By NAIWU
OSAHON
The Edo
cosmological account of the universe draws significantly from the
Egyptian one. The Egyptian version, which later formed the basis of
Genesis in the Bible, is that the universe was created from chaos and
primaeval (or ancient) ocean. After a hill (called ta-tjenen) arose
from the bottom of the ocean, a son-god (God’s child or baby god)
called Atom, (which is the Sun without which life on earth is
impossible), appeared on the land created by the hill. The son-god
or Atom then created eight other gods, which together with himself
made nine gods. These nine gods are presumed by modern science to be
symbolized by the nine major planets of the universe.
The Edo
version is that, in the beginning, Osanobua (God, Oghene-Osa,
Tu-SoS), decided to populate the world so He asked His four sons in
Erinmwin (Heaven), to choose whatever gift of nature each fancied.
The oldest chose wealth, the next in age chose wisdom, the third
chose mysticism (spiritual energy), and as the youngest was about to
announce his choice, Owonwon (the Toucan) cried out to him to settle
for a snail shell. This did not make sense to him but he settled for
it all the same. The brothers laughed at his stupid choice but
Osanobua said it was a wise choice. That when they get to the middle
of the water where He was sending them, the youngest son should turn
his snail shell facing the water.
There
was no land only water every where and the four sons were in a canoe,
sailing, drifting, propelled by the power of eziza (wind). In the
middle of the water stood a tree on top of which lived (Owonwon) the
toucan. The importance of the emergence of the tree before man on
earth is not lost on modern science, which recognizes that without
the tree manufacturing oxygen, life on earth would have been
impossible. Modern science has also confirmed the Edo cosmology that
birds, insects etc preceded man to earth. The Edo myth of creation
was earth based in scope.
When the
children got to the middle of the water, the youngest son turned his
snail shell upside down resulting in an explosion from the bottom of
the water that forced volumes and volumes of sand to gush out of the
water and fill up space around them for as far as the eyes could see.
With the explosion, the four elements of creation, amen (water),
eziza (air), arhen (fire) and oto (sand or land) were in place. Land
was every where but the kids did not know what it was. They were
afraid to climb out of the canoe to step on the land, so they sent
the Chameleon to test its firmness. That is why the Chameleon walks
with hesitation.
The
youngest son of Osanobua was the only spirit out of the four sons who
could have the physical human body attribute on stepping on the land,
because that was the advantage of the physical or material choice he
made. It was put in his hand from heaven. The other sons were
deities. The youngest son, the ruler of the earth, represents
innocence and so is susceptible to the powers of the deities, his
brothers. These same weak and strong, good and evil, physical and
spiritual, influences form the basic elements of all modern
religions, with man endowed with the power to make choices.
Junior
wanted his older spirit brothers to remain with him on his land. The
oldest brother chose to take his spirit gift and live in what was
left of the water. The other two brothers accepted junior’s
invitation and deposited their spirit selves and gifts on the land as
soon as they stepped on it from the canoe. Junior stepped on his
land gingerly at first, then vigorously, stamping hard and repeatedly
on it, running and rolling over it. He looked around and felt good
and happy with his enormous gift. He called his land agbon (earth),
and himself, Idu, meaning the first human on earth. He decided to
walk around and explore the extent and nature of his gift. It had
trees, shrubs, birds, animals, insects, which all came out of water
with the land, and the land sprawled endlessly. After walking for a
while pushing through shrubs; almost stepping on insects, ants and
crawlers; talking to birds that appeared to be serenading him and
animals that came close or ran from him, he was tired. He sat on the
stump of a tree to rest, later lying on the ground to sleep.
While
asleep, Osanobua came down with a chain from heaven, looked around to
ensure that everything was in place, including the Sun and the Moon
that were to regulate day and night and the seasons. When Idu woke
up, he was excited to find himself in the presence of a huge,
soothing illumination, surrounded by darkness. The earth was dark.
He knew he was in the presence of the ‘Almighty’ and did not want
to look directly at the illumination. He went down humbly and quickly
on his knees to thank Osanobua for the immense earth gift bestowed on
him.
“You
are happy then?” Osanobua asked Idu. “Very, very,” Idu said,
adding humbly, “but I am hungry. I have not eaten since I arrived
here? What do I do for food?” Osanobua said, “Stretch your hand
up above your head; the sky would respond by coming close to your
hand. Pluck what ever you need from the sky. Don’t pluck more
than you need to eat to satisfy your hunger at any one time though.”
”I won’t, I won’t,” Idu said eagerly, stretching his right
hand right away to pluck a mouthful of food from the sky. As he
munched away happily, eyes and head rolling to show joy and
satisfaction, he managed to mumble, “it tastes very nice, I love
it.”
“What
else do you need?” Osanobua asked Idu. “Dad, I could do with a
human companion. I am lonely. My brothers are spirits and I can no
longer relate with them,” Idu said. Osanobua said, “You are not
flesh and blood alone. You are part spirit too. Your spirit
brothers are not far away. Experience would teach you how to harness
wisdom, one of your spirit brothers, which would teach you how to
combine your physical and spiritual energies to cultivate wealth and
spiritual fulfilment, your other two spirit brothers.”
Osanobua
gave the oldest son control of the waters. The Edo call this son,
Olokun (meaning the god of the waters). Olokun represents aspects of
life such as good health, long life, good luck, prosperity and
happiness, to which man may appeal through ritual purity. The other
spirit sons were allowed the freedom to use their magical powers to
balance out the negative and positive forces of nature. To shorten
the process of acquiring spiritual wisdom, Osanobua strengthened the
mystical energy with three new forces: Oguega, Ominigbon and Iha, to
provide humans with spiritual guidance to differentiate rights from
wrongs.
Osanobua
then told Idu to take sand with both palms from the ground and
stretch his hands close together in front of him. As soon as Idu did
as he was told, Osanobua called forth a female person, pointing His
staff where she appeared in front of Idu. “Whao,” Idu exclaimed
on beholding the beautiful female person standing in front of him.
She smiled happily and went down on her knees to greet Osanobua,
looking at Idu who she also greeted. Idu held her hands in response
and hugged her. Osanobua said, “she is Eteghohi (a woman) and you
are Etebite, (a man). In marriage you would multiply to ensure there
is no shortage of hands in the management of the earth’s
resources.”
As
Osanobua was making to leave, Idu politely asked: “what if we have
other problems and want to reach our creator quickly?” Osanobua
said, “you can individually live for up to five hundred years, but
you can come to me at will through your individual spirit self, ehi,
whose double is permanently with me in heaven. All you would need to
do is climb the Alubode hill and you are with ehi in heaven, who
would bring you to me.”
As
Osanobua left to his abode where the earth, water, and the sky meet,
darkness was lifted from the earth.
Life was
sweet and easy and before long, Idu and his wife, Eteghohi, were
making babies. As the years rolled by, generations of extended Idu’s
family began to spread out in all directions, setting up communities,
villages and towns. The different communities farthest from base
spoke variations of Idu language and knew that they came from one
common ancestor, Papa Idu, the ancestor of all mankind. Everything
went well for thousands of years until one day when Emose, a pregnant
woman, out of greed, cut more food than she needed to eat at once,
from the sky. There was an immediate explosion and the sky began
receding from human reach. Direct interaction with Osanobua from
then on became difficult because humans could no longer walk in and
out of heaven at will. Emose’s greed destroyed the age of
innocence and brought into human affairs, two new spirits, Esun and
Idodo, both representing obstacles humans must now overcome to reach
heaven. Idodo is the spirit ‘police’ that ensures that natural
or divine laws are obeyed. Idodo seeks to ensure we repent and atone
for our sins. Esun is the ‘servant’ spirit or angel that takes
genuine human pleas, performed in the purity of heart, before
Osanobua.
Emose’s
greed also brought a lot of suffering and pains to humans. Forests
were soon depleted of their natural food supply, so humans began to
toil hard clearing forests, burning bushes, tilling the land,
planting, weeding, nurturing, threshing and harvesting. It was not
easy. Before long, the lazy began to die like fowls in the desert.
Farming activities began to take their toll on the ecological balance
of the earth too, causing droughts, unpredictable seasons, and
environmental degradation. The soil began to suffer and die from
over use, yielding less and less food despite the use of excrement as
manure, which in turn caused its peculiar illness, pains and deaths.
Two new
spiritual forces of nature were now evident and critical to human
survival. They were Uwu (death), the harbinger of death, and Ogi’uwu
(the spirit of death), representing mourning, evil omen, and
diseases. Ogi’uwu owns the blood of all living things. Uwu and
Ogi’uwu were causing havoc among humans. Humans who could live
before for ukpo iyisen-iyisen vb’ iyisen (five hundred years) at a
stretch, were now dying prematurely. Death was ready to take life at
any time, and Ogi’uwu was sending every one who disobeyed Osanobua
(or nodiyi-Osa) to death, regardless of age.
To
convince Idodo to prevail on Uwu and Ogi’uwu to temper justice with
mercy and get Esun to take our pleas to Osanobua to control the
forces, required the services of our own individual spirit called
‘ehi.’ Ehi could no longer go directly to Osanobua because of
Emose’s sin, except at the point before our birth. The Bini say
there are two aspects of man. One half is ehi, which is the spirit
essence, and the other half is the okpa, which is the physical
person. Before birth, ehi, (the spirit essence) of the individual,
humbly goes before Osanobua to request endorsement of the kind of
life the individual would wish to live on earth (agbon). The request
is obviously made with a baby’s sense of innocence about rights and
wrongs, and the weight of the karmic debt and credit baggage of the
individual from previous life cycles and styles. However, the choice
of the new life style is patently and entirely the individual’s,
and could be any of one or a combination of scenarios. The
individual may want to be a powerful spiritualist, a rich business
man or farmer, a great warrior or soldier, a happy or unhappy family
man, a wimp or beggar, a revered medicine man, a famous chief,
politician, or popular king, and even a notorious or very successful
thief.
The
request process is called ‘hi’ and leads to Osanobua stamping his
sacred staff on the floor to seal the wish. The approved secret wish
is only known to ehi, who is entrusted with the responsibility of
ensuring that his second half, okpa, (the physical human self), keeps
to the promises made before Osanobua. Ehi is the spiritual
counterpart of okpa in heaven. Half of ehi comes with okpa to earth
to ensure permanent link with ehi in heaven. That half is called
orhion. When okpa dies, orhion stays close to okpa until okpa is
properly buried and all rites are completed. Orhion, cleansed of
sins, returns to heaven to be one with ehi. Ehi and okpa may come
back 7 times each, making a total of fourteen times in all. Each
return, known as reincarnation, provides the opportunity to atone for
the sins committed in previous life times. When cleansing is
complete, ehi takes its proper place in Eguae Osanobua vb’ Erinmwin
(heavenly paradise).
Edo
Mysteries
Every
thing discussed so far is encapsulated in the Idu (Edo) Mysteries.
Idu mystics are known as Oboihoi abbreviated generally as Obo. They
say, ‘emwin agbon nat ’ole okhiokhi,’ meaning, events on earth
move in cycles. They insist that ‘one should live for the benefit
of other things.’
Idu
Mystery priests or Oboihoi, are vast in miracles and magic.
Initiation ceremonies still retain some of the ancient Egyptian
enigma, such as the shaving of the head, and peculiarly include
spending some days alone in the forest. No one returns from the
sojourn and not be a changed personality. Initiates study several
means of divination, the main ones being: Ifa, Iha, Oguega and
Ominigbon. All four divinities are repositories of the history,
philosophy, culture and traditions of the Idu (Bini). The central
figures, like in other mysteries with their saints, deities, and
spiritual icons, include: Okhuaihe, Oravan, Ogun, Olokun, etc., who
are intermediaries and can be imaged, unlike Osanobua who is
imageless.
The
divinities are oral, secretive and thrive on the words of wisdom from
the obvious to the proverbial, the mystical to the esoteric. Both
the Idu (Edo) and Egyptian Mysteries use myths, parables, proverbs,
symbols; magic and numbers to conceal truth and knowledge from the
non-initiate.
Iha, for
instance, is a gigantic memory bank of words, ideas, anecdotes on all
sorts of events on earth and under the heavens. No issue is too
trivial to preserve, and the information bank’s subjects range from
births to deaths of the lowly and the kings, wars, evolutions of
great and small empires, nations, journeys, marriages, quarrels etc.
Every incidence imaginable is carefully catalogued, itemized, and
stored away, ready to be accessed by the trained mind at will. The
knowledge bank is constantly being replenished and updated to make it
ever fresh, relevant, contemporary and comprehensive.
Initiates
go through long, tedious periods of training where teaching is
memorized rather than written down. Progress between grades is slow
and laborious, subjecting initiates to memory and bodily ordeals and
tests. Only the physically fit, tough, and determined, can last that
long, complete the training and graduate. Many fall by the way side.
Those who qualify, become Oboihoi, abbreviated as Obo. The mavens
among them are gods in their own rights and can do anything.
The Idu
people, like other Africans, have only one Osanobua and several
intermediaries in form of saints, gods, deities, because Osanobua
became remote to humans as a result of Emose’s sin. With pains and
suffering on earth refusing to abate after Emose’s sin and
Osanobua’s anger by taking the sky (therefore food), too far out of
human reach, Idu people started praying for abundant rainfall and
sunshine all year round to replace the droughts they were
experiencing.
The
intermediary gods and deities were expected to intercede on their
behalf before Osanobua over the relentless suffering on earth, and
Ogi‘uwu’s merciless execution of the mandate of death. At their
individual, family, and community shrines, Idu people plead their
cases through their individual ehi to the deities to take their pleas
to Osanobua. After a while they began to feel that the response to
their pleas was too slow or inadequate and began yearning for the
opportunity to continue to visit heaven at will and plead directly
before Osanobua as it was in the beginning. They felt they could
maximize their chances by combining their efforts to reach Osanobua
through their ehi and deities, with direct plea. This happened
thousands of years before the Christian era.
In fact,
the Christian creation ideas about Adam and Eve, the Garden of Eden,
and the Son-of-God, appear to have been taken verbatim from the Idu
(Edo) corpus. But the Idu (direct interaction concept) is superior
to the Christian one because, while Christians rely on an
intermediary or a Messiah to reach the Supreme God, Idu people go
directly, collectively. They have a human saint too who died for
their collective well-being, but they believe every human must
account individually for his or her deeds. No Messiah can cleanse
your sins for you because we each have our individual covenant with
Osanobua through our ehi, on the day before our birth on earth.
The
Aruosa
Leaders
and priests of all the Idu deities agreed that while they should
continue with their various individual efforts to reach Osanobua,
they should also come together regularly to plead and pray with one
voice for Osanobua’s direct intervention and blessings in their
lives. They each first went through self purification processes such
as fasting and spiritual cleansing, and collectively cleansed the
place chosen for the prayer gathering. The prayer sessions at the
gathering point, went on regularly for a long while without any
noticeable change in their plight, so one day, one of them, a
powerful spiritual leader and priest by the name Okhuaihe, offered to
take the people’s prayers and pleas to Osanobua in heaven. That
meant dying for the uplift of his people, of course. The Idu people
reluctantly agreed with him and promised to continue to pray at the
chosen spot until he returned, or forever if he failed to return.
They
continued praying at the same spot regularly for years and still
Okhuaihe did not return and there was no visible change in their
circumstance. Droughts were still ravaging the earth and many were
dying helplessly from hunger and diseases. To mark the prayer spot,
they planted the Uwerhien ‘otan tree, and heaped earth at its base
to create a shrine to Osanobua. This was the only spot where direct
prayers were offered to God in Idu land. At every other shrine,
whether at home or in communal settings, they prayed through their
ehi and deities. Still, Okhuaihe did not come back but one day,
darkness fell on earth at noon. A huge ball of fire descended from
the sky and with it came a thunderous voice confirming the presence
of Osanobua and suggesting that Okhuaihe’s mission had not been in
vain. The voice said: “Okhuaihe delivered your message to me, but
your wishes are against my creative will and I will not grant them.”
A while
after the voice spoke, another ball of fire descended from the sky
through the darkness and fell on earth to lift the darkness. Idu
people were expecting Okhuaihe to return with the lifting of darkness
but he didn’t, so they declared that: Aimi ‘ose no ye ‘rinmwin.”
Meaning life after death is beyond understanding. Idu people,
however, consoled themselves with the thought that the new ball of
fire from the sky must have brought a message from Osanobua. They
organized a search party to locate where it fell and what it was. At
the spot where the ball of fire fell, at the junction of Igbesanwman
and today’s Aruosa Street, they found a strange huge black stone.
The unique black stone, which looks alien to our world, is one of the
relics the British took away during their sacking and burning of
Benin City in 1897. Idu people named the stone ‘Aruosa,’ meaning
the Eye of Osanobua (God) watching over His creation. It is a symbol
of Idu people’s direct experience of God. They built a proper
house of worship at the spot where they had always gone to pray to
Osanobua. This happened over 3000 years ago. The ancient site is at
a place known today as Akpakpava Road. Therefore, nobody can teach
Idu (Edo) people anything about how to worship God. They knew and
heard directly from God, thousands of years before the Christian era.
Aruosa
doctrine is described as Godianism, meaning, direct one-on-one
interaction with God. It requires no intermediaries, Messiahs or
Redeemers. Aruosa’s body of beliefs, teaching and practices have
not changed in thousands of years. Their preaching is pre-occupied
with what they describe as the saga of creation by Osanobua. In
worship, they invoke the presence of God with songs and by cleansing
and sanctifying themselves. Ihonmwen ‘egbe n’ Osa mwen, meaning,
“I purify myself for my God.” They pray and dance to their
songs, using traditional musical instruments, including drums and the
ukuse, to produce their music. They believe the sounds of drums,
songs and dance help to invoke the spirit of God. Prayers are
rendered in songs and a typical one goes like this:
“We
believe in God
and we
serve Him
because
we abhor quarrels
bitterness,
sickness,
death
and poverty.”
A
popular closing song goes like this:
“God,
we have made time to serve you,
Give us
the time and blessing
to
achieve our goals.”
Worship
is on Sundays (the African veneration day), from 10 am to 12 noon.
Aruosa is ruled by a Council of Elders under a Chairman who is the
‘Ohen Osa Nokhua,’ (Chief priest/ Pope). The current Ohen Osa is
Col. Paul Osakpamwen Ogbebor (Rt.). The patron of the Aruosa is the
Oba of Benin. The Aruosa’s Ohen Osa led a delegation of Aruosa
priests to Portugal in 1462, during the reign of Oba Ewuare. The
Aruosa priests picked up a few ideas about mode of dressing which
they adapted. They were surprised that baptism and confirmation in
the Catholic Church played similar roles as the Aruosa initiation
rites into the lower and upper sanctum of the Aruosa faith.
Initiation at the level of baptism in Aruosa is not with water as in
the Catholic faith, but with the white chalk (orhue), which is the
symbol of cleanliness, purity, joy, and success. The equivalent to
confirmation initiation rites in Aruosa, use palm fronds (igborhe),
which is the symbol of renewal of life, multiplicity and endlessness.
Christians use palm fronds in their Palm Sunday rituals as a symbol
of renewal of life but deride Africans they copied from, as primitive
and savage for using them.
The
British, after conquering and burning Benin City, banned the worship
of the Supreme God at Aruosa, describing the practice, which is not
only superior to their concept and mode of worship, but older by
thousands of years, and from which they took their religious bearing,
as barbaric. Oba Akenzua II, defied the British ban in 1945, by
building the first Aruosa Cathedral on the ancient Aruosa site at
Akpakpava Road, which the Roman Catholic Church had usurped before
that time to erect their Cathedral. Akenzua II set up 12 Aruosa
schools in Benin City, Urora and other places, to spread the teaching
of the faith. Through his influence Aruosa houses of worship were
built in Onitsha, Umuahia, and Port-Harcourt, as well as in Cotonou
in Benin Republic. The Nigerian civil war truncated the gains made
by Aruosa during Akenzua’s reign. The military regime seized all
mission schools, including the Aruosa’s, and ran them aground.
Ethos
and Social Engineering
The
success of Idu society may have been due in part to their belief that
the sin of one of them affects the fortunes of every one else in the
society. Every member of the society pays for Emose’s greed and
must attempt to atone for it and cleanse it by working together with
others as one family. I don’t know if this was unique to Idu
society but it ensured that everyone was everyone else’s keeper.
They looked out for the welfare of the others and so created a large
family of achievers and an extended family that worked like one mind.
To the
Idu people, Obo (hand) is human’s principal means of fulfilment,
achievement and power. It symbolizes his ability and willingness to
tame his environment, and supports the notion of reciprocity. A
clenched fist, the Bini say, cannot take more than it is holding. To
reap profit and abundance, one must be prepared to give or let go.
They believed that events on earth move in cycles and that one should
live for the benefit of other things. These are the critical
concepts that helped Idu society to achieve the tremendous level of
social sophistication, civilization and excellence in the arts,
administration, conquests and social engineering envied today by
modern society.
Man in
Idu society was not perceived as a loner but as a member of a vibrant
group with his or her individual uniqueness in skills and expertise
recognized and encouraged to flourish. The Idu person was expected
to contribute his or her individual uniqueness in talents, knowledge
and skills to help build, sustain, and enhance the quality of life of
the family, community and society. Obligations and activities were
performed generally through age grade groups and guilds. Solidarity
to the whole was emphasized above individual rights and loyalties,
thereby encouraging the individual involved to develop a sense of
duty and obligation to live, work, and if necessary die for the group
or community. Broadly, while the junior age grades performed basic or
elementary tasks such as clearing paths, caring for public buildings,
middle grades adult males handled the more difficult tasks of roofing
houses and administrative and executive functions for the community
councils.
Even the
Idu nuclear family was not restricted to the husband, wife and child
notion. It embraced an expanding cycle of cousins, uncles, aunts,
nieces, nephews, grand parents, grand uncles, grand aunts and so on.
There was usually a head or father figure or ultimate authority known
as Okaegbee, recognized by all, and whose words were final in family
matters. He was not a dictator, but arrived at decisions through
exhaustive consultation, counseling and when necessary, divination.
Most times, he was the oldest on the extended family tree and old age
was generally considered to be synonymous with wisdom.
In the
same way that each extended family had an Okaegbee, or leader, each
ward, community, village, town, dukedom, had an Odionwere, who more
often than not was the oldest person in the society. The community,
village, town, or dukedom, organized itself into Otu (age) groups and
guilds. Each Otu had seven divisions. The idea of seven started when
a group of seven, known as the ‘Ominigie,’ was set up during the
Ogiso era. Ominigie was a militant or warrior group that went to war
for the society. According to myths, the group accompanied their war
activities with music and dance and when they were eventually
vanquished, it was said that they danced their way to heaven.
Another group of seven was promptly set up after their demise and the
rhythm of seven has prevailed since.
Each of
the seven divisions of the Otu (age groups) represents special ethos
translating roughly as follows:
- Vigilance
- Oba’s tax collectors
- Community publicity officers
- Task masters or enforcers
- Self help gurus
- Pacifiers/judges
- Enforcers of loyalty and patriotism to the land and kingdom.
Otu age
groups divide as follows: 5 – 15 (Emwin-rhoba-evbo); 16 – 30
(Eroghae); 30 – 50 (Eghele); 50+ (Odion). The oldest male in the
community was on his own and was known as the Odionwere. Membership
of each group was for life and group members moved into new age
groups together. Elevation into the 50+ age group was only by merit,
based on a measurable quality of character, achievement, and
demonstrable level of wisdom. Therefore, a child who is hard working
and precautious could move through the ranks to meet his father.
Only one person moves from Odion to Odionwere (leader of the society
or community), when the Odionwere’s position is vacant.
Such
newly promoted Odionwere, who usually is the oldest person in the
community, appoints two new Odions on merit to do the administration
and running around for him because of his old age. The same scenario
is repeated in the Otu groups that bring neighbouring villages,
towns, dukedoms and communities together. Their special
responsibilities at the inter community level include military and
security services, administering spiritual needs, serving as think
tanks and as apex groups known as the Elders Council. Beyond the
Elders council is the Enogie, who principally is the head Chief of
the group of communities, and is appointed by the Oba who he
represents. The title of Enogie entitles the holder to wear coral
beads.
