Esan (Ishan) People: Ancient Warriors, Highly Homogeneous As Well As Vibrant Educated People Of Edo Acre Inwards Nigeria
Esan (Ishan) people are ancient militaristic, highly homogeneous vibrant agro-fishery together with Edoid-speaking people living inwards the Edo State, South-south geopolitical zone of Nigeria. Esan people who are said to live positive inwards outlook, creative, industrious together with highly educated are 1 of the Nigeria`s major ethnic groups and live primarily inwards Edo Central Senatorial District inwards Nigeria.
Esan people inwards Edo State,Nigeria
The people of Esan have got a mutual language, custom together with tradition. The homogencity characteristic of the Esan people has been aptly described yesteryear Okojie (1994): According to him:
"The key to a people’s graphic symbol or personality tin live found inwards their music, dances together with folklore. Take a appear at 2 typically Esan dances: AGBEGA together with OBỌDỌIRIBHẸFE together with yous volition take in what a proud race ESAN people are. Their vivaciousness together with the fact that they descended from warlike ancestors tin live seen inwards the commonest Esan Dance – juju trip the low-cal fantastic (EGBABỌNẸLINMIN),
OLEKE, OHOGHO, etc. ASONO combines with the proud movements together with agile figures of a warrior. Unuwazi’s AYELE inwards add-on teaches individualism together with self-reliance. No 2 dancers
tin live seen doing the same steps."
Esan solid ground is bordered to the S yesteryear Benin, to the south-east yesteryear Agbor, to the due north together with due east yesteryear Etsako, to the W yesteryear River Niger. The solid ground is nigh lxxx kilometers North East of Republic of Benin City. By this factor of proximity together with the fact that they portion a basic cultural substratum, they are regarded as neighbours to the Bini (Bradbury, 1973: p. 48). From Ewu to Republic of Benin City, the State capital, is 100kms long. The people populate areas such as Uromi, Ewatto, Igueben, Iruekpen, Irrua, Ubiaja, Ebele, Ehor, Ekpoma, Egoro Eguare, Ewu, etc all inwards fundamental Edo State, South-South Nigeria.
Historically, Esan traces their ancestry to the Bini (Edo) people of the powerful pre-colonial African kingdom of Republic of Benin inwards Nigeria. Esan grew initially as farming settlements, which were peopled from the Savannah north. These nuclear settlements expanded yesteryear internal growth together with through recorded migrations from Republic of Benin nigh v centuries ago. Such migrations into the surface area were believed to have got fifty-fifty occurred before together with was led yesteryear banished princes or chiefs, criminals etc. who had deserted Republic of Benin City for the uninhabited forests lands “long before 1460, that is Ewuare’s fourth dimension (Oba of Benin) either through the selfishness together with atrocities of some of the Obas, or next the catastrophic civil wars over succession….” (Okojie, 1960: p.35). Recorded migrations out of Republic of Benin City took topographic point during Oba Ewuare’s reign inwards the 15th century when the Oba lost his 2 sons together with enacted some harsh laws including forbidding the citizens from cooking, washing or having sexual intercourse for iii years. It was the resentment of people against the novel life-style inwards Republic of Benin City that made people to migrate into the woods (Okojie, 1960: p.32). The Oba waged state of war against the culprits but failed. Oba Ewuare’s bellicose nature according to Jacob Egharevba (1968) led the Oba
into conquering 201 towns together with villages, some of them inwards Esan. But for many of the scattered
settlements inwards the Esan forests, the Oba had to utilisation diplomacy to convey them nether Republic of Benin hegemony. He invited Esan leaders or their representatives to Republic of Benin for a truce. He dangled
attractively before them an attachment to Republic of Benin City. He was ready to recognize together with honour his
visitors with the championship of Onojie; important king.
Esan people
There is no tape of those who mightiness have got received the invitation but ignored it. They have
disappeared from history, for the hereafter Esan rested on those who went to Republic of Benin together with took the
championship of Onojie. The determination with Esan leaders to go or non to go to Republic of Benin was non easily taken. Many of the leaders dreaded Oba Ewuare but did non want a fresh moving ridge of military machine attacks of the area. Instead, Republic of Benin promised military machine back upwards for the Onojie to enforce authorization over insubordinate subjects (Eweka, 1992: pp. 83-84). Only iii of the leaders really went to Benin
inwards person. All iii were apparently men who had zip to fright from the Oba due to various
reasons. The firstly was Ekpereijie, the boy of Oba Ohen’s immature adult woman together with a sis to Oba Ewuare. She
had been given to Amilele the leader of Irrua. Relations betwixt Irrua together with Republic of Benin must have got been cordial. The 2d was Alan of Ewohimi, the boy of Ikimi who had left Republic of Benin prior to the reign of Oba Ewuare together with as such was non considered as 1 of those who fled the urban center yesteryear the Oba. The 3rd was Ijiebomen who left Republic of Benin for Ekpoma after the Oba had granted him leave of absence (Eweka, 1992: p.169, 174).
Sir Tom Ikimi, old Nigerian unusual government minister together with an illustrious boy of Igueben, an Esan town inwards Edo State where he used his privileged topographic point inwards the highest determination making trunk of the solid ground as a government minister to attract a lot of evolution to the land. Here is a cerebration of his 70th birthday.
In contrast to those mentioned above, the main of Ohordua, Okhirare, “had peculiarly offended the Oba together with would non peril his neck, so he sent his heir Odua” to Republic of Benin (Eweka, 1992: p.272). His blood brother together with leader of Emu also sent his boy rather than peril his life. Three other Esan leaders dispatched brothers as their representatives to the coming together inwards Benin. Ede “felt he was only less than the Oba yesteryear degrees” together with as such refused to honour the call. He so sent his junior blood brother to hear to what the Oba had to say. The leader of Ubgoha, also asked his junior blood brother to go on his behalf. The leader of Uromi sent his junior blood brother to discovery out what the Oba had to say.
Ewuare concealed his anger at the impertinent leaders inwards Esan. He was a smart diplomat. During
the meeting, he told the visitors how they had migrated from Benin. He enthroned the Benin
courtroom traditions inwards Esan. The call ESANFUA, important those who fled from Republic of Benin City into the
jungle became a pejorative connotation from where the news Esan was derived. The Oba
bestowed the championship of Onojie on those that were introduce at the meeting. Instantly, the Oba made
them rulers of their communities together with subservient only to the Oba together with higher upwards all, this noble championship was
non transferable to father, blood brother or master, together with in 1 lawsuit an Onojie, ever an Onojie until death
(Okojie, 1960: p.37). Where Oba Ewuare had enthroned a proxy except inwards Ewohimi, Irrua together with Ekpoma, strife together with hatred followed as the novel leaders began to assert authorization together with command over the elders. Thus the Oba wielded the numerous villages into large political entities that hitherto became known as chiefdoms ruled yesteryear the Onojie. R.E. Bradbury explains that “The Chiefdom mightiness consist of 1 or several villages loosely knitted”(1973: p.48).
Esan are fun-loving people who have got various festivities together with ritualistic traditions.Their folktales together with folklores serve as forms of learning together with entertainment, similar the famous Igbabonelimin. They have got prominent traditional rulers who hold monastic tell together with sanity inwards a complex social club where beauty together with manners are intertwined.
Influenza A virus subtype H5N1 handful of Esan families are known to possess Portuguese ancestry, resulting from links dating dorsum to the 16th Century when Portuguese sailors together with tradesman firstly entered the Bini Kingdom via the coast. British arrived Bini inwards the wake of the Portuguese numerous expeditions to, together with intercourse with, Bini.
Esan people believe inwards community of people together with "man" is really of import to them. Man, inwards Esan ontology, is 'Oria '¹ or ‘Oria no ri wi usuagbon‘ or ‘Oria no ri wi agbelo‘- a communal beingness with-others; together with he is created yesteryear the Supreme Being. In Esan ontology, he is considered as adjacent to the Supreme Being since he is at the fundamental dot of everything inwards nature. Hence the Esan beliefs
that everything inwards the universe was created for him. For the Esan, adult man is really complex beingness together with he is as mysterious as the universe inwards fact, for them, adult man is a ‘being-with’. For the Esan people, 'Oria ' refers to both manlike someone together with female. But categorically, an Esan male, is called '0kpia' patch a woman someone is called "Okhuo". For the sake of relevance to Esan linguistic analysis, permit us bring upwards other few but frail points nigh the Esan people such as; 'Owanle' which refers to elders.
Chief Anthony Akhakon Anenih, Esan adult man together with Nigerian pol together with old government minister of Works together with Housing
Esan people have got a unique festival known as Esan Day which is celebrated at the Tafawa Balewa square, Lagos every December; there, names of all prominent Esan people are read to loud ovation. Esans believe inwards self help, thus assisting to make villages together with towns to make development. Prominent Esan are Ogbidi Okojie, Onojie (king) of Uromi (1857 - Feb 3, 1944) a dandy Nigerian Nationalist, liberty fighter together with arguably the greatest ruler of the Esan people inwards what is at nowadays Edo State inwards Nigeria, Chief Anthony Enahoro, who raised the motion for the independence of Nigeria; Peter Enahoro, who wrote How to live a Nigerian, Anthony Anenih, a top Nigerian pol together with old government minister of Works together with Housing. Other names include the belatedly Prof. Ambrose Folorunsho Alli, Governor of Bendel State together with the founder of Ambrose Alli University; Bishop Patrick Ekpu, Festus Iyayi, writer, Cardinal Anthony Olubunmi Okogie, belatedly firstly lady Stella Obasanjo; musician Sonny Okosun and author Aba Aburime I.
Also included are Chief Tom_Ikimi, old unusual minister, Fidelis Oyakhilome, former Lagos nation law commissioner together with formal governor of Cross river state; Augustus Aikhomu. Admiral inwards the Nigerian Navy, who served as the de facto Vice President of Nigeria during the Ibrahim Babangida-led military machine junta, Vincent Airebamen, old deputy commissioner of Lagos state, Wilfred Ehikametalor, Former Kogi State Commissioner together with old Assistant Inspector General of Police, Pastor Chris Oyakhilome, an international renowned evangelist together with founding president of Believers' Love World Incorporated also known as "Christ Embassy", a Bible-based Christian ministry building headquartered inwards Lagos, Nigeria.
Pastor Chris Oyakhilome, Esan adult man together with an international renowned evangelist together with founding president of Believers' Love World Incorporated also known as "Christ Embassy"
Origin of the Name Esan
It is believed yesteryear many historians that the call 'Esan' (originally, 'E san fia') owes its origin to Bini (meaning, 'they have got fled' or 'they jumped away'). 'Ishan' is an Anglicized cast of 'Esan', the termination of colonial Britain's inability to properly pronounce the call of this ethnic group. It is believed that similar corruption has affected such Esan names as ubhẹkhẹ (now 'obeche' tree), uloko (now 'iroko' tree), Abhuluimẹn (now 'Aburime'), etc. Efforts have got all the same been made to homecoming to status quo ante.
Geography
Esan is located at Longitude 60`5′ celcious together with Latitude 60`5′ celcius. It has boundaries on the North West with Owan together with Etsako on the North-East; on the South-West with Orhiomwon together with Ika, patch on the South together with South-East with Aniocha together with Oshimili, all areas that were controlled yesteryear ancient Republic of Benin peculiarly from the 15th century (Patridge, 1967: p.9). The people populate areas such as Uromi, Ewohimi, Ewatto, Igueben, Irrua, Ubiaja, Ogwa, Ebele, Ekpoma, Ohordua together with Ewu inwards fundamental Edo State, South-South Nigeria. It has a apartment landscape, lacking inwards rocks together with mountains, together with skilful for agricultural purpose.
Geographically,
Esanland lies betwixt the fringes of the Savannah to the due north together with the woods (marginal forest) to the south. The plateau on the northern fringes had the woods vegetation, which thinned into the northward Savannah. It is made upwards of sandy topsoil that could live easily cleared together with cultivated, relatively weed-free. The ground for the sandy nature of the topsoil has been partly due to “the widespread occurrence of sedimentary, granite together with gneissic materials the downward elevation of clay; differential soil erosion due to the high kinetic unloose energy of rainstorms tending to take fine particles inwards run-off water; together with the possible chemic devastation of kaolin inwards the topsoil” (Kowal and
Kassami, 1978, p. 116). The topsoil is also mixed with laterite, various clays together with gratis metallic oxides
oft coat the quartz together with clay particles, immobilized phosphate, together with aid to cement or compact the soil non only at the surface but also inwards the lower layers where clay accumulates to cast a pan-like horizon (Kowal together with Kassami, 1978, p. 26). This surface area according to Darling have got been really fertile for agriculture(1984, p. 26).
The topographic point of Esan solid ground inwards a favourable climatic zone enhanced the initial agricultural evolution together with the entire economical construction of the area. Climatic topographic point determines the natural environment, within which an ecosystem affects agricultural together with economical activities. The science inwards which climatic elements were manipulated for production purposes enhanced the evolution of Esan agriculture. Esanland is influenced yesteryear seasonal winds. These are the Southwest together with North-East winds. The old blows from the Atlantic Ocean. It is warm together with humid. The current of air prevails over the solid ground together with brings inwards its wake heavy rains that caused the moisture seasons. Wet seasons were periods of much human activity when the planting of various crops yesteryear farmers was done. When rainfall stops yesteryear mid – Oct a menstruation of dry out flavor sets inwards next the Northeast winds. This usually lasted from Nov to March when in that location was virtually no pelting inwards Esanland. The climate at this fourth dimension is hot with a temperature of nigh 230 –250 centigrade at mid-day. From around mid –
Dec to Jan the weather condition became harsh together with it was referred to as the harmattan or
okhuakhua. These seasonal variations according to Akinbode could have got been from the “latitudinal
migration of the tropical convergence zone (ITCZ)” (Akinbode,1983, p. 3). Sometimes low-cal rainfalls were recorded inwards the months of Dec together with January. Also, strong winds together with high air
temperatures could live recorded betwixt the months of Jan together with March patch the lowest are usually recorded during the months of June together with July. In general, the height of the Esan plateau modified the temperature to such a plane of eliminating extreme weather condition conditions. It was thence non surprising that the relatively apartment tops of the plateau remained much cooler than other parts of the solid ground throughout the year. This peradventure explains partly why the plateau solid ground was the firstly to live settled inwards Esan.
Esan Local Government Areas inwards Edo State: The autonomous clans/kingdoms inwards Esan solid ground are currently administratively arranged as follows nether the electrical flow v local authorities areas:
(1) Esan North East LGA, Uromi: Uromi, Uzea
(2) Esan Central LGA, Irrua: Irrua, Ugbegun, Okpoji, Idoa, Ewu
(3) Esan West LGA, Ekpoma: Ekpoma, Urohi, Ukhun, Egoro
(4) Esan South East LGA, Ubiaja: Ubiaja, Ewohimhin, Emulu, Ohordua, Ẹbhoato, Okhuesan, Orowa, Ugboha, Oria, lllushi, Onogholo
(5) Igueben LGA, Igueben: Igueben, Ebele, Amaho, Ẹbhosa, Udo, Ekpon, Ujorgba, Ogwa, Ugun, Okalo
There are 35 clans each of which is headed yesteryear a traditional ruler called "Onojie".
1. Irrua 2. Ekpoma 3. Uromi 4. Ubiaja 5. Egoro 6. Ekpon 7. Ewohimi 8. Emu 9. Ewatto 10. Wossa 11. Amahor 12. Igueben 13. Idoa 14. Illushi 15. Ifeku 16. Iyenlen 17. Ohordua 18. Okhuesan 19. Oria 20. Onogholo 21. Orowa 22. Opoji 23. Ogwa 24. Okalo 25. Ebelle 26. Ewu 27. Ogboha 28. Uroh 29. Uzea 30. Udo 31. Urohi 32. Ujiogba 33. Ugun 34. Ugbegun 35. Ukhun
Health Facilities The Ambrose Alli University Teaching Hospital is at Ekpoma, along with various world wellness centers, private together with world hospitals, clinics together with motherhood homes; The Irrua Specialist Hospital, the School of Nursing together with Midwifery, as good as world primary wellness centers, world together with private hospitals, clinics, together with motherhood homes; The General Hospital,Uromi; together with The General Hospital, Igueben.
Educational Facilities In add-on to the Ambrose Alli University, Ekpoma, in that location are 48 primary schools together with 12 secondary schools, including the Christ the King Nursery & Primary School, Ekpoma; Mousco International School, Ekpoma; Cosmopolitan Church Primary School; Christ Foundation Nursery/Primary School; together with Christ Adam College; Needs to a greater extent than item information on educational facilities inwards Irrua Uromi together with Ubiaja; Famous secondary schools such Igueben College together with Ewu Grammar School are located here, as good as Adult
Education Centers, which were laid upwards to provide didactics for adults without formal education;
Tourist Centres/Attractions Commemorative Statue of Prof. Ambrose Alli, Ibiekuma River, together with Oba's Palaces; Lake Obiemen, Obiemen Shrine, the Ogirrua's Palace, together with the Ugbalo Spring; together with The Okomu Udo National Game Reserve, together with the Amahor waterfalls.
Language
Esan speaks Esan, a tonal Edoid linguistic communication which is a Kwa linguistic communication that belongs to the larger Niger-Congo linguistic communication phylum. Dictionaries together with grammer texts of the Esan linguistic communication are beingness produced, which may aid the Esan appreciate their written language. There is a high plane of illiteracy with the Esan, together with a large number of dialects, including Ẹkpoma, Ewohimi, Ẹkpọn, together with Ohordua. Most annual Esan Kings' Council meetings are largely conducted inwards English linguistic communication for this reason.
Festus Iyayi (born inwards Ugbegun inwards the twelvemonth 1947 inwards Esanland, died 12 Nov 2013) was an Esan adult man together with Nigerian author known for his radical together with sometimes tough opinion on social together with political issues.
Esan has various dialects all of which stalk from Bini together with in that location is soundless unopen affinity betwixt the Esan together with the Bini, which leads to the mutual saying 'Esan ii gbi Ẹdo' meaning, Esan does non impairment the Ẹdo (i.e. Bini). Esan are dandy poets, writers, singers, carvers, farmers, scholars, storytellers, etc. The folklore together with history of the Esan tribe is worth re-visiting together with endeavour should live made to enquiry the various ways that the villages are related to the Ẹdos, together with others who may have got occupied Ifeku Island many years ago. The Esan heritage is unique despite the variation of dialects.
Linguistic finding has shown the news ‘gbe’ to have got the highest number of usages inwards Esan, with upwards to 76 unlike meanings inwards a normal dictionary. Names starting with the prefixes Ọsẹ; Ẹhi, Ẹhiz or Ẹhis; together with Okoh (for male), Ọmọn (for female) are the commonest inwards Esan: Ẹhizọkhae, Ẹhizojie, Ẹhinọmẹn, Ẹhimanre, Ẹhizẹle, Ẹhimẹn, Ẹhikhayimẹntor, Ẹhikhayimẹnle, Ẹhijantor,Ehicheoya etc.; Ọsẹmundiamẹn, Ọsẹmhẹngbe, etc.; Okosun, Okojie, Okodugha, Okoemu, Okouromi, Okougbo, Okoepkẹn, Okoror, Okouruwa, Oriaifo etc. To whatever Oko-, 'Ọm-' the suffix of the call tin live added to go far of the woman someone version e.g. Ọmosun, Ọmuromi, etc.
BODIAYE How are you?
OFURE/ ODIAMENMEN It is well
EGBE DAEN? Are yous ok?
BU WA KI LU What are yous upwards to?
