They were not easy to count nor easy to narrate accurately. Like most of his followers, he was quite happy to have left Edo land, to work diligently to achieve his one and only objective i.e. to found a kingdom where he would be the leader or Oba Being always hale and hearty, he had all the freedom to scheme and strive or to dream and do, What was uppermost in the mind of his uncle was Okpame’s good health and safety. He did nor disturb his nephew’s ambition and strategy

Okpames confident settlement at Odorlerle and the successes he made in his engagement administration of his various groups of settlers farming where he led by example to ensure that his people never suffered hunger and starvation, as well as hunting and adventure which were areas he fitted in most and which boosted his ego and as such popularized him - combined to give him immense joys. Suffice it specifically to mention the following among why he had profound joys:

I. Arrival at Uokha
Uokha Okpame was no more like a community in the folklores he was told, It became seen and reached. He set his feet on Uokha land and his eyes on Uokha people and things; he enjoyed the air in Uokha. An issue arises from the record of Egharevba, he claims Oba Eweka sent Omorodion or Odion (as he did with some of the quarreling princes to be chiefs of various villages) to Uwokha in Afenmai (p.9 of the 4th Ed. of his book). yet in the same book, he declared that the same Omorodion, “in consequence left Benin City in anger, with his family and followers. saying ‘ I am going to find abode in Uwoha (or bush) rather than be called (just) a prince in Benin This same Uwoha was afterwards corrupted to Uwokha,

The fact claimed by Uokha people till today (being uncontradicted so far) is that they are the most senior among the clans in Owan (now East and West since 1993). In the word of Ojojoro “as for seniority in the clan, there is no argument in Owan Local Government Area that Uokha is the senior “This is the Uokha from where Okpame took a wife. The coming together of Okpame and Ororua left a legacy for subsequent generation in Odorlerle and Uokha in both communities that two hunters’ call-word Edi became everyman’s word for good morning It was not used for hello, the Koyo of Edo was still being used.

¡¡. The wide acceptance of women’s Laoba which he introduced.
Partly to retain Edo traditional way of family greetings and partly to impress his unique princely status on people in and outside Uokha, Okpame introduced (and Ororua accepted) the use of La ovbí Oba as response tohis Edi. Laovbioba soon got shortened to Laoba The woman Iiked the word and ‘tried’ it both to prince Okpame and the males in the town.

All other women did not limit the response to Okpame who many of them did not know or have the opportunity of meeting. They broadened the horizon of the use It became a general response by the women to the male counter-part their fathers, their husbands, their fiancés, their bother, their sons and every other male around. They, remembering that their ancestors came from Benin, claimed that they were all Ivbi Oba (children of the Oba). Edi and Laoba thus became the morning greetings in Ora till today, the former for males only and the latter for females only.

Okpame introduced Edi , He, too, accepted the equivalent ‘Koyo’ shortened lo ‘koo’of Edo i.e. Eese, shortened often times to es. The equivalent of Eese or es in English language is hello, but in Ora, their word especially the Eese is also used on specific occasions - greeting someone one has parted with over a long time and in greeting someone who has lost a very dear person. Inquiry reveals that dthe root of Eese as used especially in the morning after. Edi and Loaba is shortened from ‘O le serle na (i.e. your wish for today will come to pass as prayed). This in Ora language is ‘E serle na’ or shorter still as ‘E serle’, today it is simply eese/es,

¡¡¡. Meeting with and marriage of Ororua (in full. Ororuare  Wet season brings wealth)

A number of things attracted Okpame to visiting Uokha. The Odion pledged to help him with general protection in the area. But he himself “always sought the assistance of herbalists in the pursuit of his goals”. He was a friend to many fellow powerful young men in Uokha. The town provided a very good resort for him whenever he experienced any stress. Obazua was great companion all along. Here in Uokha Okpame met a young woman by name Ororua whom he decided to court and marry. The relationship grew apace. The question was not about the beauty and shapeliness of Ororua, it was about the seriousness of Okpame the hunter and adventurer. Even Obazua his uncle and friend took the advances as a big joke. He reminded Okpame about what his mother back told him (Okpame) whenever he felt mature enough to have a wife.

Obazua was not the type of person that would delight in causing his nephew any emotional problem, so be no longer talked much about Okpame’s intention, He also did not bother to make any inquiry from the oracle. He felt helpless just as Okpame was rdentless because he kept visiting Uokha, Obviously to see Ororua. The visits had nothing to do with hunting and adventure, they were purely on love grounds.

Obazua had his reservation even when it seemed Okpame had committed himself to no going back. Okpame was no more available to go with Obazua for hunting anywhere else outside Uokha direction Okpame eventually began the courtship their courtship and marriage resulted in a strong in-law relationship, after some hesitation thus the idea of some hesitation before the expected consent by the brides’ parents is an old practice.

ln Amu’s words ‘Prince Uguan tried to win the maid’s affection, but the father did not allow their love to be free, for she had already been betrothed to another person since from her childhood. Amu further revealed the counter strategy of Okpame who made Ororua’s mother the seller of lots of meat from his games, keeping part for her family’s consumption. The way was now open to lay bare the love which was almost disallowed at the beginning, There was, on the long run, no earlier betrothal.

Beside the strategy according to Amu, Okpame had many attributes to put him in a clear lead in any such contest. He was handsome, intelligent and humble. He was in no way deformed. He was simple yet royal in comportment. He usually did not speak much but his utterances were moderate and modest, what were others? He had a towering or commanding frame and was richly endowed with powers he used with great caution

Okpame revealed that he was a prince (like Omorodion. Uokha’s ancestor), that he was the third son of Oba Ewuare n’ Ogidigan of Edoland; that he left home (Edo) on banishment, and that he had decided to face the challenge i.e. found a new settlement as great if not greater than that from which he was banished. He said Uguan (already accepted as synonymous with his oracles) approved of it. These revelations were so intimidating that his welcome was duteously assured. He did not only win Ororua’s love, heart and hand but also lots of service-hands at beck and call.

The foregoing shows that marriage, from time immemorial as far Ora is concerned, is such an honourable thing to be undertaken with all seriousness. It has never been the practice of a friend simply picking another (almost always a female) from the Street, and producing babies. There was always pre-courtship and marriage consent by the both parties a pre-marriage approval by the parents of both parties and pre-marriage ceremony which includes the marriage following which gun-short are released to announce the union so to say to the world.

In okpame’s case he courted, he wedded and both odorlerle and Uokha knew that both parties, a prince and princess, had married Ororua, however, did not immediately pack out to live at Odorlerle