would have warranted a monotheistic religion among the Urhoboid, if not copied from more advanced peoples.  Hear Manfredi – “I suggest that the extent to which any population actively worships its high god is partly determined by the degree of its active contact with the wider world outside the microcosm. For the greater its active contact, the greater its need to take practical account of that level of theory which relates the microcosm to the wider world—i.e. the level of ideas about the high god. Again, the greater the active contact with the wider world, the greater the area of experience within the microcosm which comes to be seen, not as peculiar to it, but as part of a general human predicament. Hence the larger the number of occasions within the microcosm when people’s practical concerns force them to take active account, not of the lesser gods who are concerned with its peculiarities, but of the high god who is concerned with its universal features. Another factor which may be important in this context is the ascription/ achievement variable. Where the individual’s status is largely determined by ascription, his peculiar lot will appear to be something largely dictated by his community. Hence the ideas appropriate to the explanation of his lot will be drawn from the realm of those lesser gods who are concerned with the community and its peculiar features. On the other hand, where achievement plays a greater part, individual and community are likely to appear as partially independent variables. Here, then, explanations of individual vicissitudes may well refer, not to the parochial lesser gods, but to the high god who is concerned with the wider order of things. In the latter situation, one would expect individual worship of the high god to be far more developed than where ascription determines status. (Horton 1962b, 139) Where the way of life is dominated by subsistence farming and commerce is poorly developed… is likely to favor a religious life in which a great deal of attention is paid to the lesser spirits (underpinners of the microcosm), whilst very little attention is paid to the supreme being (underpinner of the macrocosm). …However, where there is a development of factors making for wider communication (for instance, a development of long-distance trade…”

Only in Isekiri do you have such a polity (Ikime 1969; Talbot 1927;Alagoa 1977,1972;1989). Because no kingdom existed outside a long distance trade route, and no Urhoboid ever developed a kingdom, it is logical that the Urhoboid copied Igbe from a more centralised polity.  Trade and empire building go cap in hand (Horton 1977; Obayemi 1977). Since no Urhoboid developed a kingdom, it is obvious that none existed along long distance trade route. Thus, monotheism cannot arise from such a republican people.

iv.           The location of Igbe religion

Igbe ‘started’ at Kokori. Kokori and other Agbon villages are areas where Isekiri nobilities established their forts for the palm oil trade.  Oghanrandukun, Olomu, Nana, Jemerigbe, Atsagbede etc all settled one time or the other at the Agbon markets, especially during the time the purported Ubiesha was supposed to have lived. Olomu was a great traditional mystic; he fought 27 wars and won all. He killed a lion with his bare hands, and performed many miracles and wonders in his day. Among the people defeated by Olomu were Ogiegba of Asagba in Okpe (with an Isekiri mother, Orode, from Tisun), Olomu later encamped him at Amu-Okpe – where Okpes where encamped –; the Ijaws of Tarakiri, the Abraka etc (Ikime 1969). It is to such a great trader, warrior, scientist and administrator we should look for the establishment of Igbe, not Ubiesha.

v.            The lack of logic of Ubiesha’s action

Let us examine this scenario. Ubiesha went to the bush and saw a white chalk. The white chalk he saw in the bush advised him to worship the god of the sea. Ubiesha was not even a fisherman, neither was he a sailor. But he had to worship the water for protection. This is actually a fabrication and a cover up.

vi.           The vocabulary of Igbe religious discourse

It is in studying the vocabulary of Igbe religious discourse, that it becomes clear that Isekiri aristocrats of the 19^th century brought the Igbe religion to the Urhoboid in order to keep the peace and regularize trade. The present writer dares to say that in resorting to linguistic tools; it becomes obvious that Igbe was actually a creation of Isekiri aristocrats. All the major words used in Igbe religious discourse have Isekiri morphemes.  The table explains further –

s/n	Urhoboid	Meaning	morphemes
1	Orise	God	Ori=head; se =to create, to ordain; to come to pass (Idowu 1966). Thus, the name of god in Igbe religion can only be explained in Isekiri language.
2	Ame-Orise	Holy water.	god in Isekiri; water in Urhoboid
3.	Ogwa	Hall/temple of worship	Ogwa originally means front in Isekiri because temples are always built in front of a house.
4``	Uku –orise	An Igbe priest	A friend of God. Ukun=friend
5	Olori	A high priest	Ori=head; oli owner. Thus owner of the head, owner at the head : a leader
6

vii.           The Orise pole among the Igbe

Lastly, we look at the real nature of Urhoboid, monotheism. Like the Isekiri, the almighty is worshiped with a pole.

