Info For You Lot Esan (Ishan) People: Ancient Warriors, Highly Homogeneous Together With Vibrant Educated People Of Edo Solid Soil Inwards Nigeria
Esan (Ishan) people are ancient militaristic, highly homogeneous vibrant agro-fishery in addition to 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 in addition to highly educated are i 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 in addition to tradition. The homogencity characteristic of the Esan people has been aptly described past times Okojie (1994): According to him:
"The key to a people’s grapheme or personality tin live found inwards their music, dances in addition to folklore. Take a seem at 2 typically Esan dances: AGBEGA in addition to OBỌDỌIRIBHẸFE in addition to you lot volition catch what a proud race ESAN people are. Their vivaciousness in addition to the fact that they descended from warlike ancestors tin live seen inwards the commonest Esan Dance – juju trip the lite fantastic (EGBABỌNẸLINMIN),
OLEKE, OHOGHO, etc. ASONO combines with the proud movements in addition to agile figures of a warrior. Unuwazi’s AYELE inwards add-on teaches individualism in addition to self-reliance. No 2 dancers
tin live seen doing the same steps."
Esan ground is bordered to the S past times Benin, to the south-east past times Agbor, to the northward in addition to due east past times Etsako, to the westward past times River Niger. The ground is well-nigh 80 kilometers North East of Republic of Benin City. By this factor of proximity in addition to 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 past times internal growth in addition to through recorded migrations from Republic of Benin well-nigh 5 centuries ago. Such migrations into the expanse were believed to have got fifty-fifty occurred before in addition to was led past times 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 in addition to 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 spot during Oba Ewuare’s reign inwards the 15th century when the Oba lost his 2 sons in addition to 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 in addition to villages, some of them inwards Esan. But for many of the scattered
settlements inwards the Esan forests, the Oba had to usage diplomacy to take 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 in addition to honour his
visitors with the championship of Onojie; pregnant 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 futurity Esan rested on those who went to Republic of Benin in addition to took the
championship of Onojie. The conclusion amid 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 armed services attacks of the area. Instead, Republic of Benin promised armed services 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 cipher to fright from the Oba due to various
reasons. The foremost was Ekpereijie, the boy of Oba Ohen’s immature lady in addition to a sis to Oba Ewuare. She
had been given to Amilele the leader of Irrua. Relations betwixt Irrua in addition to Republic of Benin must have got been cordial. The 2nd was Alan of Ewohimi, the boy of Ikimi who had left Republic of Benin prior to the reign of Oba Ewuare in addition to as such was non considered as i of those who fled the urban center past times the Oba. The tertiary 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, quondam Nigerian unusual government minister in addition to an illustrious boy of Igueben, an Esan town inwards Edo State where he used his privileged spot inwards the highest conclusion making torso of the 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 primary of Ohordua, Okhirare, “had specially offended the Oba in addition to would non risk his neck, so he sent his heir Odua” to Republic of Benin (Eweka, 1992: p.272). His blood brother in addition to leader of Emu also sent his boy rather than risk 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 past times degrees” in addition to 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 uncovering 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, pregnant those who fled from Republic of Benin City into the
jungle became a pejorative connotation from where the tidings 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 in addition to subservient only to the Oba in addition to inwards a higher spot all, this noble championship was
non transferable to father, blood brother or master, in addition to in i lawsuit an Onojie, ever an Onojie until death
(Okojie, 1960: p.37). Where Oba Ewuare had enthroned a proxy except inwards Ewohimi, Irrua in addition to Ekpoma, strife in addition to hatred followed as the novel leaders began to assert authorization in addition to command over the elders. Thus the Oba wielded the numerous villages into large political entities that hitherto became known as chiefdoms ruled past times the Onojie. R.E. Bradbury explains that “The Chiefdom mightiness consist of i or several villages loosely knitted”(1973: p.48).
Esan are fun-loving people who have got various festivities in addition to ritualistic traditions.Their folktales in addition to folklores serve as forms of learning in addition to entertainment, similar the famous Igbabonelimin. They have got prominent traditional rulers who hold monastic say in addition to sanity inwards a complex gild where beauty in addition to manners are intertwined.
H5N1 handful of Esan families are known to possess Portuguese ancestry, resulting from links dating dorsum to the 16th Century when Portuguese sailors in addition to tradesman foremost entered the Bini Kingdom via the coast. British arrived Bini inwards the wake of the Portuguese numerous expeditions to, in addition to intercourse with, Bini.
Esan people believe inwards community of people in addition to "man" is real 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 existence with-others; in addition to he is created past times the Supreme Being. In Esan ontology, he is considered as side past times side 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 real complex existence in addition to 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 somebody in addition to female. But categorically, an Esan male, is called '0kpia' piece a woman somebody is called "Okhuo". For the sake of relevance to Esan linguistic analysis, permit us bring upwards other few but fragile points well-nigh the Esan people such as; 'Owanle' which refers to elders.
Chief Anthony Akhakon Anenih, Esan adult man in addition to Nigerian politico in addition to quondam government minister of Works in addition to 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 hit villages in addition to towns to hit development. Prominent Esan are Ogbidi Okojie, Onojie (king) of Uromi (1857 - Feb 3, 1944) a bang-up Nigerian Nationalist, liberty fighter in addition to 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 politico in addition to quondam government minister of Works in addition to Housing. Other names include the tardily Prof. Ambrose Folorunsho Alli, Governor of Bendel State in addition to the founder of Ambrose Alli University; Bishop Patrick Ekpu, Festus Iyayi, writer, Cardinal Anthony Olubunmi Okogie, tardily foremost lady Stella Obasanjo; musician Sonny Okosun and author Aba Aburime I.
Also included are Chief Tom_Ikimi, quondam unusual minister, Fidelis Oyakhilome, former Lagos ground constabulary commissioner in addition to 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 armed services junta, Vincent Airebamen, quondam deputy commissioner of Lagos state, Wilfred Ehikametalor, Former Kogi State Commissioner in addition to quondam Assistant Inspector General of Police, Pastor Chris Oyakhilome, an international renowned evangelist in addition to 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 in addition to an international renowned evangelist in addition to founding president of Believers' Love World Incorporated also known as "Christ Embassy"
Origin of the Name Esan
It is believed past times 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 shape of 'Esan', the outcome 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 nonetheless been made to homecoming to status quo ante.
Geography
Esan is located at Longitude 60`5′ celcious in addition to Latitude 60`5′ celcius. It has boundaries on the North West with Owan in addition to Etsako on the North-East; on the South-West with Orhiomwon in addition to Ika, piece on the South in addition to South-East with Aniocha in addition to Oshimili, all areas that were controlled past times ancient Republic of Benin specially from the 15th century (Patridge, 1967: p.9). The people populate areas such as Uromi, Ewohimi, Ewatto, Igueben, Irrua, Ubiaja, Ogwa, Ebele, Ekpoma, Ohordua in addition to Ewu inwards fundamental Edo State, South-South Nigeria. It has a apartment landscape, lacking inwards rocks in addition to mountains, in addition to adept for agricultural purpose.
Geographically,
Esanland lies betwixt the fringes of the Savannah to the northward in addition to 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 in addition to cultivated, relatively weed-free. The ground for the sandy nature of the topsoil has been partly due to “the widespread occurrence of sedimentary, granite in addition to gneissic materials the downward elevation of clay; differential soil erosion due to the high kinetic unloosen energy of rainstorms tending to withdraw fine particles inwards run-off water; in addition to the possible chemic devastation of kaolin inwards the topsoil” (Kowal and
Kassami, 1978, p. 116). The topsoil is also mixed with laterite, various clays in addition to gratis metallic oxides
ofttimes coat the quartz in addition to clay particles, immobilized phosphate, in addition to aid to cement or compact the soil non only at the surface but also inwards the lower layers where clay accumulates to shape a pan-like horizon (Kowal in addition to Kassami, 1978, p. 26). This expanse according to Darling have got been real fertile for agriculture(1984, p. 26).
The spot of Esan ground inwards a favourable climatic zone enhanced the initial agricultural evolution in addition to the entire economical construction of the area. Climatic spot determines the natural environment, within which an ecosystem affects agricultural in addition to economical activities. The science inwards which climatic elements were manipulated for production purposes enhanced the evolution of Esan agriculture. Esanland is influenced past times seasonal winds. These are the Southwest in addition to North-East winds. The quondam blows from the Atlantic Ocean. It is warm in addition to humid. The current of air prevails over the ground in addition to 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 past times farmers was done. When rainfall stops past times mid – Oct a menstruum 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 well-nigh 230 –250 centigrade at mid-day. From around mid –
Dec to Jan the atmospheric condition became harsh in addition to 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 lite rainfalls were recorded inwards the months of Dec in addition to January. Also, strong winds in addition to high air
temperatures could live recorded betwixt the months of Jan in addition to March piece the lowest are usually recorded during the months of June in addition to July. In general, the height of the Esan plateau modified the temperature to such a plane of eliminating extreme atmospheric condition conditions. It was so non surprising that the relatively apartment tops of the plateau remained much cooler than other parts of the ground throughout the year. This perchance explains partly why the plateau ground was the foremost to live settled inwards Esan.
Esan Local Government Areas inwards Edo State: The autonomous clans/kingdoms inwards Esan ground are currently administratively arranged as follows nether the electrical current 5 local regime 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 past times 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 in addition to world hospitals, clinics in addition to motherhood homes; The Irrua Specialist Hospital, the School of Nursing in addition to Midwifery, as good as world primary wellness centers, world in addition to private hospitals, clinics, in addition to motherhood homes; The General Hospital,Uromi; in addition to The General Hospital, Igueben.
Educational Facilities In add-on to the Ambrose Alli University, Ekpoma, in that location are 48 primary schools in addition to 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; in addition to Christ Adam College; Needs to a greater extent than particular information on educational facilities inwards Irrua Uromi in addition to Ubiaja; Famous secondary schools such Igueben College in addition to Ewu Grammar School are located here, as good as Adult
Education Centers, which were laid upwards to provide pedagogy for adults without formal education;
Tourist Centres/Attractions Commemorative Statue of Prof. Ambrose Alli, Ibiekuma River, in addition to Oba's Palaces; Lake Obiemen, Obiemen Shrine, the Ogirrua's Palace, in addition to the Ugbalo Spring; in addition to The Okomu Udo National Game Reserve, in addition to 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 in addition to grammer texts of the Esan linguistic communication are existence produced, which may aid the Esan appreciate their written language. There is a high plane of illiteracy amid the Esan, in addition to a large number of dialects, including Ẹkpoma, Ewohimi, Ẹkpọn, in addition to 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 in addition to Nigerian author known for his radical in addition to sometimes tough opinion on social in addition to political issues.
