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INTRODUCTION
Whenever the history, tradition and customs of Uneme is sought for, Bishop Itegboje, who was all there, had always been called upon as a versatile Uneme leader to give the verdict. Hence, this book which was posthumously published is a masterpiece from the Chief who knows it all. It will therefore be of immense value to all Uneme who wish to know their source. In fact, it is a book all Uneme and those yet unborn should possess. It will interest other tribes connected with this interesting history. How thrilling it is for an Awka person in Anambra State to pick up this text and discover that he/she is a blood relation of Uneme. What of the Owo, Urhobo, Ishan, Otuo, and Abraka persons who will do same and discover the foundations of their fatherlands. Who would have believe that Uneme were once as powerful in Bendel State as America is to the world? Yes, this all important text will reveal this to you, and goes further to testify how “Fear of Uneme’s strength” was converted naively to forbidden-although this has subsided greatly, as most people are becoming aware of the true stand. Come to think of this: do you know that Uneme are bonifide members of the Benin Royal Family? Yes, Uneme mother was the first born of the present day Royal Famliy. So, when next you (an Uneme) visit Benin City, have a date with the Oba; he knows what to doafter all, blood is thicker than water. In any discussion on Uneme pre-colonial era, tradition and customs, Bishop Itagboje is a man to begin with. He was solidly an Uneme: ingenious, practical, religious pious, ambitious, and successful. His biography at the end of this text testifies that his feet were firm in pace-setting, brazing the trail and galvanizing Uneme rights, tradition and customs. He had made indelible mark in revamping and modernizing Uneme. As far back as his youthful days, he foreseen the need of writing Uneme history, and started collating information from archives, elderly men and women, and his father. This book which you are reading had aided him to bear lions by standing before lawyers, justice, and government to solicit and demand for the rights of Uneme accredited by versed old men and women of Uneme, and historical records in Nigeria archives. Before he painfully passed away at 72 on November 23, 1984, Bishop Itegboje was among the political and traditional heads of Uneme in general, and Erhurun- Uneme in particular. Chief F.O. Idaomi, an illustrious son of Uneme, had this to say about him, “As a patriot, he waged fearless and relentless war against justice, and as a Socialist, he started a war for social justice and fair play. He had the purity of motives and revolutionary favour needed for victory. Bishop Itegboje struggled, fought and died so that you and I of course, posterity could say: “ We are happy to be members of Christ Church”. Chief Idaomi commenting on Bishop Itegboje’s character, and Christian life writes, The joy is that he left behind a legacy of an embodiment of integrity, humility, selflessness, the logic of realism, a sense of belonging- quality that have become a reality in the Nigeria believer. Bishop Itegboje preached against tribalism feudalism, and man inhumanity to man”. When on July 15,1984 (130 days to his death) he narrated his biography for me to write down, no iota of believe pitched me that he was preparing to go to life beyond. He circulated this biography to Uneme on July 22, 1984, in Ekpedo, when he was ceremoniously installed as the Imuza-Atta (I stand by the truth) of Uneme Central. A title that actually depicts his life style. Finally, I wish all Uneme will rededicate themselves to the yearning and aspirants of Uneme by identifying themselves to the struggled towards Uneme Unity wherever they are.

ORIGIN OF UNEME
==== The people now known and called ‘Uneme’ had their descendants from Ile-Ife. Their greatgrandfather was traced to be among the founders of Ile-Ife. His name was Oludare. Oludare was a blacksmith by occupation. He was very stout physically, handsome and had a commanding appearance. Owing to his generosity; he was loved by all and sundry. His admirable qualities attracted him to marry many wives and had a large number of children. It happened that there was time the people of Benin now called the Edos, could no longer accept the ruler-ship of their native; they sent a message to Oba Oduduwa of Ile-Ife appealing to him to send one of his numerous children to become their king and ruler. In response to the message, the Oba of Ile-Ife gave them a herculean task which shall determine whether he can send his son to them or not. He sent three lice to the Edos to feed for three years. The agreement was: if at the end of the three years none of the lice die, he will be confident to send his son to rule them- assured that he shall be properly cared for. Fortunately, the Edos passed the test and the Oba decided to send his son, Prince Oramiyan, to rule the Benin Kingdom. However, before the prince agreed to go, he gave a condition that he would not go except the Oba allows his best friend, Ogundare, the son of Oludare to follow him to Benin. The Oba and Ogundare’s father agreed for both of them to go. Both of them were then blessed to go safely. Prince Oramiyan and his friend, Ogundare, got to Benin Kingdom in 1200 A.D. with a group of people from each of their families. And as expected, prince Oramiyan became the Oba of Benin. Not long after they reached Benin, Ogundare got married to Oramiyan’s sister. Later, Oramiyan, now Oba, got married to Esinionde, daughter of Osarego. Oba Oramiyan’s wife became pregnant and gave birth to a son named Eweka. Ogundare also had a baby boy and named him Ogun (pronounced Igun in Benin). At the time, the Benin people were very wicked and heartless. They commit a lot of atrocitieskilling people brutally. In view of these despicable crimes, the two friends, Oramiyan and Ogundare decided to go back home – Ile-Ife, when the Edos heard of their plan to go, they appealed strongly to them to stay. But the two friends were bent on going. When the Benin people discovered that they were failing in their attempt to persuade them to stay, they specifically demanded that the Oba should allow Ogundare to stay behind because of his craftwork-blacksmith. This would enable them to get war weapons to defend the young prince Eweka 1, whom