Parallel
with the Otu groups, which are largely concerned with administrative
and security matters, are the guilds. The guilds are set up around
professions, and are more or less like modern day trade unions, with
a leader or head who is a chief and is appointed by the Oba. The
guilds represent all facets of human endeavours. The Iwowa guild,
for instance, is led by Chief Ogua and is responsible specifically
for the digging of the underground burial chambers of a transited
Oba. The Iwowa group is a branch of the Ihogbe, the monarch’s
family group that takes care of his ancestral shrine, which includes
the original Idu deity, and represents the ancestors of the kings.
Other
guilds included the goldsmiths, brass smiths and blacksmiths; olopa
(police); public health workers (including medical personnel, and
nurses); warriors and peace maintenance or security; market men and
women; sewers (fashion designers/producers, weavers); variety of
sporting and games groups (such as wrestlers, chess players);
farmers; wood carvers, ivory carvers; town criers; barbers; spiritual
leaders (such as ‘Obo,’ oguega, (diviners); artistes (drummers,
theatrical groups, singers, dancers, clowns, jesters, story tellers);
builders, interior decorators etc; Each group lived largely in a
specially designated section of town and had its own chiefs appointed
by the Oba, and its festivals.
Idu
people had days for work, play and rest. They observed a four day
week, the fourth day, called ‘eken,’ was the rest day, and was
reserved for sporting activities, games and all sorts of community
programmes. They adopted the lunar calendar of 13 months in a year
and 28 days in the month. The thirteenth month of every year was
reserved for rest of humans and tools of work. Festivals and
ceremonies were devoted to the period to propitiate and bless the
tools and workers, and prepare them for another year. There were
festivals such as Igue and Ague to celebrate the blessings of the out
going year and to usher in the New Year. Other festivals included
ones for elders, ancestors, facilities of trade or market days,
single deities (such as Eho, Enorho) and Ikpoleki, for sweeping the
market, which was more regular. Their primary food stuff consists of
yam, cocoyam, plantain, cassava, corn, beans, peppers, okro, mellon,
tomatoes and other vegetables. Fish and rice came from neighbouring
communities. Hunting bush meat is an industry, so they have plenty
of antelopes, foxes, hares and snails. They rare cows, goats, sheep,
fowls….
Industry
thrived and involved brass casting, wood carving, leather working,
cloth weaving, including ceremonial ones and traditional craft. Idu
civilization was involved in the smelting of iron, or what is today
known as metallurgy, hundreds of years before the advent of Whites in
their midst. The Idu guild of iron-workers got their raw materials
from Ineme territory in Akoko Edo, an iron bearing area extending to
Itakpa hills in Kogi state from where the modern Ajaokuta steel
complex is expecting to get a portion of its raw materials. Idu
people called the raw steel from Ineme, Akpadan urigho, meaning two
hundred cowries worth of precious metal. This was to emphasize the
value Idu people attached to the material which they melted by
separating the pure metal from the slag to produce works of art,
jewelry, ornaments, pots and pans, knives, cutlasses, blades, hoes,
chains, hundreds of years before they began receiving 100% pure metal
from Europe some 500 years ago.
While
Portugal and England traded largely in tinsel with Benin as recently
as some 500 years ago, Holland brought in large quantities of iron
bars, flint-lock guns, dane guns and ovbiosegba (or pistols). The Idu
guild of iron-workers copied and produced the guns, and this industry
is still very strong today in Benin. But Idu (Bini) people could not
make gun powder, which in the end contributed to their conquest by
the British. Bini people relied on the West for their supply of gun
powder. The West only needed to dry the source and the guns became
useless.
Idu
people weaved their clothes, created world class masterpieces in art;
built beautiful homes with intricately decorated red mud, eighteen
inches or more thick, finished with neat thatched roofs. The palaces
of the monarchs, nobles and chiefs, consisted of a series of atriums
(ikuns), linked internally by corridors, with rooms surrounding each
of the trapped rectangular space (oteghodo or impluvium), open to the
sky. Their streets in the capital were wide, straight, with the
principal ones radiating from a circular or ring road around the
Oba’s palace, like a spider’s web. The streets were swept daily,
as was every compound in the city. Every citizen who could work, had
a job, there was no room for unemployment.
Idu
people have some of the most engaging, elaborate, colourful,
exciting, ennobling, courtship, engagement, wedding, pregnancy,
successful delivery, naming the child, burial, memorial or
anniversary, honouring etc., ceremonies in the world, incorporating
singing, dancing, feasting, and lavishly making merry. They wean a
child for two to three years and insist on breast-feeding to bond the
child to the mother and ensure discipline and good behaviour in the
child.
Their
mode of salutation in the early morning hours, is based on traditions
of family trees. Although marriages across family groups have
broadened the family tree structure, every Idu person can generally
use their family mode of salutation or greetings in the morning to
trace their family trees, hundreds if not thousands of years back.
This author’s family, for instance, principally came from the
lagiesa, lamogun and lavhieze family trees. Idu inheritance laws
favour the oldest son, unless there is a will.
Myths
put the number of dances by the Idu people at 201. There is a
special dance, at least, for every occasion and dances range from
ligho, ileghe, edakpaese, ohogho (for second burial), ugba
(religious), izabede, (man and woman dance), oyingin (social dance),
eghughu agba (no rhythm, every one dances as he or she likes), ekpo
(masquerade) dance, olude and so on. The olude dance, came about
when Omo N’ Oba Ehengbuda, the greatest mystic of all Benin Oba’s,
thought he could still walk into heaven as it was in the beginning of
time in Idu history. He was very old and senile but death was
refusing to relieve him of his discomfort. One day, he assembled
members of the palace society and led them to Ughoton, hoping to find
the way to heaven there. Waddling, rather than swim, mid way into
the Imimikpo River from the shallow side with members of his group in
toe, a voice told him it was no longer possible to walk straight from
earth to heaven. Disappointed, he returned to the palace where the
palace ‘Iwebo society’ developed the waddling dance with raised
hands above the head to mimic the monarch and his group’s efforts
to engage death through River Imimikpo. The palace house keepers,
known as the ‘Iweguae society,’ learnt the dance to rejoice that
the monarch came back. Olude dance is performed in memory of that
event yearly.
The Idu
people evolved a very complex, elaborate, detailed and efficient
machinery of government based upon a monarchical type of
administration with spiritual and temporal authority. The head of
government, who is like a modern day prime minister, is Chief Iyase;
the title is not passed from father to son. To speak for the king or
on behalf of the people to the king, are the Ekhaemwen. Each
Ekhaemwen is like a modern day minister of government with
specifically assigned duties in the palace and the land.
Benin
chiefs are distinctly decked out in rich flowing white garbs with
precious (ivie) coral beads around the necks and wrists; special hair
cut that stands them out uniquely and with dignity, and are heralded
always with their sword of honour. In fact, the hair style of Bini
chiefs is similar to Pharaoh Ramses II’s famous helmet, while the
small circles on the helmet appear also on many Bini bronzes. Bini
Queens wear the world famous ‘okuku’ hairstyle resembling a
packed high Afro, embellished with expensive (ivie) coral beads.
Bini Queens’ hairstyles are identical to that of Pharaoh Mycerinus
(Fourth-Dynasty), and Pharaoh Sesostris I (Twelfth Dynasty).
Bini
kings had immense political powers, as ultimate judges in court
matters, the deliverers of death penalty, the receivers of taxes and
tributes, the regulators of trade, the nominal owners of the land of
the kingdom, chief executives and lawmakers, and principal custodians
of customs and traditions. Their powers were, however, hedged with
checks and balances to prevent excesses. A retinue of advisers,
Elders’ councils and taboos guide their utterances and actions.
Their powers are held in trust for the entire community and cannot be
exercised without consultation with other levels of authority, such
as the kingmakers.
Bini
monarchs demonstrate strong affinity with ancient Egyptian Gods and
Pharaohs, with which they share identical authority, grandeur and a
great deal of reverence from their subjects. Like the Pharaohs, Idu
(Edo) monarchs are God-kings. Because they are God-kings and
God-sons, they are considered divine and worshipped by their
subjects, who speak to them always with great reverence, at a
distance, and on bended knees. Great ceremonies surround every
action of the Bini king. The kings of Benin (Bini), Edo, also adopt
grand Osirian titles of the ‘Open Eye,’ signifying omniscience
and omnipotence. Edo monarchs, when they transit to the beyond, are,
like the Egyptian Pharaohs, set up in state, in a linked series of
underground chambers, surrounded with their paraphernalia of power,
and all of the items they would require for their comfortable sojourn
in the ethereal world.
The Ada,
another evidence of link with the Pharaohs of Egypt, is a scimitar or
sword with a single cutting edge, like a machete curved at its
broadest tip, used in desert battles. Edo use the Ada along with the
Eben, another sword of battle, with double cutting edge, native to
them, as conjoined emblem of state authority, in the manner the
Egyptian Pharaohs used the ‘Double Crown,’ as symbol of authority
and the unification of Upper and Lower Egypt.
The
Ogiso Dynasty
What is
today known as Edo or Benin City was originally known as Idu. It
started out with one man who sired the human race. His family
initially grew into groups of small farm settlements linked with
footpaths. Over time, the settlements grew bigger, turning into
villages and towns hundreds and perhaps thousands of years later. As
each settlement got bigger and farms moved further away, new
settlements sprang up around the new farms until the Idu family
spread all over the earth. The immediate Idu family that could trace
their ancestry to Pa Idu, grew after hundreds and thousands of years,
into large communities and towns such as Udo, Abudu, Iguobazuwa,
Urhonigbe and so on.
Each of
the Pa Idu’s immediate extended family communities, villages and
towns, had its own Edionwere. The Idus initially, naturally, married
each other from within close family ties, then across their
communities, villages and towns. They had quality family
get-togethers; skirmishes, of course, particularly over farm land
boundaries; and fought some wars with distant neighbours together.
At some point, deep in the BCE era, all the Edionweres of Idu
communities, villages and towns, decided to come together and set up
a Council of Edionweres, to take decisions on their behalf and settle
differences between communities. The first inter community Council
they set up was called Ik’edionwere and it brought together the
Edionweres of all the different communities, towns and villages of
Idu people who recognized themselves as coming from the one original
Pa Idu ancestry and speaking the same Idu language. They were
related to one another as brothers, sisters, cousins, nephews,
nieces, uncles, aunts etc., who happened to have set up settlements
near or far from one another.
The
Ik’edionwere members selected one from among their members, usually
the oldest in age, to lead them. Often he was very old, so he
nominated a much younger member of the council as his Oka’iko, a
helping hand. This was how what became known today as the Edo
kingdom evolved. It was by no means a perfect arrangement from day
one, but it worked for hundreds and perhaps thousands of years,
solving some problems, creating others, with occasional damaging
fights for supremacy among the council members.
Ogiso
Igodo (40 BCE – 16 CE). In 40 BCE, ‘Igodo,’ an ambitious,
young, smart, Edionwere, from Idunmwun Ivbioto district, emerged as
the Oka’iko. Igodo staged a coup, by abolishing the Ik’edionwere
and declaring himself the Ogiso. He set up the Odibo-Ogiso group to
help him consolidate his authority. Ogiso means ruler from the sky.
By calling himself Ogiso, he was implying direct lineage to Pa Idu,
the youngest son of Osanobua from the sky. He named his combined
territories or sprawling nation state, Igodomigodo, and set up his
capital at Ugbekun. The people of Igodomigodo enthusiastically
accepted him as their ruler. They saw him as the reincarnation of Pa
Idu and accorded him divine qualities. They transferred to him, all
the myths associated with Pa Idu, including the God-son creation
myth. All Ogisos and Obas of Benin naturally try to strengthen these
myths in a variety of ways, including not allowing themselves to be
seen eating in public and so suggesting that they can live without
food. They are in myth, not mortal but god-kings, with celestial
mystique attached to them.
Ogiso
Igodo, after consolidating his hold on power, set up a Royal Council
which included members of the disbanded Ik’edionwere Council and
the Odibo-Ogiso group. He toyed with the idea of his succession by
heredity and recommended in the alternative, succession by a close
relative, who is mature, wise, and acceptable to the Royal Council.
Ogiso Igodo died in 16 CE. None of his sons was able to succeed him
to the throne.
Ogiso
Ere (16 - 66 CE). Ogiso Ere, who was Ogiso Igodo’s kinsman,
succeeded Igodo to the throne in 16 CE. Ogiso Ere transferred the
capital of Igodomigodo from Ugbekun to Uhudumwunrun. This implies
that Igodomigodo was a sprawling kingdom with more than a few large
gathering points rather than a series of small hamlets. It was a
very sophisticated kingdom too from that far back in history. Ogiso
Ere, a lover of peace, was also a very resourceful king. He brought
his kingdom several innovations. He was the first to wear a Cowry
Crown. He introduced the guild system of carpenters and wood carvers,
which eventually developed into the world’s celebrated wood works
and bronze casting factories of today’s Igun Street in Benin City.
Ogiso Ere built the first ever Igodomigodo market, known then as
Ogiso market and in modern times as Agbado market. Ogiso Ere,
invented the famous African kingship paraphernalia which includes the
Ada (a sword of honour), Eben (a sword for dancing), Ekete (a royal
stool), Agba (a rectangular stool), and Epoki (a leather box). These
still serve today as the symbols of Obaship authority in many West
African countries that experienced Bini control and or influence.
The Ada
with one cutting edge is sometimes described as the senior sword of
state, and the Eben, with its double cutting edge, is the thrusting
sword, (or the sword for dancing), trilled four times in thanksgiving
and in self-identification, to the spirits of the ancestors. It must
not fall when being trilled. While the Ada is believed to link the
Edo with Egypt where a similar sword was used in battles, the Eben is
linked with the Bronze Age, which the Bini may have used to fight
their way through the desert and bush path to reach their present
location. All Benin chiefs have the authority to use the Eben but
only a few among them are allowed to possess the Ada. The Ada chiefs
include, Enogies, the Ovies in Urhobo land, who can pronounce death
sentence on citizens, and the Uzama nobles (Oliha, Edohen, Ero,
Eholorn’ire etc), during the Ogiso era. None of these chiefs is
allowed, however, to carry the Ada into palace grounds. Only their
Eben can go in with them.
Ogiso
Orire (66 – 100 CE). Ogiso Ere died in 66 CE and was succeeded by
his son, Ogiso Orire, introducing the primogeniture (son succeeding
his father) principle. He ruled for a long time and is credited with
greatly expanding the kingdom. He had no male child so Igodomigodo
was thrown into a long and devastating succession battles that lasted
for 285 years. During that time 19 Odionweres attempted to usurp the
position of Ogiso without receiving recognition from the people, and
the consensus of the Elders’ Council. The issue was finally
resolved with the compromise choice of Ogiso Odia in 385 CE.
Ogiso
Odia (385 – 400 CE), was an Odionwere with ocultic gift of prophesy
and prediction. His ascension introduced the system of gerontocracy
(i.e. the oldest person in the community rules), until the death of
the twenty-second Ogiso when the primogeniture system was restored.
Ogiso
Ighido (400 CE – 414 CE), succeeded Ogiso Odia. Ighido was a
successful blacksmith producing knives, chains, hoes and cutlasses
when he was oracularly chosen to be the Ogiso. He was the oldest
citizen around at the time anyway, an Odionwere. Ogiso Evbuobo (414
-432 CE), was very old when he was chosen to be the Ogiso. He died
at the age of 110 years. Ogiso Ogbeide (432 – 447 CE), was from
Ugbague quarters. A proud king. He died on Ugie Day.
Ogiso
Emehe (447 – 466 CE), was one of Igodomigodo’s greatest diviners.
He was an oguega oraclist from the Emehe quarters. Ogiso Ekpigho
(466 – 482 CE), was a money lender before he became king. He was
heartless and merciless in the business of managing money. Even his
name suggests his trade, ‘bag of money.’ Ogiso Akhuankhuan (482 –
494 CE), was an economist and trader who specialized in the textile
trade before he was chosen king. Ogiso Efeseke (494– 508 CE), was
very wealthy before becoming Ogiso. He came from the Urubi quarters.
He had large herds of cows and goats.
Ogiso
Irudia (508– 522 CE). His period was not considered eventful in
anyway. Ogiso Orria (522– 537 CE), was a great hunter who
specialized in killing or capturing and training elephants. He
hailed from Oregbeni quarters. Ogiso Imarhan (537– 548 CE) had a
thriving business in terracotta, making pots before becoming king.
He was from Oka quarters. Ogiso Etebowe (548– 567 CE), was a
powerful boxer and wrestler from Oroghotodin quarters. He wasn’t a
giant in size but had the reputation of ‘destroyer of leopards.’
Ogiso Odion (567– 584 CE), was a renowned hunter, fairy and
folktales teller, intelligent singer, dancer and a moralist. Ogiso
Emose (584– 600 CE), was a posthumous child. He inherited the
mother’s wealth. He loved beautiful things. At his coronation, he
took the mother’s name ‘Emose,’ and so earned the reputation of
being regarded as a woman Ogiso.
Ogiso
Ororo (600– 618 CE), was brought up as a blacksmith at Eyanugie.
He travelled far and wide as a trader in Ogisodom before becoming
Ogiso. Ogiso Erebo (618– 632 CE), was a fisherman and canoe
carver, chosen from Okhorho quarters. He had a repertoire of stories
about sea animals such as mermaids, sharks, crocodiles etc. Ogiso
Ogbomo (632 –647 CE), was chosen from Ugbowo quarters. He was a
nurse or doctor, treating venereal diseases, arthritis, epilepsy and
pregnant women. Ogiso Agbonzeke (647–665 CE), was a philosopher,
historian and a great poet with a rich range of songs and proverbs.
He interpreted native laws and customs well and had the reputation of
telling truth from lies. Ogiso Ediae (665– 685 CE), was the last
Odionwere Ogiso. A great carver and sculptor. He died at the age of
115 years.
Ogiso
Orriagba (685– 712 CE) ascended the throne of his father, Ogiso
Ediae, under the primogeniture system, and was determined to
introduce stability to the succession process. He was not happy with
the gerontocratic system that tended to produce very old Ogisos
counting their days to the grave. He felt that the son taking over
from his father system, would bring young blood to the throne, so he
canvassed seriously for the process and backed it with the Oba’s
next of kin taking over in a situation where the Oba left no son. He
invoked the spirit of Erinmwindu, and the ancestors of the land, to
support his efforts and positively influence members of the Royal
Council. The Edion‘isen, (Royal Council, later known as the Seven
Uzama, and which included chiefs Oliha, Edohen, Ero, Ezomo and
Eholo-Nire), after long deliberations adopted the system of
primogeniture and swore on the shrine of Erinmwindu to uphold it at
all times both for the monarch and themselves. The rule was extended
to their properties, duties, and debts, when they die.
Ogiso
Odoligie (712– 767 CE), was a soldier. He defeated Udo, Iguabode,
and Urhonigbe towns; united and enlarged his kingdom. He used tamed
elephants to prosecute his wars. Ogiso Uwa (767– 821 CE) inherited
a rich kingdom. A luxury lover, extravagant and a gambler, he
introduced brass work to Igodomigodo. Ogiso Eheneden (821–871 CE),
like his father, inherited an expanded kingdom and wealth. He
introduced innovations that improved the arts and crafts and the
practice of agriculture. Ogiso Ohuede (871– 917 CE), introduced
the UKO (or ministerial system of government), and developed the
guild system. He was considered a weak king. Ogiso Oduwa (917–
967 CE), experienced serious rebellion during his reign. He could not
control the large kingdom.
Ogiso
Obioye (967– 1012 CE), was a resourceful king. He introduced the
use of cowry as currency to Igodomigodo. His reign witnessed fire
outbreak, severe inflation, food scarcity and immigration. Ogiso
Arigho (1012– 1059 CE), was a great merchant. He introduced the
double payments system, a bank, and the slave labour culture to
Igodomigodo.
Ogiso
Owodo (1059-1100 CE), was the thirty-first and last Ogiso of
Igodomigodo. He freed the slaves. He was considered a weak king
because he could not handle Osogan who was a thorn in his flesh
during his reign. Ogiso Owodo had only one child, a son called
Ekaladerhan, born around 1070 by Imade, a concubine, despite Ogiso
having many wives. In attempt to unravel the cause of his wives not
being able to bear children, he sent his first wife Esagho and three
male messengers, namely Osaghae, Osagiede and a fourth person to
consult an oracle. Details of what happened have been preserved for
centuries in palace folklore and practice and who better to provide
this than an illustrious Edo prince soaked in the tradition.
According
to the book, Ekaladerhan, written by His Royal Highness, Ovbia Oba
Edun Agharese Akenzua, the Ogie-Obazuwa, published by Ukhege Heights,
Benin City, 2008, Odionmwan and his aids, Omokpaomwan and Osifo were
summoned to appear at noon before Ogiso Owodo, because there was a
job for the executioners. The prison cells were empty, so they did
not know who was going to be executed.
They
brought out their whetstone, some lime and ash and began to sharpen
and polish their swords. A stranger in his mid 50s approached them
and said he wanted to share something with them but that they had to
take an oath with him before he could reveal it. They wondered why
they should take an oath with the stranger and tried to dismiss him.
He insisted that he would not leave until they took the oath and
heard him out. With the swords put together, the intruder untied an
edge of his cloth to bring out a kolanut and some ehien-edo
(allegator pepper). He incised his arm with the tip of the sword and
asked the others to do likewise. He plucked a cocoyam leaf to
collect the blood from the four of them, broke the kolanut, dipped
the pieces in the blood and placed them on the sword. Then, he added
three ehien-edo seeds.
The
three men placed their hands on the sword and swore not to divulge
the information they were about to receive. Each of them took a
piece of the kolanut and one seed of the ehien-edo and chewed them
with a sip of water. Then the intruder began to speak: “I was one
of the four persons sent by the Ogiso to the oracle to find out why
his wives could not bear children. Esagho was one of us. The Obiro
revealed that a sorceress had cast the spell on Ogiso’s wives to
prevent them from bearing children. The sorceress must be destroyed
and her blood sprinkled on the shrine of Olode. She is an evil
woman, I can see her face. She is trying to hide but can’t. Her
name is Esagho, Ogiso’s wife.
“On
the way home, in stormy whether, Esagho ripped off cloth from her
waist.” Seeing the nakedness of an Ogiso’s wife carried the death
penalty. “We lowered our gaze and screamed, what is this? She
accused us of removing her cloth to rape her. Rape you, we screamed.
One of us tried to strangle her for lying but the rest of us
restrained him. We fell on our bellies, buried our faces in the mud
and pleaded with her but she would not bulge. She insisted we agree
to say that the oracle fingered Ekaladerhan and not her. We knew
that no one would believe our story against hers so, to save our
necks, we gave in. On arrival at the palace, Esagho told Ogiso that
the oracle declared Ekaladerhan as the Alagbode. That the Alagbode
passed over the bridge and burnt it, so he must be sacrificed to the
gods for Owodo’s wives to bear him children. This is the genesis
of what you are about to do now.”
The
executioners could not believe their ears. They asked for the names
of the other messengers and the stranger said they were Osaghae and
Osagiede and that “they could not live with the treachery so, they
drank poison one after the other these last two years. “I have
waited for this day to tell what I know. Now that I have done so, I
am ready to die,” he said. The executioners debated the issue and
decided they would save the life of the prince. They would not want
to soil their hands with the blood of the innocent. They would tell
the prince what happened and let him escape. The messenger was happy
with their decision and asked them to tell the prince the truth at
the time of the execution. They took oath again, swearing not to
divulge their decision not to execute Ekaladerhan. “If I do, may I
become victim of the sword; my body food for the birds; my branches
obliterated from the surface of the earth.”
Ekaladerhan
had just finished his meal and his best friend and play mate,
Okpomwan, was clearing the plates. “Hurry,” Ekaladerhan said,
“let’s continue our hunting. The sun has already climbed high.
We have to get more lizards for the cats.” There was a knock on
the door. Okpomwan answered it. “Greetings from your father,”
the leader of the three visitors said. “It is his wish that you
accompany us on a journey. He sent you this agba as proof that we
act on his authority. Wear it on your right arm.” It was too
large for his young slim arm so they cut it and pressed its ends
together. Okpomwan wanted to go with the prince but they would not
let him. It was a journey for the prince alone. The kids sensed
something sinister but were helpless and too young to resist. It was
the first time Ekaladerhan was going anywhere without his friend.