Esan has various dialects all of which stalk from Bini in addition to in that location is silent closed affinity betwixt the Esan in addition to the Bini, which leads to the mutual saying 'Esan ii gbi Ẹdo' meaning, Esan does non damage the Ẹdo (i.e. Bini). Esan are bang-up poets, writers, singers, carvers, farmers, scholars, storytellers, etc. The folklore in addition to history of the Esan tribe is worth re-visiting in addition to endeavour should live made to inquiry the various ways that the villages are related to the Ẹdos, in addition to 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 tidings ‘gbe’ to have got the highest number of usages inwards Esan, with upwards to 76 dissimilar meanings inwards a normal dictionary. Names starting with the prefixes Ọsẹ; Ẹhi, Ẹhiz or Ẹhis; in addition to 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 somebody version e.g. Ọmosun, Ọmuromi, etc.
BODIAYE How are you?
OFURE/ ODIAMENMEN It is well
EGBE DAEN? Are you lot ok?
BU WA KI LU What are you lot 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 tidings Esan is a Bini tidings pregnant "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; in addition to making of give notice inwards the land. Oba Ewuare insisted that these laws live strictly adhered to for a menstruum of iii years as a grade of honor for his dead sons.
Many natives fled the Bini Kingdom unable to abide past times 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, in addition to Ekpoma). Soon after, the Oba summoned a coming together of his subjects from various quarters in addition to 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 after turned into E-san-fia in addition to so Esan. When Oba Ewuare saw that his kingdom was apace 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 H5N1 Short History of Benin, the Oba conquered 201 towns in addition to villages but he had to usage diplomacy for many of the other scattered towns in addition to villages inwards the woods inwards monastic say to take 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 in addition to of their having the honour of existence called "Onojie", which agency king. The futurity of Esan rested on the Esan who went to Republic of Benin in addition to took the championship of Onojie. It was non an slow conclusion 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 armed services attacks against them. To cut down their fears, Republic of Benin promised armed services 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 cipher to fright from the Oba due to various reasons. The foremost was Ekpereijie, the boy of Oba Ohen's immature lady in addition to 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 in addition to Benin.
Source: http://www.sjpub.org/sjsa/sjsa-188.pdf
Cardinal Anthony Olubunmi Okogie, pictured inwards a higher spot 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 tidings for maxim (plural: ‘itanh’). Being a polysemous word, ‘itan’ also agency insinuation or innuendo. To differentiate which i is existence employed inwards a speech, the verb that precedes the Esan substantive would ever live the deciding factor: “kpa itanh” agency “speak inwards proverbs”while “fi itan” agency “insinuate, brand allusion.” This collection of Esan proverbs is past times no agency exhaustive, since the usage of proverbs is a mutual characteristic amid nearly all Esan. When placed beside whatever of the proverbs below, the acronym ‘LIT’ agency Lost inwards Translation, which is to advise 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 shape 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 manlike somebody monarch of Udakpa ordered to live escorted with musical instruments.”). Besides existence lengthy, the reader who has piffling knowledge of Udakpa inwards South-East Esan – in addition to 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 in addition to reminisces the distant past times of that ancient community. Also, italicized phrases inwards the English linguistic communication translations are additional information which is meant to assistance slow understanding, specially of non-Esan in addition to those who aren’t so adept at appreciating adages. Where a maxim has an English linguistic communication equivalent, it is given in addition to preceded with the conjunction ‘Or’ in addition to the abbreviation cf (compare).
Ose ii gba ni usẹnbhokhan. ( 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 i sees coming does non blind one.)
Eji ọboh da gui otọ ọhle ọle da horiẹ. (A native medico 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 piece you lot 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 i who tin modify to an elephant.)
Amẹn ni ọrhia la muọn ii gbera ọle a. (The H2O i would gulp tin never flow past times 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 i 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 band 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, you lot but have got no other thing to modify to.)
Aah kuẹ ri ikhilẹn khin ẹgua’e ọba, ọba kuẹ nyẹn uge. (The manlike somebody monarch demand non tiptoe inwards monastic say to peep at a trip the lite fantastic coming to live staged at his palace.)
Ọni Aah bbhobholo ii bhobhi ọrhia. (The i who is carried on one’s dorsum cannot dorsum someone else.)
Oẹ ọkpọkpa Aah zẹ bhi okọ-ẹdin. (In a palm stone oil dish, you lot take i 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 existence 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 i wore banana leaves, but clothes.)
Ẹnyẹn ni otuan ọkpa miẹn ọhle khi ubhiọ. (It is the snake seen past times a single somebody 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 i who changes to an elephant. Or, Everyone has an expanse where he is talented.)
Aah kha rui ẹlo, Aah ki kha ri ẹwua’ẹn khian. (Blindness demands caution. Or, When i is blind, i learns to walk with care.)
Afiabhẹn ni Aah ri igẹnh si ọhle lui emhin, ẹjẹje Aah minute ọhle ele. (The plane 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 i 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 spot 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 24-hour interval 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 elevation 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 manlike somebody monarch never asks a manlike somebody monarch to live buried inwards a spend upwards 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 medico 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 foremost arrival at the orchard.)
Usẹn bi usẹn ko yi egbe ‘halo’. (It is historic menstruum mates that greet each other with ‘hello’.)
Ẹdebe ọhle Aah rẹ ye ọkha’e re. (A hero is ofttimes remembered on a bad day.)
Ọ’ ii yi ọnọ ka kha khọmhọn ka yu. (The foremost somebody to autumn sick is non ever the i to snuff it 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 lay to bed that she herself is childless.)
Ẹruẹ ii yi ẹruẹ ọyabhihue. (English version: ‘A kettle does non telephone band 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 smooth inwards the daytime?)
Ẹlo ọriọbhe bhia’e, ọle ii rẹ daghe. (Although he has adept eyesight, a stranger doesn’t catch with his eyes.)
Ọnọ rẹre, ọle Aah da ọle obọ. (It is the generous somebody 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 24-hour interval a adult woman cooks a bad repast that she eats best.)
Elamhẹn ọbhebhe ii ni isọn emẹdin ebeiyi uriẹi. (Except porcupine, no other brute has palm waste materials 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 uncovering their way out.)
Aah bha minute ebi Aah khin ọkhọmhọn yẹ, Aah ki zaghiọle era’ẹn a. (If because of his illness you lot can’t wound a sick person, you lot tin at to the lowest degree extinguish the give notice that keeps him warm.)
Aah bha minute ebi Aah khin ojie yẹ, Aah ki si ọle bhiẹbho re. (If because of his powerfulness you lot can’t challenge a king, you lot should quit his kingdom. Or, cf. ‘If you lot 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 nativity 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 past times no agency 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 halt past times gradual killing rather than past times 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 real 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 query of today’s repast in addition to tomorrow’s provision is how a famine abates.)
Aah ii ri afe nani umhẹn. (You don’t start licking tabular array salt but because you lot 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 i 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 honey 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 you lot to catch on the side past times side marketplace spot 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 i has boil inwards a portion of the pare 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 give notice one’s paw in i lawsuit supernatural forces are at work.)
Ọ’ ii yi ẹlo ivin ivin rẹ ni udẹn. (A palm center 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 combat well-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 give notice but cannot business organisation 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 closed to the oral cavity is hard to eat.)
Ọba ii de Esan, Ọzọloa ii ri Ẹdo. (No Republic of Benin monarch visits Esan land, precisely 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 menstruum 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 i 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 manlike somebody monarch tin live reprimanded.)
Ebi Aah gbe bha yu, Aah ii mun bhi ẹkpa. (Until the brute you lot are killing is dead you lot don’t lay 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 past times palm waste materials was due to disregard for something.)
Ẹdẹ ii tughu ọ’ bha sẹn. (A river must go crystal-clear after existence upset.)
Ijan ọkpa ọmọle feọ n’ọ da hu. (If a man’s urine must foam, he must urinate on i spot. Or, cf. English linguistic communication version: ‘A rolling stone gathers no moss.’)
Aah bha minute ebe re n’ọ ii fo. (There’s cipher 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 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 i who has no axe.)
Ebe ba bhi egbe ii ni ara’ẹn re. (A painful sense does non necessarily take 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 ofttimes inadequate for a meal.)
Ẹbho ni Aah ii da minute ahiẹlẹkpẹnh ọhle ọkhọh da lui mama. (It is inwards the 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 pare precisely 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 preclude daybreak.)
http://www.cenresinpub.org/syncretic.pdf
Esan people inwards Edo State,Nigeria
The people of Esan have got a mutual language, custom in addition to tradition. The homogencity characteristic of the Esan people has been aptly described past times Okojie (1994): According to him:
"The key to a people’s grapheme or personality tin live found inwards their music, dances in addition to folklore. Take a seem at 2 typically Esan dances: AGBEGA in addition to OBỌDỌIRIBHẸFE in addition to you lot volition catch what a proud race ESAN people are. Their vivaciousness in addition to the fact that they descended from warlike ancestors tin live seen inwards the commonest Esan Dance – juju trip the lite fantastic (EGBABỌNẸLINMIN),
OLEKE, OHOGHO, etc. ASONO combines with the proud movements in addition to agile figures of a warrior. Unuwazi’s AYELE inwards add-on teaches individualism in addition to self-reliance. No 2 dancers
tin live seen doing the same steps."
