EGBESU, ORO AND ANCESTRAL THRONES

1.0 INTRODUCTION

All over the world, and particularly in Nigeria, there is an intense spirit of ethnic nationalism, threatening to dismember geographical nations as they are presently existing. In its August 23-39-1999 edition, the BUSINESSWEEK magazine lists the spirit of nationalism as the second of twenty one “spirit of the new millennium” that will shape events in the 21st century, (religion was number 6). Back home in Nigeria, the Vanguard of 3rd December 1999 quoted from international Economic Intelligence Unit (E.I.U) forecast report on Nigeria for 2000, released in November 1999. Inter alia, the E.I.U. report asks Nigerians “To watch (out for) a mix of ethnic, religious and regional tensions (which) have the potentials to destabilize the (Obasanjo) government and bring the army back into play”. (P 14).

Beyond the social, the political and the economic lies a more fundamental spiritual (historical) origin and force behind the resurgence of ancient kingdoms, and its attendant tension and violence. The BUSINESSWEEK report comes close to recognizing an historical and spiritual origin of these ethnic nationalism when it talks of “…ancient loyalties and grievances… which stirs the blood among people whose allegiances are local and tribal”; noting that “too often in 21st century, the birth of nations will be violent” (p 44). In this edition of the Lampstand Letters, the nature of the spiritual forces behind the Izon and Oduduwa nationalism in Nigeria is highlighted. A biblical analysis is made, that the church may pray in the spirit and pray also in understanding (1 Cor. 14:15). As the Lord grants insight and inspiration, a future edition will focus on the Fulani/Jihad spirit, another major spirit threatening the corporate existence of the geographical political entity known as Nigeria.

2.0 BIBLICAL PERSPECTIVES

The Bible is replete with record and visions of the rise and fall of nations. The first war in the bible was a conflict of kings and of nations (Genesis 14). To enter Canaan, the Israelites had to battle against nationalities (Deut, 4:38) remnant of which today are Palestinians still fighting the Israelites.Sumeria/Babylon was the first kingdom ion earth, established by Nimrod the idolater, the world’s first rebel and hunter against God (Gen. 10:8-12). In every generation, the anti-God spirit of Babylon has manifested. In the Guardian of 30-8-99 was report that President Sadaam Hussein of Iraq planned to rebuild the ancient Babylonian City of Ur, ahead of the Pope’s visit scheduled for December 1999. It is only at the end of the age that Babylon will be destroyed never to rise again (Rev. 18:21). The ancient Egypt was another kingdom that has always sought relevance in every age. Jer. 46:25-26 and Eze. 29:8-15 speak of the fall and resurgence of ancient Egypt. Isaiah 14:9-11 talks of the ghosts (spirit) of the dead kings of the earth still stirring in the graves and raising from their thrones (see also Ezekiel 31:17 and 32:17-32). Daniel 4:15, 23, 26 and 36) talk of stumps of kingdoms waiting to be restored back after a while. In every generation, the sons (disciples) of ancient kings” (Isaiah 19:11b KJV, NIV) are always stirred in the spirit wishing to restore the kingdom (Acts 1:6). Daniel, Zerubabbel, Ezra & Nehemiah were at the fore guard of those who restored Israel after seventy years desolation, their spirit being stirred up the prophets Haggai and Zechariah among others (Ezra 5:1-2, 6:14). It is in this light we understand the spirit behind resurgence of ancient kingdoms.

3.0 THRONES ESTABLISHED BY CONVENANT

Every throne (kingdom) is established by covenant. In Leviticus 26:42-45 God made reference to His covenant with the ancestors of Israel to remember their land. Ezekiel 17:11-21 describes the covenant between the king of Babylon and Judah, and the consequences of breaking the covenant between them. Daniel chapter 11 is a story of the intrigues and power play between kingdoms. To date, the covenants which established certain definite kingdoms still speak, and desire to express self once there is a “son (disciple) of an ancient kings” (Isaiah 19:11b) willing to pay the price and make the sacrifices to re-enact the covenants. Hiel of Bethel rebuilt Jericho at the cost of his first born Abiram and its gate with Segub his youngest son (Joshua 6:26, 1 king 16:34). For good or for evil, thrones are established and sustained by covenants.

While all other thrones rise and wane, it is only the throne of David that has God’s covenant of an everlasting dynasty (Psalm 89:28-37, Jer. 33:17-21). Even when Jehoboam usurped the throne of David, David’s descendant Rehoboam still has two tribes “for the sake of David” (! King 11:29-39, 12:20). The real “Son of the Ancient King” reigns over the everlasting dynasty of David. He is the root of Jesse, the Lord Jesus Christ himself (Luke 1:27-23, Daniel 7:9-14, 27).