Oranmiyan promised to leave behind. They feared that if the Oba prevents them from having Ogundare, war may emerge and they will not have weapons to fight, and the Oba only son may be killed. To safeguard the life of Oranmiyan’s son, the two friends yielded to Benin people’s demand. Oranmiyan left Benin for Ile-Ife, leaving behind his son and Ogundare with other members of his entourage that followed him to Benin earlier on. Periodically, Oranmiyan pays visit to his people at Benin from Ile-Ife. When Eweka became a matured man, he was installed the new Oba of Benin, Ogun, son of Ogundare, was installed the Ogieniromo of Benin. The new Oba was called Oba Eweka, the first. Oba Eweka got married to a beautiful damsel. This lady gave birth to a very beautiful girl as his first child. According to Benin Kingdom then, the first born of the Oba of Benin is the heir to the throne when the Oba dies. And according to the custom too, females are never made Obas. The name of this female child of the Oba is ‘Inemi’. Inemi means: it is not forbidden to have a female as one’s first child. The Oba later had other children amongst who are: Idu, Olumuza, Omorodion (Odio), and others. Ogun also got married to a lady who latter gave birth to a male child he named Ogunola. Meanwhile, Ogundare, the life friend of Oranmiyan, left Benin for Ile-Ife immediately after the installation of Oranmiyan’s son as the new Oba of Benin and his own son as the Ogieniromo of Benin. ====

INEMI HAD TWINS
==== Ogunola, Ogun’s son, grew up to become a very powerful man. Oba Eweka, delighted in Ogunola’s power and physical handsomeness, offered him in his daughter, Inemi, for marriage. The Oba nicknamed Ogunola as Egbuna. The trace of their predecessor, and, the inter-marriages between the two families made Ogun and the Oba to be united. Their relationship was extra-ordinarily cordial to the extent that the Oba could not undertake venture without the knowledge of Ogun, the Ogieniromo. Ogun’s family lived a little distance off the palace and the area was called Igun-quarter. Till date that arena is called Igun’s quarter in Benin-City, or Idumi-Ogun. The traditional ruler of IdumiIgun is called Igunnireonwon till date (or Imenigoan). Inemi, wife of Ogunola, gave birth to many children. But her first pregnancy sparked off trouble, because she gave birth to twins! At that time in Benin custom, it is an abomination for any woman to give birth to twins. The law stipulates that such a woman must be killed. When Iyasere’s daughter became a victim, the Oba did not spare her life. Now, here is an Oba’s daughter falling victim. While Inemi was pregnant, an oracle revealed that she was going to give birth to twins. The Oba and Inemi’s husband were terribly worried. They both made so many sacrifices to the gods; all to no avail. They became perplexed. The Oba finally resorted to have Inemi delivered the twins in his place. Inemi went to the father on instruction, and delivered the twins. The Twins were both males. One of the Oba’s female slaves also gave birth to a child the same day Inemi delivered. To hide the identity of Inemi’s twins, the Oba gave one of the twins to the female slave who had just given birth, and took her own child from her to sacrifice. He told the woman to take great care of the child and warned her not to tell anybody about the exchange. He told her that when the child is aged, he shall become a slave in the palace. The Oba left the other twin with Inemi, and she left the Oba’s palace for her husband’s house where she took care of the child. The twin with Inemi was named Imiava by Ogun, the father. This was after he consulted the Oba to approve the name. Imiava means: twins. For fear of the wrath of Oba and the powerful Ogun (Egbuana), it was apparent that nobody’ could challenge the name “Imiava” which literally means twins. The child would not have been named Imiava, but it is traditionally forbidden to give any other name to the child/children; contrary to that which was given by the oracle. Inemi conceived again and delivered a baby boy, and called- his name Okaku (Honourable) meaning literally that it is good to marry honourable husband. The next son delivered by Inemi was named ‘Akpero’. Inemi named the child Akpero, a nickname of a native-doctor that played oracle for her, sometimes ago. It happened that while the native-doctor was playing oracle he shouted ‘Akpero’ each time he threw the strings of the oracle. When he left Inemi’s house that day, he was constantly remembered as Akpero. It was the native-doctor that made the shrine called Ughele for Inemi. It happened that the day the shrine, Ughele, was formally launched for use, Inemi gave birth to a boy. As a remembrance of the native-doctor, the child was named Akpero. Hence, in Uneme today, only the Imiakpero (descendants of Akpero) have the traditional and authentic right to make sacrifice to Ughele shrine. Inemi thereafter, gave birth to a son she called Ozenua, because the child resemble Ozenua. She also gave birth to another boy named Osorchinameh whom we shall talk about later. CONTROVERSY OVER INEMI’S TWINS As mentioned earlier, the Oba gave the second twin-boy of Inemi to a woman slave to take care of. Although the woman was warned by the Oba to keep the deal discreet, she unveiled it to her husband, Odibo. She told Odibo, her husband, that their real child was killed by the Oba of Benin as a sacrifice to his shrine to save the life of Inemi, his daughter. She also revealed to her husband that the child she was nursing is one of the Inemi’s twins given to her, by the Oba. Odibo was so furious and disturbed, and was bent on avenging. But as a slave, it was not an easy task. At the same time, the Oba had fear that Odibo’s wife may reveal the secret and ordered that the woman should be killed as a sacrifice to his shrine. This brutal killing of Odibo’s wife displeased Odibo a lot and made him miserable. However, he was able to pick up courage and approached the Oba with the following words: “May your life stay long on the throne. You have killed my wife for nothing because your son-inlaw Eguana, had revealed to people that your daughter, Inemi, gave birth to twins before long now”. On hearing this, the Oba was baffled and deranged. He could not believe his ears. He immediately ordered for the arrest of Eguana (Ogun), who was the Ogieniromo. When the Ogieniromo got to the palace he