Esan dance
Esan ground is bordered to the S past times Benin, to the south-east past times Agbor, to the northward in addition to due east past times Etsako, to the westward past times River Niger. The ground is well-nigh 80 kilometers North East of Republic of Benin City. By this factor of proximity in addition to 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 past times internal growth in addition to through recorded migrations from Republic of Benin well-nigh 5 centuries ago. Such migrations into the expanse were believed to have got fifty-fifty occurred before in addition to was led past times 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 in addition to 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 spot during Oba Ewuare’s reign inwards the 15th century when the Oba lost his 2 sons in addition to 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 in addition to villages, some of them inwards Esan. But for many of the scattered
settlements inwards the Esan forests, the Oba had to usage diplomacy to take 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 in addition to honour his
visitors with the championship of Onojie; pregnant 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 futurity Esan rested on those who went to Republic of Benin in addition to took the
championship of Onojie. The conclusion amid 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 armed services attacks of the area. Instead, Republic of Benin promised armed services 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 cipher to fright from the Oba due to various
reasons. The foremost was Ekpereijie, the boy of Oba Ohen’s immature lady in addition to a sis to Oba Ewuare. She
had been given to Amilele the leader of Irrua. Relations betwixt Irrua in addition to Republic of Benin must have got been cordial. The 2nd was Alan of Ewohimi, the boy of Ikimi who had left Republic of Benin prior to the reign of Oba Ewuare in addition to as such was non considered as i of those who fled the urban center past times the Oba. The tertiary 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, quondam Nigerian unusual government minister in addition to an illustrious boy of Igueben, an Esan town inwards Edo State where he used his privileged spot inwards the highest conclusion making torso of the 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 primary of Ohordua, Okhirare, “had specially offended the Oba in addition to would non risk his neck, so he sent his heir Odua” to Republic of Benin (Eweka, 1992: p.272). His blood brother in addition to leader of Emu also sent his boy rather than risk 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 past times degrees” in addition to 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 uncovering 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, pregnant those who fled from Republic of Benin City into the
jungle became a pejorative connotation from where the tidings 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 in addition to subservient only to the Oba in addition to inwards a higher spot all, this noble championship was
non transferable to father, blood brother or master, in addition to in i lawsuit an Onojie, ever an Onojie until death
(Okojie, 1960: p.37). Where Oba Ewuare had enthroned a proxy except inwards Ewohimi, Irrua in addition to Ekpoma, strife in addition to hatred followed as the novel leaders began to assert authorization in addition to command over the elders. Thus the Oba wielded the numerous villages into large political entities that hitherto became known as chiefdoms ruled past times the Onojie. R.E. Bradbury explains that “The Chiefdom mightiness consist of i or several villages loosely knitted”(1973: p.48).
Esan are fun-loving people who have got various festivities in addition to ritualistic traditions.Their folktales in addition to folklores serve as forms of learning in addition to entertainment, similar the famous Igbabonelimin. They have got prominent traditional rulers who hold monastic say in addition to sanity inwards a complex gild where beauty in addition to manners are intertwined.
H5N1 handful of Esan families are known to possess Portuguese ancestry, resulting from links dating dorsum to the 16th Century when Portuguese sailors in addition to tradesman foremost entered the Bini Kingdom via the coast. British arrived Bini inwards the wake of the Portuguese numerous expeditions to, in addition to intercourse with, Bini.
Esan people believe inwards community of people in addition to "man" is real 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 existence with-others; in addition to he is created past times the Supreme Being. In Esan ontology, he is considered as side past times side 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 real complex existence in addition to 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 somebody in addition to female. But categorically, an Esan male, is called '0kpia' piece a woman somebody is called "Okhuo". For the sake of relevance to Esan linguistic analysis, permit us bring upwards other few but fragile points well-nigh the Esan people such as; 'Owanle' which refers to elders.
Chief Anthony Akhakon Anenih, Esan adult man in addition to Nigerian politico in addition to quondam government minister of Works in addition to 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 hit villages in addition to towns to hit development. Prominent Esan are Ogbidi Okojie, Onojie (king) of Uromi (1857 - Feb 3, 1944) a bang-up Nigerian Nationalist, liberty fighter in addition to 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 politico in addition to quondam government minister of Works in addition to Housing. Other names include the tardily Prof. Ambrose Folorunsho Alli, Governor of Bendel State in addition to the founder of Ambrose Alli University; Bishop Patrick Ekpu, Festus Iyayi, writer, Cardinal Anthony Olubunmi Okogie, tardily foremost 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 armed services junta
Also included are Chief Tom_Ikimi, quondam unusual minister, Fidelis Oyakhilome, former Lagos ground constabulary commissioner in addition to 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 armed services junta, Vincent Airebamen, quondam deputy commissioner of Lagos state, Wilfred Ehikametalor, Former Kogi State Commissioner in addition to quondam Assistant Inspector General of Police, Pastor Chris Oyakhilome, an international renowned evangelist in addition to 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 in addition to an international renowned evangelist in addition to founding president of Believers' Love World Incorporated also known as "Christ Embassy"
Origin of the Name Esan
It is believed past times 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 shape of 'Esan', the outcome 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 nonetheless been made to homecoming to status quo ante.
Cardinal Anthony Olubunmi Okogie, Esan adult man and grandson of Ogbidi Okojie, Onojie of Uromi in addition to a retired Nigerian Cardinal Pries in addition to formerly Archbishop of Lagos inwards the Roman Catholic Church
Geography
Esan is located at Longitude 60`5′ celcious in addition to Latitude 60`5′ celcius. It has boundaries on the North West with Owan in addition to Etsako on the North-East; on the South-West with Orhiomwon in addition to Ika, piece on the South in addition to South-East with Aniocha in addition to Oshimili, all areas that were controlled past times ancient Republic of Benin specially from the 15th century (Patridge, 1967: p.9). The people populate areas such as Uromi, Ewohimi, Ewatto, Igueben, Irrua, Ubiaja, Ogwa, Ebele, Ekpoma, Ohordua in addition to Ewu inwards fundamental Edo State, South-South Nigeria. It has a apartment landscape, lacking inwards rocks in addition to mountains, in addition to adept for agricultural purpose.
Geographically,
Esanland lies betwixt the fringes of the Savannah to the northward in addition to 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 in addition to cultivated, relatively weed-free. The ground for the sandy nature of the topsoil has been partly due to “the widespread occurrence of sedimentary, granite in addition to gneissic materials the downward elevation of clay; differential soil erosion due to the high kinetic unloosen energy of rainstorms tending to withdraw fine particles inwards run-off water; in addition to the possible chemic devastation of kaolin inwards the topsoil” (Kowal and
Kassami, 1978, p. 116). The topsoil is also mixed with laterite, various clays in addition to gratis metallic oxides
ofttimes coat the quartz in addition to clay particles, immobilized phosphate, in addition to aid to cement or compact the soil non only at the surface but also inwards the lower layers where clay accumulates to shape a pan-like horizon (Kowal in addition to Kassami, 1978, p. 26). This expanse according to Darling have got been real fertile for agriculture(1984, p. 26).
The spot of Esan ground inwards a favourable climatic zone enhanced the initial agricultural evolution in addition to the entire economical construction of the area. Climatic spot determines the natural environment, within which an ecosystem affects agricultural in addition to economical activities. The science inwards which climatic elements were manipulated for production purposes enhanced the evolution of Esan agriculture. Esanland is influenced past times seasonal winds. These are the Southwest in addition to North-East winds. The quondam blows from the Atlantic Ocean. It is warm in addition to humid. The current of air prevails over the ground in addition to 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 past times farmers was done. When rainfall stops past times mid – Oct a menstruum 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 well-nigh 230 –250 centigrade at mid-day. From around mid –
Dec to Jan the atmospheric condition became harsh in addition to 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 lite rainfalls were recorded inwards the months of Dec in addition to January. Also, strong winds in addition to high air
temperatures could live recorded betwixt the months of Jan in addition to March piece the lowest are usually recorded during the months of June in addition to July. In general, the height of the Esan plateau modified the temperature to such a plane of eliminating extreme atmospheric condition conditions. It was so non surprising that the relatively apartment tops of the plateau remained much cooler than other parts of the ground throughout the year. This perchance explains partly why the plateau ground was the foremost to live settled inwards Esan.
Esan Local Government Areas inwards Edo State: The autonomous clans/kingdoms inwards Esan ground are currently administratively arranged as follows nether the electrical current 5 local regime 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 past times 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 in addition to world hospitals, clinics in addition to motherhood homes; The Irrua Specialist Hospital, the School of Nursing in addition to Midwifery, as good as world primary wellness centers, world in addition to private hospitals, clinics, in addition to motherhood homes; The General Hospital,Uromi; in addition to The General Hospital, Igueben.
Educational Facilities In add-on to the Ambrose Alli University, Ekpoma, in that location are 48 primary schools in addition to 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; in addition to Christ Adam College; Needs to a greater extent than particular information on educational facilities inwards Irrua Uromi in addition to Ubiaja; Famous secondary schools such Igueben College in addition to Ewu Grammar School are located here, as good as Adult
Education Centers, which were laid upwards to provide pedagogy for adults without formal education;
Tourist Centres/Attractions Commemorative Statue of Prof. Ambrose Alli, Ibiekuma River, in addition to Oba's Palaces; Lake Obiemen, Obiemen Shrine, the Ogirrua's Palace, in addition to the Ugbalo Spring; in addition to The Okomu Udo National Game Reserve, in addition to 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 in addition to grammer texts of the Esan linguistic communication are existence produced, which may aid the Esan appreciate their written language. There is a high plane of illiteracy amid the Esan, in addition to a large number of dialects, including Ẹkpoma, Ewohimi, Ẹkpọn, in addition to 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 in addition to Nigerian author known for his radical in addition to sometimes tough opinion on social in addition to political issues.
Esan has various dialects all of which stalk from Bini in addition to in that location is silent closed affinity betwixt the Esan in addition to the Bini, which leads to the mutual saying 'Esan ii gbi Ẹdo' meaning, Esan does non damage the Ẹdo (i.e. Bini). Esan are bang-up poets, writers, singers, carvers, farmers, scholars, storytellers, etc. The folklore in addition to history of the Esan tribe is worth re-visiting in addition to endeavour should live made to inquiry the various ways that the villages are related to the Ẹdos, in addition to others who may have got occupied Ifeku Island many years ago. The Esan heritage is unique despite the variation of dialects.
late foremost lady of Nigeria Stella Obasanjo, was an Esan woman
Linguistic finding has shown the tidings ‘gbe’ to have got the highest number of usages inwards Esan, with upwards to 76 dissimilar meanings inwards a normal dictionary. Names starting with the prefixes Ọsẹ; Ẹhi, Ẹhiz or Ẹhis; in addition to 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 somebody version e.g. Ọmosun, Ọmuromi, etc.
