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They
continued praying at the same spot regularly for years and still
Okhuaihe did not return and there was no visible change in their
circumstance. Droughts were still ravaging the earth and many were
dying helplessly from hunger and diseases. To mark the prayer spot,
they planted the Uwerhien ‘otan tree, and heaped earth at its base
to create a shrine to Osanobua. This was the only spot where direct
prayers were offered to God in Idu land. At every other shrine,
whether at home or in communal settings, they prayed through their
ehi and deities. Still, Okhuaihe did not come back but one day,
darkness fell on earth at noon. A huge ball of fire descended from
the sky and with it came a thunderous voice confirming the presence
of Osanobua and suggesting that Okhuaihe’s mission had not been in
vain. The voice said: “Okhuaihe delivered your message to me, but
your wishes are against my creative will and I will not grant
them.”
A while after the
voice spoke, another ball of fire descended from the sky through the
darkness and fell on earth to lift the darkness. Idu people were
expecting Okhuaihe to return with the lifting of darkness but he
didn’t, so they declared
that: Aimi ‘ose no ye ‘rinmwin.” Meaning life after death is beyond
understanding. Idu people, however, consoled themselves with the
thought that the new ball of fire from the sky must have brought a
message from Osanobua. They organized a search party to locate
where it fell and what it was. At the spot where the ball of fire
fell, at the junction of Igbesanwman and today’s Aruosa Street, they
found a strange huge black stone. The unique black stone, which
looks alien to our world, is one of the relics the British took away
during their sacking and burning of Benin City in 1897. Idu people
named the stone ‘Aruosa,’ meaning the Eye of Osanobua (God) watching
over His creation. It is a symbol of Idu people’s direct experience
of God. They built a proper house of worship at the spot where they
had always gone to pray to Osanobua. This happened over 3000 years
ago. The ancient site is at a place known today as Akpakpava Road.
Therefore, nobody can teach Idu (Edo) people anything about how to
worship God. They knew and heard directly from God, thousands of
years before the Christian era.
Aruosa doctrine is described as
Godianism, meaning, direct one-on-one interaction with God. It
requires no intermediaries, Messiahs or Redeemers. Aruosa’s body of
beliefs, teaching and practices have not changed in thousands of
years. Their preaching is pre-occupied with what they describe as
the saga of creation by Osanobua. In worship, they invoke the
presence of God with songs and by cleansing and sanctifying
themselves. Ihonmwen ‘egbe n’ Osa mwen, meaning, “I purify myself
for my God.” They pray and dance to their songs, using traditional
musical instruments, including drums and the ukuse, to produce their
music. They believe the sounds of drums, songs and dance help to
invoke the spirit of God. Prayers are rendered in songs and a
typical one goes like this:
“We believe in God
and we serve Him
because we abhor quarrels
bitterness, sickness,
death and poverty.”
A popular
closing song goes like this:
“God, we
have made time to serve you,
Give us the time and blessing
to achieve our goals.”
Worship is on
Sundays (the African veneration day), from 10 am to 12 noon. Aruosa
is ruled by a Council of Elders under a Chairman who is
the ‘Ohen Osa Nokhua,’ (Chief
priest/ Pope). The current Ohen Osa is Col. Paul Osakpamwen Ogbebor
(Rt.). The patron of the Aruosa is the Oba of Benin. The Aruosa’s
Ohen Osa led a delegation of Aruosa priests to Portugal in 1462,
during the reign of Oba Ewuare. The Aruosa priests picked up a few
ideas about mode of dressing which they adapted. They were
surprised that baptism and confirmation in the Catholic Church
played similar roles as the Aruosa initiation rites into the lower
and upper sanctum of the Aruosa faith. Initiation at the level of
baptism in Aruosa is not with water as in the Catholic faith, but
with the white chalk (orhue), which is the symbol of cleanliness,
purity, joy, and success. The equivalence to confirmation
initiation rites in Aruosa, use palm fronds (igborhe), which is the
symbol of renewal of life, multiplicity and endlessness. Christians
use palm fronds in their Palm Sunday rituals as a symbol of renewal
of life but deride Africans they copied from, as primitive and
savage for using them.
The
British, after conquering and burning Benin City, banned the worship
of the Supreme God at Aruosa, describing the practice, which is not
only superior to their concept and mode of worship, but older by
thousands of years, and from which they took their religious
bearing, as barbaric. Oba Akenzua II, defied the British ban in
1945, by building the first Aruosa Cathedral on the ancient Aruosa
site at Akpakpava Road, which the Roman Catholic Church had usurped
before that time to erect their Cathedral. Akenzua II set up 12
Aruosa schools in Benin City, Urora and other places, to spread the
teaching of the faith. Through his influence, Aruosa houses of
worship were built in Onitsha, Umuahia, and Port-Harcourt, as well
as in Cotonou in Benin Republic. The Nigerian civil war truncated
the gains made by Aruosa during Akenzua’s reign. The military
regime seized all mission schools, including the Aruosa’s, and ran
them aground.
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