demanded to know from the Oba his offence that led to his arrest. “You must die with great wrath”, the Oba replied. The Ogieniromo appealed strongly to the Oba to allow him talk before he takes and disciplinary action on him. After persistent persuasion, he was given green light to say what he wanted to say. He then narrated how his great-grand father came with the Oba’s great –grand father from Ile-Ife to Benin, a strange land, because of friendship and affectionate charity. He went further to tell him his own great-grand father was detained in Benin after the Oba’s great -grand father had left for Ile-Ife, to take care and protect the Oba’s father. In lieu of all these, he appealed to him to tell him his offence that warranted him to be killed. But the Oba hated to regard the history of Ogieniromo as far as the case is concerned. He then sent for Inemi to let her know how her husband had betrayed the royal family. Inemi followed the Oba’s servant to the palace under great agony of travail after hearing the accusation levied against her husband. She was in real despair to the notice of the Oba. She feared the peril before her husband. As a result of this critical and pitiable temperament of Inemi, the Oba decided to consult an oracle to know the next line of action. The oracle revealed that if Inemi’s husband is not released and sent free from the imminent death punishment, Inemi will die in trouble in an attempt to give birth. This revelation made the Oba to conclude that the accusation on Ogieniromo was fabricated and falsified information. The Oba then sent for Odibo, the slave, for questioning. When Odibo arrived, the Oba asked the slave, ‘’Why did you lie to me? I have discovered from my oracle that you lied against my sonin-law, Ogieniromo’’. Odibo became afraid, for the cat has been let out of the bag. He then had no alternative than to tell the truth. He told the Oba that his late wife told him how he (Oba) killed his child as a sacrifice to the gods to save Inemi with her twins. He said he wanted the Ogieniromo to die for it hence, he lied on him so that the Oba will kill him too. (NB: Ogieniromo is called Iguneronwon in Benin nowadays). In swift response, the Oba ordered that Ogieniromo be released to take his bath and console his wife in readiness to receive another crown. The Oba then crowned him as the Okurechu of the land, and decorated him with beads. ‘’Odibo must die’’ the Oba concluded. The Oba then gave Ogieniromo a well sharpened brass to destroy and kill Odibo, the slave, which he did. Till date the Brass Sword is still with the Uneme and it is called ‘Umozo’. After the amicable settlement with the Oba, Ogun, the Ogieniromo took his wife home, and while he was taking his bath his wife put to bed a baby boy. The child was named Osormechinameh (now called Osorchi) which means: my creator denied and solicited for me against false, evil and malicious allegations. Later, the Oba released Inemi’s son (the twin brother of Imiava) to his father Ogieniromo. Ogieniromo then named the child, Obamaka, meaning: Oba disallowed them from killing my twins. While Obamaka was with the Oba, whoever asked the Oba about the child’s source he would say ‘’He is from a relative in Ile-ife. Obamaka grew up and was very much interested in the father’s blacksmith work. He stayed with the father in his blacksmith hut always, learning the trade. Obamaka was the person who later sojourned to Eastern part of Nigeria and settled in a place now known and called Awka in Ibo. You will read about this later in this text. Lastly, Inemi put to birth a female child she named Okpelle which means: slender. When Okpelle grew up she got married to Okha-quarter in Benin City. It was Okpelle who gave birth to a very beautiful girl called Eka (beautiful beads) who later stayed with Inemi as a granddaughter. Okpelle is the mother of a large group of people now called Okpelle in Bendel State. Benin people had much love for the Ogieniromo because of his blacksmith work. He was the one who produces all war weapons and farm tools. It so happened that Benin people were serving and adoring the Oba of Benin and the Ogieniromo equally. The Oba as a result of the affectionate love he had for the Ogieniromo and, for the love the Benin also have for him, he further made him the iyasere of Benin Kingdom. The Iyasere was like the Prime Minister of the land. Because Ogieniromo is now the Iyasere, he was made to be in charge of the entire administration. This post he handled well owing to his great wit and wisdom to the admiration of sundry. Till date, the Iyasere is regarded as the Prime Minister of Benin Kingdom. It was Ogieniromo, whose real name is Ogun, who was later crowned The Iyasere that started the Benin moat (the deep pit dug round Benin City) to wade off enemies. However, the enormous work was completed during the reign of Oba Ogunola. Other Obas that reigned in Benin Kingdom were: Oba Uwakhuahen, Oba Ehimihen and Oba Ewedo. It was Oba Ewedo who changed the name ile-ibinu to Bini in what is now known as Benin City. ====

THE FEUD WITH OBA EGBEKA (1370 A.D)
==== The Iyasere, Ogieniromo (Eguana or Ogun), died naturally and was accorded a befitting burial. The Benin people mourned his death for several days. The Oba of Benin, Oba Eweka I, also died peacefully. Traditionally, one of the Oba’s sons must be installed as the new Oba, preferably the first son. So, his son, Egbeka (1370 A.D) was installed as the new Oba of the Kingdom. Oba Egbeka was very proud, pompous, arrogant and notorious. He did not want anybody to rise in Benin. He killed anybody who dare criticised him. But the children of Inemi, who had become larger and spread all over Benin Kindom were always criticizing him when the need arises. As a result, the Oba planned to destroyed all Inemi kindred. He started by revoking the law that made only the Ogieniromo (as Ogun children called) to become the Iyasere of Benin. He said he could install any person from any quarter or family. These treacherous and relegating acts against Inemi descendants were received as a slight that is derogatory to the group’s reputation. However, the Inemis did not show any sign of remorse, but noted the acts with all curiousness. They held various meetings secretly and passed so many resolutions amongst which are: 1. Nobody should sell hoes and matchets to Benin people for a period of five years. 