BODIAYE How are you?
OFURE/ ODIAMENMEN It is well
EGBE DAEN? Are you lot ok?
BU WA KI LU What are you lot 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 in addition to Governor of Bendel State in addition to the founder of Ambrose Alli University
History
The Esan people migrated from the Bini Kingdom inwards Nigeria. The tidings Esan is a Bini tidings pregnant "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; in addition to making of give notice inwards the land. Oba Ewuare insisted that these laws live strictly adhered to for a menstruum of iii years as a grade of honor for his dead sons.
According to Jacob Egharevba, author of H5N1 Short History of Benin, the Oba conquered 201 towns in addition to villages but he had to usage diplomacy for many of the other scattered towns in addition to villages inwards the woods inwards monastic say to take 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 in addition to of their having the honour of existence called "Onojie", which agency king. The futurity of Esan rested on the Esan who went to Republic of Benin in addition to took the championship of Onojie. It was non an slow conclusion 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 armed services attacks against them. To cut down their fears, Republic of Benin promised armed services 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 cipher to fright from the Oba due to various reasons. The foremost was Ekpereijie, the boy of Oba Ohen's immature lady in addition to 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 in addition to Benin.
The 2nd was Alan of Ewohimi, the boy of Ikimi who had left Republic of Benin prior to the reign of Oba Ewuare in addition to as such was non considered as i of those who fled the urban center past times the Oba. The tertiary 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, primary Okhirare of Ohordua, , had specially offended the Oba in addition to would non risk his neck, so he sent his heir Odua to Republic of Benin (Eweka, 1992: p. 272).
His blood brother in addition to leader of Emu also sent his boy rather than risk 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 past times degrees in addition to 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 uncovering 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 2nd happened inwards 1463. Instantly, the Oba made them rulers of their communities in addition to subservient only to the Oba. Above all, this noble championship was non transferable to father, brother, or master, in addition to in i 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 in addition to Ekpoma, strife in addition to hatred followed as the novel leaders began to assert authorization in addition to 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 past times the Enijie.
Chief Anthony Enahoro, Esan adult man in addition to bang-up Nigerian nationalist who raised the motion for the independence of Nigeria, walking with Osagyefo Dr Kwame Nkrumah, the foremost president of Ghana.
Economy
Esanland is on a plateau, surrounded past times slopes downward to the lower Niger river, the valley in addition to wetland towards Etsako, the Kukuruku Hills in addition to the land around Republic of Benin urban center the ground capital. The tableland though reddish-brown inwards colour, is a fertile ground for farming, which is the main job of the Esan people. There is a dense thick forest, nutritionally rich inwards economical crops in addition to herbal plants. However, it is suffering from bush burning, in addition to wood felling for timber in addition to 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 past times the production of other crops including cotton, beans, pepper, melons in addition to 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 specially as it formed the footing for the futurity introduction of some American in addition to 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 habitation consumption in addition to for manufacturing items of immediate utility. Being an agricultural expanse men, women, in addition to children all members of the gild 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 fiber 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 in addition to coarse lint. By the 19th century it was
obvious that Esan had a long history of tillage in addition to usage of cotton. However, Esan people did non export cotton fiber to other areas, but instead exported large quantities of native cloths manufactured from indigenous cotton fiber to many places including Republic of Benin in addition to Agbor. Cloth weaving inwards Esan was an of import pre-occupation past times women inwards pre-colonial times. Esan stuff was an of import commodity inwards the merchandise with neighbours.
Cotton products were exchanged for salt, Fe tools, in addition to beads. Apart from the lint, cottonseeds were edible. Women planted cotton fiber inwards their husbands’ farm during the months of Apr in addition to May. The dried wool was picked from the plants past times 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 stuff or sewn as the farmer’s bag, ukpon-agbo or the ordinary wrapper, ukpon-ododo or the multi-coloured stuff in addition to 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 expanse long before the 15th century. In the procedure of weaving the native cloth, dried wool was picked from the flora in addition to separated from the seeds with wooden tools known as Osomuro in addition to ukpelomon. The wool was spun into threads after beating into some softness. The wool was thereafter drawn out in addition to spun into threads that were after dyed with various colours of black, ruby in addition to yellow. The vertical in addition to horizontal handlooms locally called erindo were used to weave the threads into cloth. Both the ordinary (undyed) thread in addition to the dyed ones were alternatively used to hit specific artistry (Talbot, 1926, p. 94). Other sticks used as tools to procedure cotton fiber included eben, aha, okidore in addition to ikpifeme.
The most valued stuff for farm piece of work was ukpon-asiso, thickly woven in addition to 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
stuff was the pop Esan cloth, which attracted commercial status from European traders start with the Portuguese inwards Republic of Benin during the 15th century.
Land tenure
Esan people are communal inwards nature. This agency that their hopes, aspirations in addition to relationships
are perceived inwards communalistic terms. Following the above, ground ownership inwards Esan has a
communal foundation. According to Okogie (1994), Land inwards Esanland was strictly communal and
held inwards trust past times the Onogie (king) for his people. It could neither live sold nor bought. If in that location was a
dispute over a slice of ground inwards the village, the Edion looked into it in addition to 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 in addition to “constitutionally” understood past times everyone to belong to the Onogie inwards office. For instance, such places are the palace grounds in addition to the marketplace spot place. It is this understanding which warrants “main markets” inwards Esanland existence 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 inwards a higher spot agency the markets of Uronmun king, Ugbegun manlike somebody monarch in addition to Ubiaza manlike somebody monarch respectively (Okogie, 1994).
Another of import number inwards ground tenureship inwards Esanland is the query of the location of a edifice or house. The slice of ground where a edifice is sited or located in addition to the “cleaned” expanse around the edifice is a man’s possession. His children also have got ownership claim to the edifice in addition to 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 quondam abode? Strictly speaking, no i has the right to trespass the vacated slice of ground in addition to the building. The ground for this is that his quondam 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 in addition to dies (it is his ancestral home). If the theatre had fallen downward in addition to the spot had go bush, the old edifice site or ITOLUWA or ICHUWA was silent his sacred possession (Okogie, 1994). On the other hand, if a adult man endorses or permits some other somebody to construct on his ITEKEN, he ceases to live the bonafide possessor of the theatre in addition to the 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 lay the sovereignty in addition to integrity of the community inwards jeopardy. Admittedly, the implication
of a man’s inability to sell his ITEKEN to a stranger agency the “ownership” of ground was non absolute. Absolute ownership was vested inwards the elders of the community. In the instance of Ijiogbe, the ancestral Ijie, the statutory possessor was Ominijiogbe – the foremost surviving boy of a deceased man.
The Ominjiogbe who is usually the foremost manlike somebody kid of a departed manlike somebody parent is the automatic possessor of the “ancestral Ijie” or Ijiogbe. The succession of inheritance or ownership of Ijie is authenticated
past times the presence of a surviving foremost boy of a dead adult man inwards a family. The foremost boy of a adult man is the rightful possessor of Ijiogbe after performing the necessary burial rites of his tardily 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 in addition to tradition provided
adequate Definition of the legal possessor of such. In clearly defined terms, a farmland belongs to
whoever deforested in addition to farmed on a slice of land. In this case, where a “hitherto”, “virgin” in addition to unclaimed woods was cleared past times 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 H5N1 VIRGIN FOREST, A
LAND HITHERTO UNCLAIMED, OWNED IT.
That agency that inwards Esan custom the foremost adult man to clear a forest, cutting downward 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 in addition to recognized inwards Esan land, the slice of ground “which at nowadays becomes a man’s belongings directly becomes his family’s property. It passes from generation to some other past times 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 i tin trespass or farm on the ground left past times 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 ground must live vacated after the farming flavor past times the borrower of the land. There is also an understanding that no permanent economical or commercial trees such as orangish trees, palm trees, security trees etc, should live planted past times a borrower of a farmland. This deed or monastic say mitigates against the ambitious, selfish in addition to futuristic intention of the borrower possessing the ground he borrowed.
Political structure
Esan political construction is based on gerontocracy, which was a shape of social organisation inwards which a grouping of old men or a council of elders dominate decisions past times exercising some shape 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 in addition to traditions of the people, which the elders were the main repositories of powerfulness (Okojie, 1960: p.76).
The belief in addition to utmost confidence inwards the elderberry as the caput was a natural inclination that began with
the family. The habitation Ukuwa was non an isolated unit of measurement but portion of an extended family. Each home
consisted of a man, his wife/wives, children, junior brother, his yet single sisters in addition to whatever other persons within, either as a woman parent or retainer provided he or she was within the circle. H5N1 combination of such homes represented the extended family. The caput of the extended household unit of measurement unit was called Omijiogbe. As the junior brother’s ain families in addition to multiplied it so it was slow to catch this man’s spot as caput of the household unit of measurement increment inwards importance (Okojie, 1960: p.50). Being the caput he was the spokesman for the unit of measurement in addition to was inwards accuse of the ancestral shrine (David .O.
Umobuarie, 1976: p.45). The day-to-day management of the household unit of measurement lay on the shoulders of the
caput of family. He was inwards fact inwards a spot to command non precisely the religious but the political activities of the family, thereby ensuring maximum security of all members. He was also regarded as the somebody at the helm of affairs in addition to “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 in addition to he reserved the right to punish whatever erring member. However, inwards the lawsuit of whatever conflict betwixt members of the household unit of measurement a protective spot for his household unit of measurement past times 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 somebody inwards the gerontocratic ladder. This was the Odionwele or eldest of the elders.
The caput of the household 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 household unit of measurement appealed to their ancestors. Consequently it was his direct responsibleness to command the household unit of measurement shrine, pray to the ancestors for peace in addition to forgiveness of wrongdoing as good as for prosperity. It was to this halt that the Esan people believe that the living descendants of the ancestors must as a affair of fact, pay due honor to the ancestors to preclude whatever shape of disaster in addition to attract to themselves some adept fortunes or approving (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 well-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 shape the village. The most elderly of the elders past times historic menstruum was usually made to assume business office as the Odionwele when the old Odionwele died.