OKHIN BUE Good bye
OBO KHIAN Welcome
EA YE No
EHE Yes
ME WA KHA I disagree
MUDIA FO Hold on!
KHAN MUN Go on!
DO O TUA Sit down!
KPA NO Get up!
NO WEH Sleep
History
The Esan people migrated from the Bini Kingdom inwards Nigeria. The news Esan is a Bini news important "they jumped away, or they have got fled." The call became the accepted call of the grouping of people who escaped from the reign of Oba Ewuare of Republic of Benin inwards the middle of the 15th century. During the 15th century, the Oba Ewuare of Republic of Benin had 2 sons that both tragically died on the same day. Oba Ewuare so declared for mourning the decease of his sons to the whole kingdom that in that location shall live no sexual intercourse inwards the kingdom; no washing, sweeping of the houses or compound, drumming or dancing; together with making of sack inwards the land. Oba Ewuare insisted that these laws live strictly adhered to for a menstruation of iii years as a score of abide by for his dead sons.
Many natives fled the Bini Kingdom unable to abide yesteryear these rules to bring together previous groups that had already migrated out of the kingdom years before (notably, the groups that had before formed Irrua, Uromi, together with Ekpoma). Soon after, the Oba summoned a coming together of his subjects from various quarters together with to his amazement, noticed that they had greatly diminished inwards numbers. When the Oba asked where his subjects had went to, he was told, "Ele san-fia" ("They have got fled"). This afterwards turned into E-san-fia together with so Esan. When Oba Ewuare saw that his kingdom was rapidly becoming depopulated, he revoked his laws but the migrations continued. Oba Ewuare tried to wage state of war against the migrants but this failed.
According to Jacob Egharevba, author of Influenza A virus subtype H5N1 Short History of Benin, the Oba conquered 201 towns together with villages but he had to utilisation diplomacy for many of the other scattered towns together with villages inwards the woods inwards monastic tell to convey them nether Republic of Benin rule. Thus, Oba Ewuare invited Esan leaders or their representatives to Republic of Benin for a truce. He enticed them with the thought of having an attachment to Republic of Benin City together with of their having the honour of beingness called "Onojie", which way king. The hereafter of Esan rested on the Esan who went to Republic of Benin together with took the championship of Onojie. It was non an slowly determination for the Esan leaders to create upwards one's hear whether or non to go. Many feared Oba Ewuare but also did non want to a greater extent than military machine attacks against them. To cut down their fears, Republic of Benin promised military machine back upwards for the Onojie to enforce authorization over insubordinate subjects (Eweka, 1992: pp. 83-84). Only iii leaders really went to Republic of Benin inwards person.
All iii were apparently men who had zip to fright from the Oba due to various reasons. The firstly was Ekpereijie, the boy of Oba Ohen's immature adult woman together with a sis to Oba Ewuare. The sis had been given to the leader of Irrua. Ekperejie came without fright because relations must have got been cordial betwixt Irrua together with Benin.
Source: http://www.sjpub.org/sjsa/sjsa-188.pdf
Cardinal Anthony Olubunmi Okogie, pictured higher upwards greeting guests at the Vatican
Some Esan Proverbs
Esan, similar many of the tribes S of the Sahara, is rich inwards proverbs. ‘Itan’ is the Esan news for maxim (plural: ‘itanh’). Being a polysemous word, ‘itan’ also way insinuation or innuendo. To differentiate which 1 is beingness employed inwards a speech, the verb that precedes the Esan substantive would ever live the deciding factor: “kpa itanh” way “speak inwards proverbs”while “fi itan” way “insinuate, brand allusion.” This collection of Esan proverbs is yesteryear no way exhaustive, since the utilisation of proverbs is a mutual characteristic with nearly all Esan. When placed beside whatever of the proverbs below, the acronym ‘LIT’ way Lost inwards Translation, which is to propose that that particular maxim couldn’t live translated to live truthful to its original meaning. For instance, the maxim “Ojie kha la le ọ’ ki zi ọgbọn” is a small cast of“Ojie kha la le ọ’ ki zi ọgbọn ọhle ojie Udakpa da yọ ni Aah khue alogbo rẹkhanọle.” If translated, it would live “A king’s ascension to the throne is initially followed with fundamental changes, which was the ground the Rex of Udakpa ordered to live escorted with musical instruments.”). Besides beingness lengthy, the reader who has footling knowledge of Udakpa inwards South-East Esan – together with the many political changes that have got transformed it – volition neglect to grasp the message inwards the proverb. When rendered inwards Esan language, however, the maxim offers some literary appeal together with reminisces the distant yesteryear of that ancient community. Also, italicized phrases inwards the English linguistic communication translations are additional information which is meant to assist slowly understanding, peculiarly of non-Esan together with those who aren’t so skilful at appreciating adages. Where a maxim has an English linguistic communication equivalent, it is given together with preceded with the conjunction ‘Or’ together with the abbreviation cf (compare).
Ose ii gba ni usẹnbhokhan. ( Influenza A virus subtype H5N1 immature man's beauty is never without defects.)
Eji Aah nyẹlẹn ọhle Aah khọ. (People resemble where they live.)
Udo ni Aah daghe ọ' vade ii degbi ọrhia bhi ẹlo. (A missile that 1 sees coming does non blind one.)
Eji ọboh da gui otọ ọhle ọle da horiẹ. (A native physician disappears only where he is used to.)
Aah ii ri ebi Aah nanọ bui awa re. (You don’t tempt a domestic dog with something to lick, since domestic dog is an avid licker.)
Aah gheghe yọ ni olimhin kha mhẹn bhi ẹlo, ọhle Aah da ri ukpọn bhọ. (Clothing a corpse is but to beautify it.)
Aah ii fi ini bhi otọ kha khin oha-ọtan. (Do non go hunting for squirrel patch yous have got an elephant as a catch.)
Aah ii di isira ọnọ khin eni khin ẹkpẹn. Or, Aah ii khin ẹkpẹn adult man ọnọ khin eni. (You don’t modify to a tiger inwards the presence of 1 who tin modify to an elephant.)
Amẹn ni ọrhia la muọn ii gbera ọle a. (The H2O 1 would drinkable tin never flow yesteryear one.)
Aah ii yi ọbhẹnbhẹn khui ọkhọh. (Do non inquire a mad adult man to chase fowls away, since he would do it madly.)
Ene wwue bhi uwa kha yyọ ele mmin okpodu, ?bi ene wwuẹ bhi ole ki da ta yẹ. (What would they say who slept exterior if those who slept within complained of harassment?)
U’u ii ji Aah gui na. (Death is impervious to appeal.)
Ẹwa’ẹn Aah rẹ gbi efẹn nọ ribhi ẹkẹ akhe. (Killing a rat that is holed upwards within an earthen pot requires wisdom.)
Ufẹmhẹn si obhokhan kha na, Aah ki yọ owualẹn kkaniọhle ni ọle. (When the arrow from a child’s bow travels far, an adult is suspected to live responsible.)
Ọnọ gbi ọnọdeọde ọhle ọnọdeọde viẹ bhi itolimhin. (In a funeral each mourner mourns the fate that befalls him, non the deceased’s.)
Ọmọn nọ yyu ọle mhọn ose nẹ. (It is the deceased kid that is ever the prettiest.)
Ohu bha lẹn ebialẹn si ọhle. (Fury does non know its owner’s strength otherwise a weakling’s rage would live tempered with restraint.)
Agbọn khi ese. (It is human beings that do disguise as supernatural forces.)
Ọnọ ii ribhi eni, ọle Aah ri enyan si ọle tọn bhi egbi era’ẹn. (It is the absent 1 whose yam would ever live kept beside the fire.)
Eto kha rẹ re, Aah yẹ lẹn eji ukẹhae nae. (No affair how hairy the caput becomes, the forehead remains distinct.)
Aah kha yọ ni Aah sikoko, Aah bha yyọ ni Aah simama. (A telephone telephone to gather together is non an invitation to muddle together.)
Aah kha khin ẹkpẹn fo, ebi Aah khiẹn ki fo. (After changing to a tiger, yous but have got no other thing to modify to.)
Aah kuẹ ri ikhilẹn khin ẹgua’e ọba, ọba kuẹ nyẹn uge. (The Rex demand non tiptoe inwards monastic tell to peep at a trip the low-cal fantastic coming to live staged at his palace.)
Ọni Aah bbhobholo ii bhobhi ọrhia. (The 1 who is carried on one’s dorsum cannot dorsum someone else.)
Oẹ ọkpọkpa Aah zẹ bhi okọ-ẹdin. (In a palm stone oil dish, yous take 1 stair at a time.)
Irẹlobhegbe zzẹ ni ọkhọ bha da lli afiamhẹnh. (But for forbearance, the chicken would have got taken into eating birds.)
Ose ba ni emiamhẹn. (Beauty is to a greater extent than painful than infirmity.)
Ọnabhughe ọ’ minute olimhin ni Aah ri izagan mun. (It is the truant that comes inwards contact with a corpse wrapped inwards basket.)
Aah ii ri ẹbhe ni oruan ọrhia rẹmhọn. (To ensure a lasting relationship, do non offering a caprine animal to your in-law for safe-keeping.)
Aah kha kha gbi ugan bhi evele, Aah ki ri ukpọn bhọre. (If it is beingness debated, a adult man should undress to counter claims that he is suffering from penile bloat.)
Ebi Aah bha mmin Eboh, Aah bha rruẹn ebeh-ọghẹdẹ. (Prior to the arrival of Europeans, no 1 wore banana leaves, but clothes.)
Ẹnyẹn ni otuan ọkpa miẹn ọhle khi ubhiọ. (It is the snake seen yesteryear a single someone that is called a lizard.)
Uhọmhọn na ji ikọ ọ’ ii gbi ikọ. (An envoy isn’t punished for the message he conveys.)
Ọkhin ẹkpẹn ii khin eni. (He does non modify to a tiger 1 who changes to an elephant. Or, Everyone has an surface area where he is talented.)
Aah kha rui ẹlo, Aah ki kha ri ẹwua’ẹn khian. (Blindness demands caution. Or, When 1 is blind, 1 learns to walk with care.)
Afiabhẹn ni Aah ri igẹnh si ọhle lui emhin, ẹjẹje Aah minute ọhle ele. (The aeroplane whose feathers are treasured must walk circumspectly.)
Ebe bha ji ọrhia rẹ lẹn egbe, ọhle ọrhia da tẹ. (Disgrace is for sure to come upwards from that over which 1 cannot exercise self-control.)
Ebe yi okhuo zẹ bhi ileghe re, akun ọ’ ye. (That which compels a adult woman to cut down her waist beads lies inwards her waist.)
Ọ’ ii yi ọta ni ekhẹnh ta yi ẹki, ọ’ ii yi ọhle ele ta vae. (Traders’ dependent of give-and-take to the marketplace topographic point differs from their homeward discussion.)
Ọ’ ii yi ẹdẹ ni Aah muin ure ọ’ ii yi ẹdẹni Aah riọhle zọ ese. (It is non the same twenty-four hours a snail is found that it is offered as sacrifice to an idol.)
Eji Aah tan sẹ, ọhle Aah da ji uhọmhọn. (A person’s caput must grow where his summit stops.) nearly LIT
Ure kha lo bhi ẹbọ, ọ’ ki khin ẹbọ. (When a snail inhabits a shrine, it becomes an idol.)
Ọsakọn Aah lẹlẹ, Aah ii lẹli ọmeto. (It is the dentist that tin live tricked, non the hairdresser.)
Odin ii talọ, ọta ri ọle bhi unu. (Although speechless, the mute has something to say.)
Ojie ii gbo yọ ni Aah ri ojie tọ bhi itikun. (A Rex never asks a Rex to live buried inwards a reject site.)
Okhuẹlẹn nẹko kpe. (A grass-cutter’s plumpness is achieved inwards hiding.)
Ẹmhọn ri ọdan ba bhi egbe, ọhle rri ikpea do bhi omin. (LIT)
Ọbo ii bọ bhi ebi ọle lẹ’ẹn. (A native physician doesn’t consult his oracle concerning that which he knows.)
‘Nine’ bha jji Ebo llu. (Despite his ingenuity, the white adult man could non create the number nine.) nearly LIT
Elamhẹn n’ọ ii mhọn akọn, ọhle ki odalo bhi ishi oyi. (It is the toothless beast that is ever the firstly arrival at the orchard.)
Usẹn bi usẹn ko yi egbe ‘halo’. (It is historic menstruation mates that greet each other with ‘hello’.)
Ẹdebe ọhle Aah rẹ ye ọkha’e re. (A hero is oft remembered on a bad day.)
Ọ’ ii yi ọnọ ka kha khọmhọn ka yu. (The firstly someone to autumn sick is non ever the 1 to croak first.)
Ọbo kha wuo ni ọbo, ọ’ ki ri ọbo khuọn ẹkpa. (LIT)
Ogun bi ogun kha minute egbe, ughamhan ele rẹ tui egbe. (When blacksmiths meet, both salute each other with iron.)
Aah kha kha viẹ, Aah yẹ daghe. (Even inwards tears, it is non impossible to see.)
Ẹghe ni Aah bha rẹ llẹn ẹlo ikpakpa, ọhle ikpakpa ki rẹ ggbi ọrhia. (Men only died of toxin beans when they lacked knowledge of the food.)
Okhuo ii yi okhuo biẹre khi ọmọn fui ọlle bhọ. (A adult woman doesn’t inquire a swain adult woman to position to bed that she herself is childless.)
Ẹruẹ ii yi ẹruẹ ọyabhihue. (English version: ‘A kettle does non telephone telephone a kettle black.’)
Ebi Aah miẹn ofẹn ii muin uki, ?bi ọhle ii da bha ọsi adamhẹn. (If non for fear, why doesn’t the Luna smoothen inwards the daytime?)
Ẹlo ọriọbhe bhia’e, ọle ii rẹ daghe. (Although he has skilful eyesight, a stranger doesn’t take in with his eyes.)
Ọnọ rẹre, ọle Aah da ọle obọ. (It is the generous someone that would ever live approached for assistance.)
Ọriọbhe giẹrẹn lumhin eman, ọle bha lẹn eji Aah ri ubhokọ gọ. (Although a stranger pounds pounded yam well, he lacks knowledge of where to hold the pestle.)
Aah ii ri emhin ni ọkhian re mhọ’ẹn. (You don’t give something to a traveller to keep.)
Ẹdẹ ni okhuo rẹ nyin eman ebe, ẹdẹni ọlle rẹ le nẹ. (It is on the twenty-four hours a adult woman cooks a bad repast that she eats best.)
Elamhẹn ọbhebhe ii ni isọn emẹdin ebeiyi uriẹi. (Except porcupine, no other fauna has palm waste product inwards its excreta.)
U’u bha gbi iban, ọhle di khin ẹdin. (The bloom of a palm tree volition eventually go palm nuts if decease spares it.)
Oghian ọrhia zẹ ni u’u da ba bhi egbe. (It is one’s enemy that makes decease hurtful.)
Obhokhan kha ni isọn ebe, Aah ki ri ebe ugbolimhosaka gbo ọle uwedin a. (If a kid defecates repulsive excreta, the leafage of a spiky flora volition live used to wipe his buttocks.)
Aah kha kha gbi ugba, ọtẹtẹh rie. (At the repeated shaking of the calabash, insects discovery their way out.)
Aah bha minute ebi Aah khin ọkhọmhọn yẹ, Aah ki zaghiọle era’ẹn a. (If because of his illness yous can’t wound a sick person, yous tin at to the lowest degree extinguish the sack that keeps him warm.)
Aah bha minute ebi Aah khin ojie yẹ, Aah ki si ọle bhiẹbho re. (If because of his powerfulness yous can’t challenge a king, yous should quit his kingdom. Or, cf. ‘If yous live inwards Rome, do non strive with the Pope.’)
Ẹghe ni Aah rẹ llui ẹmhọn, Aah rria ọhle a. (The fourth dimension spent on lawsuit is fourth dimension wasted.)
Aah kha ri egbe yi isi ojie, ọshọ folo. (When people take themselves to the king’s palace for lawsuit, they cease to live friends.)
?Ji uzo ki ri aho ọ ni ọhle da rẹ bi iweva. (From where has antelope got the strength to give nascency to twins?)
Ukpokpo ni Aah rẹ ggbi ẹwobi, Aah bha refia, Aah ki rẹ gbi ọbhata. (The whip that was used on a stupid person, if it is non disposed of, volition live used on an innocent.)
Aah ii minute ebe khi ọkhọ ebeiyi akhokholẹ. (Nothing resembles a chicken as does a bush fowl.)
Ese kha la zi emhin, ẹkẹn-ọkhọ ki va udo a. (When supernatural forces are at work, it is non impossible for a hen’s egg to crevice a stone.)
Ebe ka llui ọkhọ di yẹ lui ẹbhe. (A caprine animal volition yesteryear no way escape the fate of a chicken as long as feasts last.)
Ọkpọkpa Aah gbe ni okhọ’ẹn da lọ. (A state of war is sustained till the destination yesteryear gradual killing rather than yesteryear outright annihilation. Or, cf. English linguistic communication version: ‘Rome was non built inwards a day’ or ‘One thing at a time.’)
Aah ii dunu bhi igbanaka. (LIT)
?Ji ehọ ni Aah la rẹ họn, ọhle Aah nẹ emhin na. (The really fact that for sure things are offensive to the ear is the ground they are considered taboos.)
Ojie kha la le, ọ’ ki zi ọgbọn re. (A king’s ascension to the throne is initially followed with fundamental changes.)
?Bi Aah la le ẹlẹna, ?bi Aah la le akha, ọhle ukhumhun rẹ fo. (The enquiry of today’s repast together with tomorrow’s provision is how a famine abates.)
Aah ii ri afe nani umhẹn. (You don’t start licking common salt but because yous are wealthy.)
Aah ii nọ ọnọ mhọn igho bi ọle la dẹ. (You don’t inquire the moneyed adult man what he volition purchase with his money.)
Ẹsọn ka ggbi enefe. (The rich in 1 lawsuit suffered hardship.)
Ẹbọ kha kha to, ọhle mhọn ohẹn si ọhle. (No affair how austere an idol is, it has its priest who pacifies it.)
Ọkaleteh ii kpọ. (Heroes are hard to find.)
Ughe ughulu da ho ukhuọ ọhle ni Aah kha yọ ghe khiẹkẹ ọhle mun ni ọhle. (That hawk makes dearest to its married adult woman inwards the opened upwards sky is to debunk rumours that it impregnated her out of wedlock.)
Aah ii ri ugbele si Akogho loli ugbele. (LIT)
Uhẹn-ẹlẹ zẹ ni Aah ii da nẹ bhi ẹki. (Don’t defecate inwards a marketplace because it volition live in that location for yous to take in on the adjacent marketplace topographic point day. Or, cf. English linguistic communication version: ‘The evil that men do lives after them.’)
Ẹwa’ẹn Aah rẹ gbi udia nọ timan bhi ikpẹkẹn. (Killing a tsetse wing that perches on one’s scrotum demands wisdom.)
Uhọmhọn ni Aah bha ji obhokhan ele, ọhle kha gbi ache bi uwawa bhọ, ọhle ki ha osa. (A kid must pay for the devastation of items that results from carrying out a task that was never assigned to him.)
Uzehia kha zẹ bhi eji obọ ii sẹ, Aah ki yi ọhle lala a. (If 1 has boil inwards a component of the peel beyond reach, the boil is advised to rot.)
