In the midst of the obvious media attacks launched against Primate Elijah Ayodele, God has decided to vindicate him with the fulfilment of a major prophecy that was among his 2026 prophecies released on Saturday, December 20, 2025.

Primate Ayodele, while speaking with journalists at the presentation of the 146-page 2026 prophecies in Lagos, stated that President Donald Trump will soon strike in Nigeria to fight against terrorists in the country.

On page 79 of the book, the prophet stated that the US will be going after Islamic terrorists in the country and that Nigeria will not be the one to decide how the fight will go.

“Trump will fight terrorists and will not go by Nigeria’s decision on how to fight terrorists. He has his own plans on how to fight terrorists. Trump will fight terrorists silly in Nigeria and Africa, especially in Nigeria. Trump will fight Islamicterroristst with every one of his security.”

However, just six days after he released the prophecy, the United States of America, as announced by President Donald Trump, carried out a strike against a terrorist cell in Sokoto in the middle of the night.

According to reports, the US President claims there were multiple strikes carried out by the US army under his command.

“Tonight, at my direction as Commander in Chief, the United States launched a powerful and deadly strike against ISIS Terrorist Scum in Northwest Nigeria, who have been targeting and viciously killing, primarily, innocent Christians, at levels not seen for many years, and even centuries!

“I have previously warned these terrorists that if they did not stop the slaughtering of Christians, there would be hell to pay, and tonight, there was.”

It is worthy to note that there is no prophet in Nigeria who made this prophecy or spoke in this direction; only Primate Ayodele did, and this makes one wonder what people who refer to this man of God as fake see or the evidence they have to describe the Primate as fake.

The bible has rightly said that a prophet is known when he says a thing and it comes to pass; this is exactly what Primate Ayodele has been doing all his life. There has never been a time when the US openly came into Nigeria to strike for any reason, but this man has always been the one saying Donald Trump would strike in the country.

Even before Donald Trump ordered the strike, Primate Ayodele had always said that the US would be Tinubu’s greatest opposition, and this was before any issue regarding Christian genocide came up. There was no other person who said this apart from the prophet, and we all saw how it came to pass; it took the emissary of the president to visit the US and appeal to government officials before the tension reduced. How then is Primate Ayodele a fake prophet?

When people come up to say what Primate does is guesswork and permutations, the question is, why didn’t they also do their own guesswork and permutations and see what would come out of it?

IThereis a serious plan by mischief makers to bring the prophet down, but guess what? It can never be possible because he will continue to rise above them, regardless of whatever lies they cook against him.

By Prince Adeyemi Shonibare

History and Origin

The Eyo Festival, also known as the Adamu Orisha Play, stands as one of Africa’s most iconic cultural processions and the highest traditional honour in Lagos. Deeply rooted in the history of Lagos Island, its formal emergence dates to 1854, during the reign of Oba Akintoye.
Traditionally instituted to escort the soul of a departed Oba or a highly distinguished Lagosian into the afterlife, the festival symbolises peace, continuity and prosperity for the land. Over time, it evolved beyond funerary rites into a rare ceremonial honour reserved for individuals whose lives and legacies have profoundly shaped Lagos and Nigeria.
Oba Akintoye is historically recognised as the first major royal personality accorded full Eyo rites, firmly establishing the festival as a sacred institution of state, identity and continuity.

Eyo Festival 2025: Date, Venue and Honourees
The 2025 Eyo Festival will hold on Saturday, December 27, 2025, with activities centred at the Tafawa Balewa Square (TBS) and strictly confined to Lagos Island.
The traditional procession begins from Isale Eko/Idumota and does not extend beyond Onikan and Obalende. The Eyo does not cross into Ikoyi or beyond.