4.0 THE EGBESU SPIRIT

Over the past couple of years or so, the word Egbesu has become synonymous with the Izon (Ijaw) ethnic uprisings in the oil rich delta region of Nigeria. All along the coast of Nigeria from Bonny to Lagos via Warri and Ilaje, the famed Egbesu spirit is known to be the force behind the boldness and impunity with which the Izon youths attack government forces and their non – Izon neighbors (Itshekiris, Ilaje, Yorubas, etc.). What is the identity of this Egbesu spirit?

According to Alagoa (1972), Egbesu is the national war god of the Izon people. According to him, even when the national god is itself peace loving, a war department is invariably created. Alagoa gave a second meaning of the word Egbesu; Egbesu is an altar for war trophies (human skulls) at Nembe. This same altar is available at Elem Kalabiri where it is known is Egbeka (Ebeka), as well as in Adoni, Bonny and Alabie. According to one account, two thousand (2000) human skulls were once counted at the Alabia shrine of Egbesu, in addition to leopard skulls (Alagoa 1972:126). All Ijaws – whether Central, Western, Eastern or Northern – venerate and worship Egbesu as national god. In other words, the war like and headhunting spirit runs in the vein of every Ijaw Egbesu worshipper. Alagoa noted that Ijaws have developed a sociopolitical system that is dynamic and capable of internal adjustment and response to new challenges and stimuli. Barbot in 1732 describes the Ijaws as a people “who live together on plunder and piracy on the rivers” (p 250) while Lloyd 1963:221 describes them as “Ijoh pirates” who have been a menace for centuries”. In other words, the Ijaw uprising is not a recent phenomenon, which is a fight to redress injustice from oil exploration. Rather, it is an Egbesu inspired Izon national war-spirit seeking political relevance.

The Ijaws have been a migrant tribe for centuries. Legends state that quarrels over the sharing of “wan” (duiker) killed in communal fighting was a common reason for fighting, dispersal and migration. The history of migration dated back to AD 1200. Today, the Izons are neigbours of Itshekiris, Urhobos, Isokos, Kwale and Agbor Ibos in the North; Ahoada, Engenni, Ekpeya, Saka and Abua in the Central; Ikwere, Ogoni and Ndoki in the East and Yorubas (Ilaje and Ikale) and Edo in the West. (Gbaramatu & Ogbe are among its Itshekiris neighbors while Aragbo and Apbi are its Ilaje Ikale neighbors). Wherever they find themselves, the Ijaws venerate and worship Egbesu as national god. Alagoa records that in the coronation of Agadagba of Arogbo (among the Aroogbo Ijaws of Ikale Ilaje, Okitipupa), ceremonies are rounded off at the shrine of Egbesu where the Agadagba is told he derives his power from Egbesu and must serve Egbesu. Conflict with the local gods was thus inevitable, leading to inter-ethnic wars between the Izon and their host. Disputed over the control of the Egbesu shrine and its priesthood (was) common among the Egbema Izon subgroup, whose priest king is Biri-pere, the Lord of the waters (Alagoa 1972:43).

It can now be seen that the Izon uprising is not just a political or socioeconomic uprising, rather a spiritual one being provoked and fuelled by the human-skill loving Egbesu ancestral spirit. Socio-economic and political development of the Niger Delta is a necessary palliative. But for a permanent solution, the ancestral Egbesu spirit must be spiritually dealt with.

5.0 THE ORO SPIRIT

The first major inter-ethnic battle of nationalities during Obasanjo’s regime was the Sagamu riots of July, which was a fall out of this year’s worship of the ancestral Oro cult. A spiritual perspective to that occurrence was highlighted in the July 1999 edition of the Lampstand Letters (Eliakim and the Yemoja spirit) Adesola (1990) and Dennett (1968) have described the religious and political significance of the Oro cult. While Iro, Oro, Egun, Egungun, Eleko and Adamu Orisa are all Orishas (spirit/gods) representing the spirit of ancestors, all others are for social purposes while only Oro is used for political purposes. Adesola list the political aspect of Oro worship to include:

1. Capital punishment of criminals
2. Instrument of banishment
3. Legislation in times of political crisis. The Egbas are the originator of the Oro cult. According to Adesola, Oro worship originated from Orun, a town formerly in the Egba province of Gbagura, 8 miles from Ibadan, between Ijebu and Ibadan (it was evacuated by the Egbas as a result of the Owu war of 1821-1830. Both Dennett and Adesola regard Oro as a deified spirit, the first orisha, the chief of the spirit gods and first father, who caused men to have children and makes populous by stopping the death of children. Adesola states that Oro worship is undeniable spirit-worship.

Each Oro is supposed to be the manes of a departed parent or ancestor to which prayers and sacrifices are offered invocations made. He describes Oro as a secret society founded on the fears of the actions of departed spirits. The Ogboni is a kind of executive council (or senatorial society) which uses Oro as a deterrent, and which has adapted the Oro call cry. According to Adesola (The Nigeria Chronicle, Sept 24, 1909), due to the importance assigned to the worship of this god by the Egbas and other Yoruba tribes, the term Oro has been extended to denote;

1. Any gods, especially those with which private rites and ceremonies are associated.
2. Any secret society.
3. Any secret rite or ceremony
4. Any strong or wicked man
5. Any unpleasant habitual character of a man.
6. An expression of great surprise.