The organisation of each hamlet rested on the sectionalization of the manlike somebody population into historic menstruum sets namely Egbonughele (Sweepers) regarded as the youngest manlike somebody members of the society. Igene (Scavengers) were the side past times side inwards the historic menstruum ladder piece the Edion were made upwards of the eldest manlike somebody inwards the society. Gerontocracy worked good inwards villages in addition to 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 in addition to took decisions with his executives. The post service of the Odionwele needs to live qualified because if a stranger settled inwards a hamlet in addition to became the eldest fellow member he would silent non live Odionwele. An Odionwele’s household 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 in addition to out-spokenness of the individual. Usually, meetings which
concerned the good existence 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 in addition to 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 business office of the elders, they also arbitrated religious issues. For instance, the Odionwele was non the primary 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 ground he would pray to the ancestors on behalf of the village. The religious aspect of hamlet life rested on both the primary priest in addition to the Odionwele. In fact, he was the custodian of the hamlet ground which he held inwards trust for the living members of his village, the dead in addition to the yet unborn. Before whatever novel settler acquired ground the Odionwele must give approval
Esan elder, Tom Ikimi
The Igene – grade was side past times side 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 shape fourth dimension to fourth dimension to hash out issues of mutual importance. The armed services in addition to physical defence of the hamlet usually rested on the group. Its members headed such major works as theatre –building or roofing in addition to were really the dare – devils of the hamlet community. They were usually called upon when in that location was a serious affair similar give notice outbreak, burglary or theft. They also assisted inwards burying the dead in addition to helped the junior historic menstruum grades inwards the excavation in addition to clearing of ponds. The leader of the Igene historic menstruum grade controlled the affairs of the Igene in addition to effected land of written report amid 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 in addition to grandson of Ogbidi Okojie, the Onjoie of Uromi in addition to the famous warrior Esan traditional ruler who resisted British rule. Dr Okojie who is i of "The Men Behind NASA Success Stories” is an Aerospace Technician inwards the sensors in addition to Transducers expanse 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 menstruum 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 i lawsuit inwards every 4 days. They were responsible for a major portion of communal labour inwards the hamlet in addition to they only got aid from the Igene when the task was likewise heavy for them alone. This was usually inwards a shape of an appeal to the Edion who so requested the Igene for required assistance past times the Egbonughele sweepers. The leader of the sweepers maintained land of written report within the historic menstruum grade in addition to made for sure all inwards the age-grade obeyed the rules in addition to 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 spot days, fighting inwards the square, in addition to failure date. Like the scavengers or historic menstruum grade the penalization was usually inwards shape of a fine that was either paid inwards cowries or past times confiscating whatever possession of the offender inwards lieu of cash. Money or items so acquired was divided amid members of grade inwards the monastic say 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 past times the side past times side iii people inwards historic menstruum 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 past times virtue of him existence the oldest fellow member of the community. In the same way other manlike somebody members of the community were potential successors to the stool of the Odionwele.The belief of the people well-nigh their elders existence 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 in addition to inwards the unbroken intercourse betwixt the “living dead” in addition to the living members of the family. As the living
manlike somebody parent provides for in addition to protects his children, so the departed manlike somebody parent was expected to go along with
a greater spirit inwards the world beyond. This agency that inwards reality; the survivors are never cutting off from
protection in addition to 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 in addition to that of the spirits. They so know to a greater extent than than the living in addition to are consequently accorded bang-up honor 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 say of intermediaries who related prayers to God (Smith, 1950: p.10). Pronouncements past times elders were regarded as law. The belief inwards the wrath of the ancestors, in addition to 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 menstruum in addition to knowledge over time. This belief is strongly rooted inwards the pop saying that “what an old adult man sees piece sitting down, a immature adult man tin non catch fifty-fifty piece standing”(Okoduwa, 2003).
Over time, the practise 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 spot past times right of existence the foremost boy inwards the royal lineage. He enhanced or reduced his credence in addition to popularity past times his sensitivity of conscience, greed or avarice. On the other paw the Odionwele acquired his spot past times existence the eldest manlike somebody inwards his village.
Pa Peter Enahoro, Esan man
Military organization
In the instance of armed services 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 past times imminent challenges, which were responded to spontaneously. For us to appreciate this nature of armed services arraignment, nosotros should foremost of all empathize ancient Esan traditional political structure, which was (is still) patterned along several historic menstruum groups (Otu), in addition to iii of them are the Edion, Igene, in addition to Egbonughele .
The Edion grouping is made upwards of men from their mid-fifties inwards historic menstruum in addition to experience, in addition to the grouping constitutes both the executive, legislative in addition to judicial arm of the community. The Igene is for adults betwixt the ages of 25-50 years, in addition to this grouping is inwards modify of the hamlet works department, maintenance of internal security in addition to defence of the community from external aggression. The Egbonughele is for adolescent betwixt 12 in addition to 25 years saddled with the duty of maintaining environmental sanitation inwards the community.
Given our understanding of Esan political structure, it is so slow to spot that members of the armed services 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 armed services inwards fourth dimension of conflicts. Rather, with the Igene, the bravest amid 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 past times 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 armed services land of written report in addition to the fine art of warfare. The duration of preparation was determined past times the urgency of war. But, inwards a province of affairs when the armed services 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 handle 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 past times inwards Esanland were "poisoned arrows, metallic weapons, akin to heavy machetes, cross-bows in addition to cudgets.“ …and "the Okede-the twin talking drum of native doctors in addition to medicine men, both of which many warriors were” inwards Esanland. Others, which were considered real important, fifty-fifty inwards contemporary Africa, was the traditional fortification against the upshot of gun short, machete in addition to poisoned arrows past times way of "armlets, charms, in addition to antidotes" given to the soldiers past times 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 dissimilar from those used past times soldiers inwards Medieval Europe, such as axes, pikes, lances, two-edged swords, arrows in addition to mounted warriors.
Esan people
ESAN PEOPLE TRADITIONAL MARRIAGE CEREMONY.
Two major types of union be inwards Esan Land: Monogamy, H5N1 union of i adult man to i woman, in addition to Polygamy, H5N1 union of i adult man to 2 or to a greater extent than wives. Traditional union is usually an scheme betwixt 2 families as opposed to an scheme betwixt 2 individuals. Accordingly, in that location is pressure level on the bride in addition to bridegroom to brand the union piece of work as whatever job volition usually comport upon both families in addition to strain the otherwise cordial human relationship betwixt them. The adult man usually pays the dowry or bride-price in addition to is thus considered the caput of the family. Adultery is acceptable for men, but forbidden for women. Marriage ceremonies vary amid Esan Clans.
Before Now, girls were to a greater extent than ofttimes than non regarded as ready for union betwixt the ages of fifteen through 18. Courtship tin get amid 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 union were conducted with or without the consent of the individuals involved. Sometimes such betrothal, took spot when a infant immature lady was born. Suitors would get to approach the parents past times 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 in addition to the parents have got accepted the bride as a prospective daughter-in-law, messages go upwards in addition to downward betwixt the 2 families.
Series of investigations are conducted past times both families - well-nigh disease, scandals in addition to crimes which may comport upon the families.
The term of the union which of course of instruction may include the DOWRY would live settled inwards some families. Gifts for woman parent of the bride in addition to members of the extended household unit of measurement would live portion of the settlement. Then a appointment would live laid for the ceremony which would take spot inwards the habitation 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 past times both families. There would of course of instruction live a lot of merriment on the 24-hour interval of union when the bride in addition to the bridegroom are presented openly to the 2 families.
Kola nuts in addition to vino are presented. The caput of the woman's household unit of measurement would commonly preside over the ceremony. Prayers are said in addition to kola nuts broken at the household unit of measurement shrine. Rituals vary from household unit of measurement to family. The adult woman ever sits on her father's lap before she is given away. Amidst prayers, laughter in addition to 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 well-nigh xiii days after IWANIEN OMO in addition to gingerly hoisted either on her husband's lap or the caput of his family. They are done directly nowadays inwards the habitation of the bridegroom. The bride, at nowadays known as OVBIAHA would live led past times her relatives to the husband's theatre with all her property, meanwhile the household unit of measurement in addition to friends of the bridegroom are feasting, drinking, singing in addition to dancing piece waiting for the bride to arrive.
As the household unit of measurement in addition to 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 withdraw the barriers past times 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, you lot tin hear the echo of “Bride! Be proud/ the Bride is proud." Arrival at the bridegroom's theatre is directly followed past times the ceremony of IKPOBO-OVBIAHA-washing of the bride's hands. H5N1 bowl of H2O with coin inwards it would live brought out. H5N1 adult woman inwards the groom's family, sometimes senior married adult woman would take out a novel caput tie, launder the paw of the Ovbiaha inwards the bowl in addition to dries her paw with the caput tie.
Both the novel headtie in addition to the coin inwards the bowl belong to the bride.
H5N1 few days later, the bride would live taken to the household unit of measurement altar in addition to prayers are said for her. She undergoes what is called the IGBIKHIAVBO ceremony-beating of OKRO on the apartment mortar. This would live followed past times a see past times the bride's mother in law in addition to other woman somebody members of the household 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 in addition to if the bed-spread was stained with blood, the bride was regarded as a virgin in addition to 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 household 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 in addition to family. This ceremony is the equivalent of the oath people take inwards the church, mosque or union registry.
Once the oath taking ceremony is over, she would live fully accepted dorsum into the household unit of measurement in addition to directly becomes married non only to her hubby but to the household unit of measurement in addition to sometimes to the community.
Christianity, Islam in addition to Westernization of today have got weakened the ESAN traditional scheme of marriage. The traditional ceremony is sometimes done the same 24-hour interval with many of the rituals avoided inwards the call of Christianity or Islam in addition to many women would rather snuff it 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 real 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 agency “I believe” or “faith inwards God”, (Iyayi Osenebra). It is ofttimes abbreviated as Ose. God is also described as "Ofuekenede" (merciful God), "Okakaludo" (stronger than stone), "Obonosuobo" (the bang-up 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 nativity the private has his ehi (guardian angel) who guides him. He is teleguided past times his ehi inwards accordance with his fashioned destiny past times God.