2. Whoever brings a tool for repair should be charged heavily and even, if accepted, should be delayed for three years 3. Nobody should allow any Benin person to enter where he manufactures war weapons. All the resolutions were strictly adhered to by all Inemis, descendants of Inemi and Ogun their Father. As a result, Benin people died of hunger-many of them- due to lack of food; there was no tool to till their crops plantation. Finally, the Benin people planted all their crops and yams on the ordinary soil without making heaps. Hence, up till date the Benin people don’t make heaps to plant their yams and other crops. Inemi (who I shall refer to as Uneme from now onward, as they were later and now called) became stronger and living in affluent life, while the Benin people were living in abject poverty and dying of starvation. Oba Egbeka took cognizance note of the deliberate silence of Uneme over his actions, and also the silence reaction of the Uneme. He was able to notice, the apparent resolutions of Uneme which had put the Benin people in perpetual suffering. The Oba then legislate a law that no Uneme should disallow the Benin people from entering his workshop to learn the Blackmith trade. He emphasized that the law is mandatory on all Uneme Blackmiths. However, the Uneme unanimously decided not to honour the Oba’s order, not minding the consequences. N.B : For historical sake, it was the first son of Imiava that was sent to Ile-ife to learn Blacksmith trade; who later returned to Benin to teach Benin people the blacksmith trade during the reign of Oba Oguola. That was after Uneme had departed from Benin, as you will soon read about. THE WAR WITH OBA EGBEKA Oba Egbeka new law made the people of Uneme to be bad tempered. Thus, they connived together and seized the opportunity to declare war against the wicked Oba if he refused to nullify the mandatory order. They initiated the move by sending the following message to the Oba: ‘’we are not your slaves. It is the power of our ancestors that made the Oba’s family what it is today. Hence, you have no right whatsoever to make any law against our handi-craft. If you refuse to nullify the obnoxious law, we are ready to withstand any eventuality from you and your hosts’’. This message made the Oba highly crossed and upset over the Uneme. It thus became obvious that he wanted his wrath to fall on them. As expected, the Uneme were already prepared for a royal battle with the Oba. And the war started! The Oba sent a platoon of thirty able soldiers to arrest all the elders of Uneme and forward them to him for interrogation. In their attempt to arrest the elders, the ‘’Uneme vigilant warriors killed all members of the platoon. The Oba sent another thirty soldiers, and they were all killed. He further sent a stronger Troup of sixty soldiers and none was left alive by the Uneme vigilant warriors. To meet force with force, he sent a battalion of three hundred soldiers, and all were killed. He finally sent another Troup of three hundred soldiers whom he thought were stronger with better weapons, but bent on the war weapons of Uneme; none of the Oba’s soldiers survived the battle. A prominent Benin man called Oghor came in as a mediator between Uneme and the Oba. He appealed to the Oba to apologize to the Uneme, because the Oba, has wronged them. In response, the Oba ran amuck and said, ‘’because you said this, I will use you to sacrifice to my shrine in order to conquer Uneme’’. He then ordered that Oghor should be taken to Oloku for a life sacrifice. And so Oghor was taken to Uke river (now known as river Ose) with his wife and children. They were all thrown into the river. But a miracle happened; the river swayed all of them to a plain ground adjacent to where they were thrown into. It happened so suddenly that none of them lost his or her life. Oghor, with his family, settled on a land now known as Owo. Thus, Oghor is the founder of Owo town. Meanwhile, the war continued. Uneme people continued to cause severe causalities on Benin people daily. In another development, chief Oshobugie also pleaded to the Oba to reconcile with the Uneme. But the Oba also went wild with the chief and ordered that he should be sent on compulsory exile from Benin. He was escorted out of Benin. He settled in a place called Umuedo now called Abraka. It was during the reign of Oba Egbeka, a terror, the following groups migrated from Benin: ishan, Awka, Ora, Ozalla, Okpella, Imekeh, Emai (now Owan) Ivbie, Otunigbeva (now Otuo). While the war was going on and at its peak, chief Onrieodibo appealed earnestly to the Oba for reconciliation with the Uneme. He was sent on exile too, and became the founder of the group of people known as Urhobo today. The war lingers on, and Uneme people continued to ravage the Benin land. They appointed captains for each house. The houses consisted of: 1. Imiava –captained by Otaru 2. Okaku – captained by Iyasere 3. Akpero – captained by Edde 4. Uzana – captained by Ozenua 5. Usorchi- captained by Obah Of the houses, only Obamaka was exempted for he was saved by the new Oba great-grand father. The battle became very tough and fierce against the Benin people. Many deserted their homes and children to join Uneme. This act of cross carpeting got to the Oba’s notice, and he became seriously sad and muddled on the next line of action. ‘’I can’t bear it again’’, said the Oba. This was after he had seen the handwriting on the wall; that the war is going very much against him. He decided to run away. He ran away to Ile-ife to meet the families of his predecessors. He narrated all his ordeals to them, especially to the then King of Ile-ife. The King told Oba Egbeka that they were on oath with the Uneme and that there was nothing he could do to save the situation. However, he agreed to send him to someone else, far off from Ile-ife. The King directed him to Oba Ogiebo in Igbo-Orumila (now called Ijebu-Ode in Yoruba land). When he got to the lagoon on his way to Igbo-Orumila, he built a camp there, which he named Eko in Edo language ( now called Eko in Lagos). He settled there with his followers for a while. He later proceeded to meet Oba Ogiebo with few of his followers. Oba Ogiebo was a powerful and dreadful man with a lot of charms. As soon as Ogiebo saw Oba Egbeka with a sword, (Uzomo) he thought he had come to wage war against his land. He immediately invoked some incantations garrulously