Chief Utetenegiabi narrates the story of Princess Adesuwa, the beautiful daughter of Ezọmọ Ọdia. Ọdia was the Ezọmọ during the reign of Ọba Akengbuda and the fourth since the title became hereditary after Ezọmọ Ehenua. He stated that the Ubulu-Uku, the Isele-Uku and the Ogwachi-Uku were all provinces or domains of Benin Kingdom and their rulers pay homage to the Ọba of Benin, who confirms their installation as rulers. Ezọmọ Odia was the Onotueyevbuo of Ubulu-Uku, which had been very helpful to Ezọmọ in his bid to become the Enogie of Ubulu-Uku (the Benin people call him Ogioboro). During his thank-you visit to the Ọba in Benin City, Ezọmọ Ọdia played host to Ogioboro. While at Ezọmọ’s house, Princess Adesuwa was instructed by her father, the Ezọmọ, to present kola nuts to Ogioboro. It was at this point that Ogioboro started admiring Princess Adesuwa.
He narrates how the Enogie Of Ubulu-Uku bought a goat from Princess Adesuwa without making full payment to her. For that reason Princess Adesuwa, who was a freeborn of Benin City, a Princess of Uzebi and betrothed to the Ọba of Benin, went to Ubulu-Uku to demand the outstanding balance. It was there that Ogioboro called all his chiefs to announce the presence of his admirer whom he desired to marry from Benin. In the presence of this crowd, Princess Adesuwa insulted him as being uncivilized and uncircumcised. This lead to the murder of Princess Adesuwa by the Enogie of Ubulu-Uku. But her maid servant, who was a witness to the horrible incident, ran to Benin City and sang ‘Ezọmọ ooo tu ye vbie, Ezọmọ ooo tu ye vbie, …’.
The Ọba of Benin calmed Ezomo and asked that as her suitor, he be allowed to face the battle. He stated that the Ọba and Benin chiefs consulted the oracle to find out who will execute the war. The gods asked them to send Agboghidi of Ugo. Agboghidi, who was a Benin warrior, was trained by the Enogie of Ubulu-Uku, who was now the offender. Agboghidi embarked to go into\ battle in the company of a sorceress, Emopkolọ, who was one of the estranged wives of Ogioboro who knew his secret powers. Hence, the saying in Benin: ‘a i z’obo ra mwe ama vbie’ (a physician is not consulted for free), and ‘ọbo I we gbe sẹ okhuo n’rie yẹ owa’ (a native doctor is not stronger than his wife). Emopkolọ brought all the things Ogioboro uses to fortify himself and used them to prepare Agboghidi for the battle. While preparing them she used songs to recollect the items for the charm. This was the origin of ‘Eghughu agba’
as a musical dance in Benin Kingdom. The warrior Agboghidi had been warned by a prediction to be wary of his servant, Arosomwa. Agboghidi succeeded in killing Ogioboro and placed his head in a leather box (ekpoki), but some chiefs betrayed him on his way to the Ọba’s palace to report his victory. The chiefs asked Omusi n’Ikpoba to be on guard and to ask Agboghidi to take a bath in Ikpoba River before entering Benin. These chiefs, having lied to His Majesty, denied Agboghidi access to see the king at the palace. ‘Evbo nye Edo gbe re yi ikpiha’ (Whatever is a discomfort to the Benin people/kingdom does not last three years) is why Benin sought other nocturnal means to defeat Agboghidi. This was made possible by Arosomwa the War Drummer, who reversed the rhythm of his war drum to the detriment of Agboghidi. The leader of the Benin army, Chief Ologbosere, went after Agboghidi but could not arrest him before Emokpolo drowned him in the river to save him from the Benin army, who would have beheaded him. Chief Utetenegiabi stated that this was how the Ologbosere family got its family salutation – ‘Lakun’.