S/N`	Isekiri	Urhoboid	Explanation
1	Orise(God)	Orise(adopted name for God in Igbe religion	Isekiri influence /cultural colonialism
2	Orise worshiped with a pole.	Orise worshipped with a pole	A sky divinity
3.	Umale-Okun= first son of Orise	Umaloku(Urhobo corruption)first son of Orise	The Isekiri are purely riverine. They must see the king of the seas as first son of God. Inland Yoruban peoples see Olokun or Umale-Okun as a minor deity. Why should the Urhoboid see a water divinity as first son of God, when they an agricultural people? Isekiri influence, period!
4	Sacrifice to Orise is done either with water or coconut water	Same	Purity
5	Animals not kiiled for Orise	Same	purity

From the foregoing, it is clear that Igbe religion is a purely Isekiri religion ported to Urhoboid peoples.

Sources – Erhiurhoro Young (October 28^th 2013). The Urhobo voice P.g 13 (Late Uku Sunday Efedudu: The man and Igbe.

Nabofa M.Y.  (2003) Igbe Religious movements’ in. The Urhobo people Edited by Onigu Otite. (second Edition). Ibadan: Shaneson C.I Limited.

2.    Epha as Isekiri Import :Correcting Manfredi’s Hasty Conclusion

Manfredi 2012(updated 2015) did a lot of work on the Ifa religion: the 4 bit array and the 8 bit array. He jumped into a very wrong conclusion by thinking that Urhobo is the midpoint of transmitting Ifa to Benin from Nri Igbo. Manfredi did a very lengthy write-up. But he fell flat when he ascribed many things to Urhobo or Urhoboid peoples which rightly belonged to Isekiri. This study will unveil how Ifa is an Isekiri export to Urhoboid peoples.

a.    The priest at Loebo was not Urhobo. Olobe in the River Formosa (Benin River) is an Isekiri village. The water god worshipped is an Isekiri deity. Hear Manfedi quoting Barbot :

    Another reason to view Ùrhobo as a transmission path for this oracle to Ẹ̀dó comes from Barbot’s late-17th century journal: The priest of Loebo [=Ùrhobo], a town near the mouth of the river Fermosa [=Formosa], or Benin river, is esteemed, and very famous among them, for his intimate familiarity with the devil, and for being an eminent magician; whose prerogatives are such, that he can at his will, cause the sea either to advance or drawback, and foretel the most remote events; in regard whereof, the king has bestowed on him and his heirs forever, all the lands of the territory of Loebo, with all the slaves that were therein; and from his name the town was called Loebo. This priest is counted in the rank of their chief sacrificers, and so dreaded by all the people, that none dares come near him, much less to touch his hand, the king’s envoys not excepted. (Barbot 1688-1732, 375)29 

 

The location, the name etc, have nothing to do with Urhobo. Olobe is an Isekiri village by the river Formosa. The Urhoboid are hinterland and not at the mouth of the Formosa or Benin River.  Isekiri are the known religious innovators in the whole of the Niger Delta region and beyond (Alagoa 1977). Isekiri exported religion to Kalabari Ijaw (particularly at Soku , Orusangama and Soku Iselema(Ediyekio 2005;Alagoa 1977;1972) . Isekiri religion were also visible at Nembe, Ogbia , Iduwini etc(Alagoa 1972,1977). The Udekanma were not left out (Ediyekio 2005). Kenny even contend in Adlimina report that Isekiri had alliance with the king of Kongo(Kenny 2011 online). Thus, the description of Barbot fits in with the oral tradition of neighbours far and near along the Isekirian trade route, that the Isekiri were the porters of native religion. 

