SPIRITUAL
PROTECTION AGAINST MACHETE AND KNIVES ATTACK BY BABALAWO OBANIFA-Obanifa
extreme documentaries
In this current work
Babalawo obanifa will document spiritual protection against machete and knives
attack. The traditional nomenclature for any formula for the aforementioned
purpose in Yoruba spirituality is known as Okigbe/Okugbe. In this work I will document one of the ring available for
such purpose which is known as Oruka Okigbe. To prepare the ring for protection
against machete and cutlass /knives attack that is been document in this work.
The Awo will need the following:
Ogede omini wewe
pupa(ripe banana/Musa sapentum)
Ori die (some shea
butter)
Odid awo uki/iki(hide of
Uki)
Iroka elelo Iyekiye(finger
rings of any number)
Preparation
Place a clay pot on fire.
Peel the banana. Put the peeled banana inside the pot. Pour Ori (shea butter)
to cover it up.place the rings on it.You will now cover it completely with the
hide of Uki.You will burn it to charcoal. You will removed the rings. You will
mix the charcoal of the preparation with local black soap.
Usage
You will be bathing with soap
before going to war front. You will also be wearing the ring in your hand.
Copyright :Babalawo
Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile
Ife osun state Nigeria.
IMPORTANT NOTICE :As regards the article above no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so will be deem unlawful and will attract legal consequences
Version en español
IMPORTANT NOTICE :As regards the article above no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so will be deem unlawful and will attract legal consequences
Version en español
PROTECCIÓN ESPIRITUAL CONTRA MACHETE Y ATAQUE DE CUCHILLOS POR BABALAWO OBANIFA-Obanifa documentales extremos
En este trabajo actual, Babalawo obanifa documentará la protección espiritual contra el ataque con machetes y cuchillos. La nomenclatura tradicional para cualquier fórmula para el propósito mencionado en la espiritualidad yoruba se conoce como Okigbe / Okugbe. En este trabajo documentaré uno de los anillos disponibles para tal fin que se conoce como Oruka Okigbe. Para preparar el anillo para la protección contra el ataque de machete y machete / cuchillos que se ha documentado en este trabajo. El Awo necesitará lo siguiente:
Ogede omini wewe pupa (plátano maduro / Musa sapentum)
Ori die (un poco de manteca de karité)
Odid awo uki / iki (piel de Uki)
Iroka elelo Iyekiye (anillos de dedo de cualquier número)
Preparación
Coloca una olla de barro en llamas. Pelar el plátano. Pon el plátano pelado dentro de la olla. Vierta Ori (manteca de karité) para cubrirlo, coloque los anillos sobre él. Ahora lo cubrirá completamente con la piel de Uki. Lo quemará hasta el carbón. Te quitarás los anillos. Mezclarás el carbón de la preparación con jabón negro local.
Uso
Te bañarás con jabón antes de ir al frente de guerra. También usarás el anillo en tu mano.
Copyright: Babalawo Pele Obasa Obanifa, teléfono y contacto de WhatsApp: +2348166343145, ubicación Ile Ife osun state Nigeria.
AVISO IMPORTANTE: en lo que respecta al artículo anterior, ninguna parte de este artículo puede reproducirse o duplicarse de ninguna forma ni por ningún medio, electrónico o mecánico, incluida la fotocopia y la grabación, o por cualquier sistema de almacenamiento o recuperación de información sin el permiso previo por escrito del titular de los derechos de autor y el autor Babalawo Obanifa, hacerlo será considerado ilegal y traerá consecuencias legales
Versão em Português
PROTEÇÃO ESPIRITUAL CONTRA ATAQUE DE MACHETE E FACAS POR BABALAWO OBANIFA-Obanifa documentários extremos
Neste trabalho atual, a Babalawo obanifa documentará a proteção espiritual contra ataques de facões e facões. A nomenclatura tradicional para qualquer fórmula para o propósito acima mencionado na espiritualidade iorubá é conhecida como Okigbe / Okugbe. Neste trabalho, documentarei um dos anéis disponíveis para esse fim, conhecido como Oruka Okigbe. Preparar o anel para proteção contra ataques de facões e facas / facas documentados neste trabalho. O Awo precisará do seguinte:
Ogede omini wewe pupa (banana madura / Musa sapentum)
Ori die (um pouco de manteiga de karité)
Odid awo uki / iki (esconder de Uki)
Iroka elelo Iyekiye (anéis de qualquer número)
Preparação
Coloque uma panela de barro em chamas. Descasque a banana. Coloque a banana descascada dentro da panela. Despeje Ori (manteiga de karité) para cobri-la. Coloque os anéis nela. Agora você a cobrirá completamente com a pele de Uki. Você a queimará em carvão. Você removerá os anéis. Você misturará o carvão da preparação com sabão preto local.
Uso
Você estará tomando banho com sabão antes de ir para a frente de guerra. Você também estará usando o anel na sua mão.
Direitos autorais: Babalawo Pele Obasa Obanifa, telefone e whatsapp: +2348166343145, local Ile Ife osun state Nigeria.
AVISO IMPORTANTE: No que diz respeito ao artigo acima, nenhuma parte deste artigo pode ser reproduzida ou duplicada de qualquer forma ou por qualquer meio, eletrônico ou mecânico, incluindo fotocópia e gravação ou por qualquer sistema de armazenamento ou recuperação de informações sem a permissão prévia por escrito do detentor dos direitos autorais e o autor Babalawo Obanifa, fazê-lo será considerado ilegal e atrairá consequências legais
Version française
PROTECTION SPIRITUELLE CONTRE MACHETE ET COUTEAUX ATTAQUE PAR BABALAWO OBANIFA-Obanifa documentaires extrêmes
Dans ce travail en cours, Babalawo Obanifa documentera la protection spirituelle contre les attaques de machettes et de couteaux. La nomenclature traditionnelle de toute formule répondant à l'objectif susmentionné de la spiritualité yoruba est connue sous le nom d'Okigbe / Okugbe. Dans ce travail, je documenterai l'une des bagues disponibles à cet effet, appelée Oruka Okigbe. Préparer la bague pour la protection contre les attaques de machettes et de couteaux / couteaux documentée dans ce travail. Les Awo auront besoin des éléments suivants:
Ogede omini wewe pupa (banane mûre / Musa sapentum)
Ori die (du beurre de karité)
Odid awo uki / iki (la peau d'Uki)
Iroka elelo Iyekiye (bagues de n'importe quel nombre)
Préparation
Placez un pot en argile sur le feu. Pelez la banane. Mettez la banane pelée dans le pot. Versez Ori (beurre de karité) pour le recouvrir. Placez les anneaux dessus. Vous allez maintenant le recouvrir complètement de la peau d'Uki.Vous le brûlerez au charbon de bois. Vous allez enlever les bagues. Vous mélangez le charbon de bois de la préparation avec du savon noir local.