Awolalu in addition to Dopamu, when writing on the concept of destiny amid the Edos handle that it is the ehi that chooses or declares man’s destiny, in addition to that offering must live given to him from fourth dimension to fourth dimension to attract favour from him. They also handle that the ehi tin apply to God to take its customer so that the ehi tin go dorsum to his Maker. (Awolalu in addition to 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 in addition to takes feedback in addition to petitions to God. If offering is given to the ehi to attract favour, it agency so he has dissented from the role assigned him past times God to taking bribe, which agency so 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 in addition to will-less, uninfluenced in addition to impartial, objective, in addition to an observer in addition to 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 in addition to 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 existence because he desires the termination of a life which is his prerogative to guide in addition to 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, in addition to other diabolic in addition to malevolent channels. If a misfortune incessantly attends to an private or people, the Esans ofttimes say ebalulu non, that is, it is what was done, hence the call ebalulu (what was done) amid the Esans. To rescue an private from these forces, appeal, dialogue in addition to supplication are non real potent; confrontation is to a greater extent than efficacious. Confrontation is preferred because, it is believed amid 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 past times causing the decease of the evil agents lay an halt to such evil powers in addition to the attendant unfavourable destiny. For example, an private that is rescued from a revolving circle of birth, premature decease in addition to rebirth is named Asiazobor. This agency ‘let’s, leave of absence him now’, a depiction of belief inwards destiny.
Cloth
All Esan men in addition to women possessed the loin cloth. For instance an average Esan adult man had a loin stuff for ordinary article of apparel in addition to iii pieces sewn together known as igbu or manlike somebody coverlet. This would give a total of 4 pieces on the minimum of loin stuff needed past times every male. The adult woman also needed at to the lowest degree 2 wrappers of 2 loin cloths sewn together as one. H5N1 European visitor James Welsh who visited the expanse inwards 1588 observed that wrappers were tied past times women inwards a higher spot 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 stuff 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 real complex existence in addition to he is mysterious as the globe he lives in, he is created past times God. Making reference to the Definition of adult man as a: "Human nature, the human race, the majority of human beings collectively, adult man like, having the appearance of qualities of human being", in that location is no
distinction betwixt manlike somebody in addition to woman somebody from the Esan perspective where 'Oria' is adult man in addition to this refers direct to the generality of human species both 'man' in addition to '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 somebody in addition to female. But categorically, an Esan male, is called '0kpia' piece a woman somebody is called "Okhuo". For the sake of relevance to Esan linguistic analysis, permit us bring upwards other few but fragile points well-nigh the Esan people such as; 'Owanle' which refers to elders.
From the analysis of fourth dimension in addition to 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 in addition to exhaustive thought of the concept of life in addition to fourth dimension in addition to this has a bang-up influence in addition to upshot on the people inwards their thought in addition to behavioral patterns or approach to the fundamentals of reality². This forms the background for their dynamic in addition to dual sentiment of 'Oria'- adult man as a existence belonging to 2 dissimilar worlds; the hither in addition to now- 'Enabiuwana ' in addition to 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 existence with-others; in addition to he is created past times the Supreme Being. In Esan ontology, he is considered as side past times side 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 real complex existence in addition to 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 query volition non live farfetched.
THE ORIGIN OF MAN IN ESAN ONTOLOGY
Many scholars have got argued that the cosmological business organisation human relationship of the universe amid 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 after formed the footing of Genesis inwards the Bible, is that the universe was created from chaos in addition to primeval (or ancient) ocean. After a colina (called ta-tjenen} arose from the bottom of the bounding main in addition to a son-god (God's kid or infant god) called Atom, (which is the Dominicus without which life on globe is impossible) appeared on the ground created past times the hill. This son-God or Atom farther authored the creation of viii other gods, which together with himself made nine gods presumed past times 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 take whatever gift of nature each fancied. The oldest chose wealth, the side past times side inwards historic menstruum chose wisdom, the tertiary chose (spiritual energy) in addition to as the youngest was well-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 in addition to 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 ground only H2O everywhere in addition to the
4 sons were inwards a canoe, sailing, drifting, propelled
past times 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 globe is non lost on modern
science, which recognizes that without the tree
manufacturing oxygen,- life on globe 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 downward in addition to the outcome was an explosion from underneath the H2O which forced sporadic eruption of volumes in addition to volumes of sand filling upwards the infinite around them for as far as their eyes could see. Worthy of banknote is that this eruption occasioned the 4 elements of creation, "amen" (water) "eziza" (air) "arhen" (fire) in addition to "oto" (sand or land) which is popularly made reference to past times the Ionian philosophers, influenced past times their contact with Egyptian thought inwards the Delphic schoolhouse of philosophy inwards Egypt.
Consequently, the H2O hit was covered with Land but since the 4 sons had no knowledge of what this mystifying in addition to unusual embodiment was, they scarcely conceived of stepping out of the canoe or on the land, so they sent the Chameleon to essay out this content, its character in addition to firmness. This is why inwards the Esan belief, the Chameleon walks with hesitation in addition to 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 lonely had the capacity at this fourth dimension to walk on the land. The ground for this is affirmed farther past times 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 torso attribute on stepping on the land,
because that was the wages of the physical or
stuff selection he made. It was lay 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 in addition to strong, adept in addition to evil,
hysical in addition to spiritual, influences shape 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 dissimilar parts in addition to according to their nature, posited themselves inwards the various elements of the earth. Hence the oldest blood brother chose to take his spirit gift in addition to live inwards what was left of the H2O piece the other 2 brothers accepted in addition to deposited their spirit selves in addition to gifts on the land. The youngest presently stepped on the ground carefully at first, discovering its firmness, in addition to uniqueness, he enthusiastically, stamped hard
repeatedly on it, in addition to what followed dramatically, was running in addition to rolling over it. Then with all sense of joy in addition to satisfaction, he stopped, looked around in addition to felt adept in addition to happy with his enormous gift. He called his ground 'Agbon' (earth) in addition to himself, 'Idu', pregnant the foremost human on earth. He decided to walk around in addition to explore the extent in addition to nature of his gift. To his greatest surprise, in that location where trees, shrubs, birds, animals, insects, all over the ground they all came out of H2O with the land, in addition to the ground spread out endlessly. After walking for a piece pushing through shrubs; almost stepping on insects, ants in addition to crawlers; talking to birds that appeared to live serenading him in addition to animals that came closed or ran from him, he was tired. He sat on the stump of a tree to rest, after lying on the ground, he cruel into a deep asleep.
According to Osahon (2011), While asleep, 'Osanobua ' came downward with a chain from heaven, looked around to ensure that everything was inwards place, including the Dominicus in addition to the Luna that were to regulate 24-hour interval in addition to nighttime in addition to the seasons. When 'Idu' woke up, he was excited to uncovering himself inwards the presence of a huge, soothing illumination, surrounded past times darkness. The globe was dark. He knew he was inwards the presence of the "Osanobua " in addition to avoided whatever direct contact at the brilliant lightened figure. 'Idu' went downward humbly in addition to apace on his knees to give cheers Him for the immense globe gift bestowed on him in addition to inquire his hunger could live satisfied. This he told 'Osanobua' humbly who so asked him to stretch his paw upwards inwards a higher spot his caput in addition to the sky would respond past times coming closed 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 in addition to plucked a mouthful of nutrient from the sky in addition to munched away with deep sense of joy in addition to satisfaction.
“What else do you lot need?”"Osanobua"askedIdu. Whoreplied, 'I -could do with a human companion’? He continued ‘I am lonely. My brothers are spirits in addition to I tin no longer relate with them’. But 'Osanobua'told him inwards reply, 'you are non flesh in addition to blood alone. You are portion spirit too. Your spirit brothers are non far away. Experience would teach-you how to harness wisdom, i of your spirit brothers, who would learn you lot how to combine your physical in addition to spiritual energies to cultivate wealth in addition to 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 adept health, long life, adept luck, prosperity in addition to happiness,
to which adult man may appeal through ritual purity. The other
spirit sons were allowed the liberty to usage their magical powers to balance
out the negative in addition to positive forces of nature. To shorten the procedure of
acquiring spiritual wisdom, 'Osanobua' strengthened the Mystical energy
with iii novel forces:'Oguega', 'Ominigbon' in addition to 'Iha',
to provide humans with spiritual guidance to differentiate rights from wrongs."
Base on the inwards a higher spot request,'Osanobua'asked'Idu'to take sand with both palms from the ground in addition to stretch them closed together inwards front end of him. Following this, 'Osanobua' pointed His staff inwards front
of 'Idu’ at once, a woman somebody person came forth. 'Idu’was filled with surprise in addition to joy on beholding the beautiful woman somebody person inwards front end of him. She smiled happily in addition to cruel prostrate inwards worship before 'Osanobua' in addition to ‘Idu’ afterwards. 'Idu' held her hands inwards response in addition to gave her a warm embrace. The adult woman 'Osanobua' called ‘Okhuo' (a woman) in addition to ‘Idu’ He called'Okpia', (a man.). According to the Esan ontological analysis, they where placed at the centre of the globe in addition to together they multiplied inwards number, giving pregnant to earth's resources from their dot of view. As ‘Osanobua’ was well-nigh to leave, ‘Idu’ politely asked: ‘what if nosotros have got other problems in addition to want to hit our
creator quickly?’ ‘Osanobua’ said, ‘you tin individually live for upwards to 5 hundred years, but you lot tin come upwards to me at volition through your private spirit self, ‘ehi’,whose double, is permanently with
me inwards heaven. All you lot would demand to do is climb the ‘Alubode’ colina in addition to you lot are with ‘ehi’ inwards heaven, who would take you lot to me’. As ‘Osanobua’ left to his abode where the earth, water, in addition to the sky meet, darkness was lifted from the earth. According to Osahon (2011);
"Life was sweetness in addition to slow in addition to before long, 'Idu' in addition to his wife,
Eteghohi, were making babies. As the years rolled by,
generations of extended 'Idu's household unit of measurement began to spread out in
all directions, setting upwards communities, villages in addition to towns.
The dissimilar communities farthest from base of operations spoke
variations of 'Idu' linguistic communication in addition to knew that they came from
i mutual ancestor, Papa 'Idu', the ancestor of all
mankind."