b.    Dibie

Hear Manfredi:  “It is however stated in another version that the secret of divination was first revealed to a hunter known as Dibie. These shells are believed to be spiritually charged with the powers of those who stand astride akpo and erivbin; hence they are able to know secrets not only of the physical world but also of the spiritual sphere. Therefore this system of divination, which is referred to as either Agbragha or Epha, is taken to be the most reliable of all… (Nabofa & Elugbe 1981, 6-8, no diacritics)(Manfredi 2012)”

Manfredi may not know it, but Dibie was the leader of the native doctors that piloted the Isekiri monarchy from Benin to Ijala (Moore 1936; Omoneukanrin 1948; Ogbobine1976 etc ).He was not a hunter as purported by Urhoboid peoples. It is not in the realm of myths. The headgear, sword and other paraphernalia are visible in the shrine of the Dibie in Ode-Isekiri. There are archaeological facts – the cap, sword and other paraphernalia – to prove it.

c.    An exposition of Urhoboid Epha system

The easiest way to see that the Urhoboid system copied from Isekiri is to place them side by side with the other cultures of near identical oracle and the reader can easily make his/her inferences The table explains it best

Ifa sign	Isekiri	Urhoboid	Edo Bini	Yoruba NW	Yoruba NE	Nri Igbo	Igala
◇◇◇◇	Ogbin	Ogbi	Ogbi	Ogbe	Osika	Ogbu/obi	Ebi
◆◆◆◆	Aku/ Oyeku	Ako	Ako	Oyeku	Oyeku	Akwu	Akwu/ oyeku
◆◇◇◆	Oghori	Oghori	Oghoi	Iwori	Ogoli	Oyeri/ogori	ogoli
◇◆◆◇	Idin Edi/odin	Edi/odin	Odin	Edi/ odin	Oji	Odin	Oji’ Odin
◇◆◆◆	Obara	Ovbara	Ovba	Obara	Obara	Obala	Obara
◆◆◆◇	Okaran	Okaran	Okan	Okaran	Okona	Okala	Okara//okona
◇◇◆◆	Urosun	Urhur(h)u	Òrúùhu	Ìro sùn	Orosun	Ùrúrù	Òl rù
◆◆◇◇	Aghari	E/Aghare	Ọ̀gháe	Ọ̀wọ́nrín	Ọga	Àyári/Àgári	Ẹ̀gálí
◇◇◇◆	Egite	Ighite	ighitan	Ogunda	Ogunta	EJITE/ogute	Ejite/ogwute
◆◇◇◇	osa	Orha	Oha	Osa	Osa	Ora	Ora
◇◇◆◇	Ete Irete	Ete	Ete	Irete	irete	Ète/Èke	Ètè/Ọlẹtẹ
◇◆◇◇	Eture /otura	Erhurhe	eture	Òtú(r)á	Otura	Oture	Otula
◆◆◇◆	Atukpa	EROKPO	ERhoxua	Oturukpon	Otaru	Aturukpa	ATUNUKPA
◆◇◆◆	Eka	Ẹka	Ẹ̀ká	Ika	Oyinkan	Àká	Àká
◇◆◇◆	Ose	Ose	Òsé	Ọ̀sẹ́	okin	Òsé	Òché
◆◇◆◇	ofun	Ophu	Òhún	Òfún	Ofun	Òhú	Òfú