Usage
Vous vous laverez avec du savon avant d'aller au front. Vous porterez également l'anneau dans votre main.
Copyright: Babalawo Pele Obasa Obanifa, contact téléphonique et whatsapp: +2348166343145, lieu-dit Ile Ife osun, Nigeria.
AVIS IMPORTANT: En ce qui concerne l’article ci-dessus, aucune partie de cet article ne peut être reproduite ni dupliquée sous quelque forme ou par quelque moyen que ce soit, électronique ou mécanique, y compris la photocopie et l’enregistrement, ou par tout système de stockage ou de récupération des informations, sans l’autorisation écrite préalable du détenteur des droits d’auteur. l'auteur Babalawo Obanifa, cela sera jugé illégal et entraînera des conséquences juridiques
Deutsche Version
SPIRITUELLER SCHUTZ GEGEN MACHETE UND MESSER-ANGRIFF DURCH BABALAWO OBANIFA-Obanifa-Extremdokumentationen
In dieser aktuellen Arbeit dokumentiert Babalawo obanifa den spirituellen Schutz vor Macheten- und Messerangriffen. Die traditionelle Nomenklatur für jede Formel für den oben genannten Zweck in der Yoruba-Spiritualität ist als Okigbe / Okugbe bekannt. In dieser Arbeit werde ich einen Ring dokumentieren, der für diesen Zweck erhältlich ist und als Oruka Okigbe bekannt ist. Vorbereitung des Rings zum Schutz vor Macheten- und Macheten- / Messerangriffen, die in dieser Arbeit dokumentiert wurden. Der Awo benötigt Folgendes:
Ogede omini wewe pupa (reife Banane / Musa sapentum)
Ori sterben (etwas Sheabutter)
Odid awo uki / iki (Fell von Uki)
Iroka elelo Iyekiye (Fingerringe beliebiger Anzahl)
Vorbereitung
Stellen Sie einen Tontopf in Brand. Banane schälen. Die geschälte Banane in den Topf geben. Gießen Sie Ori (Sheabutter), um es zu bedecken. Setzen Sie die Ringe darauf. Sie werden es jetzt vollständig mit dem Fell von Uki bedecken. Sie werden es zu Holzkohle verbrennen. Du wirst die Ringe entfernen. Sie mischen die Holzkohle der Zubereitung mit lokaler schwarzer Seife.
Verwendung
Sie werden mit Seife baden, bevor Sie an die Kriegsfront gehen. Sie werden auch den Ring in der Hand tragen.
Copyright: Babalawo Pele Obasa Obanifa, Telefon- und WhatsApp-Kontakt: +2348166343145, Standort Ile Ife Osun, Bundesstaat Nigeria.
WICHTIGER HINWEIS: In Bezug auf den obigen Artikel darf kein Teil dieses Artikels in irgendeiner Form oder auf irgendeine Weise reproduziert oder vervielfältigt werden, elektronisch oder mechanisch, einschließlich Fotokopieren und Aufzeichnen oder durch ein Informationsspeicher- oder -abrufsystem ohne vorherige schriftliche Genehmigung des Inhabers des Urheberrechts und Der Autor Babalawo Obanifa wird als rechtswidrig eingestuft und zieht rechtliche Konsequenzen nach sich
ДУХОВНАЯ ЗАЩИТА ОТ МАШЕТА И НАПАДЕНИЙ НА НОГИ БЕБАЛАВО ОБАНИФА-Обанифа экстремальные документальные фильмы
В этой текущей работе Бабалаво Обанифа задокументирует духовную защиту от атаки мачете и ножей. Традиционная номенклатура для любой формулы для вышеупомянутой цели в духовности йоруба известна как Okigbe / Okugbe. В этой работе я запишу одно из доступных для этой цели колец, известное как Орука Окигбе Подготовить кольцо для защиты от атаки мачете и саблей / ножей, что является документом в этой работе. Awo потребуется следующее:
Ogede omini wewe pupa (спелый банан / Муса сапентум)
Ori die (немного масла ши)
Одид аво уки / ики (скрыть от уки)
Iroka elelo Iyekiye (перстни любого номера)
подготовка
Поместите глиняный горшок в огонь. Очистить банан. Положите очищенный банан в кастрюлю. Налейте Ори (масло ши), чтобы покрыть его. Поместите кольца на него. Теперь вы полностью закроете его шкурой Уки. Вы сожжете его до угля. Вы удалите кольца. Вы смешаете древесный уголь с местным черным мылом.
использование
Вы будете купаться с мылом перед отправкой на фронт войны. Вы также будете носить кольцо в руке.
Авторское право: Babalawo Pele Obasa Obanifa, телефон и контакт WhatsApp: +2348166343145, местоположение Ile Ife osun штат Нигерия.