Everything went good for thousands of years until i 24-hour interval 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 in addition to 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 in addition to out of sky at will. Emose's greed destroyed .the historic menstruum of innocence in addition to brought into humanity, 2 novel spirits, 'Esun' in addition to ' Idodo' who represented various obstacles humans must at nowadays overcome to hit heaven. 'Idodo' is the spirit who ensures that natural or divine laws are obeyed. 'Idodo' seeks to ensure nosotros repent in addition to 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 in addition to pains
to humans. Forests were presently 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 snuff it similar fowls inwards the desert. Farming activities
began to take their toll on the ecological residue of the
globe too, causing droughts, unpredictable seasons,
in addition to environmental degradation. The soil began to
endure in addition to snuff it from overuse, yielding less in addition to less food
despite the usage of excrement as manure, which inwards turn
caused its peculiar illness, pains in addition to deaths."
Two novel spiritual forces of nature were at nowadays evident in addition to critical to human survival. They were ‘Uwu’ (death) the symbol of death, in addition to 'Ogi'uwu' (the spirit of death) representing mourning, evil omen, in addition to diseases. 'Ogi'uwu' owns the blood of all living things. 'Uwu' in addition to Ogi'uwu were causing havoc amid humans. Humans who could live for ‘ukpo iyisen-'iyisen vbiyisen'- 5 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' in addition to 'Ogi’-uwu' to temper jurist with mercy in addition to 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 direct to 'Osanobua ' because of 'Emose's sin, except at the dot before our nativity as I have got discussed elsewhere. There are 2 aspects of man: One one-half is 'ehi ' which is the spirit essence, in addition to 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 globe (Agbon.). Hence for the Esan people as found inwards our discussions on Man as a ‘being-with’ inwards Esan ontology.
It is worthy of banknote that:
The asking is manifestly made with a baby's sense of
innocence well-nigh rights in addition to wrongs, in addition to the weight of
the karmic debt in addition to credit baggage of the individual
from previous life cycles in addition to styles. However, the
selection of the novel life style is patently in addition to solely the
individual's, in addition to could live whatever of i or a combination
of scenarios. The private may want to live a powerful
spiritualist, a rich business organisation 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, in addition to fifty-fifty a notorious
or real successful thief."
The asking procedure is called 'hi' in addition to leads to Osanobua stamping his sacred staff on the flooring to seal the wish. The approved hugger-mugger want is only known to 'ehi ', who is entrusted with the responsibleness of ensuring that his 2nd 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 globe 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 closed to okpa until okpa is properly buried in addition to all rites are completed. Orhion, cleansed of sins, returns to sky to live one
with ‘Ehi’ in addition to ‘Okpa’may come upwards dorsum 7 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 spot inwards ‘Eguae Osanobua vbd rintnwin (heavenly paradise).
THE NATURE OF MAN-'ORIA' IN ESAN ONTOLOGY
From the inwards a higher spot analysis, nosotros tin deduce that the query of the human somebody is no dubiety a predominant job for the Esan precisely as it is for other traditions inwards Africa in addition to the world. Being challenged past times the confronting realities of its nature, the Esan have got also similar other philosophems asked; the 'why', the 'where', the 'how' in addition to 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 specially inwards Western in addition to Africa philosophy, namely that he is a communal being, has fundamentally shape the nexus of their ontological analysis of the human somebody 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 in addition to abstractly cutting off from human in addition to communal links, isolated in addition to lonely inwards an isle of his ain world according to Ireogbu. (2000a), ‘kpim’ of personality:
Treatise on the human person, Respect, Solidarity, Liberty’, in addition to inwards his 'Metaphysics: 'Kpim' of Philosophy’ (1995). But 'Oria' is the human existence born into a human community from which he derives non only existence, but also value in addition to identity, goals in addition to 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 existence with other humans but with the single in addition to primary projection of communal flourishing inwards respect, solidarity in addition to liberty¹⁴. Man inwards Esan ontology, possess a nature of unlimited complexity; he is a composite existence of both the physical in addition to 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 spot as the mediator betwixt the 'Agbon si ebiwedaghe bi Agbon si ebiwewadaghe'- ‘the world of the seen in addition to the world of the unseen’ or improve lay the world of the living in addition to 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 in addition to concretely introduce inwards exact manner, the truth of the concept of adult man inwards Esan ontology in addition to the ground behind their concept of adult man as a 'being-with'. The essential in addition to holistic fact forming the concept of the human somebody inwards the Esan thought as presented inwards this portion of our study, is the composite constituent elements, in addition to the interactive
nature of this physical in addition to spiritual elements that is, torso in addition to soul, or, the external in addition to the internal elements. By external interaction, nosotros hateful the communication betwixt the private in addition to some external realities, adult man inclusive which inwards the long run determines in addition to 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 in addition to some invisible being.
For the sake of emphasis, adult man inwards Esan ontology is composed of both physical in addition to spiritual elements. The physical parts is tangible, it has shape in addition to tin live measured. The immaterial and
spiritual portion is intangible in addition to cannot live measured. The Esan tidings 'Oria' agency ‘human person’ or ‘man’ which embraces both the spiritual in addition to the physical parts. The physical is called 'Egbe'- Body piece 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 adept character’, a ‘hero’ in addition to a ‘man of residue moral in addition to emotional personality’.
THE PHYSICAL ELEMENTS OF 'ORIA' -MAN ('EGBE'-THE BODY)
As already indicated, the torso 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’ in addition to Skin- ‘Efun Egbe’, enable the private to communicate with the external world. Among the torso 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 portion of the Body-‘Egbe’ because on it depend the existence of the other physical parts. The caput is the centre of co-ordination in addition to the spot from where the functioning of the torso ‘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 in addition to 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 in addition to practical activities of the individual, the encephalon (Arere) is the compartment where all sense both within the private in addition to those external to him are controlled in addition to interpreted. The
Esan people attribute the powerfulness of the encephalon (Arere) to the psychic power. The psychic powerfulness similar the physical powerfulness or unloosen energy is non the production of gratis interplay between, the various organs in addition to systems of the torso anatomy. By this description the psychic unloosen energy with the Esan people is the metaphysical postulation brought inwards to explicate the behaviors in addition to sense of the entire human somebody as a complex being. In fact, his personality. Consequently therefore, from, all indication, the caput is an integral portion of what makes upwards the essence of the existence of man-‘Oria’. It forms the quiddity of one's personality. This nosotros shall throw to a greater extent than lite inwards our analysis of the spiritual
components of ‘Oria’- adult man in addition to immortality. But permit us banknote 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 foremost 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 hit off the kid is named 'Idemudia' which agency “fall standing”.
The heart- ‘Udu’, is some other vital portion with the physical elements of 'Oria'. Among the Esan people, the pump is sacrosanctly protected. The Esan also catch the pump as the citadel of life, infact it "is the spot 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 ground 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 bang-up 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 in addition to 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 torso lies lifeless? The outcome 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 really mysterious human relationship betwixt God in addition to the blood of man. In fact, from all reasonable doubt, the Esan believe that the physical torso outlines a unity in addition to all its components are
as of import because they play dissimilar essential roles inwards the coordination of the torso 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, in addition to 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, pes print."
The ground behind such attachment to for sure items as succinctly expressed past times 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 stuff tin usage to drive damage to the
possessor of the cloth. It is interesting to banknote likewise that
fifty-fifty at death, the H2O with which a somebody was
bathed has to live properly disposed of so that
magician in addition to sorcerers mightiness non have got access to it and
usage it for evil purposes. It is claimed also that slice of
stuff used inwards tying the oral cavity of the corpse could be
usage past times 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 in addition to blood. Our dot of deviation inwards this Esan analysis of 'Oria' is on the spiritual elements in addition to its interaction (interaction betwixt private in addition to some invisible being). Thus nosotros tin draw the soul- 'Orion' within the context of the Esan conception, as the invisible manifestation of the individual, which both the private inwards query in addition to those around him endeavour to interpret with their unitary hear laid inwards shape of selfconsciousness
in addition to 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 amid the various communities also come upwards to comport on the call given to the soul as it is called 'Orion' or 'Ahu' respectively. 'Orion' the soul, is the deed that actualizes the potency of 'Egbe '-the body. In this light, the Esan people attribute greater powerfulness in addition to superiority to 'Orion'-the soul over 'Egbe'- the body. The superlative description of ‘Orion’ -the soul past times the Esan people is non only because of its complex business office but because it is also an immaterial, invisible in addition to abstract chemical element that cannot live comprehended past times the human mind. Although the Esan people admit the complementarity of ‘Orion bi Egbe’ (body in addition to soul), in that location is to a greater extent than on the primacy of ‘0rion’-the soul which is believed
amid 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 torso at death. It is on these characteristics of 'Orion' that the doctrine of the immortality of the soul as discussed inwards a higher spot inwards Esan eschatological beliefs is built.
In Esan linguistic communication the tidings '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 in addition to which also enables him to introspect into the futurity is described as spirit (Okhoe). However, the introduce usage of the tidings ‘Okhoe’ spirit refers to that metaphysical underpinning which determines 'Oria'-the ‘individuals' personality. This tin also live explained over a continuous in addition to 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 somebody to participate inwards the universal regulation of 'Agbon'-life. The mode 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 existence in addition to thus tin live described through its causal functions its presence inwards or absence from the torso is known only past times the fact that a somebody is live or dead”²¹. According to the inwards a higher spot 'Okhoe'-the spirit is recognized as
the basic vital strength in addition to soul. Supporting this fact is that 'Okhoe' resides inwards the Lungs in addition to thorax in addition to is man's vital force; it gives him life in addition to 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) in addition to 'Okhoe' (the spirit) which forms the thrust upon which the 'Oria'-human somebody or Man inwards Esan Ontology is seen as an absolute value possessing the qualities of Life, prototype in addition to adept name, truth in addition to authenticity, forthrightness, self mastery, commitment in addition to vocation, co-operation, household unit of measurement in addition to love, culture, nature rootedness, teleology in addition to finality.
H5N1 recapitulation of the inwards a higher spot analysis gives us the evidence that inwards Esan ontology similar other African ontologies, the human somebody is a special existence endowed with qualities of value, dignity in addition to pregnant hence should non live commonize or treated as an object; inwards materialistic terms. From all
reasonable doubt, in addition to 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 in addition to invisible, with the living, dead in addition to with nature. This understanding brings us to the fact that ‘Oria’ -man is a holistic creature compoe of both stuff in addition to spiritual substances in addition to his duty is to utilize in addition to maximize nature for the singular purpose of maintaining a universal harmony amid 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 in addition to identity; gain in addition to expressed his autonomy, limited in addition to affirm his dignity, value in addition to pregnant in addition to fulfills his terminal destiny.
