by
naiwu osahon
ameer spiritual of the black race
hon. khu mkuu, world pan-african movement
M.Sc (Salford); Dip. M.S., G.I.P.M., Dip.Inst.M., G.Onst.M, G.I.W.M., A.M.N.I.M.
Poet: Author of the magnum opus: 'The secrets of the ages"
One of the world's leading authors of children's 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.
Historical accounts are vague as to
when and if the Bini (Edo), migrated from the Nile valley. What
is not in doubt is that the earliest rulers of Benin were called
Ogisos.
Thirty-one Ogisos in all ruled the
kingdom of Benin between 40BCE - 1200 AD, which is the earliest
period so far accounted for in Benin history.
The Bini monarchy demonstrates strong
affinity with ancient Egyptian gods and Pharaohs, with which it
shares identical authority, grandeur and a great deal of reverence
from their subjects.
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 identical hairstyles to that of Pharaoh Mycerinus
(Fourth-Dynasty), and Pharaoh Sesostris I (Twelfth Dynasty).
The kings (Ogies) of Benin (Bini) also adopt grand Osirian titles of
the 'Open Eye,' signifying omniscience and omnipotence.
The Bini 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 primeval (or
ancient) ocean. After a hill (called tatjenen) 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 Bini version is that, in the
beginning there was no land only water everywhere. In the
middle of the water stood a tree on top of which lived (Owonwon) the
toucan. Osanobua (The Creator) decided to populate the world so
The Creator sent three sons, each with a choice of peculiar gift.
One of the three sons chose to have
wealth and the next chose magical skills. As the 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 three
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 three 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.
Osanobua then came down on a chain,
from the sky, to demarcate the earth and allocate responsibilities.
Osanobua appointed the younngest son as ruler of the earth. The
son called the earth (Agbon) and promptly set up his headquarters at
Igodomigodo.
The oldest son was given control of the
waters by Osanobua. The Bini call this son, Olokun (meaning the
god of the river). The other son was allowed freedom to use his
magical powers to balance out the negative and positive forces of
nature. He apparently represents evil and the Bini call him
Ogiuwu (or Esu sometimes) meaning the harbinger of death.
Ogiuwu is supposed to own the blood of all living things. In
other words, no living thing can live forever.
Osanobua then settled in the realm of
the spirit world across the waters where the sky and the earth meet.
While Osanobua and Olokun represent
aspects of life such as good health, long life, good luck, prosperity
and happiness to which man may apeal through ritual purity, Ogiuwu
represents mourning, evil omen and diseases.
The youngest son, the ruler of the
earth represents innocence and so is susceptible to the powers of the
other deities. These same good and evil influences form the
basic elements of all modern religions, with man endowed with the
power to make choices.
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 Bini cosmology that birds, insects etc preceded man to earth.
The Bini myth of creation was earth based in scope.
The Ogisos (meaning rulers of the sky)
because of their direct lineage to the youngest son of Osanobua
(God), from the sky, were of course, accorded divine qualities by the
Bini. These, the Ogisos naturally tried to strengthen 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 not mortal but god-kings with celestial mystique attached to
them.
Because the kings (Ogisos) of Bini are
considered divine, they are 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.
Bini kings have 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 law makers, and principal custodians of customs and
traditions.
However, their immense powers are
hedged with checks and balances to prevent excesses. The king's
powers are held in trust for the entire community and cannot be
exercised without consultation with other levels of authority, such
as the kingmakers, known as Edionisen.
The first Ogiso king was called Ogiso
Igodo and his kingdom Igodomigodo was at Ugbekun. Ogiso Igodo's
successor, Ogiso Ere, transferred the capital from Ugbekun to
Uhudumwunrun.
This detailed history of Bini is being
provided to illustrate the formidable authority and infleunce welded
by monarchs in African kingdoms and demonstrate how ancient people
tried to breath life into myths. Whether it is the son-god of
the Bini, Egypt or the Christian religion, ancient people translated
myths into reality. There is, therefore, nothing special about
Jesus Christ. The idea of the Son of God or Son-God is as old
and ancient man in Africa.
Ogiso Ere was a very resourceful king.