ВАЖНОЕ УВЕДОМЛЕНИЕ. Что касается статьи выше, ни одна часть этой статьи не может быть воспроизведена или воспроизведена в любой форме или любым способом, электронным или механическим, включая фотокопирование и запись, или любой системой хранения или поиска информации без предварительного письменного разрешения от владельца авторских прав и автор Бабалаво Обанифа, поступивший таким образом, будет признан незаконным и повлечет за собой юридические последствия
BABALAWO OBANIFA-Obanifa极端纪录片对付砍刀和刀子的精神保护
在当前工作中，Babalawo obanifa将记录对砍刀和刀具攻击的精神保护。 在约鲁巴灵性中，用于达到上述目的的任何配方的传统命名法都称为Okigbe / Okugbe。 在这项工作中，我将记录一个可用于此目的的戒指，称为Oruka Okigbe。 准备保护环以抵御弯刀和弯刀/刀的攻击，这已在本文中进行了介绍。 Awo将需要以下条件：
Ogede omini wewe pupa（成熟的香蕉/ Musa sapentum）
奥里死了（一些牛油树脂）
Odid Awo uki / iki（浮木的隐藏）
Iroka elelo Iyekiye（任何数量的戒指）
准备工作
将煲放在火上。 剥香蕉皮。 将去皮的香蕉放入锅中。 倒入Ori（乳木果油）将其覆盖，将戒指放在上面，然后将其用Uki的皮完全覆盖，将其燃烧成木炭。 您将卸下戒指。 您将准备的木炭与当地的黑色肥皂混合。
使用方法
您将在战线前用肥皂沐浴。 您还将手戴戒指。
版权所有：Babalawo Pele Obasa Obanifa，电话和whatsapp联系人：+2348166343145，位于尼日利亚Ile Ife osun州。
重要提示：关于以上文章，未经版权所有者和作者的事先书面许可，不得以任何形式或通过任何方式（包括影印和记录的电子或机械方式）或通过任何信息存储或检索系统来复制或复制本文的任何部分。 作者Babalawo Obanifa，这样做将被视为非法，并将引起法律后果
BABALAWO ओबनिफा-ओबनिफा चरम वृत्तचित्रों द्वारा जारी किए गए स्पैक्ट्रल प्रोटेक्शन अग्नि यंत्र और चाकू
इस वर्तमान कार्य में बाबालाव ओबनिफा, मचे और चाकू के हमले के खिलाफ आध्यात्मिक संरक्षण का दस्तावेजीकरण करेंगे। योरूबा आध्यात्मिकता में उपर्युक्त उद्देश्य के लिए किसी भी सूत्र के लिए पारंपरिक नामकरण को ओकीगबे / ओकबेबे के रूप में जाना जाता है। इस काम में मैं ऐसे उद्देश्य के लिए उपलब्ध रिंग में से एक का दस्तावेजीकरण करूंगा, जिसे ओरुका ओकीगबे के नाम से जाना जाता है। इस कार्य में दस्तावेज़ के लिए माचे और कटलैस / चाकू के हमले से सुरक्षा के लिए अंगूठी तैयार करना। आवो को निम्नलिखित की आवश्यकता होगी:
Ogede omini wewe pupa (पके केले / मूसा सेपेंटम)
ओरी डाई (कुछ शीया बटर)
अजीब अओकी उकी / iki (उकी छिपाना)
Iroka elelo Iyekiye (किसी भी संख्या की अनामिका)
तैयारी
मिट्टी के बर्तन को आग पर रखें। केले को छील लें। छिलके वाले केले को गमले के अंदर रखें। इसे कवर करने के लिए ओरी (शीया बटर) डालें। इस पर रिंग्स लगाएं। अब आप इसे उकी छिपाने के साथ पूरी तरह से कवर करेंगे। आप इसे चारकोल में जलाएंगे। आप छल्ले निकाल देंगे। आप स्थानीय काले साबुन के साथ तैयारी के चारकोल को मिलाएंगे।
प्रयोग
युद्ध के मोर्चे पर जाने से पहले आप साबुन से नहाएंगे। आपके हाथ में अंगूठी भी होगी।
कॉपीराइट: बबालावो पेले ओबासा ओबनिफा, फोन और व्हाट्सएप संपर्क: 13:48166343145, स्थान इले इफ ओसुन राज्य नाइजीरिया।
महत्वपूर्ण सूचना: जैसा कि इस लेख के किसी भी भाग के ऊपर दिए गए लेख को किसी भी रूप में या किसी भी माध्यम से इलेक्ट्रॉनिक या यांत्रिक रूप से पुन: प्रस्तुत या दोहराया नहीं जा सकता है, फोटोकॉपी और रिकॉर्डिंग सहित या किसी भी जानकारी के भंडारण या पुनर्प्राप्ति प्रणाली द्वारा कॉपीराइट धारक से पूर्व लिखित अनुमति के बिना। लेखक बाबालाव ओबनिफा, ऐसा करना गैरकानूनी होगा और कानूनी परिणामों को आकर्षित करेगा
الحماية الروحية ضد الماكينات والأدوات الحامية من قِبل بابلو أبانيفاء
في هذا العمل الحالي ، سوف يقوم Babalawo obanifa بتوثيق الحماية الروحية من هجوم المناجل والسكاكين. تُعرف التسمية التقليدية لأي صيغة للغرض المذكور أعلاه في روحانية يوروبا باسم Okigbe / Okugbe. في هذا العمل ، سأوثق إحدى الخواتم المتاحة لهذا الغرض والتي تعرف باسم Oruka Okigbe. لتحضير الحلبة للحماية من هجوم المناجل والسكاكين / السكاكين الذي تم توثيقه في هذا العمل. سيحتاج Awo إلى ما يلي:
Ogede omini wewe pupa (الموز الناضج / موسى الناب)
يموت أوري (بعض زبدة الشيا)
Odid awo uki / iki (إخفاء Uki)
Iroka elelo Iyekiye (خواتم الأصابع من أي عدد)
إعداد
مكان وعاء الطين على النار. قشر الموز. ضع الموز المقشر داخل الوعاء. صب أوري (زبدة الشيا) لتغطيتها. ضع الرنات الموجودة عليها. ستغطيه الآن بالكامل بإخفاء Uki. ستحرقه على الفحم. سوف تزيل الخواتم. سوف تخلط فحم المستحضر بالصابون الأسود المحلي.
استعمال
سوف تستحم بالصابون قبل الذهاب إلى الحرب. أنت أيضا سترتدي الخاتم في يدك.
حقوق الطبع والنشر: Babalawo Pele Obasa Obanifa ، الهاتف واتس اب الاتصال: +2348166343145 ، موقع Ile Ife osun ولاية نيجيريا.
إشعار هام: فيما يتعلق بالمادة أعلاه ، لا يجوز إعادة إنتاج أو تكرار أي جزء من هذه المادة بأي شكل أو بأي وسيلة ، سواء كانت إلكترونية أو ميكانيكية ، بما في ذلك التصوير والتسجيل أو بأي نظام لتخزين المعلومات أو استرجاعها دون إذن كتابي مسبق من صاحب حقوق الطبع والنشر و المؤلف Babalawo Obanifa ، القيام بذلك سوف يعتبر غير قانوني وسوف يجلب عواقب قانونية
The KIRIJI war, which lasted for about 16 years, was a revolt against Ibadan’s desire to rule over other towns in Yoruba country following the decline of Oyo empire. This write-up serves as a living pathway to the rediscovery of one of history’s most chilling story of brutal repression by a once dominant and awe-inspiring Ibadan Empire and the heroic resistance of a people against a superior force, that was later brought on its knees, through share determination, bravery and valour.