They
walked and walked. The sun was at the centre of the sky, scorching
the earth. The prince was extremely tired. He threatened several
times that he could not continue. Eventually at Igo forest, they
came face to face with the man who took the oath with the
executioners. The executioners and the prince were surprised and the
executioners exchanged greetings with the man. He appeared to have
materialized by magic and they joked about his mysterious powers.
“Who is this man?” The prince asked. The messenger said: “the
sun is there but it has no heat. This is the day of the sun without
sunshine; the clouds that bear no rain. A strange phenomenon! No
wonder, the glory of the land is about to depart.” Odionmwan,
leader of the executioners said, “this is the end of the journey.”
Then he began slowly to tell Ekaladerhan the reason for the journey,
but that they didn’t want the blood of an innocent person on their
hands.
“What
would you do to me then?” The prince asked. “Leave you here to
find your way. Do not return because you will be executed,”
Odionmwan said. “Find my way? To where?” The prince said with
tears rolling down his cheeks. As the executioners were leaving, he
begged them not to leave and asked to be killed instead. He clung to
one of them. Odionmwan said to him, “Ekaladerhan, the son of
Ogiso, your father ordered that you be executed. We will not spill
the blood of the innocent. So wander into the jungles beyond. Do
not look back; do not return. Fate may layout pain and sorrow for
you, but we layout hope and prayers.” They gave him a hunter’s
knife, a bag with some survival items, a cross-bow and arrows, and
told him these were all they had to give him along with their hope
and prayers. “Go now with Osanobua. Go, good spirits will go with
you and guide you.”
Odionmwan
brought out a cock from his bag, cut its neck and smeared their
swords with its blood. “It would be the evidence that the deed has
been done,” he said. The messenger said, “this place shall
henceforth be known as Urhu Okhokho or Aghi de ere yi.” He brought
out a short stem of Ikhinmwin from his bag and planted it at the spot
to commemorate the event. Then, they freed the man from
Ekaladerhan’s grip and headed for home. He ran after them for a
while, sobbing, pleading, but it was of no use. He flung himself to
the ground, sobbing. Exhausted from sobbing, he did not know when he
drifted into sleep. He slept for a long time and woke up refreshed.
He realised he was alone in the bowel of
the jungle and it was getting dark. He lifted himself slowly from the
ground and emboldened by despair, began his journey into the unknown,
with the Odionmwan’s parting words ringing in his ears: “do not
look back, do not return,” as he kept walking, running and
trotting. Light was failing, his legs got tangled in ropes and
shrubs now and again. He thought he was being followed. He looked
back; saw no one, as he continued running. When it got too dark, he
took shelter under a large tree but was too frightened to shut his
eyes. He took off the next day, trotting. He had turned his back on
the land of his birth, forever. He had been running for three days.
He got
to a brook and stopped. The clear water rippled slowly southwards.
According to Edun Akenzua’s book, Ekaladerhan: “the bank was full
of brightly coloured flowers, some red, others yellow, blue and
green. The grass was luscious and equal in height, rising in even
progression from the river bank towards the bush. All was neatly
arranged as if by a horticulturist, but then, nature is the greatest
horticulturist of all. He went down to the brook, stretched his legs
out into it and let them bathe in the cool water. It felt good. He
scooped some of the water to wash face and drink. Finally, he put
his clothes aside and plunged into the shallow water and bathed his
entire body. With the birds singing, the butterflies dancing,
oblivious of his presence, the trees, the animals for companion and
the beautiful brook all to himself, he felt a special bond and
decided to settle there. After taking his bath he stretched out on
his back on dried leaves for a nap.”
In those
days, groups of hunters would go on safaris in the jungle, sometimes
for several weeks at a time. Their wives would accompany them. They
would pitch camp and from there the men would hunt at night. In the
morning, the women would disembowel the game brought from the hunt,
clean and stack them up on racks above fire to dehydrate the animals
and prevent them from rot. At the end of the expedition, they would
take large quantities of dehydrated animal home for family needs and
the rest to trade by barter. One day, a band of hunters on a safari
got to a piece of land slopping gently into a slow-running brook.
The brook was clear and a bush of bamboo trees was near-by. They
liked the topography and decided to set up camp there. They cleared
the ground and used the bamboo sticks to build their tents while the
women cooked yams brought from home. They spent that first night in
the camp hoping to start their hunt the following evening.
That
night one of the men needed to ease himself and asked the man
sleeping next to him to accompany him. He too needed to answer the
call of nature. “They picked up their akare and walked some
distance away from their camp to squat and empty their bowels a few
meters from each other. One suddenly thought he was hearing heavy
breathing from under a near-by shrub. He listened attentively and
was convinced his ears were not deceiving him. He could trace a form
under the shrub in the moonless night. The form moved slightly. He
whispered to his colleague that there was something near-by. He
raised his hand to train his akare at the form but his friend
exclaimed that he should hold it, that it was a man not an animal. A
man here in the jungle? What the hell is he doing here by himself?
Ekaladerhan recognized them at once as people from Igodomigodo. He
joined their camp, told his story and impressed the hunters with his
agility and hunting prowess. It was his first human contact since
his banishment.” They called him a man, so he must have been there
by him self for three or more years because he could not have been
much more than 15 years of age when he was taken from home. They
thoroughly enjoyed each others company. After they had packed their
things and left for home, he too packed his kits and left. “He was
sure that the hunters would take the news of their encounter home and
his father would send troops after him. He resumed his running to
get as far away from the area as possible. The news quickly spread
in Igodomigodo that Ekaladerha was alive. The hunters were brought
before Ogiso Owodo. “You saw Ekaladerhan?” He asked. “Yes my
Lord,” they said. “You saw the dead among the living?’ “He
is not dead. We saw him.”
“Shut
up! Do you mean you saw a ghost? Can’t you tell the living from
the dead? We gave Ekaladerhan to the gods. Does anyone ever return
from the great beyond? Answer fools!” The king was in rage. The
hunters were subjected to rigorous interrogation. They stood by
their story. Finally, they were made to take an oath to attest to
the veracity of their story. In Igodo, statements made on oath were
held to be true because perjurers died within three years. Owodo
sent for the Okaokuo. Get your men, go with these men and bring
Ekaladerhan back home. Go at once. You have three moons in which
you must bring him back. Turning to another aid, he said: “You go
and bring the Okao-Odionmwan here to explain how the man he executed
came alive again. Keep him in the dungeon until they bring
Ekaladerhan back.”
They
trooped out of Ogiso’s presence. They had reached the end of the
road. They were in a quandary. If they failed to bring Ekaladerhan
back they would die and if they succeeded, they would still die
because they would not want his death on their conscience. On their
way out of the palace arguing and blaming each other for the mess
they had put themselves into by reporting their find, one of the
hunters suggested that when they leave, he would not come back. He
would find a settlement elsewhere. They all agreed, including members
of the king’s troops assigned to go with them, that that was what
they would all do.
Okpomwan
now in his late teenage, was coming from his farm when he came upon a
crowd of people moving down the road, talking loudly, some giggling
excitedly, some quarrelling. Okpomwan recognized an elder among them
and asked what the commotion was about. “So you haven’t heard
that Ekaladerhan has been found?” “Ekaladerhan? Where?”
Okpomwan screamed, unable to contain himself. They told him how they
found him in the forest and that Ogiso had ordered them to go and
bring him. They are going home to get ready for the journey. “I
will go with you sir. I’ll run to the palace to seek Ogiso’s
permission and meet you at home,” Okpomwan said. Ogiso read
Okpomwan’s mind and asked him if he had heard that they found his
friend in the forest and whether he believed them? “I have asked
them to go and bring him even if it is a ghost,” Ogiso said.
Okpomwan said “I ran into Okaokuo on the way, he told me the story.
May I go with them?” “He will be glad to see you. Go,” the
Ogiso said. “Thank you my Lord.” Soon as Okpomwan arrived at
Okaokuo’s home, the other members of the team began arriving with
their belongings, wives and children. He soon learnt that the team
was going for good and would not return to Igodomigodo. He too said
he was prepared to go with them for good. Okaokuo’s wife prepared
one last major meal of pounded yam for the entire team before they
left.
When
they eventually reached where the hunters had camped and encountered
Ekaladerhan, it was deserted and the huts had been taken over by
shrubs. For three days, they searched far and wide, calling out
Ekaladerhan’s name; the only response they got was the echo of
their voices. The leader of the party then assembled them and said:
“we are far from home, yet we have found a home. A home free from
fear, uncertainty and treachery. God protect us here. This
settlement besides this brook shall be known henceforth as
Iguekaladerhan in memory of the prince. Through here, the glory of
Igodomigodo departed; by the same route shall it return.” He
planted the ikhinmwin stem. “It is the first tree on earth; it was
planted by God as the forerunner of all trees. Wherever man has
established a settlement, Ikhinmwin is planted to sanctify the land.
I plant it here now. It shall consecrate this land and bear
testimony that man has chosen this place as home.” After that
ceremony, the men began to build their homes and prepare the ground
for farming. A new settlement had begun.
Ekaladerhan
in the meantime had been running for several days, crossing rivers
after rivers, to get as far away from Igodo as he possibly could. He
did not want the troops he expected his father to send after him, to
catch him. One afternoon, tired of running, he sat under a tree to
rest and soon slept off. When he woke up, he saw two Eghodin birds
in the air. Eghodin birds fly where there is smoke and fire. He
wondered if he had run all this far only to be back to Igodo. The
bush was clean around the near-by pond and cocoyam plants littered
the place. He tried to pull one out of the ground but the stem broke
so he got a piece of stick to dig the yam out of the ground. As he
was doing that, a man came out of the bush, holding a bow in his left
hand and a bag was slung across his shoulder. He was very dark in
complexion, unlike the men of Igodomigodo. The man moved with
caution towards him and it suddenly dawned on Ekaladerhan that there
were other humans on earth. The intruder too was puzzled. He had
never seen a man as huge and muscular. Was the giant a god or a
spirit? He thought. Ekaladerhan sensed his confusion and decided to
take advantage of it. He spoke to him but he did not understand.
The man too spoke and Ekaladerhan did not understand.
He began
to move away but Ekaladerhan beckoned that he should follow him.
After walking a short distance, Ekaladerhan stopped suddenly; placed
a finger to his lips, to suggest that the man should be quiet and
indicated that the man should wait; then he moved stealthily alone
into the woods. The stranger was afraid of happenings and even more
scared to run away. Ekaladerhan soon returned with a live antelope
slung on his shoulders, to the hunter’s surprise. Ekaladerhan
presented the animal he apparently caught with bare hands to the man
and motioned to him to take it home. The man gratefully carried his
gift and hurried away but soon returned with another man. They both
prostrated, muttering words, which seemed to be of gratitude for the
antelope. Back home, the hunters recounted their encounter in the
forest. News spread that the god of the forest had arrived as was
predicted long time ago by their oracles. People began to visit the
forest to catch a glimpse of the friendly god.
One day,
a young lad accompanying his father to hunt gave a piglet a chase not
knowing that the mother was near-by and watching. The mother pig
charged at him and dug its teeth into his calf. The lad’s father
chased away the pig. His son’s leg was bleeding profusely so he
carried him on his back and as he was heading home, Ekaladerhan
stopped them, plucked some leaves, chewed them into a pulp to paste
on the wound. The bleeding stopped immediately, then he peeled the
skin of cocoyam to bandage the wound. When the bandage was removed a
week later, the wound, as if by magic, had completely healed. They
concluded that the forest god was not only a master-hunter, he was an
herbalist too. From then on, they brought their sick to him for
treatment. Their friendship blossomed. They brought him food,
clothing and other gifts and as the moons rolled by Ekaladerhan began
to pick a few words of their language.
Three
harvests later, the people gathered at their village square to
discuss their relationship with their god-friend. Agbonmiregun, the
priest, said at the gathering: “Dear citizens, I welcome you. We
are here to jointly express our thanks to God for hearing our
prayers. For a long time we prayed to Him to send us a leader. The
oracles foretold that God would send the leader from the land of the
Rising Sun. I thought it would not happen in my life-time. Now the
leader has come. He has come down to teach our young ones the
technique of hunting. Since his advent, our sons have become brave
and accomplished hunters; farmers now have plentiful harvest. The
barns are full; no more hunger. Disease and sickness have been
reduced. With a single leaf, he cures yaws, guinea worm and scabies;
just one leaf and mortality rate has been reduced. Should a
personage of that statue continue to live there, in the forest? I
say no! And I know I speak for all of you. I propose that we invite
him to live among us. We should build a house for him, and give him
our daughters to marry to beget his kind and perpetuate his line in
our country. I call on you to give me the mandate to send a
delegation to invite him down.”
“Go
on, Agbonmiregun; send a delegation to him,” the people shouted
unanimously.” Agbonmiregun then turned to Ilowa, “take with you
as many persons as you consider necessary and go to him. Come over
and collect wearing apparels and a staff for him. Ogun, Eshindale
and Obameri will go with you. Go and tell him it is our wish that he
comes and lives among us. Go and prepare. You set out on the
seventh day from today.”
Ilowa
and his delegation meet Ekaladerhan in the forest. “Greetings, god
of the forest. My name is Ilowa. I am the custodian of records for
our people. This is Ogun, Eshindale, Obameri….. They are elders in
our country. We bring you greetings from our people. The oracles
foretold your coming a long time ago. We did not know it would be in
our life-time. We are happy that our eyes have seen you. Glory be
to Olodumare. Your coming has liberated us from hunger and from
diseases. We thank you for the wonderful things you have done in our
lives. We have been mandated to bring you these gifts and to invite
you to come and live with us. We will build a home for you on the
highest peak in town and give our daughters to you in marriage.”
Ekaladerhan
after thanking them profusely said among other things, “…..I am
overwhelmed by your warmth, friendship and generosity…..but I
cannot accept this kindness. I pray, friends, do not be offended.”
“Son
of the forest, do not turn down our invitation, we beg of you.
Olodumare himself sent you to us; otherwise you would not have been
here. We thank Him. For His sake, do not turn your back on us. The
trees and the animals and birds are always here. You can visit them
whenever you wish,” Ilowa pleaded, but to no avail. Ekaladerhan
was tempted to explain that he was not a spirit, but decided it was
more beneficial to let them think he was one. Disappointed, the
delegation returned home. Three harvests passed before they tried
again. This time, their friendship with Ekaladerhan had grown
tremendously and Ekaladerhan had performed several more of what
seemed to them like miracles in their lives. Ekaladerhan accepted
their invitation and gifts, then asked for permission and disappeared
into the forest. Moments later, he was back with a bush pig. “Let
us celebrate with this,” he said.
The men
excitedly lit a fire and soon they were feasting. After they had
left, Ekaladerhan could not sleep that night. Tears rolled down his
cheeks as he ruminated on his life. He knelt down and thanked
Osanobua. Then he told him self that from that day on: “my name
shall be Ize-Odo’uwa.” Meaning I have chosen the path of glory.
The
following morning, town criers took to the streets before the first
light, beating the drums, summoning citizens to the village square.
A large crowd assembled including all the leaders: Agbonmiregun,
Ilowa, Obameri, Eshindale, Ogun….. Agbonmiregun mounted the rostrum
and welcomed everyone to the gathering. “I will not waste time,”
he said. “I have good news, but a song is sweeter in the mouth of
the minstrel. The minstrel today in Ilowa. I shall now invite him
to step forward and sing the song.”
Ilowa on
the rostrum, after greeting formalities, said: “it is now over six
harvests since a man appeared in our forest and has been living
there. The oracle had foretold of his coming and we have been
expecting his arrival. Since he came, our land now yields great
harvests. Our hunters no longer come home without a game. Our sons
are now accomplished hunters and sharp-shooters. Generally, we are
now used to a better life. Olodumare sent him to bring bounty to our
land. You are witnesses to the miracles this great teacher, hunter
and physician has performed. Lest we become like the blind man who
does not see the beauty of day and the glory of the sun, the elders
and your good selves decided that the Forest-god be persuaded to come
and live amongst us.
“A
delegation led by this speaker and including Ogun, Eshindale and
Obameri, was sent to invite him. It took 39 moons (three harvests),
to persuade him to accept the invitation. It is now my joy and
privilege to break the good news that he has agreed to come and live
with us.” A thunderous ovation greeted the announcement. The
people burst into spontaneous songs of joy, promising to build a
house for the Forest-god at the highest peak of town and reveling in
the prospect of the god ushering in the cradle of their New World.
When
they asked him, “Baba, we do not know what to call you,” he said
“my name is IZE-OD’UWA n’ovbie Ogiso. It is a long name. You
may simply call me Ize’oduwa. My father’s name is Ogiso.” He
looked skywards as he called his father’s name.
Ogiso
Owodo, apart from the domestic problem of his wives not being able to
bare children, was not a very popular king and his execution of a
pregnant woman for some minor misdemeanor, proved to be one offence
too many for his subjects and his frontline chiefs, who banished
Owodo from his throne. Owodo took refuge at a place called
Uhinwinirin.
During
the period of Owodo’s banishment, a monster snake that appeared to
be coming out of the Ikpoba River, (although the Igodomigodos
believed it was coming from the sky), bit people now and again at the
Ogiso market and many died from the attack. The Igodomigodos as a
result, nicknamed the Ogiso market, “Agbado Aigbare,” (meaning we
go there together we never return together), which is how Ogiso
market acquired its current name of Agbado market. Every effort to
tackle the monster snake, including spiritual means failed until
Evian, kindred of the Ogiso royal family, succeeded in throwing a
fire-hot iron rod into the mouth of the monster snake. The feat
appeared to have sent the monster snake to its eventual death. It
endeared Evian to his people, because the monster snake never
bothered the people of Igodomigodo again.
The
death of Ogiso Owodo in 1100 CE, created leadership vacuum for the
first time since the re-introduction of the son succeeding his father
to the throne in Igodomigodo’s history. There was confusion and
anarchy in the land with powerful chiefs jostling for the throne.
The Edion’isen, after long deliberations, installed a temporary
administrator, the hero, Evian, an old man at the time, to oversee
the affairs of Igodomigodo. He turned out to be a very popular
administrator. He invented the acrobatic dance called Amufi and the
traditional dance called Emeghute. He ruled until very old age and
before his death, nominated his oldest son, Irebor, to succeed him.
Many of the people of Igodomigodo and the Edion’isen would not have
this. They rejected Irebor on the ground that his father, Evian, was
not an Ogiso and, therefore, lacked the divine authority to bequeath
kingship (Ogisoship), to his heir.
Leadership
vacuum was again created in Igodomigodo. The Edion’isen (Royal
Council, made up of Chiefs Oliha, Edohen and Eholo-Nire), whose
ancestors had sworn during the reign of Ogiso Orriagba (685– 712
CE), on the shrine of Erinmwindu to uphold the primogeniture system
for the monarch and themselves, was in a fix. Apart from the fear of
the ‘Erinmwindu curse,’ the Chiefs were not prepared to
countenance a mere mortal from a non-Ogiso lineage ruling them. It
had to be the God-son’s first son or nothing. It was during this
period of bewilderment and uncertainty that the Edion’isen, decided
to send a delegation into the forest to look for their son, Prince
Ekaladerhan.
Oliha
assembled a team of six men and two maids. Edohen, Eholo and two
other nobles volunteered to join the party and also assembled their
own teams. Oliha, as leader of the search group, invited four
experienced hunters to join them making thirty-one persons in all who
set out from Urhu-Okhokho the next day, heading westwards in the
bush. They camped early on that first day and kept moving deeper and
deeper into the forest as the days mounted. It was not an easy
assignment, and before long, they had lost two members, one to a
snake bite and the other through drowning. After four moons in the
woods without trace of Ekaladerhan, they were running out of food and
frustration had begun to set in. They sat down to discuss
terminating the mission and decided to sleep over it and let Oliha
decide the following day, when before evening to pack and begin to
head back home.
In the
meantime, Izoduwa whose name was initially corrupted to Ijoduwa,
called his new community Uhe (re-birth) and his new home ‘IlefĂ©,’
(successful escape), which his subjects corrupted to Ile-Ife. He had
acquired the Yoruba title of Ooni, and his subjects were according
him great reverence as their ancestor because they believed he was a
deity and the direct descendant of Olodumare. This notion was
strengthened because Izoduwa looked skywards on the rare occasions
when he had to mention his father’s name, Ogiso. They assumed he
came directly from the sky, so, his banishment link with his God-son
Igodomigodo lineage never had to be raised or revealed to his Yoruba
subjects. As his fame spread among the Yoruba communities far and
wide as the spiritual leader of the Ifa divinity, his name was
corrupted to Oduduwa. Izoduwa had eight children and his first was
a son by a Yoruba woman called Okanbi. This son was called Omonoyan
(meaning precious child),’ which the Yoruba corrupted to
‘Oronmiyan.’
The Ifa
myth of creation draws significantly from the Bini and Egyptian
corpus. It claims that Olodumare sent his son, Orunmila, (another
name for Oduduwa), from heaven on a chain, carrying a five-legged
cockerel, a palm-nut and a handful of earth. Before then, the
entire earth surface was covered with water. Oduduwa scattered the
earth on water; the cockerel scattered it with its claws so that it
became dry land. The palm-nut grew into a tree representing the
eight crowned rulers of Yoruba land. Oduduwa had eight children who
later dispersed to found and rule other Yoruba communities. The
Yoruba myth of creation is community based, confirming lineal
relationship with it’s (earth based Bini, and universe based
Egyptian), mother sources.
In the
morning after the Oliha search party had decided to terminate their
mission, two young females in the camp, Osayi and Emoze, talked two
young males in the camp, Sokpunwu and Idiaghe to go a-hunting for the
youths to prepare a lavish returning home party for the elders.
The
young men were arrested in the forest by a crowd of hunters who did
not understand their language and assumed they were enemies planning
evil. The captives’ hands were tied as they were being led to the
place the youths were gesturing they came from in the woods. Oliha,
Eholo and Edohen were surprised when the hunters descended on them
and arrested every one in the camp. They were taken to meet Oduduwa,
the Ooni of the community. Oduduwa suspected they were Igodo people
but he did not know any of them. The leaders of the captives too,
felt that there was something familiar about Oduduwa. He looked like
his father, huge, fair in complexion and masculine. Oduduwa
instructed Ilowa and the others to treat their captives well. “Let
them have their bath, give them food and let them rest for the night.
I want to see their leaders again in the morning. I want to
interrogate them.”
In the
morning, the village elders were surprised that Oduduwa could
converse with the captives and concluded that gods are capable of
anything. “Men of Igodo,” Oduduwa said presently in Igodo
language, “we meet again but at a strange place and in a strange
circumstance. Welcome to our sanctuary. Now who are you? What do
you want? How did you get here?” His manner of address and the
mention of Igodo convinced the captives that they were indeed in the
presence of Ekaladerhan. Thus persuaded, Oliha felt at ease to
speak. “Hail, noble One, you are right. We are men of Igodo. I
am Oliha. This here is Edohen and the next is Eholo. We left home
some four moons ago in search of Ekaladerhan n’ovbie Ogiso. Now
our eyes behold him that we seek.” “Why do you seek him?”
Oduduwa interjected rather sternly.
Oliha
took his time to explain what had happened in Igodo since
Ekaladerhan’s father died and said that they had been in search of
him to invite him to his father’s vacant throne. That since the
father died, anarchy, hunger and diseases had become the order of the
day in Igodo, with powerful chiefs fighting each other to occupy the
throne. That an old man, Evian, took over but he died and his son
wants to succeed him. That Evian was not of royal blood; only the
son of Ogiso succeeds Ogiso.
Oduduwa,
after listening attentively said: “I will not dwell too long on
contemplation before responding to your request. My age and this new
situation prevent me from going back with you. But I will not desert
Igodo in her hour of need. I will give my son to you, if you wish.
After all, he is my blood. He is, therefore, of the royal line of
Owodo, your last Ogiso. But before I release my son to you, you will
have to submit yourselves to a test. If you pass, it will be proof
that you will be able to look after him. I will present your matter
to my people tomorrow and after that you will take the test.”
For the
test, he gave the three leaders, a louse each to nurture for three
moons. If they bring them back healthy, “I will be convinced that
you will take care of my son,” Oduduwa said and turned to Ilowa,
Eshindale and Obameri, “separate them into three groups and each of
you take a group home for the three moons they would be with us for
the test. Give them good accommodation and hospitality. None of
their groups is to meet with the other until they come back here in
three moons’ time.”