Esan man, Cardinal Okogie
Aah ii gẹn ọmọn bhi isira ọle. (Don’t sing praise of a kid inwards his presence.)
Emhinh erebhe ne ribhi omhọn ti egbele itata. (Every ingredient inwards soup likes to live seen as meat.)
Ọ’ ii yi ẹlo ni Aah rẹ prevarication man, ọ’ ii yi ọhle Aah rẹkha elamhẹn. (The mental attitude with which nutrient is eaten differs from that with which meat is shared with the eaters.)
Ese kha la zi emhin, omhọn ni inodẹ ki oto obọ a. (It becomes possible today for yesterday’s soup to sack one’s paw in 1 lawsuit supernatural forces are at work.)
Ọ’ ii yi ẹlo ivin ivin rẹ ni udẹn. (A palm total would never make palm ointment unless nether the searing estrus of the pot.)
Aah ii ni ọnọ wuẹle gbi ugan si ebhohiẹ. (You don’t debate nigh a dream with its dreamer.)
Ọbhẹbhẹn yyọ ghe khi ena ọle rri era’ẹn fiọ, ghe ọnọto khian ni ọle bha lẹn ẹlo bhọ. (A mad adult man only knows of the spot where he dropped sack but cannot concern human relationship for the offshoot ravaging the forest.)
Aah kha rẹkhan ẹkpẹn khian, Aah ki li elamhẹn; Aah kha rẹkhan ẹbhe khian, Aah ki li ebeh. (A companion of tiger volition feed on meat but a companion of caprine animal volition consume leaves.)
Ebale kha sike ebgi unu gbe, ọ’ ii ji Aah le. (Food that is likewise unopen to the oral fissure is hard to eat.)
Ọba ii de Esan, Ọzọloa ii ri Ẹdo. (No Republic of Benin monarch visits Esan land, exactly as Ọba Ọzọloa who was slain inwards Esan volition never homecoming to Benin.)
Ọgbihiagha bhi uhọmhọn nain ọka yyọ ghe ọhle lẹn otu si ọhle. (The dreadlocked maize insists it knows its historic menstruation mates.)
Evẹkpẹn kha vi ẹkpẹn fo, Ibhioba ki bi ebeh. (The people of Ibhioba clear the leaves after the butchers of tiger are done.) nearly LIT
Eni ediọn kha le, enai ẹlimhin ki khọn. (When the elders eat, the spirits are full.)
Ọnọ ii mhọn ọmọn ii mhọn oruan. (The 1 who has no kid cannot have got an in-law.)
Ọnọ ri ebeh bin uwa kha dia khẹ efi. (He who builds a theatre with leaves should hold off the storm.)
Aah gbudu yi ọba ‘họ’ọ’! (Even the Rex tin live reprimanded.)
Ebi Aah gbe bha yu, Aah ii mun bhi ẹkpa. (Until the fauna yous are killing is dead yous don’t position it inwards a sack.)
Ebi Aah ko ta, ọhle khi ẹmhọn ni inẹdeso. (What was discussed before is what tin live cited as a previous discussion.)
Aah ii tti egbe emhin, ọhle enele da tto uwa a. (That the theatre was gutted yesteryear palm waste product was due to disregard for something.)
Ẹdẹ ii tughu ọ’ bha sẹn. (A river must go crystal-clear after beingness upset.)
Ijan ọkpa ọmọle feọ n’ọ da hu. (If a man’s urine must foam, he must urinate on 1 spot. Or, cf. English linguistic communication version: ‘A rolling stone gathers no moss.’)
Aah bha minute ebe re n’ọ ii fo. (There’s zip without an end. Or, Whatever is inwards trend ultimately expires.)
Ukpọn ni ahoho sabọ, ọhle ọ’ re bhi ifi. (The current of air only picks the wearing apparel that it tin take off the rope.)
Ebe ii yi emhin ọhle ho alo. (It is the insignificant thing that struggles over the forefront.)
Ọnọ mhọn ivie bhi uru bha lẹn si ọ’ ghanmhin. (He who has a gilt necklace circular his cervix does non know its worth.)
Etin kha di oya, Aah ki ri abọ eveva fi ọhle. (When a blow becomes a challenge, the 2 hands volition live used to apply the blow.)
Osẹ ko eran ni ọnọ ii mhọn uze. (It is God who provides firewood for the 1 who has no axe.)
Ebe ba bhi egbe ii ni ara’ẹn re. (A painful sense does non necessarily convey out blood.)
Ohuẹ ii necktie bi ọle miẹn bhi ikhẹeran. (A hunter never discloses the happenings inwards his hunting expedition.)
Omhọn n’ọ mhẹn bhi unu ii si eman. (Delicious soup is oft inadequate for a meal.)
Ẹbho ni Aah ii da minute ahiẹlẹkpẹnh ọhle ọkhọh da lui mama. (It is inwards the solid ground where in that location are no hawks that chickens have got leverage.)
Aah ii tọni egbe bi eji egbe rẹ tọnọ. (Do non scratch your peel exactly the way it itches you.)
Unẹ bha sẹ khin unẹ ọhle okhuo da ri obọ muin inyẹ’ẹnh mhọ’ẹn. (A adult woman holds tight to her breasts only when a race has non assumed seriousness.)
Aah ii walan si u’u bhọ. (Man is senseless before death.)
Ese ii muin ẹdẹ. (No amount of problem tin forestall daybreak.)
http://www.cenresinpub.org/syncretic.pdf
Esan people inwards Edo State,Nigeria
The people of Esan have got a mutual language, custom together with tradition. The homogencity characteristic of the Esan people has been aptly described yesteryear Okojie (1994): According to him:
"The key to a people’s graphic symbol or personality tin live found inwards their music, dances together with folklore. Take a appear at 2 typically Esan dances: AGBEGA together with OBỌDỌIRIBHẸFE together with yous volition take in what a proud race ESAN people are. Their vivaciousness together with the fact that they descended from warlike ancestors tin live seen inwards the commonest Esan Dance – juju trip the low-cal fantastic (EGBABỌNẸLINMIN),
OLEKE, OHOGHO, etc. ASONO combines with the proud movements together with agile figures of a warrior. Unuwazi’s AYELE inwards add-on teaches individualism together with self-reliance. No 2 dancers
tin live seen doing the same steps."
Esan dance
Esan solid ground is bordered to the S yesteryear Benin, to the south-east yesteryear Agbor, to the due north together with due east yesteryear Etsako, to the W yesteryear River Niger. The solid ground is nigh lxxx kilometers North East of Republic of Benin City. By this factor of proximity together with the fact that they portion a basic cultural substratum, they are regarded as neighbours to the Bini (Bradbury, 1973: p. 48). From Ewu to Republic of Benin City, the State capital, is 100kms long. The people populate areas such as Uromi, Ewatto, Igueben, Iruekpen, Irrua, Ubiaja, Ebele, Ehor, Ekpoma, Egoro Eguare, Ewu, etc all inwards fundamental Edo State, South-South Nigeria.
Historically, Esan traces their ancestry to the Bini (Edo) people of the powerful pre-colonial African kingdom of Republic of Benin inwards Nigeria. Esan grew initially as farming settlements, which were peopled from the Savannah north. These nuclear settlements expanded yesteryear internal growth together with through recorded migrations from Republic of Benin nigh v centuries ago. Such migrations into the surface area were believed to have got fifty-fifty occurred before together with was led yesteryear banished princes or chiefs, criminals etc. who had deserted Republic of Benin City for the uninhabited forests lands “long before 1460, that is Ewuare’s fourth dimension (Oba of Benin) either through the selfishness together with atrocities of some of the Obas, or next the catastrophic civil wars over succession….” (Okojie, 1960: p.35). Recorded migrations out of Republic of Benin City took topographic point during Oba Ewuare’s reign inwards the 15th century when the Oba lost his 2 sons together with enacted some harsh laws including forbidding the citizens from cooking, washing or having sexual intercourse for iii years. It was the resentment of people against the novel life-style inwards Republic of Benin City that made people to migrate into the woods (Okojie, 1960: p.32). The Oba waged state of war against the culprits but failed. Oba Ewuare’s bellicose nature according to Jacob Egharevba (1968) led the Oba
into conquering 201 towns together with villages, some of them inwards Esan. But for many of the scattered
settlements inwards the Esan forests, the Oba had to utilisation diplomacy to convey them nether Republic of Benin hegemony. He invited Esan leaders or their representatives to Republic of Benin for a truce. He dangled
attractively before them an attachment to Republic of Benin City. He was ready to recognize together with honour his
visitors with the championship of Onojie; important king.
Esan people
There is no tape of those who mightiness have got received the invitation but ignored it. They have
disappeared from history, for the hereafter Esan rested on those who went to Republic of Benin together with took the
championship of Onojie. The determination with Esan leaders to go or non to go to Republic of Benin was non easily taken. Many of the leaders dreaded Oba Ewuare but did non want a fresh moving ridge of military machine attacks of the area. Instead, Republic of Benin promised military machine back upwards for the Onojie to enforce authorization over insubordinate subjects (Eweka, 1992: pp. 83-84). Only iii of the leaders really went to Benin
inwards person. All iii were apparently men who had zip to fright from the Oba due to various
reasons. The firstly was Ekpereijie, the boy of Oba Ohen’s immature adult woman together with a sis to Oba Ewuare. She
had been given to Amilele the leader of Irrua. Relations betwixt Irrua together with Republic of Benin must have got been cordial. The 2d was Alan of Ewohimi, the boy of Ikimi who had left Republic of Benin prior to the reign of Oba Ewuare together with as such was non considered as 1 of those who fled the urban center yesteryear the Oba. The 3rd was Ijiebomen who left Republic of Benin for Ekpoma after the Oba had granted him leave of absence (Eweka, 1992: p.169, 174).
Sir Tom Ikimi, old Nigerian unusual government minister together with an illustrious boy of Igueben, an Esan town inwards Edo State where he used his privileged topographic point inwards the highest determination making trunk of the solid ground as a government minister to attract a lot of evolution to the land. Here is a cerebration of his 70th birthday.
In contrast to those mentioned above, the main of Ohordua, Okhirare, “had peculiarly offended the Oba together with would non peril his neck, so he sent his heir Odua” to Republic of Benin (Eweka, 1992: p.272). His blood brother together with leader of Emu also sent his boy rather than peril his life. Three other Esan leaders dispatched brothers as their representatives to the coming together inwards Benin. Ede “felt he was only less than the Oba yesteryear degrees” together with as such refused to honour the call. He so sent his junior blood brother to hear to what the Oba had to say. The leader of Ubgoha, also asked his junior blood brother to go on his behalf. The leader of Uromi sent his junior blood brother to discovery out what the Oba had to say.
Ewuare concealed his anger at the impertinent leaders inwards Esan. He was a smart diplomat. During
the meeting, he told the visitors how they had migrated from Benin. He enthroned the Benin
courtroom traditions inwards Esan. The call ESANFUA, important those who fled from Republic of Benin City into the
jungle became a pejorative connotation from where the news Esan was derived. The Oba
bestowed the championship of Onojie on those that were introduce at the meeting. Instantly, the Oba made
them rulers of their communities together with subservient only to the Oba together with higher upwards all, this noble championship was
non transferable to father, blood brother or master, together with in 1 lawsuit an Onojie, ever an Onojie until death
(Okojie, 1960: p.37). Where Oba Ewuare had enthroned a proxy except inwards Ewohimi, Irrua together with Ekpoma, strife together with hatred followed as the novel leaders began to assert authorization together with command over the elders. Thus the Oba wielded the numerous villages into large political entities that hitherto became known as chiefdoms ruled yesteryear the Onojie. R.E. Bradbury explains that “The Chiefdom mightiness consist of 1 or several villages loosely knitted”(1973: p.48).
Esan are fun-loving people who have got various festivities together with ritualistic traditions.Their folktales together with folklores serve as forms of learning together with entertainment, similar the famous Igbabonelimin. They have got prominent traditional rulers who hold monastic tell together with sanity inwards a complex social club where beauty together with manners are intertwined.
Influenza A virus subtype H5N1 handful of Esan families are known to possess Portuguese ancestry, resulting from links dating dorsum to the 16th Century when Portuguese sailors together with tradesman firstly entered the Bini Kingdom via the coast. British arrived Bini inwards the wake of the Portuguese numerous expeditions to, together with intercourse with, Bini.
Esan people believe inwards community of people together with "man" is really of import to them. Man, inwards Esan ontology, is 'Oria '¹ or ‘Oria no ri wi usuagbon‘ or ‘Oria no ri wi agbelo‘- a communal beingness with-others; together with he is created yesteryear the Supreme Being. In Esan ontology, he is considered as adjacent to the Supreme Being since he is at the fundamental dot of everything inwards nature. Hence the Esan beliefs
that everything inwards the universe was created for him. For the Esan, adult man is really complex beingness together with he is as mysterious as the universe inwards fact, for them, adult man is a ‘being-with’. For the Esan people, 'Oria ' refers to both manlike someone together with female. But categorically, an Esan male, is called '0kpia' patch a woman someone is called "Okhuo". For the sake of relevance to Esan linguistic analysis, permit us bring upwards other few but frail points nigh the Esan people such as; 'Owanle' which refers to elders.
Chief Anthony Akhakon Anenih, Esan adult man together with Nigerian pol together with old government minister of Works together with Housing
Esan people have got a unique festival known as Esan Day which is celebrated at the Tafawa Balewa square, Lagos every December; there, names of all prominent Esan people are read to loud ovation. Esans believe inwards self help, thus assisting to make villages together with towns to make development. Prominent Esan are Ogbidi Okojie, Onojie (king) of Uromi (1857 - Feb 3, 1944) a dandy Nigerian Nationalist, liberty fighter together with arguably the greatest ruler of the Esan people inwards what is at nowadays Edo State inwards Nigeria, Chief Anthony Enahoro, who raised the motion for the independence of Nigeria; Peter Enahoro, who wrote How to live a Nigerian, Anthony Anenih, a top Nigerian pol together with old government minister of Works together with Housing. Other names include the belatedly Prof. Ambrose Folorunsho Alli, Governor of Bendel State together with the founder of Ambrose Alli University; Bishop Patrick Ekpu, Festus Iyayi, writer, Cardinal Anthony Olubunmi Okogie, belatedly firstly lady Stella Obasanjo; musician Sonny Okosun and author Aba Aburime I.
Augustus Aikhomu, Esan adult man and Admiral inwards the Nigerian Navy, who served as the de facto Vice President of Nigeria during the Ibrahim Babangida-led military machine junta
Also included are Chief Tom_Ikimi, old unusual minister, Fidelis Oyakhilome, former Lagos nation law commissioner together with formal governor of Cross river state; Augustus Aikhomu. Admiral inwards the Nigerian Navy, who served as the de facto Vice President of Nigeria during the Ibrahim Babangida-led military machine junta, Vincent Airebamen, old deputy commissioner of Lagos state, Wilfred Ehikametalor, Former Kogi State Commissioner together with old Assistant Inspector General of Police, Pastor Chris Oyakhilome, an international renowned evangelist together with founding president of Believers' Love World Incorporated also known as "Christ Embassy", a Bible-based Christian ministry building headquartered inwards Lagos, Nigeria.
Pastor Chris Oyakhilome, Esan adult man together with an international renowned evangelist together with founding president of Believers' Love World Incorporated also known as "Christ Embassy"
Origin of the Name Esan
It is believed yesteryear many historians that the call 'Esan' (originally, 'E san fia') owes its origin to Bini (meaning, 'they have got fled' or 'they jumped away'). 'Ishan' is an Anglicized cast of 'Esan', the termination of colonial Britain's inability to properly pronounce the call of this ethnic group. It is believed that similar corruption has affected such Esan names as ubhẹkhẹ (now 'obeche' tree), uloko (now 'iroko' tree), Abhuluimẹn (now 'Aburime'), etc. Efforts have got all the same been made to homecoming to status quo ante.
Cardinal Anthony Olubunmi Okogie, Esan adult man and grandson of Ogbidi Okojie, Onojie of Uromi together with a retired Nigerian Cardinal Pries together with formerly Archbishop of Lagos inwards the Roman Catholic Church
Geography
Esan is located at Longitude 60`5′ celcious together with Latitude 60`5′ celcius. It has boundaries on the North West with Owan together with Etsako on the North-East; on the South-West with Orhiomwon together with Ika, patch on the South together with South-East with Aniocha together with Oshimili, all areas that were controlled yesteryear ancient Republic of Benin peculiarly from the 15th century (Patridge, 1967: p.9). The people populate areas such as Uromi, Ewohimi, Ewatto, Igueben, Irrua, Ubiaja, Ogwa, Ebele, Ekpoma, Ohordua together with Ewu inwards fundamental Edo State, South-South Nigeria. It has a apartment landscape, lacking inwards rocks together with mountains, together with skilful for agricultural purpose.
Geographically,
Esanland lies betwixt the fringes of the Savannah to the due north together with the woods (marginal forest) to the south. The plateau on the northern fringes had the woods vegetation, which thinned into the northward Savannah. It is made upwards of sandy topsoil that could live easily cleared together with cultivated, relatively weed-free. The ground for the sandy nature of the topsoil has been partly due to “the widespread occurrence of sedimentary, granite together with gneissic materials the downward elevation of clay; differential soil erosion due to the high kinetic unloose energy of rainstorms tending to take fine particles inwards run-off water; together with the possible chemic devastation of kaolin inwards the topsoil” (Kowal and
Kassami, 1978, p. 116). The topsoil is also mixed with laterite, various clays together with gratis metallic oxides
oft coat the quartz together with clay particles, immobilized phosphate, together with aid to cement or compact the soil non only at the surface but also inwards the lower layers where clay accumulates to cast a pan-like horizon (Kowal together with Kassami, 1978, p. 26). This surface area according to Darling have got been really fertile for agriculture(1984, p. 26).
The topographic point of Esan solid ground inwards a favourable climatic zone enhanced the initial agricultural evolution together with the entire economical construction of the area. Climatic topographic point determines the natural environment, within which an ecosystem affects agricultural together with economical activities. The science inwards which climatic elements were manipulated for production purposes enhanced the evolution of Esan agriculture. Esanland is influenced yesteryear seasonal winds. These are the Southwest together with North-East winds. The old blows from the Atlantic Ocean. It is warm together with humid. The current of air prevails over the solid ground together with brings inwards its wake heavy rains that caused the moisture seasons. Wet seasons were periods of much human activity when the planting of various crops yesteryear farmers was done. When rainfall stops yesteryear mid – Oct a menstruation of dry out flavor sets inwards next the Northeast winds. This usually lasted from Nov to March when in that location was virtually no pelting inwards Esanland. The climate at this fourth dimension is hot with a temperature of nigh 230 –250 centigrade at mid-day. From around mid –
Dec to Jan the weather condition became harsh together with it was referred to as the harmattan or
okhuakhua. These seasonal variations according to Akinbode could have got been from the “latitudinal
migration of the tropical convergence zone (ITCZ)” (Akinbode,1983, p. 3). Sometimes low-cal rainfalls were recorded inwards the months of Dec together with January. Also, strong winds together with high air
temperatures could live recorded betwixt the months of Jan together with March patch the lowest are usually recorded during the months of June together with July. In general, the height of the Esan plateau modified the temperature to such a plane of eliminating extreme weather condition conditions. It was thence non surprising that the relatively apartment tops of the plateau remained much cooler than other parts of the solid ground throughout the year. This peradventure explains partly why the plateau solid ground was the firstly to live settled inwards Esan.