Explanation of the table

Aku in Isekiri is more cognate with Aku of Nri Igbo and the Akwu of Igala. Isekiri also use the Yoruba Oyeku. Atukpa and Aturukpa is more cognate than the Urhoboid version.  Oghori and Oghori. Igala Ogoli , identical with Isekiri , but for the usual lambdacism and rhotacism. Man in Isekiri is Onokeren in Igala Onokule; woman in Isekiri is Onobiren; in Igala, onobule – explanation is clear.   Urhobo is more similar to Bini than Isekiri is. If Urhoboid calls Oghori , Bini calls Oghoi, Isekiri calls Oghori, it is clear that Urhoboid would have copied from Isekiri. Yorubic influence would have made Isekiri idin not completely cognate with Igala and Nri. South east Yoruba uses Idin. But Isekiri also uses the other cognate Yoruboid terminology.  Obara is identical in Isekiri, Yoruba and Igala. Okaran is cognate in Isekiri, Urhobo, Igala and NW Yoruba. The other version okona in Igala is cognate with okona in NE Yoruba, due to geographical proximity. But okaran in Urhoboid becomes okan in Edo. Why will the Urhoboid term be identical with the purely Yoruboid terms and not with the Edo terminology? The answer is clear, they copied from Isekiri. Obara is cognate in all except Urhoboid, Edo and Nri Igbo. In Edo it is Ovba, in Urhobo Ovbara, in Nri Igbo Obala, due to lambdacism. Isekiri have identical terms with both Yoruba of NW and NE, and even Igala. This shows a genetic linguistic relationship. It is obvious that Urhoboid ovbara is a try to copy the Yoruboid terminology. Bini either got their term from Isekiri, Yoruba or even Igala. Okaran is cognate in Isekiri NW Yoruba and Igala Okara. It is cognate in Nri Igbo Okala if not for lambdacism of the Igala term. It is not totally cognate in Edo Okan, where a syllable of ‘ra’ is lost. Since Isekiri linguistic science shows Isekiri descent from both Yoruba and Igala, it is certain that Urhobo copied from Isekiri, because all other Edo speaking peoples in Edo state use okan. Yoruba and Isekiri Irosun , Urosun cognates. Isekiri Aghari is cognate with the Igala Egali, and the NE Yoruba Àgári. The Urhoboid aghari differs from the Bini Aghai. It is clear therefore that the cognate languages – Isekiri, Yoruba , Igala – are in most times cognate in their terminology, while Urhoboid and Edo cognate languages are not uniform in their terms. It shows the Urhoboid and the Edo copied the Ifa term from the Yoruboid peoples and not from Nri(Manfredi 2012). Otura/Eture cognates in the Yoruboid and Edo. Urhoboid, local invention, copy from Isekiri or Edo. Eka cognate in the Yoruboid .Ofu cognate in the Yoruboid. The interpretation is that the Ifa Oracle did not start from the Confluence area, but a local Yoruba construct that went up the Niger from the Isekiri axis. The Urhobo, from the analysis, copied from the Isekiri. Of the sixteen items, 12 are cognate in the Yoruboid, Igala inclusive. Only six are real cognates in Urhoboid and Edo which are cognate languages.7 are cognate in Isekiri and Bini.11 that are cognate between Isekiri and Urhoboid are also cognate in the Yoruboid, including Igala. This demonstrates that far from being indigenous to Urhoboid, the Epha system would have been copied the same period that Igbe worship was copied from Isekiri – the mid 19^th century. No matter what, a careful study of the table will show that Isekiri, NE Yoruba and NW Yoruba Ifa terminology are more cognate to one another than they are with the surrounding peoples. The Isekiri, Igala, NW Yoruba and NE Yoruba are closer too to one another than they are to the rest peoples. The circle is not a long chain. Nri copied from Igala and NW Yoruba. Isekiri had Ifa influences from both Yoruba and Igala as their legends portray, Urhoboid copied from Isekiri. Their false tale of Dibie and the wrong ascription of Barbot’s description to them is further proof of dishonesty of Urhoboid authors.