He introduced the guild system of carpenters and wood carvers,
which eventually developed into the world celebrated wood works and
bronze casting of Igun Street in Benin City. Ogiso Ere also
built the first ever Igodomigodo market known then as Ogiso market
and in modern times as Agbado market. Ogiso Ere, a lover of
peace, 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).
Ogiso Ere was succeeded by Ogiso Orire,
maintaining the primogeniture (son succeeding his father) principle.
The fourth dynasty on the death of Orire introduced the system of
gerontocracy (the oldest person in the community rules), until the
death of the twenty-second Ogiso when the primogeniture system was
restored. The twenty-third Ogiso extended the primogeniture
rule to all his frontline chiefs known collectively as the Edion
(Elders). The Edion included Chief Oliha, Edohen,
Ero, Ezomo and Eholo-Nire. Ogiso Ibioye, another resourceful
king introduced the use of cowries as currency to Igodomigodo.
The last of the Ogiso kings was called
Owodo. He reigned in the 12th century AD and had only one child
(a male) despite having many wives. In attempt to unravel the
cause of his wives' barrenness, he sent his first wife Esagho and
three male messengers to consult an oracle. The oracle named
Esagho as the cause. To avoid the wrath and punishment of the
king, Esagho threatened to lie to the king that the male messengers
had carnal relationship with her (an act carrying death penalty), if
they revealed the oracle's declaration. The messengers, in
connivance with Esagho told the king that the oracle fingered his
only son, Ekhaladerhan as the cause of his wives' barrenness and that
Prince Ekhaladerhan had to be killed to reverse the situation.
The king, angered by the development
but reluctant to take the life of his only child, banished
Ekhaladerhan and his mother to a place called Ughoton on the
outskirts of Igodomigodo kingdom. Three years after the
banishment, Owodo's wives were still barren so he sent another set of
messengers to the oracle. It was then that the truth about
Esagho's treachery was revealed. Esagho was executed as
punishment and still the king's wives remained barren. Apparently,
the problem had to do with the fertility status of the king himself
but no body dared to raise such ideas in those days. Women were
always blamed for barrenness.
However, Ogiso Owodo, apart from his
domestic problems, was not a very popular king and his execution of a
pregnant woman for some misdemeanor, proved to be one offence too
many for his subjects and frontline chiefs who banished Owodo from
his throne. Owodo took refuge at a place called Uhinwinrin,
where he died miserably a few years later.
During the period of Owodo's
banishment, a monster that appeared to be coming out of the Ikpoba
river, (although the Igodomigodos believed it was coming from the
sky), attacked and devoured people at will at the Ogiso market.
The Igodomigodos as a result, nicknamed the Ogiso market, �gbado
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,
including spiritual means failed until Evian, a member of the Ogiso
royal family, succeeded in throwing a fire-hot iron into the mouth of
the monster. The feat appeared to have sent the monster to its
eventual death and endeared Evian to his people, because the monster
never bothered the people of Igodomigodo again.
The death of Ogiso Owodo created
leadership vacuum for the first time in Igodomigodo's history.
The people 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 confusion that the
elders, known as Edionisen, including Chiefs Edohen, Ero and led by
Oliha mounted a search for their banished Prince Ekaladerhan.
In the meantime, Ekaladerhan had set up
a settlement he called 'Ilefe,' (meaning, successful
escape) and had changed his name to 'Izoduwa,' (meaning I
have chosen the path of prosperity).
Izoduwa's new home, 'Ilefe' was in
the heart of Yoruba land and because of his immense magic powers soon
endeared himself to his Yoruba community which included some Uzebu
(corrupted in Yoruba to Ijebu) who had followed him into exile from
Igodomigodo, and were treating him as a god. The Yoruba
corrupted his name Izoduwa to'Oduduwa' and his
camp, 'Ilefe' to
'Ile-Ife.'
Oduduwa became the spiritual leader of
the Ifa divinity. The yoruba (who call The Creator, Olodumare),
saw Oduduwa as a direct descendant, which he claimed as a result of
his God-son lineage, although his banishment link with the God-sons
(Ogisos) was kept a secret from the Yoruba. In fact, the Yoruba
believed he was a deity from the sky as he claimed and accorded him
great reverence as their leading ancestor.