Oliha’s
group went with Ilowa to his house and one of Oliha’s boys wrapped
the louse in a cocoyam leaf and put it under a water pot. Eholo’s
group followed Eshindale home and after racking brains with his men,
decided to keep the louse in a gourd. Oliha, who followed Obameri
home, decided that his Odemwigie would keep the louse in his bushy
hair. “Do not have a bath or a hair-cut until further notice,”
he told him.
In the
meantime, Oranmiyan was protesting against being sent to the strange
land with the strange people. “Why not send someone else dad?”
The father decided to tell him his secret and insisted he kept it to
him self. “It is not a strange land, it is our ancestral land, he
concluded.” Oranmiyan was pleased to be taken into confidence by
his father and promised to do honour to the family name in Igodo.
After
three moons, Izoduwa, surprised at the level of preservation and
development of the lice, concluded that if the Edion’isen could so
adequately take care of the lice, his son was likely to be in good
hands. In the meantime, many ordinary people in Igodomigodo were not
excited about the prospect of an Ife prince ruling them and also did
not consider the Igodomigodo’s stool vacant. Irebor was on the
throne and he was warning the people of Igodomigodo against what he
described as (Ogie a mie, aimie Oba, meaning it is an Ogie that rules
Igodomigodo and not an Oba), in protest against the intrusion of the
Ife prince. The word Ogieamie then became the nickname of Irebor and
subsequently the hereditary title of the ruler of Irebor’s
Igodomigodo.
Oronmiyan’s
intervention in Igodomigodo was around 1170 CE. Ogieamie Irebor
prevented Prince Oronmiyan from entering the heart of Igodomigodo
kingdom. The Edion’isen built a palace for Prince Oronmiyan at
Usama. The Yoruba prince refused to fight Ogieamie. Unable to bear
the animosity for too long, Oronmiyan renounced his office and called
Igodomigodo, Ile Ibinu, (meaning a land of annoyance and vexation).
He declared that only a child of the soil, educated in the culture
and traditions of Igodomigodo could rule the kingdom.
Prince
Oronmiyan, on his way home to Ife, stopped briefly at Egor, where he
pregnated Princess Erimwinde, the daughter of the Enogie of Egor.
Enogieship was created by the Ogiso dynasty. Egor was a dukedom and
the Enogies of dukedoms were usually relatives and siblings of
Igodomigodo monarchs. Many members of the guild of royal drummers
whose ancestral home was at Ikpema quarters in Benin City, where
allowed to settle in Ovia territory of Egor by the Enogie on the
instructions of the Igodomigodo monarch at the time. Therefore,
Oronmiyan’s choice of the Enogie of Egor’s daughter, on his way
out of Igodomigodo, could not have been a casual decision and may
have been arrived at through divination, and with the connivance of
the Edion’isen. There was a strong link with the Igodomigodo royal
family.
Oronmiyan
left three of his chiefs behind to take care of the pregnant
princess. The three chiefs were Ihama, Letema and Legema. Judging
by Oronmiyan’s understanding of the intricacies of Igodomigodo
traditions and culture, it is very likely that the ancestors of the
three chiefs, like his own, were soaked in Igodomigodo mores. Ihama,
the leader of the chiefs was definitely an Edo chieftaincy title.
Oronmiyan, after his Igodomigodo experience, went on to establish the
first Alaafin dynasty in Oyo. Apart from the seed he sowed in Benin,
he eventually fathered two younger sons, Ajaka and Sango, who
succeeded him in turn as the Alaafins of Oyo. Ihama and the two
other Oronmiyan chiefs in Ile-Ibinu, successfully supervised Princess
Erimwinde’s pregnancy and her eventual delivery of a baby boy who
was speechless at birth, but who from early years loved playing the
game of marble. When the Alaafin was informed by his chiefs in
Ile-Ibinu about his son’s predicament, he sent seven ‘akhue’
seeds to the boy through Chief Ehendiwo. Children throw the seeds
against targets on the ground in the marble game. While playing the
marble game with other children, one of Oronmiyan son’s throws hit
the target and in the excitement he screamed: ‘Owomika,’ (meaning
I have hit the target). This is how his title of Oba Eweka was
derived.
Oba
Dynasty
Oba
Eweka I (1200-1255 CE), ruled over Usama, renamed Ile-Ibinu, outside
Igodomigodo. By the time of Oba Eweka’s reign in Ile-Ibinu,
Ogieamie Irebor who ruled Igodomigodo had been succeeded by Ogieamie
Ubi. Oba Eweka’s reign was not particularly eventful. He was
succeeded by his two sons, Oba Ewakhuahen and Oba Ehenmihen in quick
succession. Neither of them made any impact on Ile-Ibinu as well.
Oba
Ewedo (1255-1280 CE), succeeded Oba Ehenmihe. He changed the name
Ile-Ibinu to Ubini and moved his palace from Usama to its original
Ogiso site in the heart of Igodomigodo. The relocation of the palace
site from Usama to the urban heart of the kingdom caused a bitter war
between Oba Ewedo of Ubini and the Ogieamie Ode who was the ruler of
Igodomigodo at the time. The fight was considered purely a family
matter by the people of Igodomigodo and the Edion’isen. To prevent
it leading to the loss of too many innocent lives, the Edion’isen
prevailed on the adversaries to settle their quarrel amicably. Oba
Ewedo requested Ogieamie Ode to sell Igodomigodo land to him. A
treaty was struck requiring Ogieamie, as the traditional landlord of
Igodomigodo kingdom, to sell Igodomigodo land to the Oba at the
coronation of every successive Oba. The Oba elect first had to
present gifts to the Ogieamie, which include two male and two female
servants, a royal stool, a wooden staff, a rectangular stool and a
round leather box.
The
Oba-in-waiting and the Ogieamie would then meet at their common
boundary called ‘Ekiokpagha,’ where the Ogieamie would take sand
from the ground and put it in the hand of the Oba and say: “I have
sold this part of Benin land to you but not to your son and when you
pass away your son will buy the land from me as you have done.”
The Ogieamie’s dormain in Benin kingdom is known as Utantan where
he has chiefs assisting him in his traditional duties. The present
Ogieamie of Utantan-Benin is Ogieamie Osarobo Okuonghae, a graduate
of history from the University of Benin.
The
relocation by Oba Ewedo to the heart of his kingdom, Ubini, also
created immense difficulties for the Ihogbe. The three chiefs, who
supervised the birth of Eweka, became known as the Ihogbe (meaning
relatives of the Oba). Ihama and Letema titles became hereditary
because the two chiefs had male heirs. Legema did not have a male
child, so his title became non-hereditary. In the Ihogbe, the idea
that the oldest man becomes the leader does not apply. Leadership is
determined by the rule of who has served the longest as an Ihogbe,
regardless of age. Such a person becomes the Enila before the title
becomes vacant through death of the occupier when the Enila takes
over as the new Owere Enila or Odionwere or Okaegbee of the Ihogbe.
The Ihogbe, as the official family of Eweka and, therefore, of the
Oba dynasty generally, has the responsibility of taking care of the
ancestral or royal shrine at Usama. The Okaegbee of Ihogbe, in
particular, performs sanctification and purification rites frequently
at the palace and officiates during the Oba’s propitiation
ceremonies. The Okaegbee Ihogbe, who usually was not a young man,
could handle palace responsibilities when the Oba’s palace at Usama
Ubini was within a walking distance of less than 500 meters from the
Ihogbe’ s ‘Ukhurhe’ ancestral shrine.
The
journey to the new palace site was perilous, long and messy, even for
a young man. It traversed a walk during the dry season, through an
extensive marshland created by the crossing of each other of rivers
Omi and Oteghele at Isekherhe. The rivers are now extinct. During
the rains at the time, Ediagbonya, the second son of Okaegbee Ihama
of the Ihogbe, made a living ferrying people and goods across the
river in his canoe. Okaegbee Ihama’s first son could not be
relocated to the heart of Ubini because he was the custodian heir of
the Ukhurhe, the totem representing the royal ancestral spirits at
Usama. Ediagbonya, the second son, was relocated to Ubini, to take
over palace ancestral responsibilities, with the title of Isekhurhe.
He built his house at Utantan High Street not far from Ewedo’s new
palace. Isekhurhe is a hereditary title, and the current holder is a
graduate of American Universities. He succeeded to his father’s
title in 1981 at the age of 30 years.
The
Esogban title, created by Oba Ewedo, may have been derived from the
Yoruba word, Asogbon, meaning the source of wise counsel. Oba Ewedo
spent some time in the Yoruba riverine area of Ugbo/Ilaje as a young
man. Esogban ranks second in hierarchy to the Iyase who is the prime
minister of the kingdom. Esogban heads the ‘Think Tank’ that
weighs options for the Oba, so he is usually a man of sound and
reliable judgment and often a blood relative of the Oba. As the
premier mystic or warlock of the kingdom, the Esogban monitors
activities in the mystical realm, and people accused of sorcery are
regulated and punished by him. He is also the priest of the Orhie
day, the second week-day of the kingdom after the Eken rest day. He
tends the day to ensure it brings peace and prosperity to the Oba and
the land.
Oba
Oguola (1280–1295 CE), succeeded Oba Ewedo as the fifth Oba of
Ubini. He dug the protective moat around Ubini during his reign. The
city of Benin, like ancient Egyptian cities walled against predators,
has a giant protective moat dug around it without using mechanical
equipment. The engineering feet still marvels in modern times. The
Benin moat is described in the Guinness Book of Records as second in
magnitude only to the Great China wall. Another Edo marvel is that
giant foot-prints on stones have been found in Uhen, Ovia North East
Local Government Area. Oba Oguola was succeeded in turn by his three
sons.
Oba
Edoni (1295-1299 CE), and Oba Udagbedo (1299-1334 CE), made no impact
on Ubini. Oba Ohen (1334-1370 CE), whose murder of his Iyase, the
traditional prime minister of Ubini land, led to a rebellion that
brought his reign to an end with his stoning to death. Oba Ohen was
succeeded in turn by four of his sons. Oba Egbeka 1370 CE, Oba
Orobiru, Oba Uwaifioku and Oba Ewuare the Great who consolidated,
developed, and expanded the kingdom through innovative leadership
ideas, closely knit, disciplined community organization, warfare, and
conquests. He ushered in the period of warrior kings, which lasted
into the 16th century CE, traversing the reigns of Obas Ozolua,
Esigie, Orhogbua and Ehengbuda.
Oba
Ewuare the Great (1440-1473 CE), was himself forced into exile and
nearly would not have ascended to the throne. When Oba Orobiru died,
members of the Edion’isen where uncomfortable with Oba Ohen’s
third son’s strong and independent streak and did not want him
(Prince Ogun), to become the Oba. When the hostilities building
against him over his right to the throne was getting unbearable, with
death penalty hanging on his head, he fled into the woods to save his
life, taking his junior brother, Uwaifiokun, along with him. He did
not know at the time that the Edion’isen favoured Uwaifiokun over
him to rule.
After
three years of living wild and aimlessly, with the toll beginning to
tell on him, he decided to send Uwaifiokun to the city to discreetly
find out what the feelings were about the Ubini throne that had been
vacant since he and his brother escaped into the forest. When
Uwaifiokun arrived at Chief Ihama of Ihogbe’s home, the chief
excitedly rushed him to meet with the Edion’isen who
enthusiastically received him. Asked about his elder brother, Prince
Ogun, Uwaifiokun lied that he had not seen him for a long while. The
king makers then offered him the throne which he quickly accepted,
thus betraying his brother’s trust.
Prince
Ogun was upset by the betrayal and started plotting to take the
throne from his junior brother. Ogun’s relative, Azuwa, living in
Uhunmwun Idumwun in the eastern outskirts of Benin, using the Iha
divination, told Prince Ogun that he would win his throne. He listed
what Prince Ogun had to do to reverse the animosity of the Edion’isen
because ordinary Ubini people were routing for him, although thinking
he was already dead. Royal ancestors and the gods of the land were
angry over the injustice done to him, and many people had begun to
leave the city in fear of the wrath of the gods.
Prince
Ogun was told that he would meet a pregnant woman, a hunter, and
finally an old woman living opposite the market place, who would each
influence the process of his gaining the throne. He promised Azuwa
great reward if Iha’s predictions came through. News of his visit
to Uhunmwun Idunmwun soon reached the Ubini monarch who quickly
dispatched troops to the area to try to capture him.
Prince
Ogun escaped through Ikpe territory, deep into the hinterland. At
Igogogin bush, where he retired to spend the night, he heard the
moaning of someone that appeared to be in pains. Obviously, he was
dreaming, but it was very vivid. He was shocked that he was not
alone in the forest. On investigation, he found that the moaning
person (a tree), required help to relieve it of worms ravaging its
trunk. Ogun wasted no time in doing just that and as reward, the
tree asked him to make a request because he, the tree, was the spirit
of Ase that could grant anything.
The
spirit placed an object at Ogun’s feet and asked him to pick it up
and make a demand of it. Ogun, unbelieving, playfully asked the
object to make the tree bothering him, to shed its leaves and die.
The tree promptly shed its leaves and died. Ogun woke up and found
the object by his feet, and that he had reclined against a tree that
had shed its leaves and died. The tree was full of life when he
chose to recline on it for the night, he thought. He picked up the
object and asked another tree near-by to shed its leaves and die.
The tree promptly did.
He went
to Ekae village where he lived for a while and gave birth to the Evbo
Aigbogun people, then he moved on. In the meantime, the monarch’s
troops, acting on reports of sightings, were raiding villages around
him. They almost caught him when they trooped past him in a forest
were he was hiding. He plucked a large green leaf and put it in his
mouth, and in demand of his ‘Ase charm,’ the leaf rendered him
invisible, (or looking like a shrub), to the troops. Hours later,
when the danger had subsided, he called the leaf that saved his life,
Ebe Ewere.
At the
base of the tree where he had spent the night, blood had dropped all
over him. When he carefully looked up, a leopard was snoozing up a
branch of the tree after eating its prey. He killed the leopard with
one arrow shot. On the ground by the tree where he had slept, he
found he had laid his head on a snake coiled up neatly as his pillow
through out the night. He killed the snake too. A little while
later, at a blind corner along the bush path near where he had slept,
a pregnant woman was approaching him, going to her farm, not knowing
someone was there. She struck her toe against a stump and screamed
in lamentation, “what bad omen is this? The spirits are angry,
ancestors are taking lives. Ogun the rightful heir to the throne
must be found to ascend the throne before peace can return to the
land.” The sudden manifestation of Prince Ogun on the bush path
startled the woman who did not recognize the prince. After Ogun had
introduced himself, she was happy to repeat herself, thus re-assuring
Ogun that he was loved by the ordinary people of Ubini who were
hoping he was not dead yet. Ogun was delighted with what he heard
and promised to declare the area where the woman farmed at Ugbekun,
Royal farm land in her honour, with all the labour she would need
provided by the state from season to season.
Ogun
then decided to head for Ubini. Close to Umelu junction, he heard a
hunter who was resting under a tree shade, talking aloud to himself:
“I am going home with these killings, but with no one to share them
with. O! Ihama and the five Edion, you have put our land in great
peril. The ancestors visit the sins of your hatred of Prince Ogun on
our people. What shall we do?” Ogun surprised the hunter with his
presence, introduced himself, and thanked the hunter for his
comments. He named the tree the hunter was sheltering under, the
Okha n’Ohue. Source of good omen. Remembering Iha’s predictions
about his encounters on the way to the throne, which appeared to be
coming true, Ogun decided to head through stealthy paths for the
market place in the city.
At
Unueru quarters, the Royal army almost caught up with him. He hid
and resisted using his ‘Ase charm’ to destroy the army because he
reasoned they were his people, his future subjects. Later that
night, he retired to Chief Ogieva Nomuekpo’s home, hoping to find
respite there from the troops haunting him. The chief expressed fear
of the troops and hid Ogun in a dry well in his compound. The chief
covered the mouth of the well with leaves and in betrayal left to
alert the Royal army about his catch. While Ogieva was on his way to
invite the Royal army to come and arrest Prince Ogun, Edo, the head
servant of Ogieva’s household, alerted Prince Ogun about his
master’s diabolical plan and helped the prince to escape from the
well with a ladder. Ogieva returned with the Royal troops to find
that Edo had helped Ogun escape. The troops killed Edo on the spot.
Prince
Ogun in the meantime, had found his way to the hut of the old woman
opposite the market place in the city. She was a powerful mystic,
poor, old and childless. She hailed from Eyaen village in the
present day Oduwawa cattle market area on the Benin-Auchi Road. The
name her parents gave her was Uwaraye. As a young woman, during the
reign of Oba Ohen, Prince Ogun’s father, she married Chief Azama of
Ihogbe district, as his second wife. Uwaraye was considered indolent
by her husband because she could not cook. She could not get
pregnant either. Azama’s first wife, Arabe, handled the domestic
chores and gave birth to all the children of the household. Azama
soon nicknamed Uwaraye, Eke’Emitan, corrupted to Emotan, meaning
lazy bones. She had a redeeming feature, though. She was good at
helping to (nurse) or take care of the brood of the household.
As the
children of the household reached the age when they no longer
required close supervision by adults, Emotan who could make ‘evbarie’
(a soup seasoning condiment made from fermented melon seeds), and
spin threads from cotton bolls, began taking these plus some herbal
products to sell at a stall opposite the city market. When her
husband died and she could not return to her parent’s home because
they too had died in old age earlier on, she set up a hut to live in
at her trading post opposite the market place. Her hut soon became a
popular make-shift nursery for the children of families patronizing
the market. She attended to the children’s health and other needs
flawlessly without charging fees and the kids’ parents soon could
not have enough of her services.
It was
in her nature, therefore, to agree to have Prince Ogun as her guest
and to help him take his throne. During Prince Ogun’s first night
at the hut, the Royal army raided the market neighbourhood, searching
possible hideouts, including Emotan’s hut. He was invisible again.
As soon as the army moved their search from the hut to other areas
in the vicinity, Ogun sneaked out, avoiding the path of the army, and
headed straight for the palace where he killed his brother, Oba
Uwaifiokun. The news of his action soon spread around the city.
Ordinary citizens were supportive of his action, insisting that it
was Ogun’s right to do what he did and expressing joy and hope that
the tragedies of the recent past would soon end because justice had
prevailed.
Emotan
sent word to Ogun to stay put in the palace and consolidate his hold
while she continued spiritual work outside to win empathy and love
for Ogun. Within a few days, the Edion’isen had come round in
support of Ogun, eventually crowning him as the Omo N’ Oba Uku
Akpolokpolo, Oba Ewuare. Iha divination’s title choice of
‘Oworuare,’ alias Ewuare, could not have been more apt because it
means, after the heat, the cooling effect of rain.
Oba
Ewuare appointed Emotan as the Iyeki (that is the leader of the
authorized Ekpate guild), tasked with security matters in the market
and with enforcing market rules. Emotan died not too long after
Ewuare’s ascension, so the Oba decreed that she should be buried in
her hut. Later the grave was marked with an Uruhe tree and her
deification as the conscience of justice was ordered by the king.
Every celebratory procession in Benin pays homage to the burial site.
The first Uruhe tree (marker) survived for some three hundred years
before it fell. The replacement Uruhe tree survived for about one
hundred and fifty years before an Iroko tree was planted to support
it. A severe storm fell both trees on their, around one hundred
years’ anniversary together. Oba Akenzua II, in cooperation with
the British Colonial authorities commissioned in 1954, a life size
bronze statue of Emotan as a young woman, sculpted by Mr. John A.
Danford, in his Chelsea, London, studio in 1951, from a miniature
model cast by Igun Street artists.
Oba
Ewuare, in continuation of the fulfilment of the promises he made to
reward those who helped him win the throne, installed Azuwa as the
‘Iha man mwen’ of Igun, meaning the Ihama of Igun. Oba Ewuare
bought the corpse of Edo from Ogieva and had it exhumed. He gave the
servant posthumous freedom and ordered his reburial underneath the
altar of Ukhurhe Edion at the Aro Edun, the entrance to the palace’s
inner tower, an ultimate place of honour. Then he invited the people
of Ubini to join him in honouring a bondsman who gave his life for
him to live. He changed the name of the city, language and kingdom,
to Edo. This was later expanded to Edo O’Evbo Ahire, meaning Edo
the city of love, in appreciation of Edo’s love that saved young
Prince Ogun’s life and gave Edo kingdom her greatest king.
The
present day elegant ceremonial costumes of the kings and chiefs of
Benin originated from Ewuare’s reign. Ewuare restored the annual
cycle of royal ceremonies, the most important ones being Ugie Erha
Oba, in honour of royal ancestors and Igue, to strengthen the
mystical powers of the king.
Oba
Ewuare’s vow to propitiate his head and give thanks to his
ancestors with a major spiritual event if he gained the throne, is
the genesis of the Igue festival, which started three years into his
reign. The Igue festival is the leading spiritual festival of the
Edo. It is a two week long thanksgiving festival to the head, as the
focal point of anointing and the centre of the human person. The head
symbolizes both the sacredness of creation and of the spirit entity
in man. To quote the Isekhurhe, “it is to the head you raise your
hands, in respect and adoration.” The Oba goes into seclusion for
spiritual purification during the period. Igue activities include
Igue ivbioba, Igue edohia, Ugie ewere, Otue igue Oba (chiefs paying
homage to the Oba), Igue Oba and Ugie emobo (when the Oba comes out
of seclusion). The incantations used at the Igue festival were
developed by the Ihogbe family. During the festival, Edo people say
prayers, cleanse themselves of their sins, bring members of their
extended family together to bond, share gifts and blessings, feeding
on the food of atonement and thanksgiving. The Ewere leaf that saved
Ewuare’s life in the bush when he was nearly caught by the Royal
troops, has its day of lavish use, with the leaves taken by youths
from home to home around the city. They tear pieces of the leaves
and paste them on the heads, particularly the foreheads of people, to
show joy. At that moment of sharing, the salutation is ‘Ise Logbe’
(Happy New Year), and the reply or response is ‘Ogbe man vbe dia
re’ (Many happy returns).
Oba
Ewuare the great, was the most dynamic, innovative and successful Oba
in the history of Edo kingdom. Under him, Edo was completely
transformed religiously, politically, socially, physically and
militarily. Ewuare re-organized the government of Edo by
centralizing it and he set up three powerful palace associations of
chiefs. The political elite of the kingdom was made up of titled
chiefs and members of the royal family. The seven highest-ranking
chiefs, who were, in fact, descendants of original elders of Edo,
were constituted into Uzama with leadership authority next to the
king. The brothers of the king who tended to be potential rivals
were sent as hereditary rulers (Enogies) of administrative districts.
The mother of the king was given the title of Queen mother and set
up in her own palace in the town of Uselu just outside the city.
The
palace, which did not have a permanent site in previous reigns, was
constructed on a massive scale covering several acres of land at its
present location and turned into a beehive of activities as the
political and spiritual nerve centre of the vast kingdom. The Edo
have a saying that in the Oba’s palace there is never silence. The
complex includes shrine areas, meeting chambers for a variety of
groups of chiefs, work spaces for ritual professionals, royal artists
and craftsmen, storehouses, a large wing called Ogbe Ewuare,
residential sections for the Oba’s numerous wives, children and
servants. While the expansion activities in the palace was going on,
the civil engineering work to dig the City’s inner moat was
embarked upon. Oba Oguola’s outer moat, hugging the Ogbe river
valley, kilometers away from Okoo village, left the palace rear
exposed. Ewuare’s moat was less than a kilometer from the palace’s
rear and so provided additional security for the palace.
A
seventeenth century Dutch engraving from Olfert Dapper’s
Nauwkeurige Beschrijvinge der Afrikaansche Gewesten, published in
Amsterdam in 1668, described the palace thus: “The king’s palace
or court is a square, and is as large as the town of Haarlem and
entirely surrounded by a special wall, like that which encircles the
town. It is divided into many magnificent palaces, houses, and
apartments of the courtiers, and comprises beautiful and long square
galleries, about as large as the Exchange at Amsterdam, but one
larger than another, resting on wooden pillars, from top to bottom
covered with cast copper, on which are engraved the pictures of their
war exploits and battles, and are kept very clean. Most palaces and
houses of the king are covered with palm leaves instead of square
pieces of wood, and every roof is decorated with a small turret
ending in a point, on which birds are standing, birds cast in copper
with outspread wings, cleverly made after living models.”