The Yoruba Civil War was mainly between Western Yoruba (Ibadan and its allies like Offa, Modakeke and all Oyo forces on Ibadan’s side) and Eastern Yoruba (Ijesa, Ekiti, Ife and other Yoruba dominions like Igbomina, Akoko, Egbe, Kabba and the Oworro, Lokoja- Kogi State). Ibadan was fighting on four other fronts, making it five fronts, during this civil war period.
The first encounter between Ibadan and the Eastern Yoruba forces was tagged ‘Ogun Jalumi’ (battle of waterloo) which ended in ignominy for the Ekiti soldiers. The Jalumi War, also called the Battle of Ikirun, was a battle that took place on 1st of November, 1878 in the north east of present day Osun State, Nigeria. It was part of the larger conflict named the Ibadan War or Ekiti-Parapo War. The forces of Ibadan defeated in detail a force of rebellious Yorubas including soldiers from Ilorin, Ekiti, Ila and Ijesa.
It was this defeat that prompted the Ekiti to call on Ogedengbe, a tall, fiery fellow, with shooting eyeballs of Ijesa stock, who had been reluctant to lead the Ekiti-Parapo, having had his military training in counter insurgency and infantry at Ibadan, and was wary of leading his people against his benefactors.
Ogedengbe subsequently agreed to lead the Ekiti Parapo War, which also enlisted several Yoruba dominions like Igbomina, Akoko, Egbe, Kabba and the Oworro, a Yoruba sub-tribe in Lokoja, Kogi State. Also, Lagos, Ijebu and Egba were said to have assisted Ekiti Parapo against Ibadan; seen by all as a threat to their commonwealth. The Ekiti War generals held several nocturnal meetings where war strategies were reviewed and perfected. Ilara Mokin in Ondo State was said to have been the headquarters of the Ekiti Parapo secret service.
The war was long and bitter; an epic war between two powerful Yoruba confederate armies of mainly Western and Eastern Yoruba cities.
Before Ibadan’s encounter with the Eastern Yoruba forces, it had already become involved in another war over trade with Egba and Ijebu in 1877. During the period, Ibadan traders on their way from Porto Novo with firearms were attacked by the Egba. Ijebu also declared war against Ibadan in 1877 and this gave the Ekiti and the Ijesa their chance. Ijesa and Ekiti took advantage of this war and declared their independence in 1878. This revolt against Ibadan’s rule in 1878 started with the massacre of Ibadan officials in Ijesa, Igbomina and Ekiti.
Ibadan fought on five fronts. In the south were the Egba who confined their activities to raids and surprise attacks; also, against the Ijebu in the same south, who pitched a camp at Oru under Balogun Onafowokan; the main war at Kiriji in the east, where their forces fought a long battle against the Ekiti and Ijesa (Ekiti-Parapo forces) under the command of Ogedengbe, the Seriki of Ijesa; Offa in the north, where they faced the Ilorin Fulani who pitched their camp against the people of Offa; and finally at Ile-Ife where the Ife people joined the alliance against them in 1882. There had long been friction between the Ife and the Oyo settlers at Modakeke. These animosities were strengthened by the war during which Ife itself was sacked by the Modakeke and their Ibadan allies, and Modakeke was sacked by the Ife and Ekiti.
The Ibadan and Ekiti-Parapo forces faced each other at Kiriji, a few miles east of Ikirun. With time, the Ekiti Parapo gained advantage over Ibadan; which resulted from the help they received from Ekiti Saro merchants, the most important factor was the suppl
advantage over Ibadan; which resulted from the help they received from Ekiti Saro merchants, the most important factor was the supply of breech-loading rifles, much more accurate than the arms being used by the rest of the Yoruba. Defeat began to set in on Ibadan in these wars not only because the Ekiti-Parapo were better equiped but also because it had to fight on five fronts; also possibly because none of the Oyo forces on Ibadan’s side actually wished them well. Partly, this was due to the sufferings being experineced under Ibadan’s control and as a result of the arrogant attitude of Are Latosa who under normal circumstances, as head of the town, would not have gone to the battlefield. He was eventually killed at Kiriji.
Despite the odd against Ibadan, having to fight on five fronts, it was still undefeatable along the line. Stalemate was reached and only with the intervention of an outside force could the image of the whole Yoruba country be redeemed.
Before the war ended, attempts at mediation started as early as 1879-80. Alafin of Oyo and the Oni of Ile-Ife were involved, but neither was trusted by the other, and Ife later joined in the fighting. The Lagos government was under instructions from London and Accra to keep out of the conflict, even though the fighting was having serious effects on the economic life of the colony.
After 1885, some of the main protagonists of the war were themselves getting tired of it. Ceasefire was arranged in 1886 through the efforts of Samuel Johnson, the historian, and Charles Phillips, later the Bishop of Ondo. The parties signed a treaty in Lagos with Governor Maloney which provided for the independence of the Ekiti Parapo towns and the evacuation of Modakeke, to suit Ife. This proved impossible to carry out. Ilorin refused to stop fighting in the north where it was besieging Ofa. Thus the war dragged on, and the forces refused to disband.
In 1893, Carter was able to set off on a tour around Yoruba land, making treaties with Oyo and Egba, and finally persuading the Ibadan and Ekiti Parapo forces to disperse. The Egba opened the road to Ibadan, and allowed the start of railway construction. After two final incidents, the bombardment of Oyo in 1895 and the capture of Ilorin by the Royal Niger Company in 1897, effective colonial control was established throughout most of Yoruba land.
advantage over Ibadan; which resulted from the help they received from Ekiti Saro merchants, the most important factor was the supply of breech-loading rifles, much more accurate than the arms being used by the rest of the Yoruba. Defeat began to set in on Ibadan in these wars not only because the Ekiti-Parapo were better equiped but also because it had to fight on five fronts; also possibly because none of the Oyo forces on Ibadan’s side actually wished them well. Partly, this was due to the sufferings being experineced under Ibadan’s control and as a result of the arrogant attitude of Are Latosa who under normal circumstances, as head of the town, would not have gone to the battlefield. He was eventually killed at Kiriji.
Despite the odd against Ibadan, having to fight on five fronts, it was still undefeatable along the line. Stalemate was reached and only with the intervention of an outside force could the image of the whole Yoruba country be redeemed.
Before the war ended, attempts at mediation started as early as 1879-80. Alafin of Oyo and the Oni of Ile-Ife were involved, but neither was trusted by the other, and Ife later joined in the fighting. The Lagos government was under instructions from London and Accra to keep out of the conflict, even though the fighting was having serious effects on the economic life of the colony.
