Ekaladerhan & The Erua Question

Tracing a Forgotten Stop in the Benin–Ife Migration Story

Abstract

FOR centuries, Edo oral tradition has preserved the story of Prince Ekaladerhan—banished heir to the last Ogiso of Benin and later known as Oduduwa of Ile-Ife. While the Benin–Ife connection has gained scholarly validation, a crucial gap remains largely unexplored: the communities Ekaladerhan encountered before his arrival at Ughoton and eventual migration westward. This investigation revisits oral histories, palace records, and community traditions to examine Erua, a settlement in present-day Uhunmwode Local Government Area of Edo State, as a missing link in this historic journey.

Introduction: When Oral History Falls Silent

Edo history is one of Africa’s richest oral civilizations, yet it is increasingly threatened by language erosion and generational disconnect. As fewer young Edo speakers retain traditional greetings, genealogies, and ancestral narratives, entire chapters of history risk disappearance.

One such endangered chapter concerns Prince Ekaladerhan, whose exile marked the end of the Ogiso era and reshaped the political history of both Benin and Ile-Ife.

While scholarship now accepts that Ekaladerhan became Oduduwa, founder of Yoruba kingship, where he wandered before reaching Ughoton remains contested.

The Banishment That Changed History

Historical records agree on the core tragedy. Ogiso Owodo, misled by palace intrigue and false divination, ordered the execution of his only son. The executioner spared the prince, releasing him into exile.

According to palace historian Jacob Egharevba, the prince “wandered into the world” and “settled alone first in Ughoton.” But these phrases, scholars argue, compress a far longer journey.

Investigating the ‘Wandering’: The Case for Erua

Oral traditions from Erua recount that the exiled prince was pushed into the forest, warned never to return. In Edo language, “rua” means to push away. With the vowel prefix E, the word became ERUA—the name the prince reportedly gave the first place he discovered and inhabited.

Local traditions further describe:

• Ekaladerhan’s survival as a hunter

• His mystical encounter beneath a sacred tree

• The acquisition of spiritual authority symbolised by a wand (uwenriotan)

These narratives persist independently across Erua, Evboerhen, Egiesuma, and Ugha communities.

Names as Evidence

Village names themselves serve as historical markers:

• Erhenerua – “the fire of the one who was pushed away”

• Egiesuma – “the king and chiefs conspired against me”

Such naming conventions align closely with the circumstances of Ekaladerhan’s exile, strengthening claims of his prolonged presence in the area.

Palace Confirmation and Historical Alignment

Oba Erediauwa’s authoritative account affirms that Ekaladerhan wandered before settling at Ughoton. Crucially, the Ogiso palace’s geographic orientation supports an eastern and forest-ward exile route—toward Erua—rather than a direct western escape.

Conclusion: Restoring the Missing Chapter

Erua’s traditions, institutions, greetings (Lagierua), and royal lineages all point to a sustained encounter with Prince Ekaladerhan. While further archaeological and comparative research is required, the evidence strongly suggests that Erua was not incidental, but integral to the prince’s journey.

Recovering this history is not merely academic—it restores continuity to Edo heritage and strengthens understanding of one of West Africa’s most consequential migrations.