3.    Urhoboid Social Life

a.    Common household items

Urhobo common household items are many which show open borrowing or, even, outright colonisation by Isekiri. The table illustrates

s/N	Urhoboid	Morphemes
1	Ugbuna(matches)	Sparker of flame= Isekiri
2	Achichan(umbrella)	Open and close=umbrella’s action/Isekiri
3.	Ewuese(trouser)	Cloth for leg. Ewu=cloth;esen=leg and hence a trouser.
4	Somabe(purse for waist)	Literal Isekiri

The table is so clear that it needs no further illustration.

b.    Portuguese fraud

Ekeh , Osume and a few others are moving round pretending that Urhoboid traded with the Portuguese, just like the Isekiri. The present writer will not go too far to show the fraud in this statement. Firstly, the Portuguese were looking for kingdoms to trade with. Urhoboid had no kingdom. Secondly the names of the items traded by the Portuguese are more genial to Isekiri than the Urhoboid. For example the name of such a vital item as blood in Isekiri was a Portuguese name sangi. The Portuguese call velvet veludo. V is not very common in Isekiri, except in loan words. V is common in Urhoboid. The name of velvet in Isekiri is fuludu. F replaces v. the name of velvet in Urhoboid is funudu. This is clear they heard the name from the Isekiri middle men and not directly from the Portuguese. If they heard directly from the Portuguese, they would not have replaced a v with an f ,like what a Yoruban people would Have done.

c.    Urhobo chieftaincy nomenclature

The name of chief in Urhobo is Olorogun. The name is a direct copy from Olorogun – a head war man. Olori is head and ogun is war. How? From about 1820-1900 when Isekiri were trading with the Urhoboid for palm kernels, they usually send their head war men (mostly of slave stock) to make peace in Urhobo land. Amakatse, Ibakpadodo, Ofokunije were sent to the Aghalokpe area near Sapele (Sagay n.d; Honsbira and St.Ifa 2013; 2011). The Urhoboid having no chiefs thought the head war men were chiefs. Were they wrong? No! The head war men were richer than almost any Urhoboid in their communities then. Seeing these ‘flamboyant’ men they decided to call their own local leaders ‘Olorogun’.

Conclusion

The mini states of Urhobo are new (most of them started having government created kings after 1952) (Ekeh 2008; The Niger Delta Standard September 19^th, 2008; 30) most of the Urhobo, Okpe, Isoko, Uvwie all Urhoboid of the Edoid groups had politico – religio-aesthetic symbols from the Isekiri, Ebelle (founder of Agbarhotor) have been identified by Otite (2005) as coming from the Isekiri country (Benin River). St. Ifa and Honsbira have identified him as the son of Olu Irame, the third Olu of Warri (Honsbira & St. Ifa) 2013. Ebelle later died in Ebelle named after him in Ishan, another Edo territory. The Isekiri also formed the chieftain of Aghalokpe in 1780, which predated the Orodjeship; the Orodjeship only coming into play by 1947, formed by the Isekiri family of Fregene in Bateren (Honsbira & St. Ifa 2011; 2013). The Omotekpokpo of Alaja-Igun is copied from Isekiri (Honsbira & St. Ifa 2011; 2013). Today there is still the Obite Okpokpo (Okpokpo River) at Ode-Ugborodo. Females are the ones serving it (Atumu 2006). Omote Kpokpo in Urhobo means the daughter or girl of Okpokpo. Like Ogheye worshipped in the Ugborodo (Escravos) Omotekpokpo of Alajigun is a prophet masquerade (Atigbiofor 1988 oral interview).  The Igbe religious cult of the Urhobo is a direct copy of the Umale-Okun practice of the Isekiri. This can easily be seen in the religious discuss of Igbe mentioned above.

            So the favourable genetic mutation of the Isekiri made them to have more knowledge to colonise the Urhoboid in time past. Geographically, the Urhoboid live in better terrain, but never developed a kingdom. In fact the fall of Isekiri came when after 1850, they went en masse to marry people of Urhoboid race. Today, Isekiri and Urhoboid are a mongrel race like Hausa-Fulani. Both of them are hardly superior to the other all lost in racial impurity. But anyone keeping to the ancient Isekiri culture looks more civil than those trying to keep the Urhoboid culture(Leonard 1906). Such Urhoboid peoples as Aghalokpe, Elume, Okan, parts of Agbon with stronger Isekiri link and culture appear more civilized than other Urhoboid.

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