CONCLUSION
Finally ‘Oria’ –man so is non only a unique, distinctive in addition to rational private but a communal existence who dependes on 'Osanobua '-God in addition to other beings inwards nature for his good being. With his uniqueness, he is singled out, with his distinctiveness, he is special in addition to with his rationality, he must think in addition to deed necessarily moral so as to maintain a harmonious human relationship with other forces inwards nature, for the real sake of his good being. From this Esan ontological analysis of man, the concept of the human somebody therefore, is the community holding the most profound bound of incarnate existents living inwards common; a community of the ‘I’ in addition to of ‘others’. Making recourse to the epochal definitions of adult man as: Substance, self-conscious in addition to communicable being, it is a
truism that these are indications of semantic diffusion.
Therefore for an wholesome Definition of man, the ontological, psychological in addition to dialogical qualities must non live considered consummate without the character of self-transcendence as shown
inwards the inwards a higher spot analysis as it limited the sense, pregnant in addition to 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 existence towards 'Osanobua no ri ukhun'; a projection towards the infinite, penetrating the realms of the absolute in addition to the eternal. Clearly from the above, it is an indisputable fact that Esan ontology or metaphysics has to some extent served a real of import business office of creating a condusive atmosphere for the realization of real of import psychological in addition to moral needs of the private in addition to community at large. It is a metaphysics that is instrumental inwards tackling fundamental problems of ethics in addition to gild and, as such, has been instrumental to questions of cohesion, social control, in addition to law in addition to monastic say within Esan communities²³. The fact that the Esan people live inwards harmony with their environs in addition to 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 in addition to 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 in addition to problems associated with the concept of adult man as a 'being-with' inwards Esan ontology. Meanwhile it is also a fact that this inquiry critically examined the Esan world-view, its nature in addition to characteristics; as it permeate the Esan people in addition to their origin. This is non for the sake of history inwards itself, but with criticality in addition to 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 civilisation in addition to tradition, original in addition to 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 so draw from the inwards a higher spot an understanding of the Esan World-view-‘Irio ma re khagbon’ or ‘irio mah kha agbonre’, its nature in addition to characteristics as it constitutes the metaphysical, cosmological in addition to eschatological belief of the Esan people making clear the spot 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 in addition to their faith in addition to philosophy are considered holistically, subsuming as i the physical in addition to 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 in addition to holistic sentiment of man.
Hermeneuticically considered, the concept 'Oria' agency adult man or the human somebody in addition to everything inwards universe is considered inwards relation to him who is at the centre of the universe giving them their bearing in addition to significance from its position, pregnant in addition to end. Following from this, is the analysis of the origin, nature in addition to 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 existence inwards the community. Moreso, 'Egbe '-body, 'Ahu/Orion'-soul in addition to ‘Okohen’-spirit, where examined as the internal in addition to external interactive elements constituting the nature of adult man followed past times the basic stages of ‘Oria’ -man's
existence, i.e. the pre-earthly stage, the earthly in addition to death. This piece of work emphasized the recognition of the humancentric heritage in addition to qualities of ‘Oria’- the human somebody as an absolute value inwards the eyes of the Esan people such as; Life, prototype in addition to adept name, truth in addition to authenticity, forthrightness, self mastery, commitment in addition to vocation, co-operation, household unit of measurement in addition to love, culture, nature rootedness, teleology in addition to finality. It also examined 'Osanobua'-God inwards Esan ontology. This is informed to take to limelight the reality of ‘Osanobua’- the Supreme Being inwards the Esan world-view in addition to its participation inwards the daily activities of the people in addition to their mental attitude in addition to believe towards him. The analysis inwards this written report is the philosophical unloosen energy behind the fact that the Esan in addition to the African people have got a deep sense of consciousness in addition to a wealth of value for ''Oria no m usuagbon '- adult man as a 'being-vith-others' inwards the community in addition to indeed the globe.
Cardinal Anthony Olubunmi Okogie, pictured inwards a higher spot 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 tidings for maxim (plural: ‘itanh’). Being a polysemous word, ‘itan’ also agency insinuation or innuendo. To differentiate which i is existence employed inwards a speech, the verb that precedes the Esan substantive would ever live the deciding factor: “kpa itanh” agency “speak inwards proverbs”while “fi itan” agency “insinuate, brand allusion.” This collection of Esan proverbs is past times no agency exhaustive, since the usage of proverbs is a mutual characteristic amid nearly all Esan. When placed beside whatever of the proverbs below, the acronym ‘LIT’ agency Lost inwards Translation, which is to advise 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 shape 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 manlike somebody monarch of Udakpa ordered to live escorted with musical instruments.”). Besides existence lengthy, the reader who has piffling knowledge of Udakpa inwards South-East Esan – in addition to 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 in addition to reminisces the distant past times of that ancient community. Also, italicized phrases inwards the English linguistic communication translations are additional information which is meant to assistance slow understanding, specially of non-Esan in addition to those who aren’t so adept at appreciating adages. Where a maxim has an English linguistic communication equivalent, it is given in addition to preceded with the conjunction ‘Or’ in addition to the abbreviation cf (compare).
Ose ii gba ni usẹnbhokhan. ( 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 i sees coming does non blind one.)
Eji ọboh da gui otọ ọhle ọle da horiẹ. (A native medico 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 piece you lot 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 i who tin modify to an elephant.)
Amẹn ni ọrhia la muọn ii gbera ọle a. (The H2O i would gulp tin never flow past times 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 i 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 band 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, you lot but have got no other thing to modify to.)
Aah kuẹ ri ikhilẹn khin ẹgua’e ọba, ọba kuẹ nyẹn uge. (The manlike somebody monarch demand non tiptoe inwards monastic say to peep at a trip the lite fantastic coming to live staged at his palace.)
Ọni Aah bbhobholo ii bhobhi ọrhia. (The i who is carried on one’s dorsum cannot dorsum someone else.)
Oẹ ọkpọkpa Aah zẹ bhi okọ-ẹdin. (In a palm stone oil dish, you lot take i 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 existence 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 i wore banana leaves, but clothes.)
Ẹnyẹn ni otuan ọkpa miẹn ọhle khi ubhiọ. (It is the snake seen past times a single somebody 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 i who changes to an elephant. Or, Everyone has an expanse where he is talented.)
Aah kha rui ẹlo, Aah ki kha ri ẹwua’ẹn khian. (Blindness demands caution. Or, When i is blind, i learns to walk with care.)
Afiabhẹn ni Aah ri igẹnh si ọhle lui emhin, ẹjẹje Aah minute ọhle ele. (The plane 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 i 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 spot 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 24-hour interval 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 elevation 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 manlike somebody monarch never asks a manlike somebody monarch to live buried inwards a spend upwards 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 medico 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 foremost arrival at the orchard.)
Usẹn bi usẹn ko yi egbe ‘halo’. (It is historic menstruum mates that greet each other with ‘hello’.)
Ẹdebe ọhle Aah rẹ ye ọkha’e re. (A hero is ofttimes remembered on a bad day.)
Ọ’ ii yi ọnọ ka kha khọmhọn ka yu. (The foremost somebody to autumn sick is non ever the i to snuff it 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 lay to bed that she herself is childless.)
Ẹruẹ ii yi ẹruẹ ọyabhihue. (English version: ‘A kettle does non telephone band 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 smooth inwards the daytime?)
Ẹlo ọriọbhe bhia’e, ọle ii rẹ daghe. (Although he has adept eyesight, a stranger doesn’t catch with his eyes.)
Ọnọ rẹre, ọle Aah da ọle obọ. (It is the generous somebody 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 24-hour interval a adult woman cooks a bad repast that she eats best.)
Elamhẹn ọbhebhe ii ni isọn emẹdin ebeiyi uriẹi. (Except porcupine, no other brute has palm waste materials 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 uncovering their way out.)
Aah bha minute ebi Aah khin ọkhọmhọn yẹ, Aah ki zaghiọle era’ẹn a. (If because of his illness you lot can’t wound a sick person, you lot tin at to the lowest degree extinguish the give notice that keeps him warm.)
Aah bha minute ebi Aah khin ojie yẹ, Aah ki si ọle bhiẹbho re. (If because of his powerfulness you lot can’t challenge a king, you lot should quit his kingdom. Or, cf. ‘If you lot 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 nativity 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 past times no agency 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 halt past times gradual killing rather than past times 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 real 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 query of today’s repast in addition to tomorrow’s provision is how a famine abates.)
Aah ii ri afe nani umhẹn. (You don’t start licking tabular array salt but because you lot 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 i 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 honey 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 you lot to catch on the side past times side marketplace spot 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 i has boil inwards a portion of the pare 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 give notice one’s paw in i lawsuit supernatural forces are at work.)
Ọ’ ii yi ẹlo ivin ivin rẹ ni udẹn. (A palm center 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 combat well-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 give notice but cannot business organisation 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 closed to the oral cavity is hard to eat.)
Ọba ii de Esan, Ọzọloa ii ri Ẹdo. (No Republic of Benin monarch visits Esan land, precisely 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 menstruum 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 i 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 manlike somebody monarch tin live reprimanded.)
Ebi Aah gbe bha yu, Aah ii mun bhi ẹkpa. (Until the brute you lot are killing is dead you lot don’t lay 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 past times palm waste materials was due to disregard for something.)
Ẹdẹ ii tughu ọ’ bha sẹn. (A river must go crystal-clear after existence upset.)
Ijan ọkpa ọmọle feọ n’ọ da hu. (If a man’s urine must foam, he must urinate on i spot. Or, cf. English linguistic communication version: ‘A rolling stone gathers no moss.’)
Aah bha minute ebe re n’ọ ii fo. (There’s cipher 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 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 i who has no axe.)
Ebe ba bhi egbe ii ni ara’ẹn re. (A painful sense does non necessarily take 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 ofttimes inadequate for a meal.)
Ẹbho ni Aah ii da minute ahiẹlẹkpẹnh ọhle ọkhọh da lui mama. (It is inwards the 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 pare precisely 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 preclude daybreak.)
http://www.cenresinpub.org/syncretic.pdf
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