For Achive
FEW weeks ago, two students from the University of Ibadan U.I pursuing their P.H.D thesis came and asked me who was the first Oba of Lagos and who were the original owners of Lagos? I referred them to the publication by Chief O.E.I Aimieuwu in Nigeria Magazine No. 103 December 1969/ February 1970, pages 624-627 as abridged here. 1 told them that Oba Orhogbua who reigned in Benin (1550-1578) waged wars along the West Coast of Africa from Benin City to the territory of Dahomey now known as (Republic of Benin). He conquered the territory and appointed a military administrator known as Isidahome to administer the territory. The place became known as modem Dahomey after centuries. Oba Orhogbua tried to find a resting place along the Coast and finally arrived in Lagos and found the place swampy but moving further, he discovered a sandy beach around Lagos. The Oba and his soldiers built a camp (Eko) on the sandy beach. “Eko” is a Benin word meaning Camp. Many Yoruba historians agree that the early Yoruba settlers from the interior never went beyond Iddo in the mainland of Lagos. According to the Encyclopedia Britannica, colonists from Benin founded the part of Lagos and Badagry”. H.Ling Roth in his book Great Benin two of its (Benin) colonists are Badagry and Lagos. The name ‘Eko’ is a reminder that the original settlers in Lagos Island in the area around Isaleko where Oba’s palace is situated were the Benins, it is a fact not disputable. Other Benin names that showed Benin influence in Lagos were very significant “Bajulaiye” a chieftaincy title in Lagos, is a corruption of “Bazuaye” a Benin chief that accompany Aisikpa to Lagos, “Ode — Iddo” or Iddo is corruption of Benin phrase “Ode-Edo” which was used to point towards the mainland as road leading to Benin”. Ode-Iddo or Iddo are never Yoruba words. Idumota and Idumagbo are corruption of Benin words of ldumwota and Idumwagbon. These are also not Yoruba words. It means for them certain areas
Aisikpa The First in Lagos. The Lagos white cap chiefs do not dress like other chiefs in Yoruba land. The dress is like the traditional Benin chiefs in Benin as they are descendants of Benin chiefs who settled in Lagos. Some historians have been quoting extracts from Notices of Lagos by J.B. Wood and History of Nigeria by Sir Allan Burns to support their claims that Ashipa the first Oba of Lagos was a Yoruba prince. The oral tradition which J.B. Wood and Sir Allan Bums based their conclusion on the tribe of Aisikpa (Ashipa) cannot be regarded as reliable historical information. According to R.E. Bradbury in his book The Benin Kingdom and the EdoSpeaking People of South — Western Nigeria” Oba Orhogbua made Lagos “his headquarters about the middle of the 16 century”. Oba Orhogbua was educated in one of the Portuguese colonial schools and he could speak, read and write the Portuguese language. Oba Orhogbua left Lagos for Benin when he heard the rumour that his son had been made the Oba of Benin. When he reached Benin, he discovered that his son had not been crowned Oba. Instead of recalling his troops from Lagos to Benin, Oba Orhogbua sent his grand son Aisikpa (the Yoruba now call him Ashipa) to rule Lagos and to be the commander in chief of the forces in Lagos. Aisikpa was the title specially given to the grandson of Oba Orhogbua and it is a contraction of the Benin phrase “Aisikpahienvbore” which means the town will not be deserted by us” it would have been unreasonable for him to have sent a foreigner to Lagos to rule the territory in view of the strategic importance of the town as sailing port. Aisikpa (Ashipa) was appointed the ruler of Lagos by the Oba of Benin Royal family. B.E. Bradbury says that Oba of Lagos confirmed this to some extent by Lagos traditional (administrative sources) ‘it is not the usual practice for a colonial power to appoint one of its citizens of its colony the colonial governor of that territory. It is
By OSAYOMWABO O. ERO
a historical fact when Aisikpa (Ashipa) died, his remains were taken to Benin City for burial. It is against Yoruba tradition to bury a traditional ruler in a foreign land. It is also against Benin tradition to bury
Aisikpa (Ashipa) died, the people of Lagos conveyed his body to Benin for burial. He was succeeded by his son Edo. The name “Edo” has been corrupted to “Ado”, Edo is a pure Benin name
discovered while in Badagry that the body of the Late Chief of Badagry “like those of his ancestors had been sent to temple at that ancient and respected custom which has even been religiously confirmed to and tenaciously held by the Lagos people.
political beliefs of the people as they narrate historical events in their lives. It was understood by us that the original natives of Lagos have been singing this songs in the presence of their Obas for centuries. If Aisikpa (Ashipa) the first Oba of Lagos was really a Yoruba Prince, his descendants would not have allowed their subjects to be singing the song. This song alone is enough historical evidence to show that Aisikpa
Oba of Benin, Omo N’Oba Erediauwa visits Oba of Lagos Rilwan Akiolu I an Oba or a Benin noble man in a foreign land. If Aisikpa (Ashipa) was a Yoruba Prince as claimed by J.B. Wood and Sir Allan Bums, the people of Lagos would not have agreed to take his body to Benin City for burial. J.B. Wood agreed in his Historical Notices of Lagos that the people of Isheru know the importance Benin attached to their great men being buried in Benin hence they allowed Ashipa to take Isheru (a great man) to Benin for burial. When
which means nothing in Yoruba language. If Aisikpa (Ashipa) were to be a Yoruba as claimed by some writers, he would not have given his (prince) a Benin name. His people would have frowned at such action. After his death, Edo was also buried in Benin in keeping with the Lagos tradition that their Obas should be buried in Benin their ancestral home. After the visit of Landers (Lander Brothers) to Badagry in 1 830, they stated that they
In June 1969 Chief Aimieuwu visited Oba of Lagos, Oyekan II in his palace, and found some women there singing traditional songs in praise of the Oba. There was one particular song that struck him. The English Version of the song is “who says we have no father, we are not vagabonds without a father. Our father is at Benin who brought us to this place”. In traditional historical facts in Nigeria, traditional songs reflect both their religion and
(Ashipa) was a member of the Royal family of Benin. Oba Oyekan II took us round his palace and showed us some shrines of some departed Obas of Lagos. We saw the shrines are kept in the same way as some shrines and altars of the departed Obas of the royal palaces in Benin and some Benin traditional chiefs houses. Chief Osayomwabo Osemwegie Ero is the Edobayokhae of Benin 08055828788.
“In June 1969 Chief Aimieuwu visited Oba of Lagos, Oyekan II in his palace, and found some women there singing traditional songs in praise of the Oba. There was one particular song that struck him. The English Version of the song is “who says we have no father, we are not vagabonds without a father. Our father is at Benin who brought us to this place”.