against Oba Egbeka. No sooner, Oba Egbeka’s feet struck to the ground and his hands became dried up. Egbeka shouted and said: ‘’please I am not for war, but for peace’’. Oba Ogiebo then took the sword from him and with some other incantations restored his normalcy. Oba Ogbeka then told Oba Ogiebo his mission. He narrated to him how Uneme have successfully ravaged his Kingdom (The Benin Kingdom) and the cause. Oba Ogiebo, after a little thought, responded as follows: ‘’it is forbidden to kill the sons and kindreds of Ogbeolilogun (Uneme). Without them no community can live successfully, because they are manufacturers of war weapons and farming tools. Moreover, you are of the same blood relation’’. On hearing this, Oba Egbeka wept bitterly and still craved for Ogiebo’s assistance to enable him scatter Uneme. Ogiebo pitied him and decided to aid him. Ogiebo gave him one cowry and said, ‘’ go and look for a tree having no grass underneath it. with your hand, throw the cowry up to the tree top. The tree would cast down one leaf for you. pick the leaf and bring it to me. Egbeka went as directed. Everything went as he was instructed and he brought the leaf to the King. With the leaf, Oba Ogiebo prepared a charm for him. He told Egbeka that with the charm, whatever he says must come to pass. Hence, he can use it to curse the Uneme. As a test of the charm, Oba Ogiebo asked him to order a living tree to shed its leaves and dry up; the tree became as he instructed. He later burnt the dried tree and ordered, with the aid of the charm, that the ashes should drive themselves to the sea. And it happened as instructed. Oba Egbeka, after obtaining the leaf from the tree he was directed to, destroyed the tree to avoid Uneme coming for the same charm. More so, the Uneme can kill but cannot be killed. In another magical display, Oba Ogiebo ordered all the followers of Egbeka to hold Egbeka’s gown. They all did as directed. Ogiebo then quoted some incantations, touched the Oba’s head and ordered that they should vanish. True to it, Oba Egbeka and all those who held his gown founded themselves in Benin town. As a result, those he left behind at Eko couldn’t follow him to Benin. They are still there till date and their descendants! ====

THE CURSE ON UNEME
==== At Benin, Oba Egbeka decided to spell out doom for Uneme with his new charm. Using the charm he cursed the Uneme with the following words: ‘’That fear and dread of the civil war should enslave the Uneme. That they should scatter themselves and hate one another. That all of them should be claiming supremacy over one another’’. Egbeka then raised a bunch of palm nuts and dropped it with a great force, and the nuts scattered all over the ground. He then said, ‘’if these nuts could come together to form a bunch of palm nuts it means Uneme can become united again, but if not they should remain scattered’’. It all happened that when Ozenua of Uzanu house was to lead Uneme to war, he initially sent spies to go to Benin and return with feedback on the possibility and expectation of the following day’s battle. The spies got to Benin and heard the people of Benin saying ‘’Ozenua will lead Uneme for tomorrow’s battle, and majority of our men intestines would be used to tie wood’’. The spies returned to Ozenua and told him exactly what the Benin people were saying, and how they are terribly afraid. But as fate would have it, on the effect of the Oba’s charm,Ozenua misinterpreted the Benin people’s fear for Uneme, and he became terribly afraid. Bounded with fear,Ozenua, gathered the whole Uneme and told them that the Oba has returned with powerful charms and weapons and therefore, he is afraid to go to war against him. He told them that the best he could do is to lead them away from Benin to a distant place where there would be peace. Ozenua then sent to the Oba that he has postponed the battle for five days. The Oba who knew what was happening quickly agreed. Within the five days Uneme gathered all their belongings and fled at night with all their families, except Obamaka (Awka) with his family. At day dawn, Obamaka (Awka) could not see his kinsmen and women. He knew they had fled; he had to go too. But he remained indoor throughout that day preparing to leave at night. He purposely remained indoor to avoid coming across any Benin person because he would definitely out of fear, almost melt because as at then, no Benin person wants to see an Uneme person. The night that followed, Obamaka with his family fled too, to meet his kinsmen. But when he got to a junction and found a cross-sign on the road which was designed there for him by the Uneme, so that he can trace them; he misinterpreted the sign and took a different route towards the River Niger. After a long journey when he could not trace them, he decided to settle in a land known as Awka today. On the fourth day of Uneme journey, they remembered that they have forgotten their swordUmozo-at –Benin. The questioned of who will go and bring it then arose. After much debate, Osorchinameh people agreed to go with a condition that: from now onward, each time an animal is killed they would be entitled to the liver of the animal. This condition was wholly accepted by the heads of the various houses. Hence, till date only the Osorchinameh kindred (now called Uzorchi House) enjoy the liver of any animal killed in Uneme for general use. UNEME ADVENTURES Uneme people left Benin on Enomi day (a day in the local four-day week count) it took them four days to arrive at their first place of settlement which they named Ugboha. They spent sixteen month at Ugboha before Oba Egbeka heard that they were there. The Oba then sent battalion of soldiers to Ugboha to wage war against the Uneme; warning them that they must defeat Uneme and return with the head of Ozenua, Uneme war leader. Contrary to the Oba’s belief, Uneme fought them brilliantly and defeated them. They ordered the rebels to remain with them as war captives, and never to go back to Benin again. These war captives are known as ‘Ovie’ in Uneme language. These Ovies lived with Uneme for one year without any external aggression from the Oba. Uneme people then left Ugboha, leaving some behind, to a place they named Azouna, named after the first child that was delivered there. Later migrant of the Uneme left Ugboha went to a place that was later named Agbede by some Yoruba traders. Agbede means blacksmith in Yoruba language. Till date, these Uneme are at Agbede, apparently known by their blacksmith’s craft. After one year at Azouna (now called Ozalla), Uneme heard a booming sound. It was a horn sound, which usually signifies peace. In reaction, Uneme sent spies to verify the cause of the horn sound this time around, and what is happening generally. The spies got to the way and met Esan (Ishan) people. The Esan people explained that the Oba is massively and ruthlessly killing them because they supported Uneme people during the civil war. When they got to the Uneme camp they were pitied a lot. The Esan people were then given a land to settle on, and a leader. The leader, an Uneme man, was the most junior Uneme man and his name was Owhoka. Before Uneme left them with their new leader, they were made to swore to an oath of allegiance: ‘’That they would ever recognize Uneme person/persons as their senior anywhere and any day.’’ The Esan swore to the oath and gladly accepted it. Esan people kept to the oath till date. Hence, Whenever Esan people have an Uneme person in their midst, they are bound to give him his seniority right. Uneme proceeded further, leaving behind Mr. Azouna with the colleagues they left at Azouna (now called Ozalla). They got to a place they named Ivbowehan (now called Owan). There they spent about three years without trouble. But at the end of the third year, the Oba of Benin again sent three strong battalion of soldiers to fight them. Uneme bravely fought the three battalion, and again defeated them. It was a very fierce battle, but with war weapons of the Uneme they easily mowed their opponents; emerging victorious. The three battalions, apart from those killed, were captured and divided into three groups. Thereafter, Owhokha, the youngest son of the Uneme who had earlier been designed to take care of the Esan, was called upon to go with three battalions soldiers (war captives). These captured soldiers were nicknamed imie-Owhokha (meaning children of the child) and now known as Ivbunekan. After the handover of the war captives, the Uneme people decided to move away. They then said to Owhokha, whom they were leaving behind, to formally permit them to go, using the word Aliza (now called Ora). Till date, Owhokha is the senior tribe or kindred in Ora Kingdom, including Owan as a whole. Continuing with their journey, they got to a place now called Otuo. While there, the Oba sent another twelve battalions of warriors to capture Uneme. As usual, Uneme defeated them and enslaved them. Uneme divided the twelve battalions into twelve places to prevent them from conspiring together against Uneme. Uneme used the literal word: ‘’Atwerare si igbereva,’’ which means let’s divide them into twelve places. These twelve groups of war captives later settled there and changed the name to Otuo –Ni-Gbeva (same as ‘’Atwerare-si-Igbereva,’’ literally). It was from the word Otuoni-Gbeva the short form ‘Otuo’ was coined. Otuo till date is the name of the town. Uneme left the twelve groups in Otuonigbeva (Otuo) and proceeded to a place nearby called Igue for a long time. They went into inter-marriages with Otuo settlers. But to their astonishment, all the children born to them by these settlers were very hostile, stubborn and wicked to them. The reason adjudged for this unnatural outcome was that the mothers of these children got married to them under duress. As a drastic solution, they abandoned all the children to their mothers and took to their heels. They got to a place named Erunu, which was later changed to Anuno (cow-sellers) and subsequently named Etuno by Emigrants of Iddah enroute Okene. The place is now called Igarra. From Erunu (Igarra) they moved down to a leveled land they considered fit for living. They called the place ‘Akpama’. Thus, the whole Uneme settled at Akpama. They lived together at Akpama for about twenty years before they segregated. The five main houses of Uneme that settled at Akpama are: 1. Imiava 2. Okaku 3. Imiakpero 4. Uzanu 5. Uzochi After many years of stay at Akpama, some other tribes came to dwell close to them. Amongst the first group of such people were the people of Ighavo (now called Somorika). The people of Somorika came to their present place of abode after Uneme spent about forty two year. The people of Okpe came to settle in their place after Uneme had stayed at Akpama for thirty five years. Also, Ochi came down after Uneme had spent thirty two years at Akpama. UNEME SEGREGATION Uneme would have remained a united people –living altogether at Akpama, but for a dream. There was a man named Akpama, the most elderly Uneme man. He was the person who led Uneme to climb the Erunu hill called Etido by Igarra people. He was stout and very strong. He is always a frontier to any difficult obstacles Uneme are facing. His name Akpama means: the Commander. He led Uneme to Akpama and the town was named after him. After Uneme spent twenty years at Uneme-Akpama, Akpama had a dream that the Oba of Benin sent multitude of people, all warriors, to fight Uneme. He then expressed fear that the eminent war may wreck Uneme. He therefore commanded that Uneme should not dwell in one place to avoid total destruction (Ironically, the Oba’s charm was working). Akpama told Uneme to dwell in groups some distances off Akpama town. He suggested they should group themselves in selection of age groups. Uzanu, one of the Uneme male frontiers started the exercise. He selected some members of his age group and left for a town called Okene. There he lived comfortably with most of his followers doing blacksmith work, and hunting. As a follow up, a man named Otsu selected his own age group from different Uneme houses and settled with them some distances off Akpama. He later left the place by about half a kilometer to settle in a place now known as Uneme –Osu. There was a man who originally followed Uzanu to Okene, named Erhurun. He was a great hunter. In one of his hunting parade, after passing through Uneme Osu, he got to a very fertile land and felt it was a nice place to dwell in. He then went to Okene and Akpama to select people to settle in his newly found land. People from the various Uneme houses followed him to dwell there. Their first place to stay was name Atagba which was later named after him, Erhurun. They shifted from the hill down a little, after the advent of the white men in area. The place is