This year’s festival honours eminent Lagos personalities whose legacies continue to define the state:
Sir Michael Agbolade Otedola, former Governor of Lagos State (posthumous honour)
Alhaja Abibatu Mogaji, revered Lagos matriarch, former Ìyálọ́jà of Nigeria and mother of President Bola Ahmed Tinubu
Alhaji Lateef Kayode Jakande, former Governor of Lagos State, celebrated for landmark achievements in education, housing and public service
Brigadier Mobolaji Johnson, first Military Governor of Lagos State, recognised for laying foundational administrative structures for modern Lagos

The Oba of Lagos, His Royal Majesty Oba Rilwanu Akiolu, described the festival as
“a celebration of Lagos’ living heritage, unity and cultural continuity,”
adding:
“The Eyo Festival is not deity worship. It is a cultural symbol of order, history and the collective identity of Lagosians.”
He further emphasised its inclusiveness:
“Eyo is for Muslims, Christians and traditional worshippers alike. It reflects the harmony and tolerance that define Lagos.”

President Bola Ahmed Tinubu is expected as Special Guest of Honour, alongside Governor Babajide Sanwo-Olu, senior government officials, royal fathers, captains of industry and distinguished guests.

Governor Sanwo-Olu described the festival as
“a powerful cultural and economic driver that reinforces Lagos’ position as Africa’s cultural capital.”

The Sacred Order of the Eyos
At the heart of the festival are the Eyo masquerades, dressed in flowing white robes, wide-brimmed hats (Aga Akete) and carrying the symbolic staff known as the Opambata. Beneath the robe, Eyos wear the Aropale, tied at the waist, while the face is covered with a white veil perforated to allow vision.

There are five principal Orisha Eyos, regarded as the spiritual authorities of the procession. Eyo Adimu Orisha,Oniko, Eyo Ologede, Eyo Angere,Laba.
All other Eyos must stop and pay homage to them when encountered. Failure to do so may attract sanctions and cause friction among the masquerades.

Only the Adimu Orisha, the senior-most Eyo, is forbidden from revealing his face. Eyo is strictly men’s affairs concerning wearing of Eyo attire.

Iga Houses Entitled to Have Eyos
The right to have Eyo is vested in recognised Lagos Iga (Chieftaincy) Houses, including:
Akitoye, Ashogbon, Aromire, Ajagun, Arobadade, Akogun Olofin, Apena, Ajanaku, Asesi, Aiyeomosan, Alaagba, Asajon, Awise, Bajulaiye, Bajulu, Bashua, Egbe, Etti, Faji, Kosoko, Dosunmu (Ajiwe Forisha), Kakawa, Modile, Oluwa, Onilegbale, Onikoyi, Ojora, Olokun, Onimole, Opeluwa, Obanikoro, Oloto, Olumegbon, Erelu Kuti, Erelu Odibo, Eletu Ijebu, Eletu Iwashe, Oshodi Buku, Olorogun Agbaje, Olorogun Adodo, Onisemo, Ojon, Onisiwo, Balogun Okolo, Olorogun Ide Okoro, Saba, Onilado, Olusi, Onitana, Ogunmade, Oshodi Tapa, Suenu, Sasore, Salawe, Sasi, Sogunro, Taiwo Olowo, Onitolo, Oniru, Ogungbefoba, Elemoro, Eletu Omo and Sobaloju.
(Some houses are historical custodians and may not participate every year.)

Who Can Participate
Everyone—locals and tourists alike—may join the procession, provided all rules are obeyed.
However, wearing the full Eyo regalia is reserved for men ,Lagosians and culturally integrated individuals under recognised Iga houses.

Elite ceremonial participants—such as the President, Governor and special guests—may wear the Aga and carry the Opambata, without donning the full Eyo robe.
Transport, Security and Restrictions

The Lagos State Government will deploy over 100 BRT buses, on a paid service basis, to convey participants to and from TBS.
Vehicular movement will be restricted along designated Eyo routes.
Special Eyo Police (Ilárí) and festival marshals will maintain order.
Any misconduct or rights violation will attract swift action from security agencies.