The Ifa myth of creation draws
significantly from the Bini and Egyptian corpus. It claims that
Olodumare (The Creator) sent Orunmila (another name for Oduduwa) down
to the earth with a cock (rooster) which carried a quantity of sand
in its claws. Before then, the entire earth surface was covered
with water. The cock dropped the sand on the water and spread
it with its claws to create land. Oduduwa subsequently 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 its (earth based Bini and
universe based Egyptian) mother sources.
Oduduwa's first son was by a Yoruba
woman called Okanbi. This son was called 'Omonoyan,' (meaning
precious child in Bini) which the Yoruba corrupted to 'Oranmiyan.'
When the Edionisen of Igodomigodo
finally traced Ekaladerhan (Oduduwa) down to (Ilefe) Ile-Ife,
they could not persuade Oduduwa to return to his father's throne in
Igodomigodo. The Edionisen, out of frustration for not being
able to persuade Izoduwa to return home to his throne, installed a
temporary administrator, the hero whose name was Evian, to oversee
the affairs of Igodomigodo.
Evian was a 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.
Most of the people of Igodomigodo and senior chiefs would not have
this. They rejected Irebor on the ground that his father Evian
was not an Ogiso and, therefore, lacked divine authority to bequeath
kingship (Ogieship)to his heir.
Leadership vacuum was again created in
Igodomigodo and after a period of uncertainly, the Edionisen decided
to once again reach out to their son, Izoduwa, who had by then
acquired the Yoruba title of 'Ooni.' After much
pleading by the Edionisen, for the Ooni to allow his first son to
ascend to the throne of Igodomigodo, the Ooni decided to put the
people of Igodomigodo to a test. He gave the Edionisen some
lice and instructed them to bring them back in three years to get
their answer.
Cheif Oliha kept the lice in the hair
of one of their slaves and after three years returned the lice to
Izoduwa who was surprised at the level of preservation and
development of the lice. Izoduwa (Oduduwa) concluded that if
the Edionisen could so adequately take care of the lice, his son was
likely to be in good hands.
In the meantime, Irebor was warning the
people of Igodomigodo against what he called (Ogie a mien, Aimmien
Oba), meaning it is an Ogie that rules Igodomigodo and not an Oba, in
protest against the intrusion of the Ife Prince. The word
Ogiamen then became the nickname of Irebor and subsequently the
hereditary title of the ruler of Irebor's Igodomigodo.
Ogiamien Irebor prevented Prince
Oranmiyan from entering the heart of Igodomigodo kingdom. The
people of Igodomigodo built a palace for Prince Oranmiyan at Usama.
Prince Oranmiyan, unable to bear the animosity for very long,
renounced his office and called Igodomigodo land, 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 Oranmiyan, on his way home to
Ife, stopped briefly at Ego, where he pregnated Princess Erimwinde,
the daughter of the Enogie of Ego. Princess Erimwinde's casual
encounter with Prince Oranmiyan resulted in the birth of a baby boy
who couldn't talk in his early years but loved playing the game of
marble.
The Ogiamiens were a very power family who the binis looked up to for leadership
after the binis sacked Ogiso Owodo from his Palace because of the
abominable acts he performed in the land and also usurping the roles
of the Usama. One of such acts was the murder of a pregnant woman.
When he was removed, there was a vacum because Ekaladeran, Ogiso
Owodo' only son has been banished so the binis looked up to
Evian...the slayer of Osogan the monster...the statue of Evian
killing osogan the monster is at Ramat Park. Evian was never a blue
blood, but after his rule he wanted his line to continue and the
binis rejected him and his moves especially when they learned that
Ekaladeran has become Oduduwa in Uhe (ife). When Oromiyan came with
the help of the Usama, the true color of Ogiamien appeared and the
opposition of this family to the royal house had continued till
date.
After the British invation, one young Agho Obaseki was made the palace clerk overseeing the palace and the kingdom for on behalf of the British... This period also saw the palace clerk nursing the royalty dreams until chief Ero of Urubi point blankly to the British that in Edo, ovbie oba, oro,rie, oba...pronounced as ovbiobarioba. And chief Ero did well by producing Eweka the second to the British as the king in waiting against the intention of chief Agho Obaseki.