called Erhurun-Uneme till date. Another prominent Uneme man called Agene selected some of his age group amongst the Uneme living at Oghere hill in Akpama to settle in a place now called Uneme-Nekhua. Agene (powerful man) hailed from Udochi house. There was a man whose name is Ogun, He got married to a very beautiful lady named Ekpe (meaning:respect). Ogun loves his wife much and would do anything to satisfy her. He decided to take her to a place he named after her-Ekpe. Till dates, the place is called Ekpe, later changed to Uneme-Ekpedo (meaning Ekpe from Edo) to differentiate them from their settlers who are now sharing Ekpe land with them. THE ADVENTURES OF THE UZANU GROUP (SOUTH UNEME) The Uzanu group multiplied exceedingly at Okene. Okene people loved Uneme people mainly because of their techno craft, and blacksmith work. They offered many their daughters for marriage to prevent Uneme from leaving the town. Uneme became responsible for the manufacturing of all farming tools used by their hosts, whose main occupation is farming. Unfortunately, some of the Uneme who got married to the ladies subsequently had chidren who could not speak Uneme language. Their children speak only Igbira language, the language of Okene people. After twenty years of stay at Okene, Uneme were so loved by the people to the enviousness of the King of Okene, the Ohiloe. Uneme later had their own king, the Ogieneme, who was in no way subordinate to the Ohiloe of Okene. It is pertinent to mention that up till date Uneme people in Okene have their own king called the Ohinoye of Eghene (Uneme) different from the Ohinoye of Igbira. Both of them have the same status in the community today. Owing to Uneme mass multiplication, the original occupants of the land became worried, afraid that with time Uneme might dominate the land. As a result, the resolve to kill the Uneme. They actually succeeded in killing few of them. When the Ogieneme of Uneme heard of the heinous crime committed by the Igbira people, he protested to the Ohiloe of Igbira by sending some messengers. The Ohiloe, apparently aware of the plan to kill the Uneme, replied and said that the Uneme that died, were killed by some wild beast in the forest, and not his subjects. This reaction only made the Ogieneme and his subjects highly annoyed. In no time, Uneme mounted a fierce aggression against the Igbiras to avenge the Uneme that were killed. In the ensuing exercise, they killed many Igbiras in their farms and along road paths. The news of the Uneme killing the Igbiras got to the Ohiloe. He was very unhappy, and immediately protested to the leader of the Uneme. The Ogieneme replied that it was the same wild beast that killed Uneme the other time that are responsible for Igbiras death, not Uneme. Thus, great hatred between Uneme and Igbiras eschewed. As a result of this strained relationship, the Uneme felt they could not stay any longer in Okene. While leaving, they left behind all those children they got through Igbira women. Some Uneme also remained behind. They first got a place now called Arrua. From there they moved to a place they named after Imiava now called Oghomeze. Unfortunately, Uzanu, their leader, died at Imiava. Uzanu was their captain before he died. They mourned the death of Uzanu for one year, according to the custom of the Uneme. However, certain incident happened. Uzanu was a title holder; posterity demands that if he dies he must be accorded certain rights before burial. One of such rights was to sing seven songs. But to their dismay, nobody could remember any of the special songs. So they embalmed and dried the corpse of the captain. Till date the body of Uzanu is not buried. It is at Uneme Anegbette. They went further to a place now called Uzanu (named after Uzanu, their late leader). The children and family of Uzanu were not allowed to see the corpse of their father because this could cause great sorrow for them- a man they loved so much. As a result, Uzanu family and children were asked to remain behind at Uzanu. Their descendants remain their till date. In continuation of their journey, they went back to a place now called Ogbomeze and rested for a while. They later took off to a place they named Udochi. They remained at Udochi for thirteen months before continuing their journey. They left some of their members at Ogbomeze and at Udochi. Still journeying on, they finally came to a place now known as Anegbette. There they ended their journey. The bulk of Uneme could be found in Anagbette today. ====

REVOCATION OF THE CURSE ON UNEME
==== In 1955, as the Chief President of Uneme Descendants Union, I (J.U. Itegboje) led an adhoc committee of Uneme amongst who are: Mr D.I.J Igenuma, Mr G.U. Garuba, Mr. Eku, and Mr. Sule Ajisebiolowo Adebowale to the Oba of Benin, His Highness, Oba Akplokpolo Akenzua, The Second. After narrating the story of Uneme to the Oba including the curse raided on Uneme by Oba Egbeka, the magnanimous Oba happily revoked the curse, starting with the following words: ‘’Oba never dies; it is only the person that wears the crown that dies. Hence, whatever be the curse of my predecessor against Uneme, as an Oba in the same throne, I have the authority to revoke the curse’’. Oba Akenzua ii, then revoked the curse. He prayed that Uneme should regroup and unite together for peace and progress. This curse was revoke on April 10, 1995, at the Oba’s palace. Hence, the curse which was rendered on Uneme Hundreds of years remains revoked by the Oba in power. ====

5. Udochi
==== However, three other principal houses later emerged from the various ‘’Houses’’ listed above; they are: Ofeosi Imieke, and Imiakusi. It is also pertinent to note that Obamaka, the twin-brother of Imiava, constitutes a place now known as Awka in Anambra State of Nigeria, who are known for their wits in Uneme traditional blacksmith trade. The various Uneme towns, villages each have either all the kindred’s Houses given above or, some of them. In 1935, the Afenmai Division took a study on the constituency of Uneme villages, and Her intelligence Report gives the Kindred in each of the villages as follows ( in order of seniority): ====

3. Imigoro House
==== There are so many off-shoots from these three given by the report. From Imiakpamose are: Ataraba,Ugbilighi, Imiomokhafe,Imirekeh, Afumegho. From Imiakhusi are: Up and down groups. From Imigoro are: Imiufe, Imogah, Imionotu. ====