Esan Local Government Areas inwards Edo State: The autonomous clans/kingdoms inwards Esan solid ground are currently administratively arranged as follows nether the electrical flow v local authorities areas:
(1) Esan North East LGA, Uromi: Uromi, Uzea
(2) Esan Central LGA, Irrua: Irrua, Ugbegun, Okpoji, Idoa, Ewu
(3) Esan West LGA, Ekpoma: Ekpoma, Urohi, Ukhun, Egoro
(4) Esan South East LGA, Ubiaja: Ubiaja, Ewohimhin, Emulu, Ohordua, Ẹbhoato, Okhuesan, Orowa, Ugboha, Oria, lllushi, Onogholo
(5) Igueben LGA, Igueben: Igueben, Ebele, Amaho, Ẹbhosa, Udo, Ekpon, Ujorgba, Ogwa, Ugun, Okalo
There are 35 clans each of which is headed yesteryear a traditional ruler called "Onojie".
1. Irrua 2. Ekpoma 3. Uromi 4. Ubiaja 5. Egoro 6. Ekpon 7. Ewohimi 8. Emu 9. Ewatto 10. Wossa 11. Amahor 12. Igueben 13. Idoa 14. Illushi 15. Ifeku 16. Iyenlen 17. Ohordua 18. Okhuesan 19. Oria 20. Onogholo 21. Orowa 22. Opoji 23. Ogwa 24. Okalo 25. Ebelle 26. Ewu 27. Ogboha 28. Uroh 29. Uzea 30. Udo 31. Urohi 32. Ujiogba 33. Ugun 34. Ugbegun 35. Ukhun
Health Facilities The Ambrose Alli University Teaching Hospital is at Ekpoma, along with various world wellness centers, private together with world hospitals, clinics together with motherhood homes; The Irrua Specialist Hospital, the School of Nursing together with Midwifery, as good as world primary wellness centers, world together with private hospitals, clinics, together with motherhood homes; The General Hospital,Uromi; together with The General Hospital, Igueben.
Educational Facilities In add-on to the Ambrose Alli University, Ekpoma, in that location are 48 primary schools together with 12 secondary schools, including the Christ the King Nursery & Primary School, Ekpoma; Mousco International School, Ekpoma; Cosmopolitan Church Primary School; Christ Foundation Nursery/Primary School; together with Christ Adam College; Needs to a greater extent than item information on educational facilities inwards Irrua Uromi together with Ubiaja; Famous secondary schools such Igueben College together with Ewu Grammar School are located here, as good as Adult
Education Centers, which were laid upwards to provide didactics for adults without formal education;
Tourist Centres/Attractions Commemorative Statue of Prof. Ambrose Alli, Ibiekuma River, together with Oba's Palaces; Lake Obiemen, Obiemen Shrine, the Ogirrua's Palace, together with the Ugbalo Spring; together with The Okomu Udo National Game Reserve, together with the Amahor waterfalls.
Language
Esan speaks Esan, a tonal Edoid linguistic communication which is a Kwa linguistic communication that belongs to the larger Niger-Congo linguistic communication phylum. Dictionaries together with grammer texts of the Esan linguistic communication are beingness produced, which may aid the Esan appreciate their written language. There is a high plane of illiteracy with the Esan, together with a large number of dialects, including Ẹkpoma, Ewohimi, Ẹkpọn, together with Ohordua. Most annual Esan Kings' Council meetings are largely conducted inwards English linguistic communication for this reason.
Festus Iyayi (born inwards Ugbegun inwards the twelvemonth 1947 inwards Esanland, died 12 Nov 2013) was an Esan adult man together with Nigerian author known for his radical together with sometimes tough opinion on social together with political issues.
Esan has various dialects all of which stalk from Bini together with in that location is soundless unopen affinity betwixt the Esan together with the Bini, which leads to the mutual saying 'Esan ii gbi Ẹdo' meaning, Esan does non impairment the Ẹdo (i.e. Bini). Esan are dandy poets, writers, singers, carvers, farmers, scholars, storytellers, etc. The folklore together with history of the Esan tribe is worth re-visiting together with endeavour should live made to enquiry the various ways that the villages are related to the Ẹdos, together with others who may have got occupied Ifeku Island many years ago. The Esan heritage is unique despite the variation of dialects.
late firstly lady of Nigeria Stella Obasanjo, was an Esan woman
Linguistic finding has shown the news ‘gbe’ to have got the highest number of usages inwards Esan, with upwards to 76 unlike meanings inwards a normal dictionary. Names starting with the prefixes Ọsẹ; Ẹhi, Ẹhiz or Ẹhis; together with Okoh (for male), Ọmọn (for female) are the commonest inwards Esan: Ẹhizọkhae, Ẹhizojie, Ẹhinọmẹn, Ẹhimanre, Ẹhizẹle, Ẹhimẹn, Ẹhikhayimẹntor, Ẹhikhayimẹnle, Ẹhijantor,Ehicheoya etc.; Ọsẹmundiamẹn, Ọsẹmhẹngbe, etc.; Okosun, Okojie, Okodugha, Okoemu, Okouromi, Okougbo, Okoepkẹn, Okoror, Okouruwa, Oriaifo etc. To whatever Oko-, 'Ọm-' the suffix of the call tin live added to go far of the woman someone version e.g. Ọmosun, Ọmuromi, etc.
BODIAYE How are you?
OFURE/ ODIAMENMEN It is well
EGBE DAEN? Are yous ok?
BU WA KI LU What are yous upwards to?
OKHIN BUE Good bye
OBO KHIAN Welcome
EA YE No
EHE Yes
ME WA KHA I disagree
MUDIA FO Hold on!
KHAN MUN Go on!
DO O TUA Sit down!
KPA NO Get up!
NO WEH Sleep
Prof. Ambrose Folorunsho Alli, Esan adult man together with Governor of Bendel State together with the founder of Ambrose Alli University
History
The Esan people migrated from the Bini Kingdom inwards Nigeria. The news Esan is a Bini news important "they jumped away, or they have got fled." The call became the accepted call of the grouping of people who escaped from the reign of Oba Ewuare of Republic of Benin inwards the middle of the 15th century. During the 15th century, the Oba Ewuare of Republic of Benin had 2 sons that both tragically died on the same day. Oba Ewuare so declared for mourning the decease of his sons to the whole kingdom that in that location shall live no sexual intercourse inwards the kingdom; no washing, sweeping of the houses or compound, drumming or dancing; together with making of sack inwards the land. Oba Ewuare insisted that these laws live strictly adhered to for a menstruation of iii years as a score of abide by for his dead sons.
According to Jacob Egharevba, author of Influenza A virus subtype H5N1 Short History of Benin, the Oba conquered 201 towns together with villages but he had to utilisation diplomacy for many of the other scattered towns together with villages inwards the woods inwards monastic tell to convey them nether Republic of Benin rule. Thus, Oba Ewuare invited Esan leaders or their representatives to Republic of Benin for a truce. He enticed them with the thought of having an attachment to Republic of Benin City together with of their having the honour of beingness called "Onojie", which way king. The hereafter of Esan rested on the Esan who went to Republic of Benin together with took the championship of Onojie. It was non an slowly determination for the Esan leaders to create upwards one's hear whether or non to go. Many feared Oba Ewuare but also did non want to a greater extent than military machine attacks against them. To cut down their fears, Republic of Benin promised military machine back upwards for the Onojie to enforce authorization over insubordinate subjects (Eweka, 1992: pp. 83-84). Only iii leaders really went to Republic of Benin inwards person.
All iii were apparently men who had zip to fright from the Oba due to various reasons. The firstly was Ekpereijie, the boy of Oba Ohen's immature adult woman together with a sis to Oba Ewuare. The sis had been given to the leader of Irrua. Ekperejie came without fright because relations must have got been cordial betwixt Irrua together with Benin.
The 2d was Alan of Ewohimi, the boy of Ikimi who had left Republic of Benin prior to the reign of Oba Ewuare together with as such was non considered as 1 of those who fled the urban center yesteryear the Oba. The 3rd was Ijiebomen who left Republic of Benin for Ekpoma after the Oba had granted him leave of absence (Eweka, 1992: p.169, 174). In contrast to those mentioned above, main Okhirare of Ohordua, , had peculiarly offended the Oba together with would non peril his neck, so he sent his heir Odua to Republic of Benin (Eweka, 1992: p. 272).
His blood brother together with leader of Emu also sent his boy rather than peril his life. Three other Esan leaders dispatched brothers as their representatives to the coming together inwards Benin. Ede felt he was only less than the Oba yesteryear degrees together with as such refused to award the call. He so sent his junior blood brother to hear to what the Oba had to say. The leader of Ubgoha also asked his junior blood brother to go on his behalf. The leader of Uromi sent his junior blood brother to discovery out what the Oba had to say. Ewuare concealed his anger at the impertinent leaders inwards Esan since he was a skilled diplomat.
During the meeting, he told the visitors how they had migrated from Benin. He enthroned the Republic of Benin courtroom traditions inwards Esan. The Oba bestowed the championship of Onojie on those that were introduce at the meeting. This historic minute happened inwards 1463. Instantly, the Oba made them rulers of their communities together with subservient only to the Oba. Above all, this noble championship was non transferable to father, brother, or master, together with in 1 lawsuit an Onojie, ever an Onojie until decease (Okojie, 1960: p.37).
Where Oba Ewuare had enthroned a proxy as Onojie except inwards Ewohimi, Irrua together with Ekpoma, strife together with hatred followed as the novel leaders began to assert authorization together with command over the elders. Thus, the Oba wielded the numerous villages into large political entities that hitherto became known as chiefdoms, loosely knitted villages, ruled yesteryear the Enijie.
Chief Anthony Enahoro, Esan adult man together with dandy Nigerian nationalist who raised the motion for the independence of Nigeria, walking with Osagyefo Dr Kwame Nkrumah, the firstly president of Ghana.
Economy
Esanland is on a plateau, surrounded yesteryear slopes downwardly to the lower Niger river, the valley together with wetland towards Etsako, the Kukuruku Hills together with the land around Republic of Benin urban center the nation capital. The tableland though reddish-brown inwards colour, is a fertile solid ground for farming, which is the main line of piece of work of the Esan people. There is a dense thick forest, nutritionally rich inwards economical crops together with herbal plants. However, it is suffering from bush burning, together with wood felling for timber together with as a major source of fuel (which is inwards high demand) for the increasing population of the Esan people.
By 1460, a feasible agricultural economic scheme was inwards existence inwards Esan with the evolution of indigenous crops native to the savannah – woods belt. The tillage of the indigenous yam and
the utilization of the stone oil palm trees were complemented yesteryear the production of other crops including cotton, beans, pepper, melons together with fluted pumpkin. The rearing of domestic animals was also practiced. These activities led to the expansion of communities inwards the area. An early on agricultural evolution was crucial for the Esan people peculiarly as it formed the footing for the hereafter introduction of some American together with Asian crops that diversified the agriculture of the people. Apart from providing nutrient for the people, agriculture was an economical sector, which created gainful work for all members of the society. Although inwards its foundation, agriculture was inward looking pre-occupied with the demand to provide nutrient for the people, for a long fourth dimension families or individuals were able to make to a greater extent than than was needed for abode consumption together with for manufacturing items of immediate utility. Being an agricultural surface area men, women, together with children all members of the social club were engaged inwards agricultural production. Enough nutrient was produced to feed the population. Surplus production was traded away. Population grew. Turnover grew. Potentials increased. It was inwards this setting that cotton wool assumed the status of a important crop inwards pre-colonial Esan.
For many centuries before 1900 when British agents colonized Esan, “Ishan cotton” an indigenous crop was used to industry Ukpon-Ododo the thick multi-coloured cloth. “Ishan cotton” (G. vitifolium) locally called olulu was of long, strong together with coarse lint. By the 19th century it was
obvious that Esan had a long history of tillage together with utilisation of cotton. However, Esan people did non export cotton wool to other areas, but instead exported large quantities of native cloths manufactured from indigenous cotton wool to many places including Republic of Benin together with Agbor. Cloth weaving inwards Esan was an of import pre-occupation yesteryear women inwards pre-colonial times. Esan textile was an of import commodity inwards the merchandise with neighbours.
Cotton products were exchanged for salt, Fe tools, together with beads. Apart from the lint, cottonseeds were edible. Women planted cotton wool inwards their husbands’ farm during the months of Apr together with May. The dried wool was picked from the plants yesteryear Jan (Okojie, 1960, pp. 26-27). Women did the transformation of the wool into cloth. The varieties included ukpon-asiso specially woven as piece of work textile or sewn as the farmer’s bag, ukpon-agbo or the ordinary wrapper, ukpon-ododo or the multi-coloured textile together with ukpon-nogian – the scarlet cloth. While it is possible that the arts and crafts was
independently developed inwards sentiment of the available raw materials inwards the forests, it is also possible that the knowledge came from people who migrated into the surface area long before the 15th century. In the procedure of weaving the native cloth, dried wool was picked from the flora together with separated from the seeds with wooden tools known as Osomuro together with ukpelomon. The wool was spun into threads after beating into some softness. The wool was thereafter drawn out together with spun into threads that were afterwards dyed with various colours of black, scarlet together with yellow. The vertical together with horizontal handlooms locally called erindo were used to weave the threads into cloth. Both the ordinary (undyed) thread together with the dyed ones were alternatively used to make specific artistry (Talbot, 1926, p. 94). Other sticks used as tools to procedure cotton wool included eben, aha, okidore together with ikpifeme.
The most valued textile for farm piece of work was ukpon-asiso, thickly woven together with coarse inwards texture.
The ukpon-agbo was woven with un-dyed threads. They were usually woven for womenwho tied them as wrappers before the advent of European textiles. The ukpon ododo or multicoloured
textile was the pop Esan cloth, which attracted commercial status from European traders get-go with the Portuguese inwards Republic of Benin during the 15th century.
Land tenure
Esan people are communal inwards nature. This way that their hopes, aspirations together with relationships
are perceived inwards communalistic terms. Following the above, solid ground ownership inwards Esan has a
communal foundation. According to Okogie (1994), Land inwards Esanland was strictly communal and
held inwards trust yesteryear the Onogie (king) for his people. It could neither live sold nor bought. If in that location was a
dispute over a slice of solid ground inwards the village, the Edion looked into it together with effected a settlement. If
it was a dispute involving 2 villages, the onogie decided the matter.
In Esan land, in that location are places which are the exclusive save of the Onojie (chief or king). These places are strictly, commonly together with “constitutionally” understood yesteryear everyone to belong to the Onogie inwards office. For instance, such places are the palace grounds together with the marketplace topographic point place. It is this understanding which warrants “main markets” inwards Esanland beingness named “after their Onogies”. For instance, in that location are markets prefixed after the Onogie such as Eki Ojieuronmun, Eki Ojieugbegun, Eki Ojieuobiaza, etc. Literarily translated, the higher upwards way the markets of Uronmun king, Ugbegun Rex together with Ubiaza Rex respectively (Okogie, 1994).
Another of import number inwards solid ground tenureship inwards Esanland is the enquiry of the location of a edifice or house. The slice of solid ground where a edifice is sited or located together with the “cleaned” surface area around the edifice is a man’s possession. His children also have got ownership claim to the edifice together with the cleared portion around the house. What happened inwards a province of affairs inwards which a adult man decides or relocates or live elsewhere exterior his old abode? Strictly speaking, no 1 has the right to trespass the vacated slice of solid ground together with the building. The ground for this is that his old residence had go the man’s IJIE or ITEKEN or IJIOGBE (A man’s IJIE or ITEKEN or IJIOGBE, ITOLUWA or ICHUWA is where he lives together with dies (it is his ancestral home). If the theatre had fallen downwardly together with the topographic point had go bush, the old edifice site or ITOLUWA or ICHUWA was soundless his sacred possession (Okogie, 1994). On the other hand, if a adult man endorses or permits some other someone to construct on his ITEKEN, he ceases to live the bonafide possessor of the theatre together with the solid ground on which the theatre was built.
An of import number associated with ITEKEN is that it cannot live sold to a non-member of the
community or village. It would live considered adversarial or inimical to the community. This act
could position the sovereignty together with integrity of the community inwards jeopardy. Admittedly, the implication
of a man’s inability to sell his ITEKEN to a stranger way the “ownership” of solid ground was non absolute. Absolute ownership was vested inwards the elders of the community. In the illustration of Ijiogbe, the ancestral Ijie, the statutory possessor was Ominijiogbe – the firstly surviving boy of a deceased man.
The Ominjiogbe who is usually the firstly manlike someone kid of a departed manlike someone parent is the automatic possessor of the “ancestral Ijie” or Ijiogbe. The succession of inheritance or ownership of Ijie is authenticated
yesteryear the presence of a surviving firstly boy of a dead adult man inwards a family. The firstly boy of a adult man is the rightful possessor of Ijiogbe after performing the necessary burial rites of his belatedly father. In a province of affairs inwards which a diseased adult man has no surviving son, his blood brother takes possession of the Ijiogbe.
Regarding the of import number of ownership of farm lands, Esan custom together with tradition provided
adequate Definition of the legal possessor of such. In clearly defined terms, a farmland belongs to
whoever deforested together with farmed on a slice of land. In this case, where a “hitherto”, “virgin” together with unclaimed woods was cleared yesteryear a person, it becomes his possession. This law remains inwards strength fifty-fifty inwards contemporary times. As Okogie (1994) has rightly noted:
The basic law over farmland was that HE
WHO FIRST FARMED Influenza A virus subtype H5N1 VIRGIN FOREST, A
LAND HITHERTO UNCLAIMED, OWNED IT.
That way that inwards Esan custom the firstly adult man to clear a forest, cutting downwardly the trees for the purpose
of farming, owned it OVER GENERATIONS. It is expressed as ONON GBE EGBO YAN EGBO (He who de-virgined a woods owned it).
Once this law has been established together with recognized inwards Esan land, the slice of solid ground “which at nowadays becomes a man’s belongings right away becomes his family’s property. It passes from generation to some other yesteryear virtue of the fact that every adult man passes it to his son”. When a adult man decides to go an absentee farmer or landlord over his acquired slice of land, no 1 tin trespass or farm on the solid ground left yesteryear the possessor who remained domiciled elsewhere. If whatever adult man so desires to utilize the slice of land, permission must live sought from the authentic possessor of the land. Once the permission is granted, the solid ground must live vacated after the farming flavor yesteryear the borrower of the land. There is also an understanding that no permanent economical or commercial trees such as orangish trees, palm trees, safe trees etc, should live planted yesteryear a borrower of a farmland. This human activity or monastic tell mitigates against the ambitious, selfish together with futuristic intention of the borrower possessing the solid ground he borrowed.
Political structure
Esan political construction is based on gerontocracy, which was a cast of social organisation inwards which a grouping of old men or a council of elders dominate decisions yesteryear exercising some cast of command (Webster, 1990: p.514). In Esan, elders exercised a full general command over the people. The laws that governed Esan communities were based on the customs together with traditions of the people, which the elders were the main repositories of powerfulness (Okojie, 1960: p.76).
The belief together with utmost confidence inwards the elderberry as the caput was a natural inclination that began with
the family. The abode Ukuwa was non an isolated unit of measurement but component of an extended family. Each home
consisted of a man, his wife/wives, children, junior brother, his yet single sisters together with whatever other persons within, either as a woman parent or retainer provided he or she was within the circle. Influenza A virus subtype H5N1 combination of such homes represented the extended family. The caput of the extended theatre unit of measurement unit was called Omijiogbe. As the junior brother’s ain families together with multiplied it so it was slowly to take in this man’s topographic point as caput of the theatre unit of measurement increment inwards importance (Okojie, 1960: p.50). Being the caput he was the spokesman for the unit of measurement together with was inwards accuse of the ancestral shrine (David .O.