After 1885, some of the main protagonists of the war were themselves getting tired of it. Ceasefire was arranged in 1886 through the efforts of Samuel Johnson, the historian, and Charles Phillips, later the Bishop of Ondo. The parties signed a treaty in Lagos with Governor Maloney which provided for the independence of the Ekiti Parapo towns and the evacuation of Modakeke, to suit Ife. This proved impossible to carry out. Ilorin refused to stop fighting in the north where it was besieging Ofa. Thus the war dragged on, and the forces refused to disband.
In 1893, Carter was able to set off on a tour around Yoruba land, making treaties with Oyo and Egba, and finally persuading the Ibadan and Ekiti Parapo forces to disperse. The Egba opened the road to Ibadan, and allowed the start of railway construction. After two final incidents, the bombardment of Oyo in 1895 and the capture of Ilorin by the Royal Niger Company in 1897, effective colonial control was established throughout most of Yoruba land.
En este trabajo actual, Babalawo obanifa documentará la protección espiritual contra el ataque con machetes y cuchillos. La nomenclatura tradicional para cualquier fórmula para el propósito mencionado en la espiritualidad yoruba se conoce como Okigbe / Okugbe. En este trabajo documentaré uno de los anillos disponibles para tal fin que se conoce como Oruka Okigbe. Para preparar el anillo para la protección contra el ataque de machete y machete / cuchillos que se ha documentado en este trabajo. El Awo necesitará lo siguiente:
Ogede omini wewe pupa (plátano maduro / Musa sapentum)
Ori die (un poco de manteca de karité)
Odid awo uki / iki (piel de Uki)
Iroka elelo Iyekiye (anillos de dedo de cualquier número)
Preparación
Coloca una olla de barro en llamas. Pelar el plátano. Pon el plátano pelado dentro de la olla. Vierta Ori (manteca de karité) para cubrirlo, coloque los anillos sobre él. Ahora lo cubrirá completamente con la piel de Uki. Lo quemará hasta el carbón. Te quitarás los anillos. Mezclarás el carbón de la preparación con jabón negro local.
Uso
Te bañarás con jabón antes de ir al frente de guerra. También usarás el anillo en tu mano.
Copyright: Babalawo Pele Obasa Obanifa, teléfono y contacto de WhatsApp: +2348166343145, ubicación Ile Ife osun state Nigeria.
AVISO IMPORTANTE: en lo que respecta al artículo anterior, ninguna parte de este artículo puede reproducirse o duplicarse de ninguna forma ni por ningún medio, electrónico o mecánico, incluida la fotocopia y la grabación, o por cualquier sistema de almacenamiento o recuperación de información sin el permiso previo por escrito del titular de los derechos de autor y el autor Babalawo Obanifa, hacerlo será considerado ilegal y traerá consecuencias legales
Versão em Português
PROTEÇÃO ESPIRITUAL CONTRA ATAQUE DE MACHETE E FACAS POR BABALAWO OBANIFA-Obanifa documentários extremos
Neste trabalho atual, a Babalawo obanifa documentará a proteção espiritual contra ataques de facões e facões. A nomenclatura tradicional para qualquer fórmula para o propósito acima mencionado na espiritualidade iorubá é conhecida como Okigbe / Okugbe. Neste trabalho, documentarei um dos anéis disponíveis para esse fim, conhecido como Oruka Okigbe. Preparar o anel para proteção contra ataques de facões e facas / facas documentados neste trabalho. O Awo precisará do seguinte:
Ogede omini wewe pupa (banana madura / Musa sapentum)
Ori die (um pouco de manteiga de karité)
Odid awo uki / iki (esconder de Uki)
Iroka elelo Iyekiye (anéis de qualquer número)
Preparação
Coloque uma panela de barro em chamas. Descasque a banana. Coloque a banana descascada dentro da panela. Despeje Ori (manteiga de karité) para cobri-la. Coloque os anéis nela. Agora você a cobrirá completamente com a pele de Uki. Você a queimará em carvão. Você removerá os anéis. Você misturará o carvão da preparação com sabão preto local.
Uso
Você estará tomando banho com sabão antes de ir para a frente de guerra. Você também estará usando o anel na sua mão.
Direitos autorais: Babalawo Pele Obasa Obanifa, telefone e whatsapp: +2348166343145, local Ile Ife osun state Nigeria.
AVISO IMPORTANTE: No que diz respeito ao artigo acima, nenhuma parte deste artigo pode ser reproduzida ou duplicada de qualquer forma ou por qualquer meio, eletrônico ou mecânico, incluindo fotocópia e gravação ou por qualquer sistema de armazenamento ou recuperação de informações sem a permissão prévia por escrito do detentor dos direitos autorais e o autor Babalawo Obanifa, fazê-lo será considerado ilegal e atrairá consequências legais
Version française
PROTECTION SPIRITUELLE CONTRE MACHETE ET COUTEAUX ATTAQUE PAR BABALAWO OBANIFA-Obanifa documentaires extrêmes
Dans ce travail en cours, Babalawo Obanifa documentera la protection spirituelle contre les attaques de machettes et de couteaux. La nomenclature traditionnelle de toute formule répondant à l'objectif susmentionné de la spiritualité yoruba est connue sous le nom d'Okigbe / Okugbe. Dans ce travail, je documenterai l'une des bagues disponibles à cet effet, appelée Oruka Okigbe. Préparer la bague pour la protection contre les attaques de machettes et de couteaux / couteaux documentée dans ce travail. Les Awo auront besoin des éléments suivants:
Ogede omini wewe pupa (banane mûre / Musa sapentum)
Ori die (du beurre de karité)
Odid awo uki / iki (la peau d'Uki)
Iroka elelo Iyekiye (bagues de n'importe quel nombre)
Préparation
Placez un pot en argile sur le feu. Pelez la banane. Mettez la banane pelée dans le pot. Versez Ori (beurre de karité) pour le recouvrir. Placez les anneaux dessus. Vous allez maintenant le recouvrir complètement de la peau d'Uki.Vous le brûlerez au charbon de bois. Vous allez enlever les bagues. Vous mélangez le charbon de bois de la préparation avec du savon noir local.
Usage
Vous vous laverez avec du savon avant d'aller au front. Vous porterez également l'anneau dans votre main.
Copyright: Babalawo Pele Obasa Obanifa, contact téléphonique et whatsapp: +2348166343145, lieu-dit Ile Ife osun, Nigeria.