10. Akaba (off-shoot of Udochi).
==== The above report was collected from the intelligent Report of Afenmai Division by Ofeosi Adebo. It could be seen that there were many Houses not tallying with the original five Houses. All other Houses are off-shoots of the original five, who represent the five sons of Inemi, the mother of Uneme. For instance, Ofeosi is an off-shoot of Udochi. When they opted out from Udochi, they were allowed by Udochi house to do so. Ogene house in Erhurun-Uneme separated from Imeke House after a protracted disagreement, but led by a man named Omoduafa they succeeded in opting out. Same thing happened when Akaba separated from Udochi house; till date no formal acceptance has been agreed on. Egware is the Uneme equivalent word for Kindred. TITLES IN UNEME In Uneme, there was no particular person ruling executively. The tradition was that each of the houses has a Head with a traditional name. The town eldest person usually preside over the meeting of the Asogua: as the houses chiefs are collectively called. The choice of any divided items is based on the order of Seniority in villages enumerated earlier. However, with the advent of the colonial masters, the various Uneme villages and towns were asked to present their Kings. And from there Uneme started having village Kings different from the House heads. The chieftaincy titles for each House head are: 1 Imiava House –Otaru 2 Uzanu House- Orogue 3 Imiakpero House-Ede, Okew 4 Udochi House – Oba or Ona 5 Okaku House –Iyasere OTHER UNEME TITLES Various titles are available for Uneme. The conferment of a title on a person depends on one’s age and profession. The general titles are: 1. OTSE UGELE: This title is now commonly called Igele. It is confirmed on somebody who is considered fit to appear in Uneme public. 2. OTSE IKURU: Also, this is now known as Otsokuru. It is confirmed on somebody who has grown enough to enter into kuru (a pit where Uneme manufacture Iron for their blacksmith work). It is a remarkable feat that Uneme are amongst the first groups to manufacture iron (from stone) in the West Coast of Africa. 3. OZE-UGULE: This is also changed to Eziggele. They are regarded as Uneme Councilors. It is installed on somebody who is fit to appear and share with others in the public. 4. OTSE EGUARE: Members of this title group constitute a body now known as ATSOGUA. Members of Atsogua are bonifide members of the palace. They are responsible for major decision taking in the village. In fact, they are the head of Uneme Community. They are the people one can call reputable chiefs of the villages. Each Uneme House can only present one person, and to bear the chieftaincy title for that house. The titles, as given earlier. They are all installed the same day. No other set of Atsogua can be installed until a set of Atsogua have all died. Hence, one may not see the installation of Atsogua more than once or twice, or at most thrice in his/her life time. It is pertinent to note that most of the villages now have other traditional titles different from the general ones given above, in line with traditional modernization. With civilization and alongside with other Nigerians modernization of their traditions, the Uneme now install other chieftaincy titles on their illustrations sons and daughters different from the Atsogua’s title. In 1983, for instance, many outstanding sons of Uneme were installed with chieftaincy titles among which are: Chief F.O. Idaomi, Chief Abiola John, Chief Abiola Adebowale, Chief E. Akhator Emasealu, Chief Adebudo, Chief Aashikpelokhai (Msc). Also, on July 22nd, 1984, I (Bishop Itegboje) was installed the Imuza-Atta of Uneme Central. The same day Chief Benson Dirisu was installed with a chieftaincy title. All the above Chiefs were installed by His Royal Highness, Chief Emmanuel Ugbodagah ii, The Ogienokhua of Uneme Central, Oba of Ekpedo, in Ekpedo in 1983 and 1984. ====

UNEME NEKHUA
==== Uneme-Nekhua, as explained earlier came to existence due to the effort of a strong man named Agene from Udochi house. He was later called Ageneosi (Agene of Udochi). He was the first ruler of Uneme-Nekhua. Apart from his physical strength, he was very strong in talisman. He had so many diabolical means to make things happen the way he wants them. During the reign of Ageneosi, a group of people from akoko in Yoruba land came to settle with the Uneme-Nekhua people. Ageneosi divided the Yoruba group into three segments, and settle them in three different lands. The strangers were named Ogbogbo-Ochi. Ogbogbo-Ochi was the name of one of Ageneosi shrines and it means, head magnetism. Ageneosi then named the three groups and their land differently. He named the first group Ugbogbochi (Now changed to Ugbochi), the second group he named Ugbochi-Oke, and the third group Ugbochi-Isale. Till date, Ugbogbochi or Ugbochi people (as they were later known) live very close to Uneme-Nekhua. However, when they discovered that they were named after a shrine, they changed their names to Ayegunle, Ugbo-Ola Oke and Ugbo-Ola Isale respectively. Three eminent men also emerged in Uneme-Nekhua and they constituted the three major houses in Uneme-Nekhua today. They are Okpamose, Akusi and Igoro. The people of Uneme-Nekhua are noted for their Ozollo, Ozor, and Okoyye festivals. ====

UNEME-EKPEDO
==== The Uneme of Ekpedo were the last to leave Akpama for their place of abode. The people of Ekpedo grew up to become famous blacksmiths as reminiscent of all Uneme. They were producing farm tools and fighting weapons. Lured by their blacksmith craftsmanship, the people now staying at Ibekuma came to Uneme to help Uneme in their farms. The Ekpedo people gave a land they named Iwekama (meaning; our farm) to the people to dwell in. This name was later changed by the people to Ibekuma. The people of Ibekuma came there after Ekpedo people stayed for over three hundred years. In likewise manner, some Imeri people came from Ikpesi and settled with the UnemeEkpedo people. They were given a land nearby to live. It was named Ekpe, the same name with Ekpe-Edo before the advent of the colonial master, when Uneme changed theirs to Ekpedo (Ekpe from Edo). Till date Ekpe people share a common boundary with the Ekpedos, and are expected to pay homage to the Uneme for their historical hospitality. The following chiefs had ruled in Ekpedo Kingdom: 1. Oba Adesuwa 2. Oba Olu 3. Oba Attah 4. Oba Ojo Imioha (1890-1939) 5. Oba Ajamoh (1939-1950) 6. Oba Adanogun (1950-1954) 7. Oba Ugbodaga (Oct. 31, 1954 – still ruling). It is important to note that after the formation of Uneme Central which includes all the Uneme North in Bendel State, Oba Ugbodaga was made the Ogienokhua of Uneme Central in 1958. The Ogienokhua title is rotational among the Uneme North towns. ====