The
city’s houses originally built with poles or palm ribs and padded
with mud were rebuilt with packed mud. The city was re-planned and
neatly laid out, with roads radiating from the center. It was
divided into two distinct segments with Ore ne Okhua, constituting
the public sector, and the Oba’s sector (Ogbe), the other. The
population of Ore ne Okhua was organized into wards with each
specializing in a peculiar craft or ritual services in allegiance to
the king. My grandfather’s home shared fence with the palace at a
point in ogbe. He must have had a significant role in the palace to
warrant his living so close. I have not investigated this. I am his
reincarnation
The
arts, particularly brass casting, flourished during Oba Ewuare’s
reign. He set up a war machine that extended Edo notion of kingship,
objects, aesthetic, ideas and power, across the West Coast of Africa
and through dominance lent their name to the Bight of Benin. At its
height, the Edo controlled vast Yoruba land with populations several
times larger than that of Edo and exerted considerable influence on
eastern Yoruba land, maintaining trading connection with Oyo. Owo
(Ogho in Edo), Ekiti, Akure, Ondo (Udo in Edo), were all Edo towns.
The kingdom extablished Lagos, where it set up a military camp of
occupation which it called Eko and extended its dominance from there
all the way to the Republic of Benin, Togo and eastern Ghana. Edo
Empire extended through most of Delta state to Ahoada in the east.
Ika (Agbor), Aniocha, Asaba were all in the Edo Empire. Onitsha
across the River Niger was an Edo town established by Ogbogidi, an
Edo military generalisimo. The kingdom’s dominance cut through
Igalla in the north to the fringes of Kogi state. The Edo spread
their culture and traditions, particularly their Obaship ideology and
system, by sending royal brothers to rule over tributaries, or
holding hostage, sons of conquered chiefs to be trained in Edo, or by
sponsoring candidates for thrones of conquered territories. Objects
such as Ada and brass masks, were introduced to vassal lords as
emblems of their authority, and these symbols have endured in
virtually all the territories that experienced Edo control.
The Edo
spread their culture and traditions, particularly their Obaship
ideology and system, by sending royal brothers to rule over
tributaries, or holding hostage, sons of conquered chiefs to be
trained in Edo, or by sponsoring candidates for thrones of conquered
territories. Objects such as Ada and brass masks, were introduced to
vassal lords as emblems of their authority, and these symbols have
endured in virtually all the territories that experienced Edo
control.
Even in
places outside direct Edo influence, such as parts of the Niger Delta
area, the reputation of the Oba of Edo was such that leadership
disputes were brought to him for arbitration and the winners took
back home, Edo regalia to form part of their leadership traditions.
However, the frontiers of the Edo Empire were constantly expanding
and contrasting as new conquests were made and as vassals on the
borders, rebelled only to be re-conquered.
It was
towards the tail end of Oba Ewuare’s reign that the Portuguese
first made their visit to West Africa in 1472. Oba Ewuare the great
died in 1473. At the actuaries on the bank of what is today known as
the Bight of Benin, the local people the Portuguese met there, when
asked about the kingdom in the interior, told the Portuguese it was
called Ubini. The Portuguese abbreviated this to Benin/Bini because
they could not properly pronounce Ubini. When the Portuguese arrived
in the kingdom of Benin, they were stunned by what they found on the
ground in terms of level of administrative sophistication, social
engineering and military activities. They found a monarchy dating
back many centuries, with complex structure of chiefs and palace
officials presiding over a kingdom that was expanding in all
directions and a highly developed kingdom with unique and very
sophisticated political, artistic, linguistic, economic, cultural and
military traditions in the process of territorial conquests.
Edo
kingdom was in the throes of great conquests and had healthy,
disciplined citizens; well planned and laid out streets, a palace
extending over kilometers of territory and a king and his nobles,
civilized to their bones. The Portuguese felt honoured to be
accepted by the Bini and quickly entered into treaties of cooperation
with Oba Ewuare, exchanging emissaries and trying to trade. There is
a hint that they tried to preach Christianity to the monarch but were
not rewarded with favourable response. It was taboo to talk about
alien Gods in a civilization ruled by vibrant African Gods. It was
during Oba Ewuare’s reign, however, that an Aruosa delegation
visited Portugal in 1472.
A
British adventurer called Ling Roth, was the first to refer to Benin
as great, a tribute not only to the extent of the Benin Empire but
also to the elaborate, detailed and efficient administrative
machinery the people had evolved.
One of
the military commanders who made strong impact in Ewuare’s
expansion conquests and maintenance of vassal territories to the West
and across the Niger to the East was a formidable personage by the
name Ezuku. He was probably Ibo, judging by his praise-name:
Ogogobiaga. He was merciless, fearless and impartial in dishing out
punishment and miseries to opponents. He was set up in camp at Ogan,
the village across Orhionmwon River from Abudu town, facing Ika
vassal territories. From there he monitored activities including
possible rebellion and commercial traffic from eastern flanks and
beyond, of the Edo Empire. When Ezuku died, he was deified.
Another
very successful military commander of the Edo army at the time, was
Iken. He was probably more successful than Ezuku, but was never
acknowledged, honoured, or rewarded for his valor by the monarch.
His problem at that early stage of Edo’s conquest of foreign lands
was probably because he was a son of the soil. Here was a native son
vanquishing and beheading alien kings, signing treaties, and turning
kingdoms into vassal territories of his monarch. His feats were
enough to propel him to the top of leadership in his native land, if
not immediately as king, at least, as an alternative voice or a
strong contender, challenger, aspirant to the throne, in the eyes of
the people. His feats were definitely enough to make him the Iyase,
(i.e. leader of all the chiefs, second in command to the Oba) and
prime minister of Edo land.
His
spiritual prowess, intimidating aura of success, abundant confidence,
pride and bravado, were too strong for the chiefs, scared that he
would not only be too powerful if made the leading chief or even just
a chief, both of which he had earned in war exploits and trophies,
but that his influence would almost totally eclipse theirs. The
chiefs did not have this problem with Ezuku because Edo people do not
give their chieftaincy titles to non-indigenes. Shoving Ezuku to the
outskirts of the kingdom with dignity and respect was enough to keep
Ezuku happy and in check.
Iken was
not only deprived of honour and respect for his military victories
for Edo people, he was relatively poor compared to the chiefs, and he
had only one wife who unfortunately could not give him a child. The
Oba, who routinely dished out lavish gifts, titles, and his daughters
in marriage to lesser achievers in the society, appeared not to
reckon with Iken, perhaps because no one, not any of the chiefs,
would put in a good word for him in such matters in the palace. If
anything, they played the devil’s advocate at every opportunity
against Iken.
Iken
gradually began to worry more and more about how he was being treated
by the society he had served so well and was ready to die for. One
day, he decided he had had enough. He would no longer go to war for
Edo people, socialize with them and their chiefs, or even visit the
palace for whatever reason. He began rebuffing invitations from the
palace, ignoring entreaties and visits by emissaries, regardless of
the quarters from which they came. This was happening at a time when
the vassal kings of Akure and Ekiti were refusing to continue to pay
due tributes to the Edo monarch, and were even threatening war.
The
palace needed Iken to deal with the two rebelling vassal kings so the
palace began pestering Iken with messages, invitations, and visits by
respectable emissaries, until he succumbed, visited the palace, and
agreed to take on the rebelling vassal monarchs. By the time he was
ready to go to war, Ekiti Oba had withdrawn his threat and returned
to being a loyal vassal to the Edo monarch. As soon as he left Edo
with his troops for Akure, Edo chiefs immersed themselves in
extensive wizardry, intended to prevent Iken from returning to Edo
alive, even if he succeeded in the war against Akure.
Akure
battle, laced copiously with witchcraft, was tough. Several lives
were lost before Iken could subdue the Akure army. After beheading
their king and sending trophies of his triumph to the Edo monarch, he
embarked on an inspection tour of his conquered territory, Akure. At
the Akure palace, a pretty daughter of the Akure king played on his
libido, offering him favours right there and then, and pretending to
want to serve as war booty and the nucleus of a new harem. He fell
for the bait but had to remove his clothes, including his spiritual
war regalia responsible for his invincibility in war, to be able to
get down with the princess. As he was about to climb on the bed
naked with the princess, her accomplices pounced on him to machete
him to death.
When the
news reached the Edo monarch, and he found out the role his chiefs
had played in the matter, he was sorry. He then created the title of
Edaiken (Eda-iken) (meaning holding forth for Iken, or looking after
Iken’s household, affairs, and interests), until he returns, as the
title for the Crown Prince and Oba in-waiting of Edo kingdom.
Oba
Ewuare initially considered adopting the Ogiso succession format of
first son inheriting the throne so, he made his first son, Prince
Kuoboyuwa, the Edaiken, and appointed his second son, Prince
Ezuwarha, the Duke (Enogie) of Iyowa. Ezuwarha was not happy about
not being allowed to aspire to rule after his senior brother’s
turn. After all, that was how his father became king, he reasoned.
In a quarrel over the issue, the two brothers died on the same day.
After a prolonged mourning period, accompanied with elaborate rites
for the two dead sons were called off, Oba Ewuare consulted the
oracle and was advised to blend the bloodlines of the Obas with that
of the Ogisos, to ensure stability in the succession issue.
The
search for a maiden of marriageable age and descending directly from
the last Ogiso, produced Omuwa from Udo town in Ovia. She gave Oba
Ewuare, two sons, Ezoti and Okpame. Oba Ewuare had another son,
Olua, by a different mother from Omuwa’s children. Oba Ewuare
asked his chiefs to do a personality assessment of who would make the
best Oba from among his three sons. The chiefs could not recommend
any of the children for the throne. They described Ezoti, the oldest
of the three sons, as stingy and likely to plunge the kingdom into
prolonged hunger if he became Oba. Olua, the second in line, was
described as a spend thrift (okpetu kporozo), who would take less
than three lunar months to squander the Oba’s wealth, built up over
a number of centuries, on silly and irrelevant programmes just to
look good in the eye of the public. As for Okpame, they believed he
would plunge the kingdom into endless warfare because his only
passion, and things that gave him happiness, had to do with the
sword. Oba Ewuare, perplexed that none of his sons would make a good
Oba, decided to stop bothering with innovations and return the
kingdom to the “equality of siblings” process, which would
guarantee the three sons, ruling in turn.
Oba
Ezoti (1473 CE), succeeded his father to the throne in 1473 and
reigned for only 14 days when he died from injuries inflicted on him
in attempted regicide on coronation day.
Oba Olua
(1473-1481CE), ascended the throne after the assassination of his
brother, Oba Ezoti, who had a son, Prince Owere, claiming legitimacy
to the throne at the time. Prince Okpame quietly murdered his
nephew, Prince Owere, in defence of Oba Ewuare’s injunction that
first generation princes had first claim to the throne. Okpame
escaped into northern Edo territories as a fugitive on the run, to
avoid punishment when the murder was discovered. There in the wilds,
he acquired a knight’s amour of Byzantine origin from North Africa,
thus making himself look fearsome and unassailable. His bizarre
adventure led him to some battles in the jungle. He fathered the Ora
people of today.
The
death of Prince Owere, coupled with the continuing war like antics of
Prince Okpame, obviously influenced Oba Olua to keep his son, Prince
Iginua, out of possible harms’ way. Oba Olua arranged for his son,
Prince Iginua, to travel south to the riverine area, bedecked in the
appurtenance of kingly power and authority, with a large retinue of
officers and servants at his beck and call. Iginua became the Olu of
the Itsekiris.
Oba
Ozolua (1481-1504 CE). After the death of Oba Olua, Okpame was
invited to ascend the throne and he took the title of Oba Ozolua.
Two of Ozolua’s sons were kidnapped (oduomomu, meaning thieves of
children) during that period of the slave trade. Oba Ozolua
reintroduced the process of first son succeeding to the throne, with
Dukedoms carved out for the other princes. The older of his two
remaining sons, after he had lost two sons to the slave trade, was
Osawe, who was named the Edaiken (Oba-in-waiting). Idubor, the
junior to Osawe, was appointed the Duke of Udo, the home town of Oba
Ozolua’s mother, and the second largest and most important town in
the kingdom at the time. Idubor, known as Arhuanran n’Udo (the
giant of Udo), was not happy about playing second fiddle to his
senior brother, Prince Osawe.
Ozolua,
as predicted by the king makers before he became king, was aggressive
and war-like. In a feud between him and a powerful mystic called
Elekighidi of Ogbelaka quarters, he enticed Elekighidi’s wife,
Eyowo, to betray her husband and then married her after his triumph
over Elekighidi. Then Oba Ozolua beheaded Eyowo out of fear that she
could betray him too in future. Oba Ozolua was dreaded abroad. He
fought over 200 successful battles to subdue rebellions, expand the
Edo Empire, to earn the appellation: Ozolua N’Tharomi. Ozolua the
Conqueror. It was from his reign that Benin Obas began to add the
title: Nokhua or Akpolokpolo (Emperor) to their names.
The
Portuguese made strong efforts to convert Oba Ozolua to Christianity
with preachments. He had no respect for White gods and deities and
even for the Portuguese items of trade, which were being offered to
build close links between the kingdom and Portugal. He was, however,
impressed with their guns, a weapon strange to warfare in the West
African region at that time. Oba Ozolua introduced bronze casting to
Benin. He did it through Iguehae, a great bronze caster, whose
descendants have continued the tradition through the guild of bronze
casters at the present day Igun Street in Benin City.
Oba
Esigie (1504-1550 CE). Oba Ozolua’s first son, Prince Osawe
succeeded him to the throne and took the title of Oba Esigie. The
feud between Oba Esigie and his brother, the Duke of Udo had been
building up from the day of their birth. They were products of two
of the wives of Oba Ozolua. Idia, the subject of the famous FESTAC
mask, was the mother of Osawe, while Ohonmin was Idubors’s mother.
Ohonmin gave birth to Idubor, a few hours before Osawe arrived, but
because Idubor did not immediately cry at birth, Osawe who did, was
reported first to the king, according to tradition. By the time
Idubor cried, to enable the mother report his birth, the king had
performed the proclamation rites of Osawe as first son.
Idubor,
while growing up was very bitter about his treatment. He more than
on one occasion asked his mother if his father was his true father to
be so callous as to take away his birthright in such a mean fashion.
As the Duke (Enogie) of Udo, Idubor refused to accept subordinate
role to his brother, Oba Esigie, and at first tried to make Udo the
capital of Benin kingdom with himself as king. It didn’t take too
long before the two brothers went to war. The war was difficult,
bitter, and long drawn out. It was not until the third campaign that
Udo was defeated. The third campaign was timed to coincide with the
planting season when Udo citizen-soldiers, who were mainly farmers,
would be busy on their farms. The Enogie’s only son, Oni-Oni, died
in the battles. Even after that defeat, Udo’s Iyase and commander
of their troops, returned to the offensive and after his defeat, the
people of Udo escaped to found Ondo town deep in Yoruba territory.
The
Enogie of Udo committed suicide by drowning at the Udo lake after his
defeat. He did not want to be captured prisoner and taken back to
Benin. Before jumping into the lake, he left his ‘Ivie necklace,’
the precious bead necklace symbol of authority in Benin land,
dangling from a tree branch were it could be easily found. Only the
Oba could inherit such trophies of dead or conquered leaders and
nobles, so, out of excitement over his victory, he tried on his neck
for size, his brother’s humble surrender necklace symbol. He became
mentally disoriented immediately he put the necklace on his neck.
Removing the necklace from his neck did not make any difference, so
he was rushed back to Benin City in that hopeless state.
His
mother, Idia, immediately located a Yoruba Babalawo (mystic) at
Ugbo/Ilaje, in the riverine area, and brought him to Benin to work on
the king’s spiritual ailment. He cured the Oba of his ailment, and
the Queen after rewarding him generously, prevailed on him, (the
Yoruba Awo), to settle permanently in Benin to continue to render his
services. He set up home at Ogbelaka quarters where his descendants
have thrived until this day.
Idia,
the Queen mother of Oba Esigie, commands a special place of honour in
Benin history. She was a noted administrator and a great Amazon and
influence on her son, Oba Esigie. She was personally involved in
many of the wars of conquest by the Oba and even led some of them
herself. Her image is eloquently captured in the famous Ivory mask,
which served as the logo of the 2nd World Black and African Festival
of Arts and Culture (FESTAC), held in 1977 in Lagos, Nigeria. The
exquisite craftsmanship of the mask bears testimony to the quality of
life and superlative level of civilization of the Benin people prior
to their colonization. Three hundred and ninety-three years later,
when the British invaded Benin kingdom and carted away their Ivory
and bronze works before burning the city down, they described Edo
works of art as symbols of barbarism and human sacrifice.
Onitsha
in eastern Nigeria, was founded by the Edo during Oba Esigie’s
reign. The Portuguese, a major European power at the time, happily
negotiated and established diplomatic and trade relations with him
and his kingdom, Benin. The first such relationship between a West
African country and a European country. His son was the first
accredited African envoy to the Portuguese court. One of the
numerous elite palace associations was assigned the responsibility of
conducting affairs with the Portuguese. Until this day, a secret
language, which some claim is derived from a mixture of Portuguese
and Edo languages, is spoken by members of the association.
Portuguese
mercenaries fought along side the Bini in many territorial wars after
the treaty. Trade between the Portuguese and Benin was mainly in
coral beads, cloths for ceremonial attire, and great quantities of
brass manilas, which Bini craftsmen melted for casting. In exchange
for Portuguese goods, the Bini offered tobacco, spices, colanuts,
ivory, earthenware, jewelry, artifacts, woven cotton materials, etc.
Benin
City is where Christianity was first preached in Nigeria. A Catholic
church was opened in Benin in 1505. The Portuguese failed to
persuade Oba Ewuare and Oba Ozolua but made their first break through
with Oba Esigie, to the shock and disbelief of the Uzama nobles. With
the Oba’s determination to have his way and replace Benin practices
and faith with Christian ones, the Uzama nobles ostracized him. He
retaliated by creating a parallel Uzama, headed by chief Inneh of
Igun Street. His new Uzama was called Uzama N’ Ibie and had, apart
from their leader, Chiefs Ogieamien, Elema, Ogiehor and three others.
The
original Uzama mocked the new one to no end for breaking with
tradition by living with the monarch in inner Benin. The new Uzama
tried to gloss over the inconsistencies with ineffective symbolic
projects and gestures until the conflict escalated into war between
the two Uzama groups. Oba’s army took side with their Uzama, of
course, and they eventually defeated the original Uzama nobles. The
battle is commemorated at the palace yearly as the Igie Iron.
The
original Uzama, led by Oliha, decided that a change of Oba was
necessary, and recruited the Atta of Igalla for the job. According
to Samuel Ajayi Crowther’s River Niger Exploratory report 1854,
“The first Atta of Idah was an Ado (Edo) man, a tribe which the
Aboh people call Idu. He was a hunter who settled on Idah in Igarra.
A quarrel arose and he drove Igarra king of Idah away and became the
king of the place.
Oyingbo,
who was the Atta during Esigie’s time, assured of fifth columnists’
support inside Benin, welcomed the opportunity to invade and subdue
the almighty Benin. He left his capital, Idah, with a large army and
after crossing the River Niger, began merciless pillaging of
communities on his way to Benin and meeting with no resistance of any
sort on the way. At Ahor town with a large population and ten
Dukedoms, on the opposite side of Ikpoba River, which he had to cross
to enter Benin City, Atta sacked and destroyed nine of the
principalities. The one that miraculously escaped his archers and
swordsmen is the Abor community, and the only one in existence today.
After
Ahor, he swept furiously through Oregbeni village to begin his
descend of Ikpoba hill still meeting with no resistance so far in his
campaign, trailed with a great deal of wreckage and deaths. As he
prepared to ascend Ikpoba slope to enter Benin City, guns concealed
in the lush forest around the valley, manned by Portuguese
missionaries and traders, opened fire on Atta’s army from all
sides. Such fire power was strange at the time to the Igallas and
the Edo people. In the twinkling of an eye, hundreds of the invading
army had fallen, so what was left of them fled back up the valley,
pursued by Benin army, all the way to Idah across the River Niger.
The defeated Atta then became a vassal of Benin.
Encouraged
by the victory, Oba Esigie turned his full attention and energy on
promoting Christianity. He built a Cathedral on the Aruosa site at
Akpakpava Road and a chapel each, perhaps intended to serve as
schools, at Erie, Ugbague and Ogbelaka quarters. Christian rituals,
including morning mass, were introduced into palace usage, and
Christian motifs, such as the cross of four equal arms, which was the
form of cross the Portuguese first introduced to Benin, were
reproduced on the Ada, Eben, and the regalia of the Oba and his
chiefs. Oba Esigie’s first son and Oba-in-waiting, Edaiken Prince
Orhogbua, was given to the Portuguese to train as a Catholic priest.
He became the most highly educated in western education, of the Benin
princes until Oba Akenzua II in 1933 CE. The Portuguese appeared to
have first trained Orhogbua at the Bishopric of Sao Tome before
transferring him to Lisbon to continue his education. When his
father died in 1550 CE, he was still overseas. He was seen by Edo
people as a Portuguese, and of course, he spoke perfect Portuguese.
European
slave trade in West Africa started with the acquisition of domestic
servants in 1522, and warrior kingdoms like Benin had plenty of them
captured as war booties, but would not sell them. The slave trade
was very unpopular with the Edo people. They thought it was silly to
sell fellow human beings. Their Obas and nobles were vehemently
opposed to the business of slave trade and to the export of the
productive fighting male. The Edo, of course, could not control the
day to day happenings of the slave merchants, who apparently largely
acted under cover at first in the vast territories under Edo
hegemony. However, it was forbidden to sell or take a native Bini
into slavery and so elaborate identification marks on faces and
chests were eventually contrived. The Bini, therefore, were hardly
ever captured by Arabs or Europeans into slavery.
Alan
Ryder, writing on this in his book: Benin and the European, narrated
the experience of the Portuguese merchant, Machin Fernandes in Benin
as early as 1522: That was during the reign of Oba Esigie.
“Of
the whole cargo of 83 slaves bought by
Machin
Fernandes, only two were males –
and it
is quite possible that these were
acquired
outside the Oba’s territory –
despite
a whole month (at Ughoton) spent
in vain
attempts to have a market
opened
for male slaves. The 81 females,
mostly
between ten and twenty years
of age,
were purchased in Benin City
between
25 June and 8 August at the
rate of
one, two or three a day.”
None of
the 83 slaves was an Edo person, according to Ryder, and no Edo
person could have been involved in the sales. It was taboo in Edo
culture. Edo Empire was vast, with a great concentration of people
from different ethnic backgrounds, Yoruba, Ibo, Itsekiri, Ijaw,
Urhobo, Igalla etc., making a living in the lucrative Ughoton route
that was the main centre of commercial activities in the southern
area at the time, of what later became Nigeria.
Alan
Ryder, recording the experiences of yet another European merchant,
the French trader and Captain called Landolphe, in Benin in February
1778, said, “the Ezomo was the richest man in Benin, owning more
than 10,000 slaves, none of whom was ever sold.” The author then
commented: “His (the Ezomo’s) refusal to sell any of his slaves
is also noteworthy for the light it sheds upon the attitude of
powerful Edo chiefs towards the slave trade: however numerous they
might be, a great man did not sell his slaves.” Says Edo people:
“vbo ghi da Oba no na mu ovionren khien?” Meaning, “what need
does the Oba want to satisfy by putting out his slave for sale?”
Oba
Esigie contrived his own death as an atonement or sacrifice for his
spiritual shortcomings. He allowed himself to be mistakenly killed
by his own security guards while feigning to be an intruder into the
palace grounds, with his head covered with calico hood, and thrusting
it through a hole he made in the security fence. The intruder had
played the trick two times earlier and was third time unlucky. It
all happened within a couple of days and security guards where at
full alert and prepared for the intruder that third time, almost
severing the head off, only to discover they had killed their king.
Oba
Orhogbua (1550-1578 CE). When his father, Oba Esigie died, Orhogbua
was in Europe. On arrival from Europe, the Bini insisted that he
choose between being a Catholic priest and an Oba because he can not
be both. The popular saying in Benin at the time was: “Ai wo Oba,
wo ebo,” meaning you cannot be king and be priest to a deity.
Orhogbua chose to become Oba.