AVIS IMPORTANT: En ce qui concerne l’article ci-dessus, aucune partie de cet article ne peut être reproduite ni dupliquée sous quelque forme ou par quelque moyen que ce soit, électronique ou mécanique, y compris la photocopie et l’enregistrement, ou par tout système de stockage ou de récupération des informations, sans l’autorisation écrite préalable du détenteur des droits d’auteur. l'auteur Babalawo Obanifa, cela sera jugé illégal et entraînera des conséquences juridiques
Deutsche Version
SPIRITUELLER SCHUTZ GEGEN MACHETE UND MESSER-ANGRIFF DURCH BABALAWO OBANIFA-Obanifa-Extremdokumentationen
In dieser aktuellen Arbeit dokumentiert Babalawo obanifa den spirituellen Schutz vor Macheten- und Messerangriffen. Die traditionelle Nomenklatur für jede Formel für den oben genannten Zweck in der Yoruba-Spiritualität ist als Okigbe / Okugbe bekannt. In dieser Arbeit werde ich einen Ring dokumentieren, der für diesen Zweck erhältlich ist und als Oruka Okigbe bekannt ist. Vorbereitung des Rings zum Schutz vor Macheten- und Macheten- / Messerangriffen, die in dieser Arbeit dokumentiert wurden. Der Awo benötigt Folgendes:
Ogede omini wewe pupa (reife Banane / Musa sapentum)
Ori sterben (etwas Sheabutter)
Odid awo uki / iki (Fell von Uki)
Iroka elelo Iyekiye (Fingerringe beliebiger Anzahl)
Vorbereitung
Stellen Sie einen Tontopf in Brand. Banane schälen. Die geschälte Banane in den Topf geben. Gießen Sie Ori (Sheabutter), um es zu bedecken. Setzen Sie die Ringe darauf. Sie werden es jetzt vollständig mit dem Fell von Uki bedecken. Sie werden es zu Holzkohle verbrennen. Du wirst die Ringe entfernen. Sie mischen die Holzkohle der Zubereitung mit lokaler schwarzer Seife.
Verwendung
Sie werden mit Seife baden, bevor Sie an die Kriegsfront gehen. Sie werden auch den Ring in der Hand tragen.
Copyright: Babalawo Pele Obasa Obanifa, Telefon- und WhatsApp-Kontakt: +2348166343145, Standort Ile Ife Osun, Bundesstaat Nigeria.
WICHTIGER HINWEIS: In Bezug auf den obigen Artikel darf kein Teil dieses Artikels in irgendeiner Form oder auf irgendeine Weise reproduziert oder vervielfältigt werden, elektronisch oder mechanisch, einschließlich Fotokopieren und Aufzeichnen oder durch ein Informationsspeicher- oder -abrufsystem ohne vorherige schriftliche Genehmigung des Inhabers des Urheberrechts und Der Autor Babalawo Obanifa wird als rechtswidrig eingestuft und zieht rechtliche Konsequenzen nach sich
ДУХОВНАЯ ЗАЩИТА ОТ МАШЕТА И НАПАДЕНИЙ НА НОГИ БЕБАЛАВО ОБАНИФА-Обанифа экстремальные документальные фильмы
В этой текущей работе Бабалаво Обанифа задокументирует духовную защиту от атаки мачете и ножей. Традиционная номенклатура для любой формулы для вышеупомянутой цели в духовности йоруба известна как Okigbe / Okugbe. В этой работе я запишу одно из доступных для этой цели колец, известное как Орука Окигбе Подготовить кольцо для защиты от атаки мачете и саблей / ножей, что является документом в этой работе. Awo потребуется следующее:
Ogede omini wewe pupa (спелый банан / Муса сапентум)
Ori die (немного масла ши)
Одид аво уки / ики (скрыть от уки)
Iroka elelo Iyekiye (перстни любого номера)
подготовка
Поместите глиняный горшок в огонь. Очистить банан. Положите очищенный банан в кастрюлю. Налейте Ори (масло ши), чтобы покрыть его. Поместите кольца на него. Теперь вы полностью закроете его шкурой Уки. Вы сожжете его до угля. Вы удалите кольца. Вы смешаете древесный уголь с местным черным мылом.
использование
Вы будете купаться с мылом перед отправкой на фронт войны. Вы также будете носить кольцо в руке.
Авторское право: Babalawo Pele Obasa Obanifa, телефон и контакт WhatsApp: +2348166343145, местоположение Ile Ife osun штат Нигерия.
