Evidence supporting the assertion that the word Ọba belongs to the Yorùbá rather than the Benin people is multi-faceted and deeply rooted in historical and linguistic analysis. Let’s delve into each point with a bit more detail and expansion:
Firstly, the acknowledgment from Benin historians and revisionists themselves strengthens the argument that the term “Ọba” has Yorùbá origins. It is widely agreed among them that Ọ̀rànmíyàn, a figure of Yorùbá descent, introduced the title “Ọba” to the Benin kingdom. Prior to his reign, the title of “ogie” was used to refer to a king in Benin.
Secondly, the historical context surrounding the last ogie of Benin, Ogiso Owodo, and Odùduwà, who bore the title of Ọba in Ifẹ̀, supports the idea of the Yorùbá influence. Ogiso Owodo’s reign probably coincided with Odùduwà’s kingship in Ifẹ̀ according to Benin historian, indicating no shared linguistic and cultural heritage between the two regions. Kings were ogie or Ogiso in Benin then and kings were ọba in Ifẹ and other yorùbá states of the time.
📌Thirdly, Odùduwà’s established kingship as an Ọba in Ifẹ̀ predates Ọ̀rànmíyàn’s introduction of obaship in Benin, since they both agree that Ọ̀rànmíyàn was son to Odùduwà. This further reinforces the Yorùbá claim to the title of Ọba as emanating from them.
📌Fourthly, a semantic analysis of the term “Ọba” reveals its meaning as “king” in Yorùbá, aligning with its use as a royal title. In contrast, in Benin language, “Ọba” holds meanings such as “shining” or “red,” while “ogie” is the term used for “king.” This linguistic distinction underscores the divergence in royal terminology between the two cultures.✅
📌Fifthly, historical records indicate the existence of Ọba figures in Ifẹ̀ even before Odùduwà’s time, such as Ọbàtálá. This historical continuity highlights the longstanding tradition of kingship/obaship within the Yorùbá culture, predating Odùduwà reign in Ifẹ and definitely many Ogiso reigns in Benin.
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