With this background and understanding of the spiritual and political significance of the Oro spirit, it is no surprise that

1. The first inter-ethnic political crisis the Obasanjo regime faced was a fall out of Oro worship in Ogun State.
2. One of the first actions of the governor of Ogun State, Segun Osoba, an Egba, was to legalize Ogboni.
3. Olu Falae accused Obasanjo, an Egba, of belonging to theOgboni cult.

6.0 CONCLUSION

Robert Smith 1969:166, (quoting Argyle 1966:82), have noted that warfare remained a central factor in the maintenance of (Yoruba) political structure and its religion. (Warfare) provides for example the human sacrifices to the ancestors, to which the continuation of the kingdom and its prosperity was held to depend. We have also noted earlier than Egbesu (or Egbeka or Ebeka) refers to the altar for human skull (war tropics) at Nembe & Elem Kalabiri, and is the national war god of the Izons. It is in this spiritual light that the “ethnic nationalism” of the Oodua People Congress and the (Various) Izon Youth Congress must be viewed and tackled. Simply put, both are bloodthirsty provocation of ancient thrones tying to resurge and revive their ancient kingdoms. The OPC and IYC are “sons of ancient kings” trying to reenact these thrones by blood covenants. As Christians Jer. 1:10 tells us: “See, I have this day set you over the nations and over the kingdoms, to root out and to pull down; to destroy and to throw down, to build and to plant.” Let arise above parochial ethnic loyalties and set our faces against the Egress, Oro, Ode and other emergent resurgent ancient spirits. That the kingdoms of these world may become the kingdoms of our Lord and of His Christ; that He alone may reign forever and ever over the everlasting throne of David (Rev. 11:15, Luke 1:31-33). Amen.

7.0 LET US PRAY

1. Set your face daily and root out, pull down, destroy and throw down, every ancient throne, spirit and kingdom causing ethnic strife in Nigeria.
2. Pray specifically against the Egress and Oro ancestral spirits and bind the activities of OPC, IYC and any other emergent ancestral throne.
3. Ask that the Lord will silence the roar and break the teeth of the fierce ethnic lions and their young (Job 4:10).
4. Prophesy that their old (ancient lions will perish (die) for lack of prey, and all their children be scattered (Job 4:11). And that only the Lion of the tribe of Judah prevail and reign over Nigeria and her people Rev. 5:5-14, Gen 49:9-10. Amen.

8.0 BENEDICTION

“… And behold one like the son of man …came to the Ancient of Days…. To Him was given dominion and glory and a kingdom. That all peoples nations and languages may serve Him. His dominion is an everlasting dominion…” Daniel 7:13.

9.0 REFERENCES for further reading

1. Adesola… Burial customs in the Yoruba Community. The Nigerian Chronicle. 17th September 1909
2. Adesola… The Nigerian Chronicle. 24th September 1909
3. Alagoa E. J. 1972. A history of the Niger Delta. An historical interpretation of Oral history, Ibadan University Press. 231pp
4. Argyle W. J. 1966. The Fon of Dahomey. Oxford. Cited by Smith 1969. P82
5. Barbot J. 1732. A description of the coasts of North and South Guinea. Paris 1732. P356. Cited by Alagoa 1972.
6. Business Week European Edition. August 23-30, 1999. McGraw. Hill Companies. Highstown W. J. 08520.
7. Eliakim and the Yemoja Spirit. Lampstand Letters No12. July 199. Lampstand Ministries. U.I. P.O. Box 4150 Ibadan. Nigeria.
8. Lloyd P.C. 1963. The Itshekiri in the nineteen-century: An outline of social history. Journal of Nigeria History. Vol. 10. No. 1963. P221. Cited by Alagoa 1972.
9. Smith Robert 1969. Kingdoms of the Yoruba. Studies in African History 2. Methuen and Co. Ltd. II New Fetter Lane. London EC$ 226 pp.
10. The Guardian Newspaper Vol. 16, No 7596. August 30, 1999. P.M.B 1217, Oshodi, Lagos Nigeria.
11. The Throne of David. The Preacher, No. 191. May 1996. 10974 Port Harcourt, Nigeria.
12. The Throne of Jeroboam. The Preacher. No. 194. August 1996 P.O. Box 10974 Port Harcourt, Nigeria.
13. Thrones of Nations. Lampstand Letters No. 11, June 1999, U.I. 4150, Ibadan. Nigeria.
14. The Vanguard Newspapers, Lagos Nigeria. Vol. 15 No 4374 Friday 3-12-99 page 13-16