Umobuarie, 1976: p.45). The day-to-day management of the theatre unit of measurement lay on the shoulders of the
caput of family. He was inwards fact inwards a topographic point to command non exactly the religious but the political activities of the family, thereby ensuring maximum safety of all members. He was also regarded as the someone at the helm of affairs together with “the orbit around which all other things revolved” (Okojie, p.50). In the lawsuit of whatever disagreement inwards the family, he was seen as the arbiter together with he reserved the right to punish whatever erring member. However, inwards the lawsuit of whatever conflict betwixt members of the theatre unit of measurement a protective topographic point for his theatre unit of measurement yesteryear soliciting for peace or asking for compensation was required. But inwards cases where it was hard to go far at a compromise with an out-going or out-group, the affair was so referred to the highest someone inwards the gerontocratic ladder. This was the Odionwele or eldest of the elders.
The caput of the theatre unit of measurement Omijiogbe also participated inwards the religious life of members of his lineage. For example, he was the go-between or the mediator through whom the members of the theatre unit of measurement appealed to their ancestors. Consequently it was his direct responsibleness to command the theatre unit of measurement shrine, pray to the ancestors for peace together with forgiveness of wrongdoing as good as for prosperity. It was to this destination that the Esan people believe that the living descendants of the ancestors must as a affair of fact, pay due abide by to the ancestors to forestall whatever cast of disaster together with attract to themselves some skilful fortunes or approbation (Ukhun, 1997: p.39).
Many lineages that were contiguous formed the Idumu or quarter. The leader of the eldest lineage was seen as the caput or leader of the quarter. One of import thing nigh this organisation was that members usually had a claim to mutual descent or blood relation hence inter-marriages were non allowed. Many Idumu or quarter usually came together to cast the village. The most elderly of the elders yesteryear historic menstruation was usually made to assume business office as the Odionwele when the old Odionwele died.
The organisation of each hamlet rested on the segmentation of the manlike someone population into historic menstruation sets namely Egbonughele (Sweepers) regarded as the youngest manlike someone members of the society. Igene (Scavengers) were the adjacent inwards the historic menstruation ladder patch the Edion were made upwards of the eldest manlike someone inwards the society. Gerontocracy worked good inwards villages together with non inwards the cities or urban centers with people of various interests or background. Usually the caput of the hamlet was the Odionwele who presided
over its affairs. The Odionwele was regarded as the pin around whom all activities revolved. He
presided over all meetings together with took decisions with his executives. The post of the Odionwele needs to live qualified because if a stranger settled inwards a hamlet together with became the eldest fellow member he would soundless non live Odionwele. An Odionwele’s theatre unit of measurement members must have got existed long plenty inwards the hamlet to lose all the identities of a stranger. The Odionwele with iii most elderly Edion formed the most elderly 4 or the EDIONENE.
The Edion had messengers known as UKOEDION. It was the messenger’s sole responsibleness to summon all the Edion inwards the hamlet whenever in that location was an number to live discussed. The selection of who became an UKO-EDION was essentially the prerogative of the Odionwele who considered
the quality, honesty, wisdom together with out-spokenness of the individual. Usually, meetings which
concerned the good beingness of the community were held at the hamlet foursquare called, Okoughele. The
elders formed the hamlet council that dealt with serious crimes of all sorts together with they possessed
walking sticks called OKPO that were used for back upwards whenever they walked from their homes.
Such walking sticks constituted the effigies that could live counted to have got a glimpse of the number
of Odionwele that have got lived Apart from the administrative role of the elders, they also arbitrated religious issues. For instance, the Odionwele was non the main priest of the hamlet but the custodian of the ancestral shrine. Every twelvemonth before the novel yam festival or at whatever other ceremony to the gods of the solid ground he would pray to the ancestors on behalf of the village. The religious aspect of hamlet life rested on both the main priest together with the Odionwele. In fact, he was the custodian of the hamlet solid ground which he held inwards trust for the living members of his village, the dead together with the yet unborn. Before whatever novel settler acquired solid ground the Odionwele must give approval
Esan elder, Tom Ikimi
The Igene – grade was adjacent to the Edion. They were usually non called for world duties unless such duties were beyond the competence of the lower grade. Like the elders, they held meetings cast fourth dimension to fourth dimension to hash out issues of mutual importance. The military machine together with physical defense strength of the hamlet usually rested on the group. Its members headed such major works as theatre –building or roofing together with were really the dare – devils of the hamlet community. They were usually called upon when in that location was a serious affair similar sack outbreak, burglary or theft. They also assisted inwards burying the dead together with helped the junior historic menstruation grades inwards the excavation together with clearing of ponds. The leader of the Igene historic menstruation grade controlled the affairs of the Igene together with effected dependent with its members. This was done through the imposition of fines Oko on whatever erring fellow member of the grouping (Okojie, 1960: p.76).
Dr. Robert Okojie, Esan adult man together with grandson of Ogbidi Okojie, the Onjoie of Uromi together with the famous warrior Esan traditional ruler who resisted British rule. Dr Okojie who is 1 of "The Men Behind NASA Success Stories” is an Aerospace Technician inwards the sensors together with Transducers surface area at Glenn, works with Fully Packaged Silicon Carbide Piezoresistive Pressure Transducer. These are used for pressure level direction inwards jet engines. Image Credit: NASA
The Egbonughele or street sweepers were the lastly inwards the historic menstruation group. Their known jobs were mostly the sweeping of streets, clearing of marked places, farm paths, streams etc. The most mutual was the sweeping of the hamlet foursquare UGHELE that was usually done in 1 lawsuit inwards every 4 days. They were responsible for a major component of communal labour inwards the hamlet together with they only got aid from the Igene when the task was likewise heavy for them alone. This was usually inwards a cast of an appeal to the Edion who so requested the Igene for required assistance yesteryear the Egbonughele sweepers. The leader of the sweepers maintained dependent within the historic menstruation grade together with made for sure all inwards the age-grade obeyed the rules together with regulations of the group. As the head, he reserved the right to punish whatever fellow member who violated the rules of the grade. Such offences included failure to participate inwards the sweeping of the hamlet foursquare on marketplace topographic point days, fighting inwards the square, together with failure date. Like the scavengers or historic menstruation grade the penalty was usually inwards cast of a fine that was either paid inwards cowries or yesteryear confiscating whatever possession of the offender inwards lieu of cash. Money or items so acquired was divided with members of grade inwards the monastic tell of seniority. The leader of the sweepers was expected to take the biggest portion of whatever cash or whatever item collected at a fourth dimension followed yesteryear the adjacent iii people inwards historic menstruation known as Egbonughele - nene.
The expansion of Esan communities from villages into chiefdoms nether Enijie did non negate the dominion of the elders. The Odionwele continued to exercise his right to dominion at the hamlet plane yesteryear virtue of him beingness the oldest fellow member of the community. In the same way other manlike someone members of the community were potential successors to the stool of the Odionwele.The belief of the people nigh their elders beingness closer to the ancestors greatly aided the principles of gerontocracy to the extent that despite colonial dominion it remained a designing of governance at the hamlet plane fifty-fifty till today.
The belief inwards the ancestors enhanced the belief inwards the continuity of life after decease together with inwards the unbroken intercourse betwixt the “living dead” together with the living members of the family. As the living
manlike someone parent provides for together with protects his children, so the departed manlike someone parent was expected to proceed with
a greater spirit inwards the world beyond. This way that inwards reality; the survivors are never cutting off from
protection together with guidance of their deceased relations who have got trodden the path of life which the living at nowadays tread. Ancestors have got their feet planted inwards both the world of the living together with that of the spirits. They thence know to a greater extent than than the living together with are consequently accorded dandy abide by for that (Bolaji Idowu, 1973: p.179). Also, as the deceased possessed powers of omniscience, to influence, aid or molest the living, ancestors represented an monastic tell of intermediaries who related prayers to God (Smith, 1950: p.10). Pronouncements yesteryear elders were regarded as law. The belief inwards the wrath of the ancestors, together with the elders who follow them as the most senior members of the living enhanced the tenacity of gerontocracy inwards Esan. Elders were experienced through historic menstruation together with knowledge over time. This belief is strongly rooted inwards the pop saying that “what an old adult man sees patch sitting down, a immature adult man tin non take in fifty-fifty patch standing”(Okoduwa, 2003).
Over time, the exercise of gerontocracy remains tenable to the construction of a changing society. For example, with the evolution of a political super construction next the institution of the dominion of the Onojie over loosely knitted villages, the dominion of elders remained as bedrock of management inwards the villages. The Onojie as the ruler of the corporate entity derived his topographic point yesteryear right of beingness the firstly boy inwards the royal lineage. He enhanced or reduced his credence together with popularity yesteryear his sensitivity of conscience, greed or avarice. On the other paw the Odionwele acquired his topographic point yesteryear beingness the eldest manlike someone inwards his village.
Pa Peter Enahoro, Esan man
Military organization
In the illustration of military machine organisation inwards Esanland, in that location was no standing army; rather, it was an advertizement hoc arrangement. The emergence of an regular army was provoked yesteryear imminent challenges, which were responded to spontaneously. For us to appreciate this nature of military machine arraignment, nosotros should firstly of all empathise ancient Esan traditional political structure, which was (is still) patterned along several historic menstruation groups (Otu), together with iii of them are the Edion, Igene, together with Egbonughele .
The Edion grouping is made upwards of men from their mid-fifties inwards historic menstruation together with experience, together with the grouping constitutes both the executive, legislative together with judicial arm of the community. The Igene is for adults betwixt the ages of 25-50 years, together with this grouping is inwards modify of the hamlet works department, maintenance of internal safety together with defense strength of the community from external aggression. The Egbonughele is for adolescent betwixt 12 together with 25 years saddled with the duty of maintaining environmental sanitation inwards the community.
Given our understanding of Esan political structure, it is thence slowly to topographic point that members of the military machine wing would live recruited from the Otu-Igene. Being a fellow member of the Igene was non an automatic license to live invited into the advertizement hoc military machine inwards fourth dimension of conflicts. Rather, with the Igene, the bravest with them called the Okulokhimioto were the fortunate ones to live enlisted into the army.13 This infantry was led inwards state of war fourth dimension yesteryear the Okakulo or state of war commander after he had made for sure that all necessary weapons of state of war were assembled at a specific coming together place.
The Okulokhimioto would live taking to a sacred woods inwards a chosen hamlet to live properly drilled on military machine dependent together with the fine art of warfare. The duration of preparation was determined yesteryear the urgency of war. But, inwards a province of affairs when the military machine had to respond spontaneously to state of war challenges, members of the Igene would live hurriedly summoned to curtail or arrest the province of affairs inwards the interim, pending when the Okulokhimioto would live ready. The Igene was able to grip brief, because of the Para-military preparation novel entrance into the grouping was made to undergo.
Some of the weapons of state of war used inwards fourth dimension yesteryear inwards Esanland were "poisoned arrows, metallic weapons, akin to heavy machetes, cross-bows together with cudgets.“ …and "the Okede-the twin talking drum of native doctors together with medicine men, both of which many warriors were” inwards Esanland. Others, which were considered really important, fifty-fifty inwards contemporary Africa, was the traditional fortification against the lawsuit of gun short, machete together with poisoned arrows yesteryear way of "armlets, charms, together with antidotes" given to the soldiers yesteryear the Edion. It is of import to credit the Uneme ironsmiths who provided most of the weapons of state of war non only inwards Esanland, but the whole of the Edoied. Interestingly, some of these weapons of state of war inwards Esanland were non unlike from those used yesteryear soldiers inwards Medieval Europe, such as axes, pikes, lances, two-edged swords, arrows together with mounted warriors.
Esan people
ESAN PEOPLE TRADITIONAL MARRIAGE CEREMONY.
Two major types of spousal human relationship be inwards Esan Land: Monogamy, Influenza A virus subtype H5N1 spousal human relationship of 1 adult man to 1 woman, together with Polygamy, Influenza A virus subtype H5N1 spousal human relationship of 1 adult man to 2 or to a greater extent than wives. Traditional spousal human relationship is usually an organisation betwixt 2 families as opposed to an organisation betwixt 2 individuals. Accordingly, in that location is pressure level on the bride together with bridegroom to brand the spousal human relationship piece of work as whatever job volition usually deport upon both families together with strain the otherwise cordial human relationship betwixt them. The adult man usually pays the dowry or bride-price together with is thus considered the caput of the family. Adultery is acceptable for men, but forbidden for women. Marriage ceremonies vary with Esan Clans.
Before Now, girls were mostly regarded as ready for spousal human relationship betwixt the ages of xv through 18. Courtship tin start with the individuals during the trip to the river to fetch H2O or during the moonlight play.
Sometimes parents really go looking for a married adult woman or hubby for their children. This led to the BETROTHAL SYSTEM where spousal human relationship were conducted with or without the consent of the individuals involved. Sometimes such betrothal, took topographic point when a babe immature adult woman was born. Suitors would start to approach the parents yesteryear sending a log of wood or packet of yam to the parents of the child. You are probable to hear statements such as -" Imu' Ikerhan Vboto"-I have got dropped a log of firewood. When a man child decides to acquire married together with the parents have got accepted the bride as a prospective daughter-in-law, messages go upwards together with downwardly betwixt the 2 families.
Series of investigations are conducted yesteryear both families - nigh disease, scandals together with crimes which may deport upon the families.
The term of the spousal human relationship which of course of instruction may include the DOWRY would live settled inwards some families. Gifts for woman parent of the bride together with members of the extended theatre unit of measurement would live component of the settlement. Then a appointment would live laid for the ceremony which would take topographic point inwards the abode of the woman's family. This was called IWANIEN OMO inwards the old days the go-between for the 2 families must live somebody good known yesteryear both families. There would of course of instruction live a lot of merriment on the twenty-four hours of spousal human relationship when the bride together with the bridegroom are presented openly to the 2 families.
Kola nuts together with vino are presented. The caput of the woman's theatre unit of measurement would unremarkably preside over the ceremony. Prayers are said together with kola nuts broken at the theatre unit of measurement shrine. Rituals vary from theatre unit of measurement to family. The adult woman ever sits on her father's lap before she is given away. Amidst prayers, laughter together with sometimes tears, the adult woman would live carefully hoisted on the lap of the caput of the bride's family.
Many years ago, the adult woman would live sent to the bridegroom theatre nigh xiii days after IWANIEN OMO together with gingerly hoisted either on her husband's lap or the caput of his family. They are done right away nowadays inwards the abode of the bridegroom. The bride, at nowadays known as OVBIAHA would live led yesteryear her relatives to the husband's theatre with all her property, meanwhile the theatre unit of measurement together with friends of the bridegroom are feasting, drinking, singing together with dancing patch waiting for the bride to arrive.
As the theatre unit of measurement together with friends of the bridegroom awaits the OVBIAHA, messages volition go far suggesting that in that location are barriers on the road. The bridegroom has to take the barriers yesteryear sending coin to the party, bringing the married adult woman to him or else the married adult woman volition non arrive. As they approach the theatre of the bridegroom, yous tin hear the echo of “Bride! Be proud/ the Bride is proud." Arrival at the bridegroom's theatre is right away followed yesteryear the ceremony of IKPOBO-OVBIAHA-washing of the bride's hands. Influenza A virus subtype H5N1 bowl of H2O with coin inwards it would live brought out. Influenza A virus subtype H5N1 adult woman inwards the groom's family, sometimes senior married adult woman would convey out a novel caput tie, launder the paw of the Ovbiaha inwards the bowl together with dries her paw with the caput tie.
Both the novel headtie together with the coin inwards the bowl belong to the bride.
Influenza A virus subtype H5N1 few days later, the bride would live taken to the theatre unit of measurement altar together with prayers are said for her. She undergoes what is called the IGBIKHIAVBO ceremony-beating of OKRO on the apartment mortar. This would live followed yesteryear a see yesteryear the bride's mother in law together with other woman someone members of the theatre unit of measurement to the newlywed, if they are non living inwards the same house. She would demand the bed spread on which they both slept when they had their "first sexual relationship" after the wedding ceremony together with if the bed-spread was stained with blood, the bride was regarded as a virgin together with as such she would live given many presents including money. If it is proven that she was non a virgin, so the preparation for the ceremony of IVIHEN-OATH TAKING ceremony would live laid inwards motion. First, she has to confess to the older women, the "other men" inwards her life before she got married. The hubby would never live told whatever of her confessions, then, she would live summoned to the theatre unit of measurement shrine early on inwards the morning time , without alert to take an oath of FIDELITY, FAITHFULNESS, TRUSTWORTHINESS, HONESTY ETC, to her hubby together with family. This ceremony is the equivalent of the oath people take inwards the church, mosque or spousal human relationship registry.
Once the oath taking ceremony is over, she would live fully accepted dorsum into the theatre unit of measurement together with right away becomes married non only to her hubby but to the theatre unit of measurement together with sometimes to the community.
Christianity, Islam together with Westernization of today have got weakened the ESAN traditional scheme of marriage. The traditional ceremony is sometimes done the same twenty-four hours with many of the rituals avoided inwards the call of Christianity or Islam together with many women would rather croak than take the oath nosotros described above. It was the oath that kept ESAN women out of prostitution for many years; thus making the ESAN women inwards full general to live regarded as really faithful, trustworthy, honest with strong fidelity to their husbands making neighboring tribes want them as wives. It also made divorce on the ground of adultery, less mutual inwards those days.
Esan Marriage
Religious Belief
Esan Belief inwards supreme God is captured inwards these words "Iyayi" which way “I believe” or “faith inwards God”, (Iyayi Osenebra). It is oft abbreviated as Ose. God is also described as "Ofuekenede" (merciful God), "Okakaludo" (stronger than stone), "Obonosuobo" (the dandy physician), etc
Osenebra is a supernatural source. As the Supreme Being, Osenebra is the ultimate controlling regulation of the universe. Since the foundation of the world God has foreordained whatever volition be. At nascency the private has his ehi (guardian angel) who guides him. He is teleguided yesteryear his ehi inwards accordance with his fashioned destiny yesteryear God.
Awolalu together with Dopamu, when writing on the concept of destiny with the Edos grip that it is the ehi that chooses or declares man’s destiny, together with that offering must live given to him from fourth dimension to fourth dimension to attract favour from him. They also grip that the ehi tin apply to God to take its customer so that the ehi tin go dorsum to his Maker. (Awolalu together with Dopamu 165-166). These do non correctly depict the Esan account. It is non the ehi that chooses or declares destiny. The ehi does non fifty-fifty implement but only monitors what God (Osenobulua/Osenebra) legislates or decrees together with takes feedback together with petitions to God. If offering is given to the ehi to attract favour, it way thence he has dissented from the role assigned him yesteryear God to taking bribe, which way thence that fifty-fifty the angels tin take bride. On the contrary, the ehis do only what is proper to their nature. The ehi is subordinative together with will-less, uninfluenced together with impartial, objective, together with an observer together with messenger. They do non demand whatever stuff thing. And as such they are non deficient inwards whatever stuff thing. They are pure spirit. If offerings together with sacrifices are made, they are non for the consumptions of ehis (angels) but for either malevolent spirits that tin yield to or take sacrifices inwards negotiation or to the gods/deities for appeal or appreciation. For the ehi to apply to God to take its customer is to say it is non only willful but also inwards negotiation with God for self interest. This volition brand the ehi a malevolent beingness because he desires the termination of a life which is his prerogative to guide together with defend.