The Bini
had always considered their riverine territories the Iyekowa
(backyard) of Benin land and for hundreds of years they controlled
the entire area. It was the route through Ughoton water side that
the land locked kingdom reached out or was reached from abroad, and
increasingly so from Oba Ewuare’s era. The Bini called the route:
“ode ame (the riverine route, and would sometimes add: “emwin
n’omo yaru omo ode ame erokerhe,” (meaning: the underpinnings of
the authority and prestige of the Oba of Benin, came through the
riverine route).
It was
the revenue route from the outside world to Benin. Active trading
with the Portuguese started in 1553, with the Edo offering ivory,
palm oil, pepper, cloth, beads directly and slaves brought into her
Ughoton port from surrounding territories under Edo Empire. The
first guns came into Benin through this route, as did iron bars from
Holland for the five blacksmith guilds, and the manila currency
melted into raw materials for the exquisite Benin bronze masterpieces
in all the leading museums of the world today. The cowry currency
also came through the route to facilitate Edo’s economic buoyancy.
The Ijebu towns all the way to Ikorodu, on the route, provided Benin
with woven cloth, which became the major item of trading on the route
with European traders, who re-traded the cloth at ports on the West
African coast and the Congo, in exchange for slaves and gold. Of
course, the Roman Catholic fathers brought the Bible with one hand
and enslaved the natives with the other through the route.
Oba
Orhogbua enforced tribute payments from all parts of his Empire and
in the 1550s conquered all the coastal lands, up to Lagos where he
left a permanent garrison. The Benin maritime army was borne on
river-craft flotillas. Orhogbua’s conquering expedition recognized
the importance of Lagos Island, both as a military defence point, and
a look-out post for traffic from around the world, intending to
explore the interior of Africa from the West African coastline break
that allows water to flow from the Benin River into the Atlantic
Ocean. Ships from the outside world could penetrate into the bowels
of Africa from there so the Island entry point was considered the
perfect place to monitor and control the trade. Orhogbua occupied the
Island, which he called Eko (meaning camp), by setting up the first
human settlement there. Oba Orhogbua’s son was the first Eleko
(Oba) of Lagos. From Lagos, Orhogbua explored the lagoon system to
its farthest points through Dahomey, Togo, to the Volta River and
Basin in today’s Ghana.
Until
the Biafran Civil War, it was believed even by opponents in war, that
the Benin person was immune from drowning in the River Niger because
of a covenant the Spirit of the river, (known by the Bini as
Ohinmwin, and by the western Ibos, as Oshimili), had with Oba Ewuare.
The Spirit always threw the drowning Edo person out of the water.
Not servicing the covenant for hundreds of years, may have got the
Spirit angry in modern times. The lagoon expedition introduced
common salt (umwen) for the first time to Benin, displacing
eventually, odoo, which was the Benin traditional salt. The sample
salt acquired the name ‘umwen’ because an Ishan servant of Chief
Osague, asked to taste the salt, said in tasting it, that it was
“Obhen,” meaning, all right.
Ekenika
played a prominent role in Oba Orhogbua’s military campaigns that
brought the Lagoon lands all the way to the Atlantic Ocean where it
is known as the Bight of Benin, under the control of Benin. He was a
commander in Orhogbua’s maritime army, and the first person to step
on the uninhabited Island of Lagos. He beat back Aworis’ counter
attacks from the mainland. The Aworis had noticed some discarded
ebieba leaves, (used in wrapping food by the Benin soldiers),
floating on the water. They were tropical forest leaves strange to
the brackish mangrove swamplands of the lagoon so, they knew they had
strangers in their midst and attacked from the direction the leaves
were coming.
Ekenika
was rewarded with the title of Ezomo of Benin. The first person in
Benin history to bear the title. Ekenika was set up at Uzebu
quarters in Benin City by Oba Orhogbua, to closely monitor Benin’s
most important route, territories and population, and to provide
regular backing for the Lagos camp. Both Lagos and Uzebu
habitations, therefore, came on stream at the same time. Uzebu was
at the western outskirt of Benin, straddling the city’s gateway to
the sea through Ughoton, the lagoon territories and people, under the
control of Benin from that area, and opened Edo to Europe and the
world. The Uzebu quarters served as training ground and store of
weapons for the soldiers of the lagoon campaigns. The Portuguese
would have lent a hand, particularly in the training and use of fire
arms and cannons. Oba Orhogbua was virtually a Portuguese anyway. A
very close relationship existed between Benin and Portugal at his
time.
Ezomo’s
permanent residence or palace was at the heart of Uzebu quarters, as
the commander of the Uzebu military camp. Ekenika’s Uzebu
activities and campaigns triggered and influenced the development,
origin and background of the controlling elite and names, of towns
and cities along the Benin riverine route: Ijebu Ode, Ijebu-Mushin,
Ijebu-Ife, Ijebu-Ugbo, Ijebu-Remo, Ijebu-Oro, Ijebu-Ijesha in Ijesha
land, Ijebu-Owo in Owo land. There are strong family links between
Ekenika and the nobles in all the territories of the Benin riverine
route. The traditional head of Owo town for instance, bears the name
Ojomo, the full title being Ojomo-Olude. The Obazuaye family in
Benin descends from Ekenika and the Lagos branch of the family are
the Bajulaiyes. The prominent Olisa clan in Ikorodu and Ijebu Ode
are related to the Oliha, the head of the Uzama group in Benin.
There are many more of such links with Benin around West Africa. The
Ijaw kingdom of Ogba in Bayelsa state has a concentration of the
descendants of the Ekenika's, particularly in the village of Akabuka.
The
title, Alare Ezomo, was conferred on a prominent son of Uzebu
quarters in Benin, in the 1930s, by Oba Akenzua II, emphasizing the
strong family ties of Bini people with the Ijebus. All Ijebu Ode
natives, describe themselves as Omo Alare. That is, the descendants
of Alare. Alare is the ancestral deity of the Ijebu race and it is
claimed that every thing an Ijebu person owns, money, land, property,
belongs to Alare. This is the secret of the Ijebus’ relative ease
at accumulating wealth. He can accumulate wealth but has no right to
part with what belongs, in totality, to Alare.
Oba
Ehengbuda (1578 – 1604 CE). Ehengbuda ascended his father’s
throne in 1578 CE. While his father, Oba Orhogbua, might be
considered a water warrior who made his greatest impact in the lagoon
territories, Oba Ehengbuda campaigned mainly on land in the Yoruba
areas.
All the
warrior Obas, most times, personally led their troops to war. Oba
Ehengbuda, while prosecuting his military activities in the Akure
area, sustained burns which healed to leave scars on his body. This
was systematized in the Iwu body marks which every Edo adult had to
acquire to be able to participate in royal and court activities of
the land. The markings also served to identify the Edo person for
protection during the slave trade. Strong efforts were made to
prevent Edo people from being sold into slavery. Edo people openly
and actively encouraged and facilitated the escape of slaves from the
holding centres in the kingdom and particularly from the Ughoton
port.
As a
result of Oba Ehengbuda’s accident, the responsibility for leading
the army in war was delegated to the Iyase. Chief Ekpenede, who was
the Iyase at the time, became the number one commandant of the Edo
army. He prosecuted several successful campaigns in Yoruba
territories and concluded many treaties, including a major one with
the Onakakanfo (the commandant) of Oyo, which demarcated the boundary
in Yoruba territories at Otun town in northern Ekiti between the Edo
and Oyo powers. At the ceremony marking the boundary, the two
commanders stood at the boundary with backs turned by each, to their
respective homeland directions, Benin and Oyo. The Edo General
planted an ikhinmwin tree, and the Oyo General planted a palm tree of
the spirit world, a high savannah date palm, unfamiliar to the Edo at
the time.
Because
of the military feats of Iyase Ekpenede, and particularly with the
conclusion of the Edo/Oyo treaty, which carried significant value, it
was thought that Iyase could begin to habour ideas of his own, and
could stage a coup against the monarch if allowed to return and live
in the city with the Oba. The Iyase was, therefore, instructed to
move to any town of his choice and not to return to Benin City. In
the town he moved into, the Iyase enjoyed untrammeled power. Even
tributes earmarked for the monarch ended up being hijacked by the
Iyase, and as long as he was alive, no other Iyase was appointed in
his place.
Agban
was the second Ezomo to be appointed after the demise of the first
one, Ekenika. Agban’s reign straddled that of Oba Orhogbua and his
son Oba Ehengbuda. His exploits were mainly in western Ibo land.
The area was brought under Edo suzerainty from Oba Ewuare’s
expansion of Edo kingdom’s era. Ezomo Agban’s military campaigns
ran into difficulties at Ika town of Ogidi but he triumphed in the
end and named the town ‘Agbor,’ a corruption of Agban. His
success and pacification efforts in the western Ibo territories were
so impressive, he was almost being treated as the Emperor of the area
by the Edo. He did not participate in the successful Ubulu-Uku war,
however. That was left to Chief Imasan, the Enogie of Emokpaogbe to
prosecute because it was triggered by the killing of Imasan’s
daughter by the Oboros.
On one
occasion, while verbally presenting a war report to Oba Ehengbuda,
thunder claps interrupted Chief Agban. Offended by the temerity, he
decided to teach thunder a lesson. He arranged for a tall scaffold
with a wide base, and reaching far into the sky, to be erected. He
tied hundreds of calabashes filled with palm oil on the rungs of the
scaffold from the base to the far flung tip and set the scaffold on
fire with the intention of smoking the thunder deity out of hiding.
Before the scaffold crumbled and fell, Benin City was visited by a
hail of showers, followed by rain of large frozen ice blocks, and the
mournful sounds, like the wailing of thunderstorm in distress, in the
sky. Whatever was responsible, it was some consolation for a people
that believe nothing is impossible to achieve. That in a nutshell
propelled the stupendous height that Edo people reached in almost
every field of human endeavour.
In the
Epe/Lekki waterways, while Oba Ehengbuda was two days away from an
eight days journey through the lagoon to visit his Dukedom and
military camp, Eko (Lagos), a freak storm hit the lagoon and capsized
many of the river-craft in the royal float, including that bearing
the monarch, and he died.
Oba
Ohuan (1604 1641 CE) was Oba Ehengbuda’s son. He ended the Eweka
dynastic lineage. Powerful rebel chiefs established private power
bases and selected Obas from among themselves. The selection process
took the format of the Ihogbe picking an Oba from among their ranks
and presenting him to the Uzama for crowning. This process produced
a series of Obas, seven of them, with doubtful claims to legitimacy,
thus seriously weakening the Edo monarchy. By the mid 17th century
and extending well over the period of confusion about who reigns in
Benin, the Portuguese, Dutch, English, French and other Europeans,
had expanded the slave trade in the area so much that they were
calling it the Slave Coast. The slave trade remained high in the
area until 1840. The slaves were mainly war captives and were drawn
from the entire area controlled by Benin all the way to the
communities near the coast and to northern peoples such as the
Bariba. The Atlantic slave trade had a destructive impact in Benin
area, causing devastating depopulation around Benin and greatly
militarizing the area.
Oba
Ohenzae (1641 -1661 CE), was the first of the seven Obas with
doubtful legitimacy. His Ezomo was called Ezomo N’Ogun. Ezomo
N’Ogun was the first person in the history of Benin to propitiate
his own head, (that is to give thanks to the spirit of good fortune),
with a live elephant. The incidence helps to demonstrate the
demoralizing effect the slave trade had on African communities
through deaths, kidnappings, sacking and disappearance of towns and
villages, and the truncation of African progress and civilization.
Only two other Edo personages have achieved Ezomo N’ Ogun’s feat
of using live elephant in rites. Iyase Ohenmwen achieved it some 170
years ago and Oba Akenzua II pulled it off in February 1936.
Servants sent by Ezomo N’Ogun to capture a live elephant, took 14
days to come home with one. While the richly garlanded elephant,
restrained with strong ropes to the legs, arms and body, was being
led in procession through the streets to the ritual site, an elderly
man, watching from the safety of the verandah of his home remarked
rather loudly:
“What
is the cause of the rejoicing of these
people
over the fragment called life?”
Dragged
before the Ezomo for his impertinence, he pleaded to be allowed to
explain himself and when allowed said:
“My
Lord, what I mean is, what is the cause of the rejoicing
of these
people over the fragment called life when
it is
possible to capture an elephant within 14 days return journey
in the
jungle between Benin City and the bank of River Ovia?
A feat
that would have been impossible within such a short time
during
the time of Ezomo Agban.”
The
slave trade had gone on for about two hundred years at the time and
had taken its toll on the populations and communities around the city
of Benin, turning once lively and sprawling towns and villages during
Ezomo Agban’s time, into a long stretch of thick jungle. The
jungle was in fact, so close, it was within 14 days return journey
from the Ezomo N’Ogun’s backyard in Edo kingdom. Elephants and
wild lives were now the close neighbours of the Edo people who were
not allowing themselves to be enslaved. Instead of punishing the old
man as his persecutors had hoped, Ezomo N’Ogun thanked and rewarded
him generously for his wisdom.
The
other six colourless Obas with questionable claims to the throne were
Oba Ekenzae (1661 -1669 CE); Oba Akengboi (1669 -1675 CE); Oba
Akenkpaye (1675 – 1684 CE); Oba Akengbedo (1684 -1689 CE); Oba
Ore-Oghene (1689 – 1700 CE), who received a personal letter from
Pope Innocent XII in 1692, encouraging him to remain a catholic.
Oba
Ewuakpe (1700 – 1712 CE), was thrust into office by his father,
Akenuzama, who had declined the offer to be king on the grounds of
old age. The offer had been made to Akenuzam by the Ihogbe, after
the death of his cousin, Oba Ore-Oghene, who had no heir. Oba
Ewuakpe, whose birth name was Idova, but was hurriedly re-named
Ehennegha by oracular directive before the Ihogbe presented him to
the Uzama nobles for crowning, was too young, inexperienced and
impatient. These led to a series of problems for him. His first
problem was that he could not offer propitiatory rites at the Oba’s
ancestral shrine as required by tradition because his father was
still alive and not an ancestor yet. Then his mother, Ewebonoya,
died at her Uselu palace, soon into his reign.
To
provide her with the level of comfort she had become accustomed to as
Queen mother, he sacrificed humans, a great number of them, to
continue to attend to her needs in the ethereal world. Edo people,
appalled by the human sacrifice and blood letting, rebelled and laid
siege on the palace, flinging its gates open. The palace staff and
his hundreds of wives took flight excepting Iden, one of his wives,
who refused to return to her parent's home at Oka village. When the
siege became too unbearable, the Oba escaped with Iden to his
mother’s village, Ugolo quarters at Ikoka, by the side of Ovia
River. His mother’s relatives spawned him and didn’t want him in
their midst. The humiliation was so much, he cursed the people of
Ikoka village and sneaked back to his palace. The palace was leaking
badly from neglect, and weeds and crawlers had taken residence.
He
cleared some space for his wife and himself to stay to think of what
to do next and lay their heads for the night. The following morning,
Iden took the few articles of vanity she had, and sold them at the
near-by Oba’s market. She used the money she raised, to travel to
Agbor to recruit a reputable seer. The oracle recommended a
make-believe ceremony and human sacrifice. Since they were not in a
state to capture any human for the sacrifice, Iden talked her husband
into allowing her to give her life to save the throne, as long as her
grave would not be jeered at by passers-by and market women.
Iden
went to the market after closing hours, to collect discarded broken
calabashes that had been used in selling oil, and thrown away leaves’
head pads. She collected dried shrubbery from the bush near-by. In
the mean time, the husband was stripping the palace garden’s palm
trees bare of dry husks and fronds, which with faggots, he tied into
torches.
The
following night a huge scaffold of the palm fronds, torches and
calabashes, soaring into the sky, was assembled and set on fire, with
its embers and arches allowed to litter the palace grounds. The
leaves’ head pads were strewed from the palace gates deep into the
palace grounds, to give the impression that a lot of people had come
to make deliveries at the palace. The aftermath of the ceremony was
that it left the setting looking like a big event and merry making
had taken place involving many people. The fireworks would have been
noticed from far and near.
For the
final ritual, Iden wore what was left of her finery, and hand-in-hand
with her husband, they walked quietly down Iwebo Street to the spot
she had chosen as her final resting place. After Ewuakpe had
tearfully and painfully dug the grave, she climbed gracefully into it
helped by her husband, and laid down facing the direction of the
palace. All along, he was crying and trying to talk her out of the
project. She was adamant. To fill the chasm with sand, as he was
asked to do by his wife, was the hardest task he had ever faced in
his life. He started filling it slowly from the feet side, saving
her asphyxiation till the very end when he would cover her face with
sand. After the deed was done, he crashed on the grave, crying
bitterly like a child, over what he had done.
Esogban
had noticed the fireworks in the night and in the early morning
hours, sneaked around the palace grounds to see what had happened.
He found the palace compound littered with head pads etc., and felt
betrayed that the king had won back favour, and people were providing
services to the palace behind his back. He rushed home, threw his
wealth chess open and assembled choice items that would please his
king, and with servants included, he headed for the palace with his
peace offering.
In
response to his solicitous voice at the entrance to the palace’s
first vestibule, a lone voice from behind a slightly opened door
reassured him that he was in good standing with the palace and that
he was not an enemy of the Oba. Esogban left his offering where he
was told to, and returned home happy with himself. When the Iyase
heard about Esogban’s visit to the palace, he too rushed to make
peace with the Oba. That was how Oba Ewuakpe regained his throne and
the trust of Edo people. Iden’s grave is one of the stations,
procession ceremonies in Benin City pay homage to today.
To
ensure that what happened to him would not happen again to another
Oba, he decided to put in place a sound succession process. He felt
that a period of tutelage was necessary before one becomes an Oba,
and that the best way to guarantee this was the principle of first
son succeeding his father to the throne. The bargaining chip of his
Chiefs was that the principle should be extended to their own first
sons and that the Oba should surrender his traditional inheritance
right to their estate, to their own first sons. Ewuakpe agreed, and
the principle has held again since, with minor skirmishes.
Iyase
N’Ode was Oba Ewuakpe’s Iyase. His military campaigns outside
the kingdom were all successful. Iyase N’Ode is remembered in
Benin oral history as a threatening foe and a very powerful magician,
who could transform himself into an elephant in war or at will. He
conquered many kings in Yoruba land to achieve for himself the status
of ‘Okhuen.’ There have been only two Iyase’s in the history
of Edo kingdom who attained the status of ‘Okhuen,’ (meaning
conqueror of many kings). The other was Ekpenede during the reign of
Oba Ehenghuda. With that status, they could no longer live in the
city of Benin with the Oba for fear of their nursing the idea of
coup. Both these Iyases who could no longer live in Benin City,
chose to spend the rest of their lives in Uhunmwode district, close
to Ode Ekhuarha, the gateway to the territories they had conquered
and or were monitoring. It included Etsakor, through to Yoruba land
of Ado Ekiti, Akure, Idanre, to Idah and Idoma, and Nupe-land in the
north and Ukpilla and Ineme, where raw iron-ore materials were coming
from.
After
Oba Ewuakpe’s death, a strong dispute broke out over whom was the
senior of his two sons, Prince Ozuere and Prince Akenzua, born of
different mothers. The Iyase N’Ode backed Prince Akenzua for the
throne, but Prince Ozuere succeeded in gaining it.
Oba
Ozuere (1712 – 1713 CE), was only able to serve for about a year
because Iyase’ N’Ode’s candidate, Prince Akenzua, became Oba
Oba
Akenzua I (1713 - 1735 CE). Ehenua played a crucial role along side
Iyase N’Ode in the fight to install Prince Akenzua as king. Oba
Akenzua I, rewarded Ehenua with the title of Ezomo and made the title
hereditary for the first time. He also for the first time promoted
Ezomo to the rank of Uzama, the seven kingmakers of the kingdom,
whose most junior member is the Edaiken. Other members of the Uzama
are the Iyase, Oliha, Ero, Eholor N’ire and Edohen. Ezomo was the
last title to join the group of nobles; most of the others had been
members since the Ogiso era.
Oba
Eresoyen (1735 – 1750 CE), had only just ascended to his father’s
throne when trouble came calling. Commandant Willem Hogg, the
resident Manager of the Dutch Trading Station in Ughoton, had for
nearly a year been pleading with Eresoyen’s father, Oba Akenzua I,
to prevail on the Benin Chiefs owing the Ughoton Dutch Trading
Station, unsupplied goods on which they had received credit lines.
Also, Holland wanted to be allowed to participate in the Ivory trade
and break the monopoly the monarch had granted the British and
Portuguese ships calling at Ughoton. Traders of the two countries
were offering better prices for the commodity. The palace had seemed
to Willem Hogg, unwilling to help the Dutch company recapture slaves
who had escaped from the Dutch company’s dungeons at Ughoton while
awaiting their evacuation ship from Elmina Castle on the Gold Coast,
to arrive. Half-hearted promises had been extracted from the palace
over the issue of the runaway slaves, against the overriding feeling
at the palace that it was the responsibility of the Dutch to secure
their purchases after taking delivery.
These
were the problems weighing on Willem Hogg’s mind when he decided to
visit the palace to once more seek the help of Oba Oresoyen. In the
presence of the Oba and chiefs, while discussing the issues that
brought him to the palace, argument developed, leading to the loss of
temper. The Dutchman got up from his seat, pulled out his pistol and
shot at the monarch who was quickly shielded by his omada (sword
bearer). The omada took the bullet intended for the monarch and died
on the spot. Regicide had been attempted and murder committed, and
in the confusion that ensured, Willem Hogg sneaked out of the palace.
This incidence explains the reluctance of the Obas of Benin to be
exposed to European visitors and why the British Capt. Henry L.
Gallwey, Vice Consul for the Benin River District of the Niger Coast
Protectorate and his delegation, suffered frustration and delays in
March 1892, when they requested to meet with Oba Ovonramwen, to
conclude a ‘Treaty of Protection’ with Benin kingdom.
It was
the responsibility of the Ezomo to take remedial action against the
Dutchman because security matters for Ughoton gateway were under his
portfolio. Ezomo Odia was not at the meeting. He had sequestered on
his farm for a little while because of misunderstanding with the
palace over the issue of the runaway slaves who had mostly taken
refuge at his farm. Most of the other runaway slaves were with other
chiefs. This was why progress was not possible on the matter. Since
the chiefs do not sell slaves, they did not feel it was their
business rallying runaway slaves for the Dutch? That sums up the
popular refrain on all lips at the time. To get Ezomo Odia to return
to town, the oracle prescribed that all the princesses of the realm
should pay a courtesy visit to Ezomo Odia. The princesses, on being
told that Ezomo Odia was at his farm, when they arrived at Okhokhugbo
village, braced up for the long journey through shrubs and narrow
bush paths. At the farm, they met Ezomo Odia tending his yam crops.
Before the Ezomo could ask, to what he owed the honour, all the
princesses were down on their knees, between the yam heaps, to greet
him and respectfully invite him back to the city.
Ezomo
Odia after making peace with the monarch at the palace went to
Ughoton to arrest Commandant Hogg, who was brought to the palace
grounds in a mouth-gag, with waist manacles. He was executed at the
Ozolua Quadrangle. The two Dutchmen subordinate officers to Willem
Hogg at the Dutch Ughoton station were not molested in any way. Six
months after Commandant Hogg’s execution, on instructions from
Elmina Castle, the senior of the two officers at the Dutch Ughoton
station, one Herr Van Marken, who had taken over leadership of the
station, visited the palace to make peace and facilitate the
resumption of business between Benin and Holland. Eresoyen subdued
Agbor rebellion; settled dispute in faraway Abor; built a house of
money with walls, floor, paved with cowries.
Oba
Akengbuda (1750 – 1804 CE), inherited his father’s throne and
reigned for 55 years. His son, Prince Osifo, sent white hair from his
head to his father to show he was getting old. The father sent back
salt and native chalk, meaning life is sweat. Adesuwa, already
betrothed to him by his Ezomo, was murdered by the Obi of Obuluku for
refusing to be his (Obi’s) wife. This led to the Obi’s head being
brought to Akengbuda.
Oba
Obanosa (1804 – 1816 CE), was Prince Osifo, Oba Akengbuda’s son.