ВАЖНОЕ УВЕДОМЛЕНИЕ. Что касается статьи выше, ни одна часть этой статьи не может быть воспроизведена или воспроизведена в любой форме или любым способом, электронным или механическим, включая фотокопирование и запись, или любой системой хранения или поиска информации без предварительного письменного разрешения от владельца авторских прав и автор Бабалаво Обанифа, поступивший таким образом, будет признан незаконным и повлечет за собой юридические последствия
BABALAWO OBANIFA-Obanifa极端纪录片对付砍刀和刀子的精神保护
在当前工作中，Babalawo obanifa将记录对砍刀和刀具攻击的精神保护。 在约鲁巴灵性中，用于达到上述目的的任何配方的传统命名法都称为Okigbe / Okugbe。 在这项工作中，我将记录一个可用于此目的的戒指，称为Oruka Okigbe。 准备保护环以抵御弯刀和弯刀/刀的攻击，这已在本文中进行了介绍。 Awo将需要以下条件：
Ogede omini wewe pupa（成熟的香蕉/ Musa sapentum）
奥里死了（一些牛油树脂）
Odid Awo uki / iki（浮木的隐藏）
Iroka elelo Iyekiye（任何数量的戒指）
准备工作
将煲放在火上。 剥香蕉皮。 将去皮的香蕉放入锅中。 倒入Ori（乳木果油）将其覆盖，将戒指放在上面，然后将其用Uki的皮完全覆盖，将其燃烧成木炭。 您将卸下戒指。 您将准备的木炭与当地的黑色肥皂混合。
使用方法
您将在战线前用肥皂沐浴。 您还将手戴戒指。
版权所有：Babalawo Pele Obasa Obanifa，电话和whatsapp联系人：+2348166343145，位于尼日利亚Ile Ife osun州。
重要提示：关于以上文章，未经版权所有者和作者的事先书面许可，不得以任何形式或通过任何方式（包括影印和记录的电子或机械方式）或通过任何信息存储或检索系统来复制或复制本文的任何部分。 作者Babalawo Obanifa，这样做将被视为非法，并将引起法律后果
BABALAWO ओबनिफा-ओबनिफा चरम वृत्तचित्रों द्वारा जारी किए गए स्पैक्ट्रल प्रोटेक्शन अग्नि यंत्र और चाकू
इस वर्तमान कार्य में बाबालाव ओबनिफा, मचे और चाकू के हमले के खिलाफ आध्यात्मिक संरक्षण का दस्तावेजीकरण करेंगे। योरूबा आध्यात्मिकता में उपर्युक्त उद्देश्य के लिए किसी भी सूत्र के लिए पारंपरिक नामकरण को ओकीगबे / ओकबेबे के रूप में जाना जाता है। इस काम में मैं ऐसे उद्देश्य के लिए उपलब्ध रिंग में से एक का दस्तावेजीकरण करूंगा, जिसे ओरुका ओकीगबे के नाम से जाना जाता है। इस कार्य में दस्तावेज़ के लिए माचे और कटलैस / चाकू के हमले से सुरक्षा के लिए अंगूठी तैयार करना। आवो को निम्नलिखित की आवश्यकता होगी:
Ogede omini wewe pupa (पके केले / मूसा सेपेंटम)
ओरी डाई (कुछ शीया बटर)
अजीब अओकी उकी / iki (उकी छिपाना)
Iroka elelo Iyekiye (किसी भी संख्या की अनामिका)
तैयारी
मिट्टी के बर्तन को आग पर रखें। केले को छील लें। छिलके वाले केले को गमले के अंदर रखें। इसे कवर करने के लिए ओरी (शीया बटर) डालें। इस पर रिंग्स लगाएं। अब आप इसे उकी छिपाने के साथ पूरी तरह से कवर करेंगे। आप इसे चारकोल में जलाएंगे। आप छल्ले निकाल देंगे। आप स्थानीय काले साबुन के साथ तैयारी के चारकोल को मिलाएंगे।
प्रयोग
युद्ध के मोर्चे पर जाने से पहले आप साबुन से नहाएंगे। आपके हाथ में अंगूठी भी होगी।
कॉपीराइट: बबालावो पेले ओबासा ओबनिफा, फोन और व्हाट्सएप संपर्क: 13:48166343145, स्थान इले इफ ओसुन राज्य नाइजीरिया।
महत्वपूर्ण सूचना: जैसा कि इस लेख के किसी भी भाग के ऊपर दिए गए लेख को किसी भी रूप में या किसी भी माध्यम से इलेक्ट्रॉनिक या यांत्रिक रूप से पुन: प्रस्तुत या दोहराया नहीं जा सकता है, फोटोकॉपी और रिकॉर्डिंग सहित या किसी भी जानकारी के भंडारण या पुनर्प्राप्ति प्रणाली द्वारा कॉपीराइट धारक से पूर्व लिखित अनुमति के बिना। लेखक बाबालाव ओबनिफा, ऐसा करना गैरकानूनी होगा और कानूनी परिणामों को आकर्षित करेगा
الحماية الروحية ضد الماكينات والأدوات الحامية من قِبل بابلو أبانيفاء
في هذا العمل الحالي ، سوف يقوم Babalawo obanifa بتوثيق الحماية الروحية من هجوم المناجل والسكاكين. تُعرف التسمية التقليدية لأي صيغة للغرض المذكور أعلاه في روحانية يوروبا باسم Okigbe / Okugbe. في هذا العمل ، سأوثق إحدى الخواتم المتاحة لهذا الغرض والتي تعرف باسم Oruka Okigbe. لتحضير الحلبة للحماية من هجوم المناجل والسكاكين / السكاكين الذي تم توثيقه في هذا العمل. سيحتاج Awo إلى ما يلي:
Ogede omini wewe pupa (الموز الناضج / موسى الناب)
يموت أوري (بعض زبدة الشيا)
Odid awo uki / iki (إخفاء Uki)
Iroka elelo Iyekiye (خواتم الأصابع من أي عدد)
إعداد
مكان وعاء الطين على النار. قشر الموز. ضع الموز المقشر داخل الوعاء. صب أوري (زبدة الشيا) لتغطيتها. ضع الرنات الموجودة عليها. ستغطيه الآن بالكامل بإخفاء Uki. ستحرقه على الفحم. سوف تزيل الخواتم. سوف تخلط فحم المستحضر بالصابون الأسود المحلي.
استعمال
سوف تستحم بالصابون قبل الذهاب إلى الحرب. أنت أيضا سترتدي الخاتم في يدك.
حقوق الطبع والنشر: Babalawo Pele Obasa Obanifa ، الهاتف واتس اب الاتصال: +2348166343145 ، موقع Ile Ife osun ولاية نيجيريا.
إشعار هام: فيما يتعلق بالمادة أعلاه ، لا يجوز إعادة إنتاج أو تكرار أي جزء من هذه المادة بأي شكل أو بأي وسيلة ، سواء كانت إلكترونية أو ميكانيكية ، بما في ذلك التصوير والتسجيل أو بأي نظام لتخزين المعلومات أو استرجاعها دون إذن كتابي مسبق من صاحب حقوق الطبع والنشر و المؤلف Babalawo Obanifa ، القيام بذلك سوف يعتبر غير قانوني وسوف يجلب عواقب قانونية
The Yoruba Civil War was mainly between Western Yoruba (Ibadan and its allies like Offa, Modakeke and all Oyo forces on Ibadan’s side) and Eastern Yoruba (Ijesa, Ekiti, Ife and other Yoruba dominions like Igbomina, Akoko, Egbe, Kabba and the Oworro, Lokoja- Kogi State). Ibadan was fighting on four other fronts, making it five fronts, during this civil war period.
The first encounter between Ibadan and the Eastern Yoruba forces was tagged ‘Ogun Jalumi’ (battle of waterloo) which ended in ignominy for the Ekiti soldiers. The Jalumi War, also called the Battle of Ikirun, was a battle that took place on 1st of November, 1878 in the north east of present day Osun State, Nigeria. It was part of the larger conflict named the Ibadan War or Ekiti-Parapo War. The forces of Ibadan defeated in detail a force of rebellious Yorubas including soldiers from Ilorin, Ekiti, Ila and Ijesa.