Evil forces: This is also a supernatural source. Evil forces tin efficaciously alter, swap or over-turn a favourable destiny through powerfulness from elimin ebe (devil). The implacable, sadistic agents tin wrought their evil machination through witchcraft, magic, together with other diabolic together with malevolent channels. If a misfortune incessantly attends to an private or people, the Esans oft say ebalulu non, that is, it is what was done, hence the call ebalulu (what was done) with the Esans. To rescue an private from these forces, appeal, dialogue together with supplication are non really potent; confrontation is to a greater extent than efficacious. Confrontation is preferred because, it is believed with the people that evil forces hardly yield to other methods because they are inherently evil. One tin thus commune with higher forces who, through confrontation with or yesteryear causing the decease of the evil agents position an destination to such evil powers together with the attendant unfavourable destiny. For example, an private that is rescued from a revolving circle of birth, premature decease together with rebirth is named Asiazobor. This way ‘let’s, leave of absence him now’, a depiction of belief inwards destiny.
Cloth
All Esan men together with women possessed the loin cloth. For illustration an average Esan adult man had a loin textile for ordinary article of apparel together with iii pieces sewn together known as igbu or manlike someone coverlet. This would give a total of 4 pieces on the minimum of loin textile needed yesteryear every male. The adult woman also needed at to the lowest degree 2 wrappers of 2 loin cloths sewn together as one. Influenza A virus subtype H5N1 European visitor James Welsh who visited the surface area inwards 1588 observed that wrappers were tied yesteryear women higher upwards their breasts
to covert them upwards to their knees (Hodgkin, 1960, p.144). Thus, the adult woman needed an average of
4 pieces of loin textile at whatever given period.
Esan adult man inwards traditional dress
'ORIA'-MAN IN ESAN ONTOLOGY
Valentine Ehichioya Obinyan, Ph.D
Faculty of Art, Department of philosophy, Nnamdi Azikiwe University, Awka Nigeria.
INTRODUCTION
Man is a really complex beingness together with he is mysterious as the Earth he lives in, he is created yesteryear God. Making reference to the Definition of adult man as a: "Human nature, the human race, the volume of human beings collectively, adult man like, having the appearance of qualities of human being", in that location is no
distinction betwixt manlike someone together with woman someone from the Esan perspective where 'Oria' is adult man together with this refers straight to the generality of human species both 'man' together with 'woman' but this would non hateful they singularly lack a naming inwards Esan language. Man, inwards Esan ontology, is 'Oria '¹. For the Esan
people, 'Oria ' refers to both manlike someone together with female. But categorically, an Esan male, is called '0kpia' patch a woman someone is called "Okhuo". For the sake of relevance to Esan linguistic analysis, permit us bring upwards other few but frail points nigh the Esan people such as; 'Owanle' which refers to elders.
From the analysis of fourth dimension together with eschatology, it is crystalized that the Esan world-view similar most other Africans such as the Akan, Ashanti, Edo, Igbo, Yoruba, Effic, Afemai, Urhobo e.t.c, encapsulates a broad together with exhaustive thought of the concept of life together with fourth dimension together with this has a dandy influence together with lawsuit on the people inwards their thought together with behavioral patterns or approach to the fundamentals of reality². This forms the background for their dynamic together with dual sentiment of 'Oria'- adult man as a beingness belonging to 2 unlike worlds; the hither together with now- 'Enabiuwana ' together with the hereafter- 'Enabiazebue'.
THE ORIGIN, NATURE AND COMPOSITE ELEMENTS OF 'ORIA' -MAN IN ESAN ONTOLOGY
According to Battista Mondin, (1991) adult man is a form of prodigy that combines within himself apparent antithesis; he is a fallen or unrealizable divinity, an unsuccessful absolute value or empty absolutization, an infinite or unreachable possibility. For this reason, I think that it would non live incorrect to define adult man as an impossible possibility.
Man inwards Esan ontology is ‘Oria no ri wi usuagbon‘ or ‘Oria no ri wi agbelo‘- a communal beingness with-others; together with he is created yesteryear the Supreme Being. In Esan ontology, he is considered as adjacent to the Supreme Being since he is at the fundamental dot of everything inwards nature. Hence the Esan beliefs that everything inwards the universe was created for him. For the Esan, adult man is really complex beingness together with he is as mysterious as the universe inwards fact, for them, adult man is a ‘being-with’. However, from where, comes such a wholesome conviction? One may ask. But digesting the Esan accounts on the origin of man, answers to such enquiry volition non live farfetched.
THE ORIGIN OF MAN IN ESAN ONTOLOGY
Many scholars have got argued that the cosmological concern human relationship of the universe with the Esan/Edo draws significantly from the Egyptian one⁵ given that the emphasis in that location inwards are closely related to the Egyptian version, which afterwards formed the footing of Genesis inwards the Bible, is that the universe was created from chaos together with primeval (or ancient) ocean. After a loma (called ta-tjenen} arose from the bottom of the sea together with a son-god (God's kid or babe god) called Atom, (which is the Lord's Day without which life on Earth is impossible) appeared on the solid ground created yesteryear the hill. This son-God or Atom farther authored the creation of 8 other gods, which together with himself made nine gods presumed yesteryear modem scientific discipline to symbolize the nine major planets of the universe.
The Edo version is that, inwards the beginning, Osanobua (Oghene- Osa, Tu-SoS, the Supreme Being) decided to populate the world so He asked His 4 sons inwards "Erinmwin " (Heaven) to select whatever gift of nature each fancied. The oldest chose wealth, the adjacent inwards historic menstruation chose wisdom, the 3rd chose (spiritual energy) together with as the youngest was nigh to denote his choice, "Owonwon " (the Toucan ) cried out to him to settle for a snail shell. This did non brand sense to him but he settled for it all the same. The other brothers laughed at his selection as it seem stupid but for "Osanobua" this was a wise selection together with that when they acquire to the middle of the H2O where He was sending them, the youngest boy should plough his snail shell facing the water. This is made clear inwards the words of Osahon (2011) when he noted that:
There was no solid ground only H2O everywhere together with the
4 sons were inwards a canoe, sailing, drifting, propelled
yesteryear the powerfulness of eziza (wind.) In the middle of the
H2O stood a tree on top of which lived (Owonwon)
the Toucan. The importance of the emergence of the
tree before adult man on Earth is non lost on modern
science, which recognizes that without the tree
manufacturing oxygen,- life on Earth would have
been impossible. Modern scientific discipline has also confirmed
the Edo cosmology that birds, insects etc, preceded
adult man to earth. The Edo myth of creation was earth
based inwards scope."
On reaching the middle of the water, the youngest boy turned his snail shell upside downwardly together with the termination was an explosion from underneath the H2O which forced sporadic eruption of volumes together with volumes of sand filling upwards the infinite around them for as far as their eyes could see. Worthy of banking concern annotation is that this eruption occasioned the 4 elements of creation, "amen" (water) "eziza" (air) "arhen" (fire) together with "oto" (sand or land) which is popularly made reference to yesteryear the Ionian philosophers, influenced yesteryear their contact with Egyptian thought inwards the Delphic schoolhouse of philosophy inwards Egypt.
Consequently, the H2O make was covered with Land but since the 4 sons had no knowledge of what this mystifying together with unusual embodiment was, they scarcely conceived of stepping out of the canoe or on the land, so they sent the Chameleon to bear witness this content, its character together with firmness. This is why inwards the Esan belief, the Chameleon walks with hesitation together with this verification gave the 4 sons a conviction that the facet over the H2O was safe to tendency on. But unfortunately, it was the youngest sons who lone had the capacity at this fourth dimension to walk on the land. The ground for this is affirmed farther yesteryear Osahon when he posited that:
"The youngest boy of "Osanobua" was the only spirit
out of the 4 sons who could have got the physical
human trunk attribute on stepping on the land,
because that was the wages of the physical or
stuff selection he made. It was position inwards his paw from
heaven. The other sons were deities. The youngest
son, the ruler of the earth, represents innocence and
so is susceptible to the powers of the deities, his
brothers. These same weak together with strong, skilful together with evil,
hysical together with spiritual, influences cast the basic
elements of all modern religions, with adult man endowed
with the powerfulness to brand choices."
From the aforementioned, it is purportable that all brothers took to unlike parts together with according to their nature, posited themselves inwards the various elements of the earth. Hence the oldest blood brother chose to take his spirit gift together with live inwards what was left of the H2O patch the other 2 brothers accepted together with deposited their spirit selves together with gifts on the land. The youngest shortly stepped on the solid ground carefully at first, discovering its firmness, together with uniqueness, he enthusiastically, stamped hard
repeatedly on it, together with what followed dramatically, was running together with rolling over it. Then with all sense of joy together with satisfaction, he stopped, looked around together with felt skilful together with happy with his enormous gift. He called his solid ground 'Agbon' (earth) together with himself, 'Idu', important the firstly human on earth. He decided to walk around together with explore the extent together with nature of his gift. To his greatest surprise, in that location where trees, shrubs, birds, animals, insects, all over the solid ground they all came out of H2O with the land, together with the solid ground spread out endlessly. After walking for a patch pushing through shrubs; almost stepping on insects, ants together with crawlers; talking to birds that appeared to live serenading him together with animals that came unopen or ran from him, he was tired. He sat on the stump of a tree to rest, afterwards lying on the ground, he brutal into a deep asleep.
According to Osahon (2011), While asleep, 'Osanobua ' came downwardly with a chain from heaven, looked around to ensure that everything was inwards place, including the Lord's Day together with the Luna that were to regulate twenty-four hours together with dark together with the seasons. When 'Idu' woke up, he was excited to discovery himself inwards the presence of a huge, soothing illumination, surrounded yesteryear darkness. The Earth was dark. He knew he was inwards the presence of the "Osanobua " together with avoided whatever direct contact at the vivid lightened figure. 'Idu' went downwardly humbly together with rapidly on his knees to give cheers Him for the immense Earth gift bestowed on him together with inquire his hunger could live satisfied. This he told 'Osanobua' humbly who so asked him to stretch his paw upwards higher upwards his caput together with the sky would respond yesteryear coming unopen to his paw so he could pluck whatever he needs from the sky but warned him non to pluck to a greater extent than than needed to satisfy his hunger at a time. Responding positively to this rule, 'Idu ' stretched his right paw as told together with plucked a mouthful of nutrient from the sky together with munched away with deep sense of joy together with satisfaction.
“What else do yous need?”"Osanobua"askedIdu. Whoreplied, 'I -could do with a human companion’? He continued ‘I am lonely. My brothers are spirits together with I tin no longer relate with them’. But 'Osanobua'told him inwards reply, 'you are non flesh together with blood alone. You are component spirit too. Your spirit brothers are non far away. Experience would teach-you how to harness wisdom, 1 of your spirit brothers, who would learn yous how to combine your physical together with spiritual energies to cultivate wealth together with spiritual fulfillment, your other 2 spirit brothers.' This is why for the Esan people;
"'Osanobua' gave the oldest boy command of the waters. The Edo calls this
son, 'Olokun' (meaning the god of the waters.) 'Olokun' represents aspects
of life such as skilful health, long life, skilful luck, prosperity together with happiness,
to which adult man may appeal through ritual purity. The other
spirit sons were allowed the liberty to utilisation their magical powers to balance
out the negative together with positive forces of nature. To shorten the procedure of
acquiring spiritual wisdom, 'Osanobua' strengthened the Mystical energy
with iii novel forces:'Oguega', 'Ominigbon' together with 'Iha',
to provide humans with spiritual guidance to differentiate rights from wrongs."
Base on the higher upwards request,'Osanobua'asked'Idu'to take sand with both palms from the ground together with stretch them unopen together inwards forepart of him. Following this, 'Osanobua' pointed His staff inwards front
of 'Idu’ at once, a woman someone person came forth. 'Idu’was filled with surprise together with joy on beholding the beautiful woman someone person inwards forepart of him. She smiled happily together with brutal prostrate inwards worship before 'Osanobua' together with ‘Idu’ afterwards. 'Idu' held her hands inwards response together with gave her a warm embrace. The adult woman 'Osanobua' called ‘Okhuo' (a woman) together with ‘Idu’ He called'Okpia', (a man.). According to the Esan ontological analysis, they where placed at the middle of the Earth together with together they multiplied inwards number, giving important to earth's resources from their dot of view. As ‘Osanobua’ was nigh to leave, ‘Idu’ politely asked: ‘what if nosotros have got other problems together with want to make our
creator quickly?’ ‘Osanobua’ said, ‘you tin individually live for upwards to v hundred years, but yous tin come upwards to me at volition through your private spirit self, ‘ehi’,whose double, is permanently with
me inwards heaven. All yous would demand to do is climb the ‘Alubode’ loma together with yous are with ‘ehi’ inwards heaven, who would convey yous to me’. As ‘Osanobua’ left to his abode where the earth, water, together with the sky meet, darkness was lifted from the earth. According to Osahon (2011);
"Life was sweetness together with slowly together with before long, 'Idu' together with his wife,
Eteghohi, were making babies. As the years rolled by,
generations of extended 'Idu's theatre unit of measurement began to spread out in
all directions, setting upwards communities, villages together with towns.
The unlike communities farthest from base of operations spoke
variations of 'Idu' linguistic communication together with knew that they came from
1 mutual ancestor, Papa 'Idu', the ancestor of all
mankind."
Everything went good for thousands of years until 1 twenty-four hours when Emose, a pregnant woman, out of greed, cutting to a greater extent than nutrient than she needed to consume at once, from the sky. There was an immediate explosion together with the sky began receding from human reach. To this effect, direct interaction with 'Osanobua'- the Supreme Being from so on, became hard as humans could no longer walk inwards together with out of sky at will. Emose's greed destroyed .the historic menstruation of innocence together with brought into humanity, 2 novel spirits, 'Esun' together with ' Idodo' who represented various obstacles humans must at nowadays overcome to make heaven. 'Idodo' is the spirit who ensures that natural or divine laws are obeyed. 'Idodo' seeks to ensure nosotros repent together with atone for our offenses.
Esun' is the 'servant’ spirit or angel that takes genuine human pleas, performed inwards the purity of heart, before the throne of Osanobua'- Supreme Being. According to the Esan believe thus; "Emose's greed also brought a lot of suffering together with pains
to humans. Forests were shortly depleted of their natural
nutrient supply, so humans began to toil hard
clearing forests, burning bushes, tilling the land,
planting, weeding, nurturing, threshing and
harvesting. It was non easy. Before long, the lazy
began to croak similar fowls inwards the desert. Farming activities
began to take their toll on the ecological residue of the
Earth too, causing droughts, unpredictable seasons,
together with environmental degradation. The soil began to
endure together with croak from overuse, yielding less together with less food
despite the utilisation of excrement as manure, which inwards turn
caused its peculiar illness, pains together with deaths."
Two novel spiritual forces of nature were at nowadays evident together with critical to human survival. They were ‘Uwu’ (death) the symbol of death, together with 'Ogi'uwu' (the spirit of death) representing mourning, evil omen, together with diseases. 'Ogi'uwu' owns the blood of all living things. 'Uwu' together with Ogi'uwu were causing havoc with humans. Humans who could live for ‘ukpo iyisen-'iyisen vbiyisen'- v hundred years at a stretch, were at nowadays dying prematurely. Death was ready to take life at whatever time, and
Ogi-irwu was sending everyone who disobeyed 'Osanobua' (or nodiyi-Osa) to death, regardless of age.
To convince Idodo to prevail on 'Uwu' together with 'Ogi’-uwu' to temper judge with mercy together with acquire 'Esun' to take our pleas to 'Osanobua' to command the forces, required the services of our ain private spirit called 'ehi' personal angel or guardian angel. At the fourth dimension of this weakness, 'Ehi' could no longer go straight to 'Osanobua ' because of 'Emose's sin, except at the dot before our nascency as I have got discussed elsewhere. There are 2 aspects of man: One one-half is 'ehi ' which is the spirit essence, together with the other one-half is the okpa, which is the physical person. Before birth, 'ehi’ (the spirit essence) of the private humbly goes before 'Osanobua ' to asking endorsement of the form of life the private would want to live on Earth (Agbon.). Hence for the Esan people as found inwards our discussions on Man as a ‘being-with’ inwards Esan ontology.
It is worthy of banking concern annotation that:
The asking is apparently made with a baby's sense of
innocence nigh rights together with wrongs, together with the weight of
the karmic debt together with credit baggage of the individual
from previous life cycles together with styles. However, the
selection of the novel life style is patently together with solely the
individual's, together with could live whatever of 1 or a combination
of scenarios. The private may want to live a powerful
spiritualist, a rich concern adult man or farmer, a great
warrior or soldier, a happy or unhappy family, man, a
wimp or beggar, a revered medicine man, a famous
chief, politician, or pop king, together with fifty-fifty a notorious
or really successful thief."
The asking procedure is called 'hi' together with leads to Osanobua stamping his sacred staff on the flooring to seal the wish. The approved hole-and-corner want is only known to 'ehi ', who is entrusted with the responsibleness of ensuring that his 2d half, 'okpa ', (the physical human self) keeps to the promises made before 'Osanobua '. 'Ehi ' is the spiritual counterpart of 'okpa' inwards heaven. Half of 'ehi ' comes with 'okpa ' to Earth to ensure permanent link with 'ehi ' inwards heaven. That one-half is called 'orhion '. This is why for the Esan people, when okpa dies, orhion stays unopen to okpa until okpa is properly buried together with all rites are completed. Orhion, cleansed of sins, returns to sky to live one
with ‘Ehi’ together with ‘Okpa’may come upwards dorsum vii times each, making a total of 14 times inwards all. This inwards Esan eschatology is what is known as ‘Iroso’ –reincarnation. Each homecoming that is, ‘Iroso’-
provides the chance to atone for the sins committed inwards previous life times. When cleansing is complete, ‘ehi’ takes its proper topographic point inwards ‘Eguae Osanobua vbd rintnwin (heavenly paradise).
THE NATURE OF MAN-'ORIA' IN ESAN ONTOLOGY
From the higher upwards analysis, nosotros tin deduce that the enquiry of the human someone is no dubiety a predominant job for the Esan exactly as it is for other traditions inwards Africa together with the world. Being challenged yesteryear the confronting realities of its nature, the Esan have got also similar other philosophems asked; the 'why', the 'where', the 'how' together with the 'what' of his existence. What is the origin of man? What is he made of? What is his destiny? And how does he attain his immediate aspirations? But the communal sharing inherent inwards the Esan community life, which agrees with the views of other scholars on adult man peculiarly inwards Western together with Africa philosophy, namely that he is a communal being, has fundamentally cast the nexus of their ontological analysis of the human someone as 'Oria no ri
wi usuagbon ' or 'Oria no ri wi agbelo’ i.e, ‘a being-with- others’; a community structured being.
To reminiscence our before dot for the sake of emphasis, 'Oria' as a 'being-with' inwards Esan ontology, is non a substance that is rational together with abstractly cutting off from human together with communal links, isolated together with lone inwards an isle of his ain world according to Ireogbu. (2000a), ‘kpim’ of personality:
Treatise on the human person, Respect, Solidarity, Liberty’, together with inwards his 'Metaphysics: 'Kpim' of Philosophy’ (1995). But 'Oria' is the human beingness born into a human community from which he derives non only existence, but also value together with identity, goals together with capacities to realize himself inwards communion withothers. 'Oria' is a 'being-with-others' who are also human beings as he is, fifty-fifty though unique inwards colour, religion, culture, blood or tongue. He is the concrete existing beingness with other humans but with the single together with primary projection of communal flourishing inwards respect, solidarity together with liberty¹⁴. Man inwards Esan ontology, possess a nature of unlimited complexity; he is a composite beingness of both the physical together with spiritual realities as nosotros tin deduce from the philosophical chronicle of his origin inwards the above. This no dubiety accounts for the wholesome conviction of the Esan people that 'Oria' is a 'being-with'. These composite realities affirms his topographic point as the mediator betwixt the 'Agbon si ebiwedaghe bi Agbon si ebiwewadaghe'- ‘the world of the seen together with the world of the unseen’ or improve position the world of the living together with the dead. Let us examine closely the composite elements of 'Oria'-man inwards Esan ontology.