The word Oba is not alien to benin language...it is not a yoruba word...it was the appellation that the binis were using to hail owomika...eweka the first. It simply means "it is shining" . So. Omo'n'oba ne edo simply means the bright glory of benin or the one who shines for benin. It is not a yoruba word, it is a benin word. And that is the reason why the Oba dresses in red because obaa also means it is red. So, it was the word of praise for the young owomika...omonobanedo...the bright light or glory of the edos.
After the British invation, one young Agho Obaseki was made the palace clerk overseeing the palace and the kingdom for on behalf of the British... This period also saw the palace clerk nursing the royalty dreams until chief Ero of Urubi point blankly to the British that in Edo, ovbie oba, oro,rie, oba...pronounced as ovbiobarioba. And chief Ero did well by producing Eweka the second to the British as the king in waiting against the intention of chief Agho Obaseki.
The word Oba is not alien to benin language...it is not a yoruba word...it was the appellation that the binis were using to hail owomika...eweka the first. It simply means "it is shining" . So. Omo'n'oba ne edo simply means the bright glory of benin or the one who shines for benin. It is not a yoruba word, it is a benin word. And that is the reason why the Oba dresses in red because obaa also means it is red. So, it was the word of praise for the young owomika...omonobanedo...the bright light or glory of the edos.
When Oranmiyan, who had in the meantime
established his Alafin dynasty in Oyo was informed about his son's
predicament, he sent the child's mother seven marbles. While
playing with the marbles and other children, one of his throws hit
the target and in the excitement screamed: ' Owomika,' (meaning
I hit the target). This is how his title of Oba Eweka was
derived and he ruled over Usama renamed Ile-Ibinu outside
Igodomigodo. In the meantime, Ogiamien Irebor who ruled
Igodomigodo had been succeeded by Ogiamien Ubi by the time of Oba
Eweka's reign in Ile-Ibinu.
Oba Eweka's reign was not particularly
eventful. He was succeeded by Oba Ewuahen, Oba Ehenmihen and
the Oba Ewedo. Oba Ewedo changed the name of Ile-Ibinu to
Ubini, which the Portuguese corrupted to Benin or Bini.
Oba Ewedo moved his palace from Usama
or Ubini to its present site in Igodomigodo, causing a bitter war
between the Oba and Ogiamien Ode who was the ruler of Igodomigodo at
the time. The fight was considered purely a family matter by
the people and elders of Igodomigodo. To prevent it leading to
the death of too many innocent lives, the elders prevailed on the
adversaries to settle their quarrel amicably.
Oba Ewedo requested Ogiamien Ode to
sell the land to him. A treaty was struck requiring Ogiamien as
the traditional landlord of Igodomigodo kingdom, to sell part of the
land to the Oba at the coronation of every successive Oba. The
Oba elect first had to present gifts to the Ogiemien which include
two male and two female servants, a royal stoll, a wooden staff, a
rectangular stool and a round leather box.
The Oba-in-waiting and the Ogiamien
would then meet at their common boundary called Ekiokpagha, where the
Ogiamien would take sand from the ground and put it in the hand of
the Oba while he eays: "I have sold this part of Benin
land to you but not your son and when you pass away your son will buy
the land from me as you have done."
The Ogiamien's dormain in Benin kingdom
is known as Utantan where he has chiefs assisting him in his
traditional duties. The present Ogiamien of Utantan-Benin is
Ogiamien Osarobo Okuonghae, a graduate of history from the University
of Benin.
Oba Ewedo's reign was followed by that
of Oguola, Edoni, Udagbedo, Ohen, Egbeka, Orobiru and Uwaifiokun in
that order, none of which was considered particularly spectacular in
Benin history.
The mid 15th century AD through the
16th century AD, withnessed the period of the warrior kings in Benin
history. Ewuare the great, Ozolua, Esigie, Orhogbua and
Ehengbuda consolidated, developed and expanded the kingdom through
innovative leadership ideas, closely knit, disciplined community
organization, warfare and conquests. A British adventurer
called Ling Roth, was the first to refer to Benin as great, a tribute
not only to the extend of the Benin empire but also to the elaborate,
detailed and efficient administrative machinery the people had
evolved over a period of more than 1,000 years.