There was a great commotion known as the ‘Okpughe’ during his
reign as Oba. As a handsome dandy, before he was crowned king, he
felt he had a rival whose name was Osopakharha. The prince hated
Osopakharha for his popularity, guts, flamboyance, and for what the
prince described as his pretensions. The problem really was that
they were look-alike young men, competing for influence and space in
public esteem. Osopakharha was the son of the Esogban of Benin. The
family lived at Ugbague quarters and there was nothing special about
that. Osopakharha was the warlock of a witches coven known as
Eniwanren-Aso (the Elders of the night). The prince’s parents were
the patron and matron respectively of the coven. Even after Oba
Akengbuda’s death, the prince’s mother, Iyoba Ose, remained the
matron of the coven. Osopakharha hated the prince for hating him,
and for trying to clip his wings as if he was his slave or underling.
Before
becoming Oba, against the strong advice of the king and queen, the
prince kept threatening Osopakharha publicly that he would order
Osopakharha’s death on becoming king. Most people took the
prince’s threats against Osopakharha as unworthy of the prince and
expected him to out grow it. The prince was generally highly
regarded even by his elders who saw him as intelligent, wise and with
great promise, and nicknamed him Obanosa, (Oba with the wisdom and
attributes of God). He chose his nickname as his official royal name
at his coronation. Not to be outdone, and perhaps to further provoke
the king, Osopakharha immediately chose to be called Oba Aso,
(meaning the king of the night). The king of the night continued to
match the Oba in flair and grandeur in social space, and to make
things worse, became the lover of Iyoba Ose, and was frequently at
her palace at Uselu. The order to kill Oba Aso led to heavy street
fighting, accompanied by a great deal of public posturing and bravado
on both sides. Five thousand people died and all the streets
adjoining Ugbague quarters were sacked, and for decades permanently
deserted. Oba Obanosa took ill immediately after Oba Aso’s death
and the source was oracularly traced to Iyoba Ose. Obanosa ordered
that the Iyoba Ose be stoned to death with molded bricks of esorhue
(sea chalk), at her Uselu palace in public view. Obanosa then rushed
the minimum traditional burial rites required of him as the first
son, to enable the mother’s soul rest in peace. A few days after
burying his mother, he too died, as Osopakharha, the king of the
night, had repeatedly warned would happen in these words: “obo no
biekhu, kevbe ekhu, era gba yowa.” Meaning, ‘the hand that
opens a door goes with the door in the direction the door takes.’
Oba
Ogbebo (1816 CE). There was a strong tussle for the throne between
the two sons of Oba Obanosa, Prince Ogbebor and Prince Osemwende,
over who was the senior. Prince Ogbebor triumphed but ruled for less
than a year. Oba Osemwende (1816 – 1848 CE), who took over the
throne from his brother, died in 1848, leaving his two sons, Prince
Ogbewekon and Prince Adolor, with the problem of who was the oldest
to serve as Oba. Oba Adolor (1848 – 1888 CE), Prince Adolor won
the battle and ruled until 1888. The leadership tussle surfaced
again between the two sons of Oba Adolor, Prince Ovokhorhor and
Prince Ovonramwen. This time, the battle was not as acrimonious as
in previous times and was resolved in favour of Ovonramwen.
Oba
Ovonramwen (1888 – 1914 CE). Oba Ovonramwen Nogbaisi was on the
throne during the British invasion of Benin City in 1897. To prepare
the grounds before the invasion, the British first sneaked military
spies into Benin, to infiltrate the nation’s security system during
the Igue festival, a period of acute spiritual sensitivity for Edo
people, when their monarch goes into seclusion for two weeks for
spiritual cleansing and cannot receive visitors. The spies were
eliminated for their hostile acts. The British then sent a delegation
to Benin in March 1892. The delegation was led by Capt. Henry L.
Gallwey, the Vice Consul for the Benin River District of the Niger
Coast Protectorate, supposedly to conclude a Treaty of Protection
with Oba Ovonramwen of Benin. The British had deceived King Dosumu
of Lagos to sign a similar treaty that ceded Lagos to the British in
1861. They forced the same kind of treaty on the Jaja of Opopo in
1887 to gain access and economic control of the eastern coast of
Nigeria. Quoting Capt. Henry Gallwey, who after retirement became Sir
Henry Gallwey, in a report on the 1892 visit to Benin, for the
Journal of the African Society of April 1930, under the title:
Nigeria in the (Eighteen) Nineties, he wrote in part: “Any idea I
may have had of being received by the king the day I arrived was very
soon dispelled. After being kept waiting for three days, I sent word
to say that I could wait no longer. To support my threat, every
half-hour, I sent a carrier away with a load I did not require,
telling them where to wait for me. This artifice rather worried the
king, and he sent word to me asking me “not to be vexed,” as my
interpreters put it. However, that afternoon, it was arranged for me
to have audience with the king. I accordingly donned my uniform and
sallied out with my companions into the burning heat of the
afternoon, a most unreasonable time of day at which to hold a
palaver. I am afraid, however, that the kings of Benin were never
renowned for their reasonable natures. In spite of these pinpricks,
it was all very interesting and amusing, and I never gave a thought
to the discomfort of being encased in a dress intended to be won at
levees and such functions in temperate climes…….”
After
attempting to compromise the nation’s
security earlier on, the British delegation could not be received by
the Oba of Benin immediately they arrived because of the need to
check out their real mission. When the Oba signaled readiness to
receive the delegates, they were in “encased dress intended to be
worn at levees,” to the palace. In other words, they were in
military uniform to the palace of an Oba who was weary of visits of
Europeans. After the incidence of the Dutchman, Commandant Willem
Hogg, who pulled a pistol and shot at Oba Oresoyen in 1735, while on
a courtesy visit to the palace to discuss business matters with the
Oba and his chiefs, Benin Obas became a little more careful about
granting direct audience to European visitors.
This is
the genesis of the difficulties experienced by Capt. Gallwey while
trying to have audience with the Oba in 1892. At the palace, the
disposition and mannerisms of the visitors had to be carefully
studied before the Oba could receive them, since they were in
military uniform. Capt. Gallwey said the Oba was “unreasonable”
and then generalized “… as all Benin Obas are wont to be.” He
had made up his mind before the visit and was looking for excuses to
set up Benin kingdom for British invasion. To emphasize that Benin
was a special case to crack, the British rushed to force treaties on
neighbouring territories. They attacked the Nana of Itsekiri, in
their ‘palm oil war’ in 1894 and exiled Nana to Ghana; attacked
the Koko of Nembe in 1895, and the Ashanti Prempeh of Ashanti in
1896, to produce duress inspired spurious treaties to take control of
the kings' respective areas of influence.
The
British accused Oba Ovonramwen of lack of cooperation, and to look
good in the eyes of the rest of the world, added “human sacrifice,”
as their reasons for launching their full-scale war on Benin in
January 1897. The real reason for the British Expedition was that
the British viewed the Benin kingdom as the main obstacle in their
expansion drive into the agricultural interior of the West African
coast from the River Niger. The war lasted for eight days from
January to early February 1897, and went in their favour because of
their big guns and cannons, which the Edo army did not have. After
capturing the ancient city of Benin and slaughtering thousands of the
natives in cold blood, to grossly depopulate the city, and the few
survivors had escaped to farms and villages, the British ransacked
the palace of the Oba, homes of nobles and chiefs, artistes'
workshops, and shrines, to rescue “pagan art” and relieve Benin
of the “evil.” Then the British burnt the entire city down to
the last house.
Akin
Adeoya in the Sunday Guardian of March 29, 2009, wrote: “There was
a great kingdom of Benin that lasted for centuries with a highly
stable administration and a civilization that built great highways
and produced works of such great significance that the British who
invaded and ultimately defeated the Ovonramwen’s gallant forces,
nearly went mad with envy that not all their Christian piety or
civility could help them resist the urge to steal these works of art,
which their own civilization could not rival. These works of art,
till today, still grace the shrines of the British Empire and
civilization, the British Museum.”
The
palace of the Oba of Benin, according to Joshua Utzheimer, 1603, was
about the size of the German City of Tubingen.” This was razed
down by fire by the British invading force, claiming to be on a
civilizing mission. Is razing cities after the surviving few victims
of their assault have surrendered, not the epitome of barbarism? Can
any thing be more callous than this? Oba Ovonramwen who could not be
captured but who surrendered to the British in August, 1897, was
exiled to Calabar (in south-east Nigeria), where he died in January,
1914.
From
accounts of members of the British army that invaded Benin City in
1897, we learn that the floors, lintels, and rafters of the council
chambers and the king’s residence in the palace were lined with
sheets of repoussé, decorated brass covered with royal geometric
designs and figures of men and leopards. Ornamental ivory locks
sealed the doors and carved ivory figurines surmounted anterior. A
brass snake, observed for the first time by a European in the early
eighteenth century, was still to be seen on the roof of the council
chamber house. All of these, along with other invaluables, including
precious works of arts, the invading British stole in the name of
their king and country. What they could not steal or burn, they
destroyed, including invaluable records of the Bini scintillating
civilization, to allow their historians to falsify human history and
African contributions.
According
to Prof. Akin Ibidapo-Obe in: A Synthesis of African law, “the
British stripped Benin of its pagan art treasure…..almost 2,500 of
the famous Benin bronzes, valuable works of art such as the
magnificent carved doors in the palace, were carried off to Europe
for sale. Today, almost every museum of the world possesses an art
treasure from Benin. It is important to relate the account of
British brigandage and deliberate and wanton stealing of Africa’s
invaluable art treasures to show that our culture was great and was
envied. The tradition and way of life that spawned such great
achievement was deliberately destroyed and history was falsified to
justify the introduction of their obnoxious laws, some of which
purported to forbid our traditional religion.”
This is
how Prof. Felix Van Luschan, a former official of the Berlin Museum
for Volkerhunde, described what the British deviously called Pagan
art of Benin; “these works from Benin are equal to the very finest
examples of European casting technique. Benvenuto Celini could not
have cast them better, nor could any one else before or after him.
Technically, these Bronzes represent the very highest possible
achievement.” Only a highly civilized nation could have borne the
expenditure and facilities of such marvelous works of art, some of
the best masterpieces in the history of mankind.
When the
Nigerian government requested to loan a replica of the Idia Ivory
mask for use during the 2nd World Black and African Festival of Arts
and Culture (FESTAC), held in 1977 in Lagos, Nigeria, from the
British Museum of Mankind, the British authorities insisted on the
Nigerian government depositing a sum of three million dollars before
collecting the loaned copy. A 17th century Benin bronze head (nine
inches high) stolen from the palace of Oba Ovonramwen, by the British
invaders in 1897, was auctioned by Sotheby, New York, for US$550,000
in July, 2007.
Despite
the British abuse of Edo culture and marginalization of Edo history,
the splendour of Edo civilization continues to this day to astound
and excite the world. Benin artifacts are among the most exquisite
and coveted in world’s history, and the kingdom of Benin remains
famous for its sophistication in social engineering and organization.
The Bini Obaship institution is still one of the world’s most
revered apart from being one of the most ancient. Edo was
incorporated into what the British called the Niger Coast
Protectorate, later known as the Southern Protectorate, and after
annexing Arochukwu (Igboland) in 1902, and Hausa Fulani emirates in
1903, merged what they called Southern and Northern Protectorates in
1914 to form what in now Nigeria.
Oba
Eweka II (1914 – 1933 CE), ascended his father’s throne in 1914
and when he died, his son, Oba Akenzua II (1933 – 1979 CE), took
over. Between them, they restored a great deal of the tradition and
dignity of Benin Obaship, and rebuilt, although on a smaller scale
than the Ewuare palace, the grandeur, triumph, and supremacy, of Bini
traditions. Large walled areas have now replaced the numerous
compounds of former kings, with enclosed individual altars for each
of the three immediate predecessors, and one general altar for the
rest. Decorated sheets of brass adorn the rafters and lintels, and
terra-cotta plaques recount the exploits of former kings. The
current king of this great African kingdom and one of the most
vibrant, colourful, and enlightened ancient civilizations in the
history of the world, is Oba Erediauwa, Uku Akpolo Kpolo, the Omo
N’Oba N’Edo (1979 CE –).
The
Oduduwa Controversy Resolved
A lot of
dust was raised in the press in 2004 over the Oduduwa issue. The
controversies on Oduduwa are finally put to rest in this write-up.
All students of history must carefully preserve this historical
record as a reference point. Oduduwa is Prince Ekaladerhan of Bini
and he entered Yoruba life about 900 years ago and that is
categorical and final. The Yoruba/Edo collaborative evidence
follows. The first most telling revelation about Oduduwa’s ancestry
is from Oduduwa himself. He, in his lifetime, reserved a special seat
in his Ife palace for his ancestors. The seat remains reserved until
this day for the Bini monarch only. No one else, not even the
reigning Ooni, or Oronmiyan (Alaafin) in Oyo, or any of the Obalades
of Yorubaland can sit on the seat. So, if Bini is not the wellspring
of Ife, why is it that no member of the Alaafin, or Ife Ooni
dynasties (or siblings), can use the seat?
Besides,
the most sacred name for Ife is ‘Uhe’ a (non-Yoruba), deep and
strong Bini word, meaning virgin or vagina depending on how it is
pronounced, and is interpreted in myth as ‘innocence,’ ‘the
birth canal,’ or ‘the source of life.’ Also, no major Ifa
ritual or ceremony in Ife even now is considered authentic, blessed
by or acceptable to the gods and ancestors, without the presence and
involvement of relevant Bini traditional faith custodians because Ifa
originated from the Idu/Edo. The dress culture of Ife chiefs and
priests is from the Edo court.
Professor
Ade Ajayi’s comment that the Bini are trying to re-write history
and that the motivation for this is political is ridiculous to say
the least, unless professors are not supposed to have some
responsibility for truth and scholarship. Ajayi’s comment
influenced less-informed commentators who accused the Oba of Bini of
possible political bias at the age of 80, in an interview published
in The News of 28 June, 2004. The age of the Bini monarch bellies
the silly accusation. No Bini historian, including Omo N’oba
Erediauwa, has said that a rebel king migrated from Benin to father
Oduduwa in Ile-Ife. The Yoruba historians peddling this falsehood
should take time off to read this specially packaged report on
Oduduwa because it puts the Oduduwa controversy to rest once and for
all.
Perhaps
the most childish comment on the Oduduwa issue so far was the one in
an article published in the Sunday Sun of June 27, 2004. The writer
is upset over the antics of Bini prostitutes in Italy but ignores the
Yoruba credit card schemers, painting the USA and Europe red with
their notoriety? He says and I quote: “The Bini position on Oduduwa
is motivated by imperial politics, a dose of envy and irrepressible
ego. It is part of an agenda to hijack the enviable fame of Yoruba
dynasty and superimpose it on the subdued ego of the Bini people who
have lost the glory of their once powerful Bini Empire to the greater
might of the British colonial masters.” I was expecting the writer
to say ‘Yoruba masters’ instead of ‘British masters’ in his
erroneous statement.
As far
as I know, there is no record of the Yoruba ever once conquering or
colonizing even an inch of Biniland. Rather, the Bini colonized,
dominated and enslaved large tracks of Yorubaland and people until
British colonialism liberated the Yoruba, so who should be envying
who? Besides, the Yoruba were colonized along side the Bini and we
all gained our ‘flag’ independence from the British on the same
day, which was the 1st of October 1960. Black collective plight as
the most wretched people in the world has not changed since ‘flag’
independence, so what is there in the Yoruba to make the Bini or
anyone jealous? The writer is proud that there are Yoruba enclaves
in Brazil and so on. But they got there as slaves and they are still
slaves, (second-class citizens), in the Diaspora right now. The Bini
were never enslaved, (the Bini kept hordes of Yoruba and other slaves
from their conquests and shielded them from the slave trade), so you
would not find slave colonies of the native Bini extraction anywhere
in the Diaspora. What greater honour could anyone have than that?
No
Yoruba commentator or expert so far has provided concrete evidence or
credible story on Oduduwa. Some that have attempted to do so, have
quoted spurious speculations from racist, paternalistic and
condescending British historians like Basil Davidson, because that
was what they passed their exams on. Prof. Siyan Oyeweso of the LASU
History Department, goes further to swear by some 1950s – 60s
researchers, such as Philip Igbafe, R. E. Bradbury, Alan Ryder and
G.A. Akinola, who quoted profusely from each other, and largely
relied on the ‘White god’ Davidson’s story for authenticity.
What right do we have to expect these ‘experts’ to transcend the
infantile bias of their day that Oduduwa was God incarnate, who as
the Yoruba progenitor, descended with a rope from the sky? Could the
historians have said Oduduwa was not God at a time of Yoruba
political dominance in the region? Could they have set off on a limb
and expect their books to be recommended reading by the West African
Examination Council (WAEC)?
The
overwhelming counter argument by the Yoruba so far, weighs heavily on
why the Bini have only just come out now with their Oduduwa story?
It is wrong for anyone to claim that the Edo origin of Oduduwa story
is a recent creation. Prof Siyan Oyeweso even tried to put a 1971
date on when Edo people invented the Oduduwa story. He provides no
evidence of his assertion other than that we should take his words
for it because he is a professor. And if he were allowed to get
away with his blatant distortion of history, it would become the
history that students pass their exams on. That is how the Davidsons
and Bradburys became the authorities on African history. I have
discovered serious laxity on the part of some of our supposed African
professors. They accept any rubbish put out by the dishonest,
ill-informed Basil Davidsons of the White world as the gospel truth
requiring no further investigation. No Black intellectual outside
Africa today relies on racist Whites as sources of knowledge about
themselves because such Whites lie about the African contributions.
They claim that we were nothing until slavery. That we were worse
than wild animals before they intervened in our lives and that we are
still less than animals now.
Racists
whites do not want us challenging their lies and upsetting the
applecart. But the greatest thing about truth is that until it
triumphs, it allows lie no peace. It does not matter when the truth
comes out? If a researcher comes out with the true identity of God
today (as I have now done in this book), billions of years into the
creation story, does that make the truth less true? The world
continues to stumble on new ‘truths’ everyday because original
researchers did not have the accumulated knowledge and tools now
available to modern research work.
Ovbia
Oba Edun Agharese Akenzua, in his book: Ekaladerhan, tells us that
while the Oba of Benin was visiting Ife on November 11, 1982, the
Ooni said in part……”As we have mentioned briefly during our
historic visit to your domain not too long ago, we said that we were
there to pat you on the back for a job well done. Your present visit
we regard as a short homecoming, where you will have an opportunity
to commune with those deities you left behind. Now my son and
brother, long may you reign.” “The address suggested that the
people of Benin, or at least, the Royal Family, owe their origin to
Ile-Ife. In the prelude of his response to the Ooni’s welcome
address, the Oba of Benin tacitly rebutted the submission.” “The
Oba said: If the Ooni of Ife calls the Oba of Benin his son and the
Oba of Benin calls the Ooni of Ife his son, they are both right.”
“The Oba did not elaborate, but in the womb of that innocuous
assertion is the fetus of a story, which had never been told in full.
In both Benin and Uhe, the story is told with varying details.”
Seven
years ago, I sent the Edo story on Oduduwa to Adeniji, the Arts
Editor of ThisDay newspaper at the time. I phoned and he said I
should send it but he never used the story. I understand that the
Daily Independent of Friday May 14, 2004, published a version of the
article in my name with my original title. I have not read it but I
suspect it is the same article I sent to ThisDay two years earlier
that the Daily Independent newspaper published when the controversy
was raging. Whatever it is, am I to blame for the story not being
used earlier? I don’t own a newspaper or magazine. I can only try
and reach out through facilitators, hoping that they and everyone
else would be interested in the unraveling of truth. Edo historians
have written volumes on the Oduduwa story. My parents told me the
story in my early teens. They too were told the story in their teens
as are every Edo child regardless of what they are taught at school
for WAEC exams.
I wrote
about it in the Sunday Guardian and the Post Express some twelve to
sixteen years ago. Six years back, I put the story all over the
Internet, and a few years earlier I produced a book on Oduduwa in my
Obobo book series for children. Five years ago, I did a four-part
series on Edo history in my Daily Sun’s weekly column, which was
lost on the public until the Oba of Bini’s book reviews woke up our
pseudo authorities on Oduduwa. The Yoruba professors who put a
workshop together on Oduduwa history at the EKO FM Multi-purpose Hall
in Lagos on Thursday October 7, 2004, were not aware that my write-up
preceded the Edo monarch’s book reviews, and yet they pretend to be
knowledgeable on what is written and when about Oduduwa. So, there
is a time, place and opportunity for everything.
Prof
Isola Olomola of the OAU’s History Dept. claims that Oduduwa could
not have been a Benin man. Olomola would not accept such history
anyway and his reason is very simple indeed, Olomola is a professor
and a Yoruba. He puts no argument forward to buttress his position;
instead, he allows his tribal pride to becloud his better judgment.
That is not scholarship but an attempt to write history by ‘ugboju’
or terror tactics. Prof. Siyan Oyeweso beats his chest that Oduduwa
is not Ekaladeran and that Oduduwa dropped from the sky. The works of
such professors litter library shelves around our country, distorting
our history and keeping us ill informed. To move forward on the
Oduduwa issue, Yoruba historians must let go on their two fallacious
preoccupations: (a) that Oduduwa dropped from the sky at the
beginning of time, and (b) that Oduduwa was the Yoruba progenitor.
The Bini do not claim to be the Yoruba progenitors and as Prof. Isola
Olomola suggested at the October 7, 2004, workshop on Oduduwa,
skeletal remains of a stone-age man has been found at Iwo Eleru, near
Isarun in Ondo state, with similar sites also discovered in Ife, Owo,
and Asejire. Dating of the sites may need more vigorous
investigation and coupled with the facilities of an open mind, we
could begin to move forward on the Oduduwa issue. This is what this
article on Oduduwa tries to do by asking questions and providing
available knowledge in a systematic, comprehensive, and simplified
way, to solve the controversy and carry even non-scholars along. My
most potent weapon in this regard, is the unraveling of the date of
the Oduduwa experience.
When did
Oduduwa reign in Ife?
If we
can establish the date and time of Oduduwa’s interregnum in Ife,
most of the mysteries about who he was would be laid to rest. I have
solved the problem of date in this article to finally put the Oduduwa
controversy to rest. The Yoruba do not know the time of his reign in
Ife beyond the speculation that his name was synonymous with Ifa, and
that the Ifa divinity was there from the beginning of time. In other
words that Oduduwa is as old as time itself. The idea that he was
here at the beginning of time is too vague for serious minded people
to consider. The civilizations that emerged from the Egyptian
disturbances in the West African sub-region, not in any special
order, where Ghana, Chad, Mali, Benin and Songhai, with some dating
back to 1500 BCE, at least.
The Bini
so far trace their history to perhaps hundreds or thousands of years
before 40 BCE when they where called Idu and to 40 BCE specifically,
when the Ogiso dynasty began. Thirty-one Ogisos ruled Idu (called
Igodomigodo), between 40 BCE and about 1100 CE. The first Ogiso
(king) was called Ogiso Igodo and his capital was at Ugbekun. Ogiso
Igodo’s successor, Ogiso Ere, transferred the capital from Ugbekun
to Uhudumwunirin. The last of the Ogiso kings was called Owodo. He
reigned in the early 11th century CE and had only one child, a son,
despite having many wives. That child, Ekaladerhan, is Oduduwa. All
Oduduwa’s telltale links with Edo are still there open to
investigation. The non-mortal aura of Edo God-son kings since 40
BCE. The sacrosanct first son succeeding father traditional law.
The, around 1100 CE, Ogiso succession problems because heir apparent,
Ekhaladerha, escaped to Yorubaland. The emergence of Ogieamien
chiefdom to sell Edo land at every coronation to Edo Oba elect since
1200 CE. By the above account, Bini historians are saying that
Oduduwa’s reign in Ife ended around 1200 CE.
Yoruba
historians confirm that Oduduwa’s first child and son was Oronmiyan
and that Oronmiyan was the first Alaafin of Oyo. Yoruba historians
deliberately avoid discussing the date Oronmiyan ascended the Alaafin
throne obviously because that would destroy their myth about when
Oduduwa intervened in their lives. The Bini say the Alaafin’s
dynasty in Oyo began around 1200 CE. Oronmiyan was in Igodomigodo in
1170 CE, and it was after his sojourn in Igodomigodo that he set up
his Oyo dynasty. This date is not difficult for Yoruba historians to
verify and if it is true, Oduduwa was alive during his son’s
sojourn in Igodomigodo and also when the Oyo dynasty came into being.