THE COMPOSITE ELEMENTS OF 'ORIA'-MAN IN ESAN ONTOLOGY
With an Esan ontological periscope, permit us investigate into, these constituent elements forming 'Oria'- Man inwards Esan Ontology so as to penetrate together with concretely introduce inwards exact manner, the truth of the concept of adult man inwards Esan ontology together with the ground behind their concept of adult man as a 'being-with'. The essential together with holistic fact forming the concept of the human someone inwards the Esan thought as presented inwards this component of our study, is the composite constituent elements, together with the interactive
nature of this physical together with spiritual elements that is, trunk together with soul, or, the external together with the internal elements. By external interaction, nosotros hateful the communication betwixt the private together with some external realities, adult man inclusive which inwards the long run determines together with defines his or her person. While internal interaction refers to that communication which tin .rather live betwixt the constitutive elements within the private or interaction betwixt the private together with some invisible being.
For the sake of emphasis, adult man inwards Esan ontology is composed of both physical together with spiritual elements. The physical parts is tangible, it has cast together with tin live measured. The immaterial and
spiritual component is intangible together with cannot live measured. The Esan news 'Oria' way ‘human person’ or ‘man’ which embraces both the spiritual together with the physical parts. The physical is called 'Egbe'- Body patch the spiritual is called 'Orion'- Soul. According to John Onimahwo's (2000) notion of ‘Oya’ (man) inwards his; ‘The Etsanko Traditional Concept of Man’, ‘Oria’¹⁵ takes on some other connotation when used to refer or signify a ‘man of skilful character’, a ‘hero’ together with a ‘man of residue moral together with emotional personality’.
THE PHYSICAL ELEMENTS OF 'ORIA' -MAN ('EGBE'-THE BODY)
As already indicated, the trunk inwards Esan language, is called ‘Egbe’. This is made upwards of tangible parts comprising of: The head-‘Uhonmbon’, the Eyes-'Elolo', Nose- ‘Ibue’, Ear-‘Eho’ Tongue- ‘Olamben’ together with Skin- ‘Efun Egbe’, enable the private to communicate with the external world. Among the trunk also are: the Heart-‘Udu’, Blood-‘Aralen or Esagien’, Stomach- ‘Ekae’, Interstine –‘Ibie’, Hand-'Obo', andFeet- ‘oe’ e.t.c. The head- ‘Uhonmbon’ generally, is believed to live the most vital component of the Body-‘Egbe’ because on it depend the existence of the other physical parts. The caput is the middle of co-ordination together with the topographic point from where the functioning of the trunk ‘Egbe’ is controlled. Peter Ali (2011) puts this dot improve when he says that:
It symbolizes the personality of adult man [Oria]. It is inwards the
caput ['Egbe'] nosotros have got the encephalon alled 'Erhere', which
controls the man, so the Eyes- 'Elolo'. We [the Esan]
believe that without the encephalon together with the eyes, one
becomes a beast. The special gift of adult man volition no longer
live there. It is the encephalon that really makes adult man what he
is."
According to the Esan people, the interplay betwixt these elements is responsible for the physical fitness together with practical activities of the individual, the encephalon (Arere) is the compartment where all sense both within the private together with those external to him are controlled together with interpreted. The
Esan people attribute the powerfulness of the encephalon (Arere) to the psychic power. The psychic powerfulness similar the physical powerfulness or unloose energy is non the production of gratis interplay between, the various organs together with systems of the trunk anatomy. By this description the psychic unloose energy with the Esan people is the metaphysical postulation brought inwards to explicate the behaviors together with sense of the entire human someone as a complex being. In fact, his personality. Consequently therefore, from, all indication, the caput is an integral component of what makes upwards the essence of the beingness of man-‘Oria’. It forms the quiddity of one's personality. This nosotros shall throw to a greater extent than low-cal inwards our analysis of the spiritual
components of ‘Oria’- adult man together with immortality. But permit us banking concern annotation that this explains why the Esan people at birth, holds the caput inwards high esteem. Hence at the delivery of a kid inwards Esan believe, the firstly to come upwards out is the head. We believe it implies a bad omen should the feet come upwards out first. But at whatever rate, should this fall out the kid is named 'Idemudia' which way “fall standing”.
The heart- ‘Udu’, is some other vital component with the physical elements of 'Oria'. Among the Esan people, the pump is sacrosanctly protected. The Esan also take in the pump as the citadel of life, infact it "is the topographic point of the vital strength of man". Hence for them "Udu etin fia, Uu Vae" meaning: 'when the pump is gone, decease comes'.The blood- 'Aralen' or 'Esagien' for the Esan people is the vital chemical element that keeps life. The Esan believe that the blood is sacred this is why it is ever distressing for all when blood is spilled either through state of war or accident. Thus to say ‘Aralen fua’, raises fright as it symbolizes a bad lawsuit or a unsafe nation of some other adult man as his vital strength is threatened. This is the reason
Ali's (2011) notion of the Esan concept of blood is of dandy significance when he postulated that:
Blood is the source through which the manifestation of
the essence of being, life, is transmitted to every part
of the organism. Once the vital strength ceases to
vibrate inwards man, the functioning of the blood volition come
to a standstill together with man's life volition terminate."
To a large extent, reflecting on the nature of'Esagien' or 'Aralen'-blood, the Esan asks for sure questions such as; from where does blood come upwards to the heart, from where does it flow to the pump to pump for beings continuity? Where does the blood go when the trunk lies lifeless? The termination of such reflection is the Esan believe that blood is sacred. The Esan believe that inwards the blood lies a mysterious power. They believe it is life. This belief springs from their observation that in that location is a bounding, a genuinely mysterious human relationship betwixt God together with the blood of man. In fact, from all reasonable doubt, the Esan believe that the physical trunk outlines a unity together with all its components are
every bit of import because they play unlike essential roles inwards the coordination of the trunk inwards the living procedure of man. J. O. Awolalu's (1972) facial expression is truthful of a ground the Esan attaché importance to these bodily parts when he posited that:
Africans attach importance to other appurtenances or
fifty-fifty for sure matters which come upwards off the body.
Therefore clipping of a pulled off hair, pairing of
nails spittle, umbilical cord, excetera, together with urine are not
left carelessly about. The same is truthful of anything that
has been inwards intimate contact with the body. Washing
water, chewing stick, sleeping mats, shoes, human foot print."
The ground behind such attachment to for sure items as succinctly expressed yesteryear John Onimhawo (2000), is no dubiety also truthful of the Esan. For him, meticulous attending must live given to these items due to the singular fact that:
...even one's clothes are zealously guarded because the
slice of one's textile tin utilisation to crusade impairment to the
possessor of the cloth. It is interesting to banking concern annotation likewise that
fifty-fifty at death, the H2O with which a someone was
bathed has to live properly disposed of so that
magician together with sorcerers mightiness non have got access to it and
utilisation it for evil purposes. It is claimed also that slice of
textile used inwards tying the oral fissure of the corpse could be
utilisation yesteryear charm makers for evil ends if non properly
disposed of."
THE SPIRITUAL ELEMENTS OF ‘ORIA'- MAN 'ORION' ('AHU'- THE SOUL) AND ('OKHOE' -THE SPIRIT)
‘Oria’ for the Esan people, hateful to a greater extent than than flesh together with blood. Our dot of divergence inwards this Esan analysis of 'Oria' is on the spiritual elements together with its interaction (interaction betwixt private together with some invisible being). Thus nosotros tin depict the soul- 'Orion' within the context of the Esan conception, as the invisible manifestation of the individual, which both the private inwards enquiry together with those around him endeavour to interpret with their unitary hear laid inwards cast of selfconsciousness
together with identification. In the next nosotros shall hash out these basic spiritual elements accordingly.
It is appropriate to recall at this juncture that the linguistic difference that are observable with the various communities also come upwards to deport on the call given to the soul as it is called 'Orion' or 'Ahu' respectively. 'Orion' the soul, is the human activity that actualizes the potency of 'Egbe '-the body. In this light, the Esan people attribute greater powerfulness together with superiority to 'Orion'-the soul over 'Egbe'- the body. The superlative description of ‘Orion’ -the soul yesteryear the Esan people is non only because of its complex role but because it is also an immaterial, invisible together with abstract chemical element that cannot live comprehended yesteryear the human mind. Although the Esan people admit the complementarity of ‘Orion bi Egbe’ (body together with soul), in that location is to a greater extent than on the primacy of ‘0rion’-the soul which is believed
with the Esan people to have got existed before inhabiting 'Egbe no oria '-the human body. As such, 'Orion'-the soul is described as the essence of 'Oria' since it precedes its existence. The primacy of the soul is also viewed from the perspective that it continues to be fifty-fifty when separated from the trunk at death. It is on these characteristics of 'Orion' that the doctrine of the immortality of the soul as discussed higher upwards inwards Esan eschatological beliefs is built.
In Esan linguistic communication the news 'Okhoe'-spirit has various connotations. Thus, the human transcendental capacity which enable adult man to recall past-events, conceive of activities which are non immediate to his sense organs together with which also enables him to introspect into the hereafter is described as spirit (Okhoe). However, the introduce usage of the news ‘Okhoe’ spirit refers to that metaphysical underpinning which determines 'Oria'-the ‘individuals' personality. This tin also live explained over a continuous together with a consistent observation of individuals' behavioral pattern. From the foregoing, ‘Okhoe’- the spirit tin live described as the active strength which enables 'Oria'-the human someone to participate inwards the universal regulation of 'Agbon'-life. The fashion or mode that whatever private spirit adopts inwards this participation goes a long way to determine the nature of 'Oria'- the human person.
According to Idowu, (1962) the spirit is "that which gives life to the whole beingness together with thus tin live described through its causal functions its presence inwards or absence from the trunk is known only yesteryear the fact that a someone is live or dead”²¹. According to the higher upwards 'Okhoe'-the spirit is recognized as
the basic vital strength together with soul. Supporting this fact is that 'Okhoe' resides inwards the Lungs together with pectus together with is man's vital force; it gives him life together with makes him work. Upon this universal truth of the human person, our analysis of 'Oria'- Man inwards Esan ontology as a composite of for sure elements, evolves from the dialectics of 'Egbe' (the body), 'Ahu '/'Orion ' (the soul) together with 'Okhoe' (the spirit) which forms the thrust upon which the 'Oria'-human someone or Man inwards Esan Ontology is seen as an absolute value possessing the qualities of Life, prototype together with skilful name, truth together with authenticity, forthrightness, self mastery, commitment together with vocation, co-operation, theatre unit of measurement together with love, culture, nature rootedness, teleology together with finality.
Influenza A virus subtype H5N1 recapitulation of the higher upwards analysis gives us the evidence that inwards Esan ontology similar other African ontologies, the human someone is a special beingness endowed with qualities of value, dignity together with important hence should non live commonize or treated as an object; inwards materialistic terms. From all
reasonable doubt, together with from our ain concrete existential sense as good as the origin of adult man inwards Esan ontology, it is factual that adult man is the fundamental focus of everything that 'is' inwards nature as shown inwards the Esan wold-view- ‘irio ma re khagbon’. Hence they say "Oria nya agbon" Man is best understood, inwards his human relationship with the creator (God) 'Osanobua'-the Supreme Being, with other beings; visible together with invisible, with the living, dead together with with nature. This understanding brings us to the fact that ‘Oria’ -man is a holistic creature compoe of both stuff together with spiritual substances together with his duty is to utilize together with maximize nature for the singular purpose of maintaining a universal harmony with everything that be within. This interrelativity, affirms the fact that adult man inwards Esan perpective is a ‘being-with others’-‘Oria’ no ri wi usuagbon'. Thus, adult man inwards Esan ontology, is a 'being-with' others inwards the community of beings, where he finds his Definition together with identity; gain together with expressed his autonomy, limited together with affirm his dignity, value together with important together with fulfills his lastly destiny.
CONCLUSION
Finally ‘Oria’ –man thence is non only a unique, distinctive together with rational private but a communal beingness who dependes on 'Osanobua '-God together with other beings inwards nature for his good being. With his uniqueness, he is singled out, with his distinctiveness, he is special together with with his rationality, he must think together with human activity necessarily moral so as to maintain a harmonious human relationship with other forces inwards nature, for the really sake of his good being. From this Esan ontological analysis of man, the concept of the human someone therefore, is the community holding the most profound bound of incarnate existents living inwards common; a community of the ‘I’ together with of ‘others’. Making recourse to the epochal definitions of adult man as: Substance, self-conscious together with communicable being, it is a
truism that these are indications of semantic diffusion.
Therefore for an wholesome Definition of man, the ontological, psychological together with dialogical qualities must non live considered consummate without the character of self-transcendence as shown
inwards the higher upwards analysis as it limited the sense, important together with purpose of the human person. 'Oria'- adult man inwards Esan ontology is non only an existent inwards the universe, a co-existent 'with-others' nor a subsistent, but he is a transcendent beingness towards 'Osanobua no ri ukhun'; a projection towards the infinite, penetrating the realms of the absolute together with the eternal. Clearly from the above, it is an indisputable fact that Esan ontology or metaphysics has to some extent served a really of import role of creating a condusive atmosphere for the realization of really of import psychological together with moral needs of the private together with community at large. It is a metaphysics that is instrumental inwards tackling fundamental problems of ethics together with social club and, as such, has been instrumental to questions of cohesion, social control, together with law together with monastic tell within Esan communities²³. The fact that the Esan people live inwards harmony with their surroundings together with the world is rooted inwards a metaphysics that sees this as a necessary offshoot of the individual's human relationship with the forces that command these spheres of reality. It is necessary, therefore, to ponder on where such a excogitation of reality, of Being, evolved together with where it tin live properly located.
An ample understanding of the proceeding succinctly implies the fact that in that location are for sure characteristics, dimension, implication together with problems associated with the concept of adult man as a 'being-with' inwards Esan ontology. Meanwhile it is also a fact that this enquiry critically examined the Esan world-view, its nature together with characteristics; as it permeate the Esan people together with their origin. This is non for the sake of history inwards itself, but with criticality together with objectivity as it's the involvement of every
philosophy of history. In this regard as I mentioned elsewhere, it is to dot at the fact that although wrapped with some controversy, the fact of migration from Republic of Benin kingdom is non to say they do non have got an within civilization together with tradition, original together with identical to them. It is upon this fact therefore,
that the give-and-take on 'Oria'-man as a 'being with' inwards Esan ontology is justified. We tin thence draw from the higher upwards an understanding of the Esan World-view-‘Irio ma re khagbon’ or ‘irio mah kha agbonre’, its nature together with characteristics as it constitutes the metaphysical, cosmological together with eschatological belief of the Esan people making clear the topographic point of adult man inwards the scheme of things²⁵. But tracing this dot further, it examined intently the African religious concept showing that Africans are naturally religious together with their faith together with philosophy are considered holistically, subsuming as 1 the physical together with the spiritual, adult man inclusive. It also explains why the Esan world-view similar those of Akan, Ashanti, Afemai, Effic, Igbo, Yoruba etc., constitutes a broad ideological reality of their concept of life forming the background for their dynamic together with holistic sentiment of man.
Hermeneuticically considered, the concept 'Oria' way adult man or the human someone together with everything inwards universe is considered inwards relation to him who is at the middle of the universe giving them their bearing together with significance from its position, important together with end. Following from this, is the analysis of the origin, nature together with existence of adult man forming his nature as 'Oria’ no de baewo'-a being-with others' or 'Oria no ri wi agbelo' or 'Oria no ri wi usuagbon'-a beingness inwards the community. Moreso, 'Egbe '-body, 'Ahu/Orion'-soul together with ‘Okohen’-spirit, where examined as the internal together with external interactive elements constituting the nature of adult man followed yesteryear the basic stages of ‘Oria’ -man's
existence, i.e. the pre-earthly stage, the earthly together with death. This piece of work emphasized the recognition of the humancentric heritage together with qualities of ‘Oria’- the human someone as an absolute value inwards the eyes of the Esan people such as; Life, prototype together with skilful name, truth together with authenticity, forthrightness, self mastery, commitment together with vocation, co-operation, theatre unit of measurement together with love, culture, nature rootedness, teleology together with finality. It also examined 'Osanobua'-God inwards Esan ontology. This is informed to convey to limelight the reality of ‘Osanobua’- the Supreme Being inwards the Esan world-view together with its participation inwards the daily activities of the people together with their mental attitude together with believe towards him. The analysis inwards this written report is the philosophical unloose energy behind the fact that the Esan together with the African people have got a deep sense of consciousness together with a wealth of value for ''Oria no m usuagbon '- adult man as a 'being-vith-others' inwards the community together with indeed the globe.
Cardinal Anthony Olubunmi Okogie, pictured higher upwards greeting guests at the Vatican
Some Esan Proverbs
Esan, similar many of the tribes S of the Sahara, is rich inwards proverbs. ‘Itan’ is the Esan news for maxim (plural: ‘itanh’). Being a polysemous word, ‘itan’ also way insinuation or innuendo. To differentiate which 1 is beingness employed inwards a speech, the verb that precedes the Esan substantive would ever live the deciding factor: “kpa itanh” way “speak inwards proverbs”while “fi itan” way “insinuate, brand allusion.” This collection of Esan proverbs is yesteryear no way exhaustive, since the utilisation of proverbs is a mutual characteristic with nearly all Esan. When placed beside whatever of the proverbs below, the acronym ‘LIT’ way Lost inwards Translation, which is to propose that that particular maxim couldn’t live translated to live truthful to its original meaning. For instance, the maxim “Ojie kha la le ọ’ ki zi ọgbọn” is a small cast of“Ojie kha la le ọ’ ki zi ọgbọn ọhle ojie Udakpa da yọ ni Aah khue alogbo rẹkhanọle.” If translated, it would live “A king’s ascension to the throne is initially followed with fundamental changes, which was the ground the Rex of Udakpa ordered to live escorted with musical instruments.”). Besides beingness lengthy, the reader who has footling knowledge of Udakpa inwards South-East Esan – together with the many political changes that have got transformed it – volition neglect to grasp the message inwards the proverb. When rendered inwards Esan language, however, the maxim offers some literary appeal together with reminisces the distant yesteryear of that ancient community. Also, italicized phrases inwards the English linguistic communication translations are additional information which is meant to assist slowly understanding, peculiarly of non-Esan together with those who aren’t so skilful at appreciating adages. Where a maxim has an English linguistic communication equivalent, it is given together with preceded with the conjunction ‘Or’ together with the abbreviation cf (compare).
Ose ii gba ni usẹnbhokhan. ( Influenza A virus subtype H5N1 immature man's beauty is never without defects.)
Eji Aah nyẹlẹn ọhle Aah khọ. (People resemble where they live.)
Udo ni Aah daghe ọ' vade ii degbi ọrhia bhi ẹlo. (A missile that 1 sees coming does non blind one.)
Eji ọboh da gui otọ ọhle ọle da horiẹ. (A native physician disappears only where he is used to.)