At its height, the Binis controlled
vast Yoruba land with populations several times larger than that of
Benin. The Benin kingdom extended in the West to Lagos, where
the Binis set up a military camp of occupation which they called Eko,
in the North-east to Ekiti, Owo, Ondo, most of Delta state and all of
the North-west to the river Niger.
The Binis established their influence
and authority along the West Coast of Africa and through dominance
lent their name to the Bight of Benin. The Binis have very
close affinity with the Ashantis of Ghana and are considered of
similar or common stock.
However, the frontiers of the Benin
Empire were constantly expanding and contrasting as new conquests
were made and as vassals on the borders rebelled only to be
re-conquered.
The Binis 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 Benin City 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 Bini control. Even in places
outside direct Benin influence, such as in the Niger Delta area, the
reputation of the Oba of Benin was such that leadership disputes were
brought to him for arbitration and the winners took back home, Benin
regalia to form part of their leadership traditions.
The city of Benin, like the ancient
Egyptian cities walled against predators, has a giant protective moat
dug around it between 1000 - 1295 AD, without using mechanical
equipment. The engineering feat 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.
Ewuare, the first Bini warrior king,
was himself forced into exile as a young prince and nearly would not
have ascended the Benin throne. With death penalty hanging on
his head as a result of some misdemeanor, he fled into the woods
although regularly, secretly visiting the city of Benin at night.
The elders (Edionisen) heard about his
secret visits and set a trap to capture and kill him. Just as
he was about to be caught, he escaped to the home of Ogieva Nomuekpo,
who hid him in a well covered on top with leaves. Ogieva then
went to invite the elders to come and arrest Prince Ogun as he was
called then.
While Ogieva was on his way to call the
elders, Edo, the head servant of Ogieva's household alerted Prince
Ogun about his master's diabolical plan and helped the prince to
escape. Ogieva returned with the elders to find that he had
been betrayed and he severely punished Edo for this.
After several years in the bush, Prince
Ogun began to grow weary of his vagabond life and accepted to be
crowned Oba Ewuare of Ubini land around the mid 15th century AD.
The father's throne had been vacant for a while then and he was the
oldest heir.
On the throne, one of his first acts
was to reward Edo with many valuable gifts. After Edo's death,
he bought his corpse from Ogieva and buried it at the entrance to the
palace's inner tower. Then he decreed that the land of Ubini
should henceforth be known and called Edo. This was later
expanded to Edo O'Evho Ahire, meaning Edo the city of love, in
appreciation of Edo's love that saved young Prince Ogun's life and
gave Benin her greatest king.
Oba Ewuare the great, as he later came
to be known, was the most dynamic, innovative and successful Oba in
the history of Edo kingdom. Under him, Benin was completely
transformed religiously, politically, socially and physically.
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.
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 Binis 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, residential sections for the Oba's numerous wives,
children and servants.
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."
Ewuare re-organized the government 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 Benin 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.
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. The present day elegant ceremonial costumes of the
kings and chiefs of Benin originated from Ewuare's reign.
Ewuare set up a war machine that
extended Benin notion of kingship, objects, aesthetic ideas and power
across the West Coast of Africa. The arts, particularly brass
casting, flourished during his reign.
The kings of Benin from the reign of
Ewuare the great until the 17th century AD were Ezoti, followed by
Olua, Ozolua, Esigie, Orhogbua, Ehengbuda, Ohuan, Ahenzae, Akenzae,
Akengboi, Akenkpaye, Akengbedo, Ore-Oghene, Ewuakpe and Ozuere.
When king Ozolua died, a bitter
struggle for power ensued between his two sons, Esigie in Benin
City and Aruaran in the town of Udo, about 20 miles from Benin City
to the northwest. Udo then, was an important centre almost as
large and powerful as Benin City. Esigie triumphed just as he
did in the war against the Igala people from north of Nigeria who had
attacked the kingdom during his reign. The Binis drove the
Igala soldiers back across the river Niger and established their
king, the Ata, as a vassal of Benin.