Eyo Songs and Cultural Soundscape
Eyo chants animate the streets, preserved across generations and popularised by artistes such as Wasiu Ayinde Marshal (K1 De Ultimate) ,the late Sikiru Ayinde Barrister. Asa and Orishe Femi.
Common refrains include:
“Eyo ooooo…
Eyo Aiye ile…
Eyo ooooo…”

Do’s and Don’ts
DO
Obey all palace and Eyo instructions
Be prepared to trek long distances
Show respect when Eyos approach
Take photographs with non-Adimu Eyos only

DON’T
Wear shoes, slippers, caps or headgear
Smoke or wear shuku hairstyles
Photograph the Adimu Orisha
Block procession routes or engage in violence
Violations may attract instant discipline by Eyos, in addition to security sanctions.
Economic and Cultural Value

The Eyo Festival remains one of Nigeria’s strongest cultural economies, energising tourism, hospitality, food and drinks, fashion, caps (Aga Akete) and Opambata production.
Many participants spend between ₦200,000 and ₦400,000 on bespoke attire. The festival is a major pillar of Detty December, reinforcing Lagos’ standing as Africa’s cultural capital.

Finally

The Eyo Festival is not merely an event—it is Lagos walking, Lagos breathing, Lagos remembering itself. From honouring heroes past to energising today’s economy, it remains the living heritage and enduring spirit of Lagos.
Agógóró Eyo…
Mo yo fún ẹ,
Mo yó fún rá mi.

A BIOGRAPHY BETRAYED: THE SHAMBOLIC AGENDA OF “FROM A SOLDIER TO A STATESMAN“

The pursuit of biography is a sacred historical trust. It demands rigour, balance, and an unwavering commitment to presenting a subject in full—virtues and vices, triumphs, and failures. Dr. Charles Omole’s From a Soldier to a Statesman: The Life and Times of Muhammadu Buhari betrays this trust completely. It is not a biography but a shambolic assemblage of partisan testimony, functioning not to illuminate but to obfuscate. A close examination reveals a work so compromised in its motive, its sources, and its execution that it stands as an intellectual insult rather than a contribution to understanding one of Nigeria’s most consequential figures.

The fundamental failure of Omole’s work is its abandonment of biographical objectivity. Instead of a measured exploration, the book operates as a vehicle for political revisionism. Its apparent motive is not to document but to deify; not to analyze but to advocate. This transforms the project from history into hagiography, seeking to encase President Buhari in an impermeable myth of infallibility. Such an approach does a disservice to history, as it refuses to engage with the complex, often contentious reality of Buhari’s impact across decades of military and democratic rule. By sidestepping legitimate debates over policy, governance, and national unity, the book renders itself irrelevant to any serious discourse.

This fatal flaw is crystallized in the character and selection of the book’s contributors. While their names are real, the narrative they collectively weave is a masterpiece of selective memory. The pages are dominated by a chorus of voices with a clear stake in sustaining a particular political narrative—individuals who can accurately be described as opportunistic, relentlessly partisan, and historically unreliable. Where are the credible neutral observers? The respectful but critical analysts? Their absence is deafening. By relying almost exclusively on testimonies from within a closed circle of loyalists, Omole ensures the book is an echo chamber, not an investigation. This methodology strips the narrative of all credibility, as it is built not on a foundation of evidence but on the pre-fabricated pillars of sycophancy.

Consequently, the book is utterly worthless as a biographical or historical text. It does not befit the Muhammadu Buhari known to the Nigerian nation—a figure of stark contradictions, fierce dedication in the eyes of some, and profound controversy in the eyes of others. To reduce a legacy that has sparked deep national dialogue to a one-dimensional panegyric is an act of profound intellectual dishonesty. The work is a mess: poorly structured, analytically barren, and drowning in its own agenda. It offers no insight to supporters, no enlightenment to critics, and no value to scholars or future generations seeking to understand this era.

In the final analysis, Charles Omole’s From a Soldier to a Statesman is more than just a bad book; it is a betrayal of the biographical craft and an affront to the Nigerian public’s intelligence. It substitutes propaganda for scholarship and hagiography for history. For this deliberate act of intellectual deception, Charles Omole owes Nigerians a sincere apology. He should ask for forgiveness for the insult of presenting such a skewed and shamelessly agenda-driven work as a serious biography. Furthermore, he owes a specific apology to the family of the late President Muhammadu Buhari, for in seeking to create a plaster saint, he has robbed their patriarch of his authentic, complex humanity—the very essence any respectable biography seeks to capture. True legacy is built on truth, not fable. This book, sadly, is a monument to the latter and thus deserves to be dismissed and forgotten.

Hassan Dan Aboki

Kaduna

23 December 2025