Aah ii ri ebi Aah nanọ bui awa re. (You don’t tempt a domestic dog with something to lick, since domestic dog is an avid licker.)
Aah gheghe yọ ni olimhin kha mhẹn bhi ẹlo, ọhle Aah da ri ukpọn bhọ. (Clothing a corpse is but to beautify it.)
Aah ii fi ini bhi otọ kha khin oha-ọtan. (Do non go hunting for squirrel patch yous have got an elephant as a catch.)
Aah ii di isira ọnọ khin eni khin ẹkpẹn. Or, Aah ii khin ẹkpẹn adult man ọnọ khin eni. (You don’t modify to a tiger inwards the presence of 1 who tin modify to an elephant.)
Amẹn ni ọrhia la muọn ii gbera ọle a. (The H2O 1 would drinkable tin never flow yesteryear one.)
Aah ii yi ọbhẹnbhẹn khui ọkhọh. (Do non inquire a mad adult man to chase fowls away, since he would do it madly.)
Ene wwue bhi uwa kha yyọ ele mmin okpodu, ?bi ene wwuẹ bhi ole ki da ta yẹ. (What would they say who slept exterior if those who slept within complained of harassment?)
U’u ii ji Aah gui na. (Death is impervious to appeal.)
Ẹwa’ẹn Aah rẹ gbi efẹn nọ ribhi ẹkẹ akhe. (Killing a rat that is holed upwards within an earthen pot requires wisdom.)
Ufẹmhẹn si obhokhan kha na, Aah ki yọ owualẹn kkaniọhle ni ọle. (When the arrow from a child’s bow travels far, an adult is suspected to live responsible.)
Ọnọ gbi ọnọdeọde ọhle ọnọdeọde viẹ bhi itolimhin. (In a funeral each mourner mourns the fate that befalls him, non the deceased’s.)
Ọmọn nọ yyu ọle mhọn ose nẹ. (It is the deceased kid that is ever the prettiest.)
Ohu bha lẹn ebialẹn si ọhle. (Fury does non know its owner’s strength otherwise a weakling’s rage would live tempered with restraint.)
Agbọn khi ese. (It is human beings that do disguise as supernatural forces.)
Ọnọ ii ribhi eni, ọle Aah ri enyan si ọle tọn bhi egbi era’ẹn. (It is the absent 1 whose yam would ever live kept beside the fire.)
Eto kha rẹ re, Aah yẹ lẹn eji ukẹhae nae. (No affair how hairy the caput becomes, the forehead remains distinct.)
Aah kha yọ ni Aah sikoko, Aah bha yyọ ni Aah simama. (A telephone telephone to gather together is non an invitation to muddle together.)
Aah kha khin ẹkpẹn fo, ebi Aah khiẹn ki fo. (After changing to a tiger, yous but have got no other thing to modify to.)
Aah kuẹ ri ikhilẹn khin ẹgua’e ọba, ọba kuẹ nyẹn uge. (The Rex demand non tiptoe inwards monastic tell to peep at a trip the low-cal fantastic coming to live staged at his palace.)
Ọni Aah bbhobholo ii bhobhi ọrhia. (The 1 who is carried on one’s dorsum cannot dorsum someone else.)
Oẹ ọkpọkpa Aah zẹ bhi okọ-ẹdin. (In a palm stone oil dish, yous take 1 stair at a time.)
Irẹlobhegbe zzẹ ni ọkhọ bha da lli afiamhẹnh. (But for forbearance, the chicken would have got taken into eating birds.)
Ose ba ni emiamhẹn. (Beauty is to a greater extent than painful than infirmity.)
Ọnabhughe ọ’ minute olimhin ni Aah ri izagan mun. (It is the truant that comes inwards contact with a corpse wrapped inwards basket.)
Aah ii ri ẹbhe ni oruan ọrhia rẹmhọn. (To ensure a lasting relationship, do non offering a caprine animal to your in-law for safe-keeping.)
Aah kha kha gbi ugan bhi evele, Aah ki ri ukpọn bhọre. (If it is beingness debated, a adult man should undress to counter claims that he is suffering from penile bloat.)
Ebi Aah bha mmin Eboh, Aah bha rruẹn ebeh-ọghẹdẹ. (Prior to the arrival of Europeans, no 1 wore banana leaves, but clothes.)
Ẹnyẹn ni otuan ọkpa miẹn ọhle khi ubhiọ. (It is the snake seen yesteryear a single someone that is called a lizard.)
Uhọmhọn na ji ikọ ọ’ ii gbi ikọ. (An envoy isn’t punished for the message he conveys.)
Ọkhin ẹkpẹn ii khin eni. (He does non modify to a tiger 1 who changes to an elephant. Or, Everyone has an surface area where he is talented.)
Aah kha rui ẹlo, Aah ki kha ri ẹwua’ẹn khian. (Blindness demands caution. Or, When 1 is blind, 1 learns to walk with care.)
Afiabhẹn ni Aah ri igẹnh si ọhle lui emhin, ẹjẹje Aah minute ọhle ele. (The aeroplane whose feathers are treasured must walk circumspectly.)
Ebe bha ji ọrhia rẹ lẹn egbe, ọhle ọrhia da tẹ. (Disgrace is for sure to come upwards from that over which 1 cannot exercise self-control.)
Ebe yi okhuo zẹ bhi ileghe re, akun ọ’ ye. (That which compels a adult woman to cut down her waist beads lies inwards her waist.)
Ọ’ ii yi ọta ni ekhẹnh ta yi ẹki, ọ’ ii yi ọhle ele ta vae. (Traders’ dependent of give-and-take to the marketplace topographic point differs from their homeward discussion.)
Ọ’ ii yi ẹdẹ ni Aah muin ure ọ’ ii yi ẹdẹni Aah riọhle zọ ese. (It is non the same twenty-four hours a snail is found that it is offered as sacrifice to an idol.)
Eji Aah tan sẹ, ọhle Aah da ji uhọmhọn. (A person’s caput must grow where his summit stops.) nearly LIT
Ure kha lo bhi ẹbọ, ọ’ ki khin ẹbọ. (When a snail inhabits a shrine, it becomes an idol.)
Ọsakọn Aah lẹlẹ, Aah ii lẹli ọmeto. (It is the dentist that tin live tricked, non the hairdresser.)
Odin ii talọ, ọta ri ọle bhi unu. (Although speechless, the mute has something to say.)
Ojie ii gbo yọ ni Aah ri ojie tọ bhi itikun. (A Rex never asks a Rex to live buried inwards a reject site.)
Okhuẹlẹn nẹko kpe. (A grass-cutter’s plumpness is achieved inwards hiding.)
Ẹmhọn ri ọdan ba bhi egbe, ọhle rri ikpea do bhi omin. (LIT)
Ọbo ii bọ bhi ebi ọle lẹ’ẹn. (A native physician doesn’t consult his oracle concerning that which he knows.)
‘Nine’ bha jji Ebo llu. (Despite his ingenuity, the white adult man could non create the number nine.) nearly LIT
Elamhẹn n’ọ ii mhọn akọn, ọhle ki odalo bhi ishi oyi. (It is the toothless beast that is ever the firstly arrival at the orchard.)
Usẹn bi usẹn ko yi egbe ‘halo’. (It is historic menstruation mates that greet each other with ‘hello’.)
Ẹdebe ọhle Aah rẹ ye ọkha’e re. (A hero is oft remembered on a bad day.)
Ọ’ ii yi ọnọ ka kha khọmhọn ka yu. (The firstly someone to autumn sick is non ever the 1 to croak first.)
Ọbo kha wuo ni ọbo, ọ’ ki ri ọbo khuọn ẹkpa. (LIT)
Ogun bi ogun kha minute egbe, ughamhan ele rẹ tui egbe. (When blacksmiths meet, both salute each other with iron.)
Aah kha kha viẹ, Aah yẹ daghe. (Even inwards tears, it is non impossible to see.)
Ẹghe ni Aah bha rẹ llẹn ẹlo ikpakpa, ọhle ikpakpa ki rẹ ggbi ọrhia. (Men only died of toxin beans when they lacked knowledge of the food.)
Okhuo ii yi okhuo biẹre khi ọmọn fui ọlle bhọ. (A adult woman doesn’t inquire a swain adult woman to position to bed that she herself is childless.)
Ẹruẹ ii yi ẹruẹ ọyabhihue. (English version: ‘A kettle does non telephone telephone a kettle black.’)
Ebi Aah miẹn ofẹn ii muin uki, ?bi ọhle ii da bha ọsi adamhẹn. (If non for fear, why doesn’t the Luna smoothen inwards the daytime?)
Ẹlo ọriọbhe bhia’e, ọle ii rẹ daghe. (Although he has skilful eyesight, a stranger doesn’t take in with his eyes.)
Ọnọ rẹre, ọle Aah da ọle obọ. (It is the generous someone that would ever live approached for assistance.)
Ọriọbhe giẹrẹn lumhin eman, ọle bha lẹn eji Aah ri ubhokọ gọ. (Although a stranger pounds pounded yam well, he lacks knowledge of where to hold the pestle.)
Aah ii ri emhin ni ọkhian re mhọ’ẹn. (You don’t give something to a traveller to keep.)
Ẹdẹ ni okhuo rẹ nyin eman ebe, ẹdẹni ọlle rẹ le nẹ. (It is on the twenty-four hours a adult woman cooks a bad repast that she eats best.)
Elamhẹn ọbhebhe ii ni isọn emẹdin ebeiyi uriẹi. (Except porcupine, no other fauna has palm waste product inwards its excreta.)
U’u bha gbi iban, ọhle di khin ẹdin. (The bloom of a palm tree volition eventually go palm nuts if decease spares it.)
Oghian ọrhia zẹ ni u’u da ba bhi egbe. (It is one’s enemy that makes decease hurtful.)
Obhokhan kha ni isọn ebe, Aah ki ri ebe ugbolimhosaka gbo ọle uwedin a. (If a kid defecates repulsive excreta, the leafage of a spiky flora volition live used to wipe his buttocks.)
Aah kha kha gbi ugba, ọtẹtẹh rie. (At the repeated shaking of the calabash, insects discovery their way out.)
Aah bha minute ebi Aah khin ọkhọmhọn yẹ, Aah ki zaghiọle era’ẹn a. (If because of his illness yous can’t wound a sick person, yous tin at to the lowest degree extinguish the sack that keeps him warm.)
Aah bha minute ebi Aah khin ojie yẹ, Aah ki si ọle bhiẹbho re. (If because of his powerfulness yous can’t challenge a king, yous should quit his kingdom. Or, cf. ‘If yous live inwards Rome, do non strive with the Pope.’)
Ẹghe ni Aah rẹ llui ẹmhọn, Aah rria ọhle a. (The fourth dimension spent on lawsuit is fourth dimension wasted.)
Aah kha ri egbe yi isi ojie, ọshọ folo. (When people take themselves to the king’s palace for lawsuit, they cease to live friends.)
?Ji uzo ki ri aho ọ ni ọhle da rẹ bi iweva. (From where has antelope got the strength to give nascency to twins?)
Ukpokpo ni Aah rẹ ggbi ẹwobi, Aah bha refia, Aah ki rẹ gbi ọbhata. (The whip that was used on a stupid person, if it is non disposed of, volition live used on an innocent.)
Aah ii minute ebe khi ọkhọ ebeiyi akhokholẹ. (Nothing resembles a chicken as does a bush fowl.)
Ese kha la zi emhin, ẹkẹn-ọkhọ ki va udo a. (When supernatural forces are at work, it is non impossible for a hen’s egg to crevice a stone.)
Ebe ka llui ọkhọ di yẹ lui ẹbhe. (A caprine animal volition yesteryear no way escape the fate of a chicken as long as feasts last.)
Ọkpọkpa Aah gbe ni okhọ’ẹn da lọ. (A state of war is sustained till the destination yesteryear gradual killing rather than yesteryear outright annihilation. Or, cf. English linguistic communication version: ‘Rome was non built inwards a day’ or ‘One thing at a time.’)
Aah ii dunu bhi igbanaka. (LIT)
?Ji ehọ ni Aah la rẹ họn, ọhle Aah nẹ emhin na. (The really fact that for sure things are offensive to the ear is the ground they are considered taboos.)
Ojie kha la le, ọ’ ki zi ọgbọn re. (A king’s ascension to the throne is initially followed with fundamental changes.)
?Bi Aah la le ẹlẹna, ?bi Aah la le akha, ọhle ukhumhun rẹ fo. (The enquiry of today’s repast together with tomorrow’s provision is how a famine abates.)
Aah ii ri afe nani umhẹn. (You don’t start licking common salt but because yous are wealthy.)
Aah ii nọ ọnọ mhọn igho bi ọle la dẹ. (You don’t inquire the moneyed adult man what he volition purchase with his money.)
Ẹsọn ka ggbi enefe. (The rich in 1 lawsuit suffered hardship.)
Ẹbọ kha kha to, ọhle mhọn ohẹn si ọhle. (No affair how austere an idol is, it has its priest who pacifies it.)
Ọkaleteh ii kpọ. (Heroes are hard to find.)
Ughe ughulu da ho ukhuọ ọhle ni Aah kha yọ ghe khiẹkẹ ọhle mun ni ọhle. (That hawk makes dearest to its married adult woman inwards the opened upwards sky is to debunk rumours that it impregnated her out of wedlock.)
Aah ii ri ugbele si Akogho loli ugbele. (LIT)
Uhẹn-ẹlẹ zẹ ni Aah ii da nẹ bhi ẹki. (Don’t defecate inwards a marketplace because it volition live in that location for yous to take in on the adjacent marketplace topographic point day. Or, cf. English linguistic communication version: ‘The evil that men do lives after them.’)
Ẹwa’ẹn Aah rẹ gbi udia nọ timan bhi ikpẹkẹn. (Killing a tsetse wing that perches on one’s scrotum demands wisdom.)
Uhọmhọn ni Aah bha ji obhokhan ele, ọhle kha gbi ache bi uwawa bhọ, ọhle ki ha osa. (A kid must pay for the devastation of items that results from carrying out a task that was never assigned to him.)
Uzehia kha zẹ bhi eji obọ ii sẹ, Aah ki yi ọhle lala a. (If 1 has boil inwards a component of the peel beyond reach, the boil is advised to rot.)
Esan man, Cardinal Okogie
Aah ii gẹn ọmọn bhi isira ọle. (Don’t sing praise of a kid inwards his presence.)
Emhinh erebhe ne ribhi omhọn ti egbele itata. (Every ingredient inwards soup likes to live seen as meat.)
Ọ’ ii yi ẹlo ni Aah rẹ prevarication man, ọ’ ii yi ọhle Aah rẹkha elamhẹn. (The mental attitude with which nutrient is eaten differs from that with which meat is shared with the eaters.)
Ese kha la zi emhin, omhọn ni inodẹ ki oto obọ a. (It becomes possible today for yesterday’s soup to sack one’s paw in 1 lawsuit supernatural forces are at work.)
Ọ’ ii yi ẹlo ivin ivin rẹ ni udẹn. (A palm total would never make palm ointment unless nether the searing estrus of the pot.)
Aah ii ni ọnọ wuẹle gbi ugan si ebhohiẹ. (You don’t debate nigh a dream with its dreamer.)
Ọbhẹbhẹn yyọ ghe khi ena ọle rri era’ẹn fiọ, ghe ọnọto khian ni ọle bha lẹn ẹlo bhọ. (A mad adult man only knows of the spot where he dropped sack but cannot concern human relationship for the offshoot ravaging the forest.)
Aah kha rẹkhan ẹkpẹn khian, Aah ki li elamhẹn; Aah kha rẹkhan ẹbhe khian, Aah ki li ebeh. (A companion of tiger volition feed on meat but a companion of caprine animal volition consume leaves.)
Ebale kha sike ebgi unu gbe, ọ’ ii ji Aah le. (Food that is likewise unopen to the oral fissure is hard to eat.)
Ọba ii de Esan, Ọzọloa ii ri Ẹdo. (No Republic of Benin monarch visits Esan land, exactly as Ọba Ọzọloa who was slain inwards Esan volition never homecoming to Benin.)
Ọgbihiagha bhi uhọmhọn nain ọka yyọ ghe ọhle lẹn otu si ọhle. (The dreadlocked maize insists it knows its historic menstruation mates.)
Evẹkpẹn kha vi ẹkpẹn fo, Ibhioba ki bi ebeh. (The people of Ibhioba clear the leaves after the butchers of tiger are done.) nearly LIT
Eni ediọn kha le, enai ẹlimhin ki khọn. (When the elders eat, the spirits are full.)
Ọnọ ii mhọn ọmọn ii mhọn oruan. (The 1 who has no kid cannot have got an in-law.)
Ọnọ ri ebeh bin uwa kha dia khẹ efi. (He who builds a theatre with leaves should hold off the storm.)
Aah gbudu yi ọba ‘họ’ọ’! (Even the Rex tin live reprimanded.)
Ebi Aah gbe bha yu, Aah ii mun bhi ẹkpa. (Until the fauna yous are killing is dead yous don’t position it inwards a sack.)
Ebi Aah ko ta, ọhle khi ẹmhọn ni inẹdeso. (What was discussed before is what tin live cited as a previous discussion.)
Aah ii tti egbe emhin, ọhle enele da tto uwa a. (That the theatre was gutted yesteryear palm waste product was due to disregard for something.)
Ẹdẹ ii tughu ọ’ bha sẹn. (A river must go crystal-clear after beingness upset.)
Ijan ọkpa ọmọle feọ n’ọ da hu. (If a man’s urine must foam, he must urinate on 1 spot. Or, cf. English linguistic communication version: ‘A rolling stone gathers no moss.’)
Aah bha minute ebe re n’ọ ii fo. (There’s zip without an end. Or, Whatever is inwards trend ultimately expires.)
Ukpọn ni ahoho sabọ, ọhle ọ’ re bhi ifi. (The current of air only picks the wearing apparel that it tin take off the rope.)
Ebe ii yi emhin ọhle ho alo. (It is the insignificant thing that struggles over the forefront.)
Ọnọ mhọn ivie bhi uru bha lẹn si ọ’ ghanmhin. (He who has a gilt necklace circular his cervix does non know its worth.)
Etin kha di oya, Aah ki ri abọ eveva fi ọhle. (When a blow becomes a challenge, the 2 hands volition live used to apply the blow.)
Osẹ ko eran ni ọnọ ii mhọn uze. (It is God who provides firewood for the 1 who has no axe.)
Ebe ba bhi egbe ii ni ara’ẹn re. (A painful sense does non necessarily convey out blood.)
Ohuẹ ii necktie bi ọle miẹn bhi ikhẹeran. (A hunter never discloses the happenings inwards his hunting expedition.)
Omhọn n’ọ mhẹn bhi unu ii si eman. (Delicious soup is oft inadequate for a meal.)
Ẹbho ni Aah ii da minute ahiẹlẹkpẹnh ọhle ọkhọh da lui mama. (It is inwards the solid ground where in that location are no hawks that chickens have got leverage.)
Aah ii tọni egbe bi eji egbe rẹ tọnọ. (Do non scratch your peel exactly the way it itches you.)
Unẹ bha sẹ khin unẹ ọhle okhuo da ri obọ muin inyẹ’ẹnh mhọ’ẹn. (A adult woman holds tight to her breasts only when a race has non assumed seriousness.)
Aah ii walan si u’u bhọ. (Man is senseless before death.)
Ese ii muin ẹdẹ. (No amount of problem tin forestall daybreak.)
http://www.cenresinpub.org/syncretic.pdf
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