Therefore, the Ife stool could not have become vacant until about
1200 CE. This is not really debatable because Yoruba historians
confirm that 37 Oonis reigned in Ife before Akinmoyero in
(1770-1800), and that 13 more have reigned since. This enables us to
prove the 1200 CE date mathematically. If from 1800 CE to 2004 CE (a
period of 204 years), produced 13 Oonis, how many Oonis could have
reigned from 1200 CE to 1800 CE (a period of 600 years)? The answer
is 38 Oonis.
The Ife
history of the Ooni dynasty confirms 38 Oonis, including Akinmoyero
(1770 – 1800). Here are their names in the ascending order of the
period of their reign: Ogun, Osangangan, Obamakin, Ogbogbodirin,
Obalufon, Oronmiyan, Ayetise, Lajamisan, Lajodogun, Lafogido,
Odidimode Regbesin, Aworokolokun, Ekun, Ajimuda, Gboo-Nijio,
Okinlajosin, Adegbalu, Osinkola, Ogbooru, Giesi, Luwoo (female),
Lumobi, Agbedegbede, Ojee-Lokunbirin, Lagunja, Larunka, Ademilu,
Omogbogbo, Ajila-Oorun, Adejinle, Olojo, Okiti, Lugbade, Aribiwoso,
Osinlade, Adagba, Ojigidiri (Lumbua), Akinmoyero (1770 – 1800),
Gbanlare (1800 –1823), Gbegbaaja (1823 –1835), Wunmonije (1835
–1839), Adegunle Abewelo (1839 –1849), Degbinsokun (1849 –
1878), Oranyigba (1878 – 1880), Derin Ologbenla (1880 –1894),
Adelekan Olubuse I (1894 –1910), Adekola (1910), Ademiluyi Ajagun
(1910 –1930), Adesoji Aderemi (1930 – 1970), and the current
Ooni Okunade Sijuwade Olubuse II, whose reign dates from 1980.
Obviously, Oronmiyan, the first child and son of Oduduwa, did not
inherit his father’s throne, which is the genesis of the quarrel
between the true Oduduwa’s heirs and the Ooni’s dynasty.
Oduduwa’s
eight children (as claimed by Yoruba historians), are known as the
Obalades or crowned chiefs of Yorubaland. The argument is that not
all Yoruba Obas have genuine crowns; only the Obalades are the
exception and consist of the Alaafin of Oyo, the Oregun of Ile Ila,
the Alake of Egbaland, the Owaoboku of Ijeshaland, the Alaketu of
Ketu, the Owa of Ilesa and two Obas in the Republic of Benin as
follows: the Onipopo of Popo and the Onisabe of Sabe. What this
means in effect is that Yoruba civilization did not start in earnest
until the reign of Oduduwa and his sons. All leading Yoruba
historians agree on this.
In fact,
we know that it was from early twelfth century that Ife grew into a
large city surrounded by walls, inhabited mostly by farmers and some
skilled craftsmen who created great works of arts respected around
the world today. The famous Ife bronze, terracotta works, statues in
baked clay, some representing the Ooni dressed in full regalia, are
among the world’s greatest works of art. Some of the terracotta
were so large and complex, it is impossible to bake them today even
with modern technology. All these date back to early the twelfth
century CE.
Because
Ogun, the first Ooni after the demise of Oduduwa, was not Oduduwa’s
child, he was not considered an Obalade by Yoruba tradition and
elite. Ogun was a chief with spiritual responsibilities. He usurped
the Ife throne because the true heirs to the throne were busy else
where at the time of their father’s death. Ogun out maneuvered the
children of Oduduwa over the Ife throne with his superior knowledge
of the inner working of the Ooni’s palace, and his spiritual
prowess as the head of the Ogun shrine. Oduduwa’s true heirs have
been smarting over this ever since. Chief Obafemi Awolowo, the
Premier of the Western Region of Nigeria in the early sixties,
strengthened the hands of the Oonis, and facilitated their prominence
in Yorubaland by appointing Oba Adesoji Aderemi, the Ooni of Ife at
the time, as the first Governor of the now defunct Western Region of
Nigeria. Oba Adesoji Aderemi’s ascendance was consolidated with his
Chairmanship of the Western Region’s Council of Obas that at the
time entrapped the Edo Oba. With such immense political power of his
own, and the political influence and authority of Awolowo as the
leader of the Yoruba, no one could raise a finger against the
supposed illegitimacy of the Ooni’s dynasty in Yorubaland. The
Bini, of course, were worst hit as a voiceless minority in Awolowo’s
Western Region’s politics of tribal exclusion and domination.
The
Oduduwa lineage tried to fight back by identifying with the NPN in
opposition to the UPN. Awolowo accentuated the schism by promoting
the emergence of Bode Thomas, a young and dynamic lawyer from Oyo.
Bode, with Awolowo’s clout, wielded considerable political power in
Oyo to the point of being rude to the Alaafin, who was alleged to
have put a curse on him. Bode became mad to the chagrin of Awolowo,
who promptly banished the Alaafin from his Oyo throne. Just as the
Oduduwa’s legitimate heirs and the Yoruba elite generally, have
always known and concealed the quarrel over the Ife throne, the Bini
have always known their history and borne the pains of not being able
to act on it because Chief Awolowo was unassailable and had turned
the Ooni dynasty into a colossus to cow all opposition. Another way
of confirming Oduduwa’s 1200 CE demise date in Ife, is to look into
the famous account of valour during Oduduwa’s reign when an
external invasion by the Igbos from the East took place. The record
can easily be traced and Moremi’s courage came to the fore at the
time for sacrificing her life for the safety of her people. From
1200 CE to 2004 CE is only 804 years, so the Yoruba should stop
deceiving themselves that Oduduwa dropped from the skies at the
beginning of time or that Ife is the ‘source’ of the universe.
Ife is ‘Uhe,’ meaning Oduduwa’s re-birth, or successful
re-location from Bini land of his ancestors.
Where
did Oduduwa come from in Yoruba myth?
The
Yoruba story about Oduduwa is extremely thin on substance. What we
have is wrapped largely in myths, parables, and folktales. In fact,
the most generous way to describe the story is that the Yoruba do not
know anything about their highly revered progenitor. Oduduwa
himself left a tell tale evidence of his ancestry in his lifetime.
He reserved a special seat in his palace for his ancestors, which
only the Bini monarch can sit on even now. No other human, whether
Arab, Eskimo, Alaafin, Ooni, or Yoruba, (bleached or not), can sit on
the seat. Despite this vivid evidence that has survived through the
centuries, some Yoruba historians still claim that he was from
somewhere in Arabia. Any place from Egypt to Lebanon to Iraq to
Saudi Arabia has been mentioned, and the Yoruba professors’
strongest proof of Oduduwa’s Arabian ancestry so far is that he was
light in complexion. This may have influenced some heirs of Oduduwa,
who have been accused of serious attempt at bleaching. The ‘light’
in complexion argument could place Oduduwa’s origin any where in
the world from Edo, to China, to Britain, to Mexico, but who dares
fault our professors who passed their exams on European history? The
Saudi Arabian origin theory is not popular with the Ijebus who
erroneously claim Wadai as their roots. Those linking Oduduwa with
Iraq claim that he descended from Lamurudu (the Nimrod of Babylon’s).
Nimrod’s after life image and historical figure was constructed
from the life image of Ausar, the god of the Chaldeans, who invaded
and colonized Persia from 4000 BCE. In any case, is it not dishonest
to try to link 6000-year-old ancestry with 900-year-old
personalities, without authentic and verifiable historical documents
or DNA test? You can deceive the illiterate with myths but Nigerians
are becoming more and more educated now.
There is
another school of thought among some Yoruba historians claiming that
Oduduwa came from the East. Some Yoruba historians are more specific
and claim that Oduduwa first settled on a hill east of the valley
over-looking the native Yoruba settlements. If he settled first in
the Eastern side of the hamlet, isn’t there a good chance that he
may have come from that side too? Bini would appear to be more East
of Yorubaland than any Arabian country. The argument that the native
Yoruba people probably did not know their East from their North is
not tenable because the same people told us that the Igbos attacked
them from the East in Moremi’s story, and both the Bini and the
Igbos are East of Yorubaland.
Who was
Oduduwa in Yoruba myth?
There is
a measure of agreement between the Yoruba and Bini historians about
who Oduduwa was. The Bini say he was their prince. All Yoruba
historians agree that Oduduwa was a noble and some say he is a god.
Many settle for a prince with impeccable royal blood and immense
spiritual powers. The Yoruba historians tell us that Oduduwa was the
first ruler of the Yoruba people. There is no mention in any Arabian
historical records of a prince of such illustrious ancestry who
abandoned his privileged ranks at home and moved several hundreds of
miles through bush paths to live in the West African jungle. Such
incidents do not happen casually or without clear excuse such as a
jihad or war of conquest, and when it did, all tribes along their
routes felt their impact one way or the other. In the case of
Oduduwa, mum is the word from the Northern flanks of Yorubaland all
the way through the jungle to the other side of the Mediterranean
Sea.
The
God-son origin claim by Oduduwa
Oduduwa’s
claim to uniqueness as the God-Son, loses its enigma when traced to
its Edo source because Edo history precedes Oduduwa’s intervention
in Ife by some 1240 years. Arabs do not make such a claim, not even
for Muhammad. The Edo version is that Osanobua decided to populate
the Earth, so, Osanobua sent four sons, each with a choice of
peculiar gift. The oldest three of the sons were spirits. The first
chose to have wealth, the next chose wisdom and the third chose
magical skills. As the fourth and youngest was about to make his
choice known, Owonwon cried out to him to settle for a snail shell.
This he did. When the canoe the four children were travelling in
reached the middle of the waters, the youngest son turned his snail
shell upside down to release endless stream of sand resulting in the
emergence of land from the waters. The four sons at first were afraid
to step on the land from the canoe. To test the firmness of the
land, they sent the Chameleon, which is why Chameleons walk with
hesitation. On stepping on the land, only the youngest son turned
human, the others remained spirits. Osanobua came down with a chain
from the sky, to allocate responsibilities. Osanobua gave the oldest
son control of the waters. The Bini call this son, Olokun (meaning
the god of the river). The other two children had spirit freedom to
balance out the negative and positive forces of nature. Osanobua
appointed the youngest son as ruler of the earth. The son called the
earth (agbon), and promptly set up his headquarters at Idu which
later became Igodomigodo. Osanobua then settled in the realm of the
spirit world across the waters, where the sky and the earth meet.
The Ifa
(an Idu divinity) myth of creation draws significantly from the
Idu/Edo and Egyptian corpus. It claims that Olodumare sent his son,
Orunmila, (another name for Oduduwa), from heaven on a chain,
carrying a five-legged cockerel, a palm-nut and a handful of earth.
Before then, the entire earth surface was covered with water.
Oduduwa scattered the earth on water; the cockerel scattered it with
its claws so that it became dry land. The palm-nut grew into a tree
representing the eight crowned rulers of Yoruba land. Oduduwa had
eight children who later dispersed to found and rule other Yoruba
communities. The Yoruba myth of creation is community based,
confirming lineal relationship with it’s (earth based Edo, and
universe based Egyptian), mother sources.
Religion
as a tool for unraveling Oduduwa’s origin
No
Yoruba historian has been able to prove yet, Oduduwa’s Arab names.
As an illustrious Arabian prince, Oduduwa must have been a staunch
Muslim, but Yoruba historians have failed to enlighten us so far
about how he adjusted so easily to the Ifa mysteries. For a Muslim
with possible jihadist credentials, Oduduwa’s easy conversion to
Ifa must have been a great feat considering Muhammad’s open rage
against what he called, serving more than one God. To try to
overcome this observation, some Yoruba historians claim that Oduduwa
was an idol worshipper who escaped from persecution during Arabian
antiquity.
Well,
Muhammad’s era does not equate with the beginning of time. It was
less than 1500 years ago, 700 years before the demise of Oduduwa, and
encompassing a period of rather modern documentation of history.
There is no record so far from the Yoruba tribe or outside it, at
least, about an illustrious Arabian prince, who escaped persecution
at home to surface in Yoruba West Africa in the last 800 years
because he was an idol worshipper. That would have been headline
news anywhere in the world, wouldn’t it?
Ifa
divination along with Iha, Oguega and Ominigbon originated from Idu
people over 3000 years ago. The Idus became Igodomigodos, the
ancestors of the Edo. The head chief or principal custodian of Ifa
divinity in the world today is Chief Ogieifa (pronounced as Ogiefa)
whose family lives in Idumwugiefa district of Benin City. Of all Edo
families, only the Ogiefa family does not trace its origins to one
village or the other out side Benin City. The Ogiefa family traces
its origins directly to Idu era that preceded the Igodomigodo epoch.
Ifa divination entered Yoruba life from Edo through Ekiti. This
explains Oduduwa’s easy assimnilation into the Ifa traditions,
which projected and strengthened his spiritual leadership in Ife and
all over Yoruba land. Even if Oduduwa had had need to mention
Igodomigodo as his tribe to the Yoruba, it would have sounded exotic,
outlandish, out of this world, to their ears, and would not have
easily been linked later with Edo. The Yoruba (who call Tu-SoS,
Olodumare), saw Oduduwa as a direct descendant of Olodumare. His
banishment link with the God-son (Ogisos) was kept a secret from the
Yoruba. In fact, the Yoruba believed he was a deity from the sky and
accorded him great reverence as their progenitor and spiritual icon.
Edo also
gave the Yoruba the Ogun deity and Olokun, the water goddess.
Actually, Ekaladerhan created the Olokun deity. He built a temple at
Ughoton where his banished mother, Imade, died, using sea shells,
including periwinkle and other water animal shells and symbols. This
was the beginning of the Olokun worship in the world. No Ifa major
ritual or ceremony is considered genuine or acceptable to the gods or
ancestors without being wrapped in Edo traditions and involving a
typical Edo traditional faith custodian, from the Oduduwa’s time
until now. This is because both the Yoruba Ifa and Edo Ifa and Iha
have a common Edo source. Both the Yoruba Ifa and the Edo Ifa or Iha
divinations are oral, secretive in dimension and thrive on words of
wisdom from the obvious to the proverbial, the mystical to the
esoteric. They are gigantic memory banks of words on all sorts of
events on earth and under the heavens. No issue is too trivial to
preserve and the information banks’ subjects range from births to
deaths of the lowly and the kings, wars, evolution of great and small
empires and nations, journeys, marriages, quarrels, etc. Every
incidence imaginable is carefully catalogued, itemized and stored
away ready to be accessed by the trained mind at will. The knowledge
banks are constantly being replenished and updated to make them ever
fresh, relevant, and comprehensive.
Both Ifa
and Iha religious traditions use myths, parables, proverbs, symbols,
magic and numbers to conceal truth from the non-initiates. Initiates
go through long and tedious periods of training where teachings are
memorized rather than written down. Ifa and Iha students start
between the ages 7-10. Progress between training grades is slow and
laborious, subjecting students to memory and bodily ordeals and
tests. Only the very fit, tough and determined survive to complete
the training and graduate. Many drop by the wayside. It takes 12
years to graduate as philosopher-priests, known as Babalawos (or
Awos) in Ifa and Obos in Edo. The Ifa library of wisdom is called Odu
Ifa and consists of 256 verses divided into 16 chapters of 250 minor
categories. An Awo or Obo apart from memorizing all these must be
able to recognize and interpret the 16 major signs and the 240 minor
ones as they fall in divination.
The Bini
say there are two aspects of man. One half is ehi, which is the
spirit essence and the other half is the omwa, which is the physical
person. The two interchange existences seven times each, to produce
in totality the fourteen phases of human existence. Before birth,
the ehi (the spirit essence) of the individual humbly goes before
Osanobua (Tu-SoS), to ask for the kind of life he wishes to live on
earth (agbon). The requests obviously are made with a baby’s
innocence of rights and wrongs and the weight of the karmic debit and
credit baggage of the individual from previous life styles. However,
the choice of the new life style is patently and entirely the
individual’s, and could be any or a combination of scenarios. He
may want to be a powerful magician, a rich businessman or farmer, a
great warrior, a happy or unhappy family man, a wimp or beggar, a
revered medicine man, a famous chief or popular king and even a
notorious thief. The request process is called hi and leads to
Osanobua stamping his sacred staff on the floor to seal the wishes.
The secret wishes are only known to ehi who is entrusted with the
responsibility of ensuring that his second half (omwa) keeps to the
promises made before Osanobua. The Bini, however, believe that their
ancestors can intercede on their behalf, when faced with failure in
life. This apparently is in contradiction of the popular notion of
destiny being immutable but then, what is a man’s life worth
without hope?
The
central figure in Yoruba Ifa divinity is Orunmila, the God of wisdom
who, in Yoruba myth, was witness to earth’s creation. You can’t
go further in human history than that. Oduduwa’s link with
immortality comes from his sometimes being equated with Orunmila in
Yoruba myth. Orunmila uses his special insight as a witness to
creation, to guide, help, and teach the 401 spirits sent to earth to
organize the world. The spirits include gods of fire, iron,
vegetation, thunder, eshu, and goddesses such as, Yemoja the goddess
of fertility. These are specialized pockets of karmic or
electromagnetic vibrancies, incorporating the spirits of ancestors,
who performed incredible feats when alive. They are neither good nor
bad, just spiritual energies to tap into for selfish and other ends.
In
Yoruba mythology, Olodumare is the Almighty Tu-SoS whose sixteen
ministers serve as intermediaries between Tu-SoS and mortals because
(Tu-SoS) Olodumare is too great and remote. The ministers include
Orunmila, the God of wisdom, Obatala, the God of creativity, Ogun,
the God of Iron and Sango (Jakuta), the God of lightening, just like
the attributes of the Sefiroth of the Jews. Obatala has the
responsibility of creating human forms, while Orunmila endows the
forms with sense. Obatala was revered as a great artist and yet
deformities continued to smear his record in creating perfect human
images. He rushed back to Olodumare to request for the power to
mould only perfect human forms. Ajalorun, the gatekeeper to heaven,
laughed and put Obatala through a learning process to demonstrate
that humans choose what they would look like or become, before birth,
and not even Obatala could change that. In other words, failure or
success in life depends on ones chosen destiny, says the Yoruba.
Destiny is chosen by ori or ori-inu (the inside of ones head or inner
essence. Therefore, ori-inu alone, and no one else, knows the
content of the chosen destiny. Ori is the spiritual essence of man
and precedes him to life, sheds part to animate and monitor the
physical self on earth while the other part stays behind with the
Creator. The part that animates life returns to the other half on
the death of the animated physical body on earth. This, of course,
means that there are two sides to man. The ori-inu, which is
identified by the Yoruba with the head, and the eniyan (which is
identified with the heart) and includes aspirations, desires,
feelings and thoughts. When aspirations fail to tally with immutable
destiny, the head and the heart are said to be in conflict and to
minimize or prevent this tendency the Yoruba have developed prayerful
songs to extol the ori-inu to harmonize with eniyan while on earth.
This
peculiar song is translated by Prof. E.D. Babatunde to English
(published in ’Bini and Yoruba Notions of Human Personality’ the
‘Substance of African Philosophy, edited by C.S. Momoh, African
Philosophy Projects Publications, Auchi, Nigeria, 2000).
My inner
self, steer me to a good course,
My
director, allocate a good place for me,
I look
up to you.
My inner
self, do not spoil my endeavours,
Come and
make my life successful,
Hearken
to my call,
Because
if I want to have money, I ask it from you.
If I
want many children,
I will
plead for them through you.
My inner
self, please do not frustrate my
efforts
to look up to you.
Language
in aid of history
Language
is a legitimate tool for constructing history and all the names
associated with Oduduwa have deeper roots in Edo language than in the
Yoruba. The Arabs or the Yoruba, do not have words like ‘Uhe’
(the sacred name for Edo and Ile-Ife, or words ending with ‘duwa,’
‘noyan’ or ‘miyan,’ which are typical Edo vowels. ‘Uhe’
is perhaps the most powerful and revealing of all the Edo names
associated with Ile-Ife because depending on how it is pronounced, it
could refer to something sacred or taboo (such as Virgin or Virginity
or Vagina), interpreted as innocence, source, birth canal.
Oduduwa
is not the ancestor of the Yoruba
Many
Yoruba historians have canvassed the view that Oduduwa was not the
Yoruba ancestor and we have now proved it that Oduduwa entered Yoruba
history about 900 years ago. There were Yoruba people living in the
hamlets Oduduwa stumbled upon. But Oduduwa and his children, the
Obalades organized the Yoruba into a nation state and civilized them.
Oduduwa was the first ruler in all of Yoruba land and was seen as
the Yoruba spiritual progenitor. He introduced them to the idea of
rulership. Edo history precedes Oduduwa’s by at least 1,240 years
because 31 Ogisos ruled Igodomigodo between 40 BCE – 1200 CE.
Those
1,240 years of early Edo history could not have been deliberately
constructed to coincide with Oduduwa’s intervention in Ife so that
the Edo could claim to have been the progenitors of the Yoruba? It
is the Yoruba that are looking to be someone’s progenitors anyway.
Edo simply states the fact that between 1100 and 1200 CE, her Prince
Ekhaladerha took 1,240 years of illustrious Edo civilization to some
remote non-Edo hamlets he named Uhe (re-birth) and his domicile he
named Ilefe (successful escape), and woke up the Yoruba race.
According
to Ovbia Oba Edu Akenzua in his book, Ekaladerhan, “the issue is
not about whether or not the relationship between Benin and Ife
existed, its existence has been proven beyond doubt by
anthropological and folkloric evidence. Songs and rituals are
performed in both Benin and Ife today which eulogize the link with
nostalgia, relish and pride.” The Yoruba hamlets, Ekhaladarha
eventually settled in were obviously no where as sophisticated as
Igodomigodo. Yoruba historians attest to the contrast in
sophistication between the kingdom Oduduwa was coming from and the
Yoruba villages he joined. The question now is, why a people as
sophisticated in political and social administration, spanning a
period of 1,240 years, would be looking to some unknown alien
villages for a king at a time of crisis? Unless through military
conquest, such adventure is not normal and the Oduduwa’s hamlets in
Yoruba land at the time were not known to have conquered even their
neighbours let alone to have ventured as far away from home as
Igodomigodo. Ovbia Oba Edun Akenzua again, “at the time when the
event took place, Uhe had no record of a ruler, let alone a famous
one, from whom neighbouring countries could make such a request. Why
did the people of Igodomigodo choose Uhe, instead of another place,
which is perhaps nearer, to go and request for a king? “
The
argument that a patently powerful kingdom like Igodomigodo, reached
out to her son Ekhaladerha, to plead with him to return home to his
father’s throne, is not so outlandish after all. Especially
considering that the people of Igodomigodo put a great deal of
premium on the first son of their king inheriting the father’s
throne. Ogiso by the way means rulers from the sky or God-son kings,
which explains why the people of Igodomigodo were averse to mere
mortals ruling them. It had to be the Ogiso’s first son and no body
else, and that is still the case today. The Oba of Bini’s first son
is the heir apparent to the Bini throne.
Bini
Obaship is one of the most revered institutions in the world because
of the way it has sustained its awesome prestige with strict and
meticulous attention to ancient traditions of valour, discipline and
integrity. Bini chieftaincy titles cannot be bought or conferred on
non-indigenes or frivolously. Every Bini chief performs a peculiarly
sacred duty and responsibility to the people of Bini. It does not
make sense, therefore, to think that a people who would not and have
never conferred their chieftaincy titles on non-indigenes, would
voluntarily invite, accept, or surrender to non-indigenes as their
kings. Due to celestial origins, the Edo monarch cannot eat out and
cannot be diverted from full time palace duties to hustle for
contracts. In fact, he cannot function outside the palace confines
without divine sanction.
NAIWU OSAHON Hon. Khu Mkuu (Leader, World Pan-African Movement); Ameer Spiritual (Spiritual Prince) of the African race; MSc. (Salford); Dip.M.S; G.I.P.M; Dip.I.A (Liv.); D. Inst. M; G. Inst. M; G.I.W.M; A.M.N.I.M. Poet, Author of the magnum opus: The end of knowledge. One of the worlds leading authors of childrens books; Awarded; key to the city of Memphis , Tennessee , USA ; Honourary Councilmanship, Memphis City Council; Honourary Citizenship, County of Shelby ; Honourary Commissionership, County of Shelby , Tennessee ; and a silver shield trophy by Morehouse College, USA, for activities to unite and uplift the African race.
Naiwu Osahon, renowned author, philosopher of science, mystique, leader of the world Pan-African Movement.
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