THE SLAVE TRADE, THE HISTORY OF THE Atlantic Slave Trade, 1440-1870, Hugh Thomas, page 79. 1997. (Please read the bold and underlined passage from the history of the Atlantic Slave Trade in QUOTES).
The Urhobo King was being paid reverence by the Obas of Benin as at 1486, he was paid reverence by Oba Ozulua of Benin.
“African coast ran south for as far as anyone could see, so that the route to India was still none too close. In 1486 the Portuguese sent João Afonso Aveiro to explore further the five ‘slave rivers’ of the Benin coast which seemed to the previous voyagers at once so full of menace as well as of commercial promise. By that time the explorers had learned something of the Kingdom of Benin itself, probably through buying slaves who had the information. The requirements of the slave trade at Elmina also dictated a greater need for knowledge of where the slaves which the Portuguese captains had been buying came from. Ozulua, the Oba (King) of Benin, had also learned something of the pretensions of the remote Portuguese monarch who was claiming a monopoly of trade from Europe to West Africa, who seemed to be so indefatigably interested in finding the whereabouts of a certain Prester John (who was of the same Christian religion), and who had recently had the impudence to name himself ‘Lord of Guinea’ – though the title would have meant nothing to the ruler of Benin. Aveiro found the ‘great city of Benin’ a revelation, almost as Cortés, thirty-five years later, was astounded by Mexico-Tenochtitlán. He was interested in the ‘tailed peppers’ of Benin, which he rightly thought would be a better competitor of Indian pepper than malaguetta. Aveiro was glad to hear of a king in the east, the oghene, who concealed himself behind silk curtains and apparently held the cross in veneration, to whom even the obas of Benin customarily paid reverence: surely that must at last be Prester John? Oba Ozulua, after a talk with the explorers, agreed to send ‘a man of good speech and wisdom’, the Chief of Ughoton – the port of Benin, as it were – to Lisbon to become acquainted with the Christian way of life. This Chief of Ughoton did go to Lisbon and returned, bringing to his king an (alas now unknown) ‘rich present of such things as he would greatly prize’, having agreed, on behalf of the Oba, that a trading centre should be established at Benin. Aveiro returned with him to set up this outpost. A contract to trade on the Benin River between 1486 and 1495 was leased by the Crown to a Florentine banker long resident in Lisbon, Bartolommeo Marchionni. Probably he carried slaves back from the Slave River directly to his plantations in Madeira as well as to Lisbon, and then sold some in Seville, where he also had many commercial operations. There was one other Portuguese political intervention on the African coast in these days, but far to the north, on the River Sénégal. There in 1486 a dispute occurred in the succession to one of the Wolof monarchies. King Bemoin asked for help, and ‘the Perfect Prince’ João agreed to give it, on the condition that Bemoin convert to Christianity. The Portuguese sent missionaries, but Bemoin vacillated. The emissaries were ordered home. Bemoin then panicked, and sending King João 100 slaves begged his European friends”.
Such information above made US question histories of our Royalties as told us by other historians who have embellished others’ histories.
But; let’s see what some claimed histories say about us with the fact in mind that Urhobo Monarchy is Sacred just as others elsewhere but original and beginning from Ancient Egypt.
1. The Benin Monarchy is a priesthood which developed in its beginnings. Great Benin, vol.4, page 26. 1999.
2. Where-as; we have known all the while from the cradle of civilisation (Ancient Egypt), the meaning of Oba, we therefore do not agree with the embellishment on page 9, paragraph 3 of Great Benin vol. 5 where Oba was said to have been taken from Obo. And even with Obo, it was Urho (Our Urhobo Ancestor) who was originally Obo (Priest) hence Urhobo. In this Great Benin volume and on page 9, the Author wrote “Oranmiyan had declined to use the name “Ogiso”. He chose to be called “Oba”, shortened from the word “Obo-Uwa” or “Builder”...........The root developed from the words ‘“Bo”=“build” and “Obo”= “builder”.
These and other embellishments are the root causes that made us to question the histories of our Iduland which became Akka and later Benin when Urhobo people abandoned Akka.
Oba; a Royal appellation didn’t start from Oramiyan times. Oran, Mę Yan, a word which means my “Oran Moves, walks, troops, is not of Benin Language too. It means the object of my Priesthood which is the Sun (Worship) moves. It’s therefore the Urhobo spirituality of the Sun. An Urhobo Priest will never accept Ogiso (Ogie) rendition of Ovie.
Again, Oba is a shortened ObaRaKpo in Urhobo, which means till-End-Of the World. The Sun and the Urhobo Kings in Ancient Egypt who worshipped the Supreme God using Sun Worship are the entities who will have no end. Oba means the end. But the Sun have no end as Obaship have no end too because immediately an Oba dies, another new Oba is installed before the dead Oba is buried.
History is best when it exposes embellishers.
One other revelation on Volume 5 of Great Benin, page 28 is the admission of Ikhaladeran into the Priesthood of Oghene by Obaloke (Obaloke was a Yoruba Priest in Ukhe, Niger Benue Confluence). It was from here some of our Ancestors went to found Oyo. However, the pressure of the Nobles was great in Irrua and that is why Ikhaladeran left Akka to seek refuge, authority and recognition from Obaloke and his Theocratic Council of Ukhe in about 1133 A.D. The point here is however, it’s the same Urhobo Oghene (God) that possesses the Priesthood. If it were Benin’s Priesthood, it would have been Oluwa.
In the same vein, Orameyan was also crowned Odu-Wa Priest of Oghene of Ukhe. But not of Oluwa (my emphasis ) in 1199 A.D. (Great Benin, vol.5, page 81). This is perhaps when the Benins started to take over the Idu kingdom far back in Iduland with capital in Akka.
1). THE SLAVE TRADE, THE HISTORY OF THE Atlantic Slave Trade, 1440-1870, Hugh Thomas, 1997.
2). Great Benin, volume 5, Osaren Omoregie Ph.D, 1997.
3). Great Benin, vol.4, Osaren Omoregie Ph.D, 1999.
By Wilson Ometan (01/04/2020)