It was this defeat that prompted the Ekiti to call on Ogedengbe, a tall, fiery fellow, with shooting eyeballs of Ijesa stock, who had been reluctant to lead the Ekiti-Parapo, having had his military training in counter insurgency and infantry at Ibadan, and was wary of leading his people against his benefactors.
Ogedengbe subsequently agreed to lead the Ekiti Parapo War, which also enlisted several Yoruba dominions like Igbomina, Akoko, Egbe, Kabba and the Oworro, a Yoruba sub-tribe in Lokoja, Kogi State. Also, Lagos, Ijebu and Egba were said to have assisted Ekiti Parapo against Ibadan; seen by all as a threat to their commonwealth. The Ekiti War generals held several nocturnal meetings where war strategies were reviewed and perfected. Ilara Mokin in Ondo State was said to have been the headquarters of the Ekiti Parapo secret service.
The war was long and bitter; an epic war between two powerful Yoruba confederate armies of mainly Western and Eastern Yoruba cities.
Before Ibadan’s encounter with the Eastern Yoruba forces, it had already become involved in another war over trade with Egba and Ijebu in 1877. During the period, Ibadan traders on their way from Porto Novo with firearms were attacked by the Egba. Ijebu also declared war against Ibadan in 1877 and this gave the Ekiti and the Ijesa their chance. Ijesa and Ekiti took advantage of this war and declared their independence in 1878. This revolt against Ibadan’s rule in 1878 started with the massacre of Ibadan officials in Ijesa, Igbomina and Ekiti.
Ibadan fought on five fronts. In the south were the Egba who confined their activities to raids and surprise attacks; also, against the Ijebu in the same south, who pitched a camp at Oru under Balogun Onafowokan; the main war at Kiriji in the east, where their forces fought a long battle against the Ekiti and Ijesa (Ekiti-Parapo forces) under the command of Ogedengbe, the Seriki of Ijesa; Offa in the north, where they faced the Ilorin Fulani who pitched their camp against the people of Offa; and finally at Ile-Ife where the Ife people joined the alliance against them in 1882. There had long been friction between the Ife and the Oyo settlers at Modakeke. These animosities were strengthened by the war during which Ife itself was sacked by the Modakeke and their Ibadan allies, and Modakeke was sacked by the Ife and Ekiti.
The Ibadan and Ekiti-Parapo forces faced each other at Kiriji, a few miles east of Ikirun. With time, the Ekiti Parapo gained advantage over Ibadan; which resulted from the help they received from Ekiti Saro merchants, the most important factor was the suppl
advantage over Ibadan; which resulted from the help they received from Ekiti Saro merchants, the most important factor was the supply of breech-loading rifles, much more accurate than the arms being used by the rest of the Yoruba. Defeat began to set in on Ibadan in these wars not only because the Ekiti-Parapo were better equiped but also because it had to fight on five fronts; also possibly because none of the Oyo forces on Ibadan’s side actually wished them well. Partly, this was due to the sufferings being experineced under Ibadan’s control and as a result of the arrogant attitude of Are Latosa who under normal circumstances, as head of the town, would not have gone to the battlefield. He was eventually killed at Kiriji.
Despite the odd against Ibadan, having to fight on five fronts, it was still undefeatable along the line. Stalemate was reached and only with the intervention of an outside force could the image of the whole Yoruba country be redeemed.
Before the war ended, attempts at mediation started as early as 1879-80. Alafin of Oyo and the Oni of Ile-Ife were involved, but neither was trusted by the other, and Ife later joined in the fighting. The Lagos government was under instructions from London and Accra to keep out of the conflict, even though the fighting was having serious effects on the economic life of the colony.
After 1885, some of the main protagonists of the war were themselves getting tired of it. Ceasefire was arranged in 1886 through the efforts of Samuel Johnson, the historian, and Charles Phillips, later the Bishop of Ondo. The parties signed a treaty in Lagos with Governor Maloney which provided for the independence of the Ekiti Parapo towns and the evacuation of Modakeke, to suit Ife. This proved impossible to carry out. Ilorin refused to stop fighting in the north where it was besieging Ofa. Thus the war dragged on, and the forces refused to disband.
In 1893, Carter was able to set off on a tour around Yoruba land, making treaties with Oyo and Egba, and finally persuading the Ibadan and Ekiti Parapo forces to disperse. The Egba opened the road to Ibadan, and allowed the start of railway construction. After two final incidents, the bombardment of Oyo in 1895 and the capture of Ilorin by the Royal Niger Company in 1897, effective colonial control was established throughout most of Yoruba land.
advantage over Ibadan; which resulted from the help they received from Ekiti Saro merchants, the most important factor was the supply of breech-loading rifles, much more accurate than the arms being used by the rest of the Yoruba. Defeat began to set in on Ibadan in these wars not only because the Ekiti-Parapo were better equiped but also because it had to fight on five fronts; also possibly because none of the Oyo forces on Ibadan’s side actually wished them well. Partly, this was due to the sufferings being experineced under Ibadan’s control and as a result of the arrogant attitude of Are Latosa who under normal circumstances, as head of the town, would not have gone to the battlefield. He was eventually killed at Kiriji.
Despite the odd against Ibadan, having to fight on five fronts, it was still undefeatable along the line. Stalemate was reached and only with the intervention of an outside force could the image of the whole Yoruba country be redeemed.
Before the war ended, attempts at mediation started as early as 1879-80. Alafin of Oyo and the Oni of Ile-Ife were involved, but neither was trusted by the other, and Ife later joined in the fighting. The Lagos government was under instructions from London and Accra to keep out of the conflict, even though the fighting was having serious effects on the economic life of the colony.
After 1885, some of the main protagonists of the war were themselves getting tired of it. Ceasefire was arranged in 1886 through the efforts of Samuel Johnson, the historian, and Charles Phillips, later the Bishop of Ondo. The parties signed a treaty in Lagos with Governor Maloney which provided for the independence of the Ekiti Parapo towns and the evacuation of Modakeke, to suit Ife. This proved impossible to carry out. Ilorin refused to stop fighting in the north where it was besieging Ofa. Thus the war dragged on, and the forces refused to disband.
In 1893, Carter was able to set off on a tour around Yoruba land, making treaties with Oyo and Egba, and finally persuading the Ibadan and Ekiti Parapo forces to disperse. The Egba opened the road to Ibadan, and allowed the start of railway construction. After two final incidents, the bombardment of Oyo in 1895 and the capture of Ilorin by the Royal Niger Company in 1897, effective colonial control was established throughout most of Yoruba land.
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