THE DEATH OF TSOEDE
Tsudi (Tsoede) is said to have been killed by a missile thrown at him by a heathen warrior. The missile is variously said to have been a hoe, a spear or a poisoned arrow. Tsudi was said to have been at first fatally wounded by the missile before he eventually died a couple of days later.
Tsudi was actually out on one of his endless tours of his expansive Nupeko or Kororofa empire when he was hit by this missile as he passed through a remote village in one of the many states that went into the formation of his expansive federation of Nupeko Kororofa states. Sultan Bello had described the ‘Sultan of Kororofa’ as being engaged in endless ‘sallying forth’ from one end of his great empire to the other at all the times.
Tsudi’s Nupeko or Kororofa empire was so large it encompassed the whole of the Central Sudan (Nigeria and its neighbours) and even beyond. Nupeko Kororofa had various capital cities at various times but the capital city at the time Tsudi was killed was variously called MaGara, MaGwara, MaKwara, MaKwa or, as we pronounce it today, Mokwa.
That ancient Mokwa is, of course, not the same as our present-day Mokwa town. That ancient Mokwa was located to the northwest of today’s KinNupe while modern Mokwa is located to the southwest of modern KinNupe.
That ancient Mokwa was the capital city of the Gara or AtaGara kingdom of Tsudi’s father, the very Mokwa city in which Tsudi spent his adult years under the reign of his father before he was chased back to Nku the capital of Bini his motherland.
But, I am digressing….
…. so, back to your question, brother Sani:
When Tsudi died from the fatal missile his deputies and cabinet members realised that if the people come to know that Tsudi the Great is dead there will be a massive social chaos. So, they did not tell anybody that Tsudi is dead. Instead they simply conveyed the body back to Mokwa the capital city in a convoy that contained a retinue of slaves carrying baskets of rotten fishes to hide the smell of the dead body.
They also set up mock graves of Tsudi in various cities and towns throughout KinNupe in order to mislead the enemies of Tsudi who might tried to exhume his corpse for a variety of evil purposes. This is such that today nobody knows where Tsudi was really buried.
This story of the intrigues that surround the death of Tsudi is strikingly the same with the story of the circumstances surrounding the death and burial of Kanta the founder of the Kebbi kingdom.
But then the similarities between Tsudi and Kanta go beyond the circumstances surrounding their deaths and burials. Their life stories are also basically the same: both were born in their motherland but grew up outside their motherland; both were trained into hardened warlords in the land of their adulthood; both came back to wage wars of conquest in their motherlands; both introduced human sacrifice and brass-working to their people; both had bronze canoes that were sunk in rivers at which the locals worship them to this very day; and the similarities continue on and on….
The truth, as Sir H.R. Palmer pointed out, is that Kanta and Tsudi are one and the same person whose story is told by the people of Kebbi and Nupe in slightly different versions.
As I discussed in my books – including ‘Tsudi the Great’, ‘Nupe the Origin’, ‘The Bini Confederacy’, etc, etc – the Kebbi people were originally a Bini Nupe people before they migrated out of KinNupe. They came out of KinNupe with the story of Tsudi whom they referred to Kanta or Kanda.
Afterall Tsudi was also addressed as the AtaGara or KataGara. Well Kanta was nothing but a shortened form of KantaGara.
Sir H.R. Palmer also said that Kanta was also pronounced as Kanda and that the Kanda people were the same that are known in KinNupe as the Akanda or Kakanda people. These were also the same people that were referred to in the Tsudi Story as the Akiandia, Akyadya or Kyadya people – the same that are known as the riverine or canoe-men Nupes on the River Niger to this very day.
The story of Tsudi is a universal one. It is to be found among virtually all the tribes and ethnicities of the Central Sudan and beyond for the simple reason that each of these tribes and ethnicities were either ruled over by Tsudi during the days of his Nupeko Kororofa almighty empire or that these tribes and ethnicities originated from Nupe.
Tsudi is the same person who is known as Bayajida among the Hausas; as Bagauda among the Kano people; as Shango among the Yoruba; as Odu of the Anambra River among the Ibos; as Adashu among the Igala; and so on and on.