The Portuguese first reached Benin
which they called Beny or Benin (although the Binis called
themselves, their language, capital city and their kingdom, EDO),
during the reign of Ozolua between 1472 and 1486 AD. The
Portuguese found a highly developed kingdom with unique and very
sohpisticated political, artistic, linguistic, economic, cultural and
military traditions in the process of territorial conquests.
Between 1504 and 1550 AD, the
Portuguese, a major European power at the time, happily negotiated
and established diplomatic and trade relations with Oba Esigie and
his kingdom of Benin. Portuguese mercenaries fought along side
the Binis 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 Binis offered tobacco, spices, colanuts, ivory,
earthenware, jewelry, artifacts, domestic slaves etc.
European slave trade in West Africa
started with the acquisition of domestic servants, and warrior
kingdoms like Edo had plenty of them captured as war booties.
It was forbidden to sell or take a native Bini into slavery and so
elaborate identification marks on faces and chests were contrived.
Binis, therefore, were hardly ever captured by Arabs or Europeans
into slavery.
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 Portuguese, is spoken by members of
the association.
The seventeenth century witnessed
another period of internal turmoil in Benin history. After the
death of Ehengbuda, the last warrior king in the late 16th century
AD, his son Ohuan ascended the throne but he did not reign for long
and he produced no heir. With his death, the lineage that
produced the Eweka dynasty ended.
Powerful rebel chiefs established
private bases and selected kings from among their ranks. This
produced a series of kings with doubtful claims to legitimacy, which
seriously weakened the Benin monarchy.
At the turn of the 17th century, a very
powerful Iyase (head of chiefs and the supreme military commander of
the kingdom), rebelled against Oba Ewuakpe and after the Oba's death,
supported a rival brother to the heir apparent, who won and became
Akenzua I. This rebel (the Iyase ne Ode), is remembered in
Benin oral history as a threatening foe and a very powerful magician
who could transform himself into an elephant at will.
Oba Akenzua I, from 1715 AD and Oba
Eresonyen from 1735 AD, successfully fought the rebellious chiefs and
restored power and legitimacy to the Bini manarchy. Their
reigns were followed in 1750 by that of Akengbuda; 1804, Obanosa and
Ogbebo in quick succession; 1815, Osemwede and 1850 Oba Adolo.
During the British invasion of Benin
City in 1897, Oba Ovoranmwen Nogbaisi (meaning the great) was on the
throne. The British, viewing Benin as the main obstacle in
their expansion drive into the agricultural interior of the West
African coast from the river Niger, decided to provoke the kingdom to
get an excuse to sack it. The British stubbornly sent their
scouts to Benin against the advice and tradition of the Binis, during
a sacred national ceremony when foreign visitors are not welcomed.
The British mercenaries were eliminated as hostile intruders, which
was the excuse the British wanted. The British then launched a
full-scale war, which lasted for eight days and went in their favour
because of their superior weapons. After capturing the ancient
city of Benin, they scattered the inhabitants to villages and farms.
While the Binis were out of the way, and the invaders had exiled Oba
Overanmwen to Calabar (in South-east Nigeria), they ransac ked the
Oba's palace, all Bini shrines and chiefs' homes, stealing thousands
of sacred Benin works of art and other valuables which today adorn
the leading museums in Europe and America. Not content with
their looting, they burnt the entire city down to the last house.
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 repouss�, 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 the invading British, in
the name of their king and country carted away. What they could
not steal or burn, they destroyed. And sitting on the ruins,
the British subdued and indirectly ruled this outstanding African
civilization for another 63 years as part of their Nigerian colony.
Despite the British abuse of Bini
culture and marginalization of Bini history, the spendour of Edo
civilization continues to this day to astound and exite the world.
Benin artifacts are among the most exquisite and coveted in world's
history and the kingdom of Benin ramains 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.
Eweka II ascended the throne of Benin
in 1814 and Akenzua the II became Oba in 1933. 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
civilizations in the history of the world, is Oba Erediauwa, Uku
Akpolo Kpolo, the Omo N'Oba N'Edo.
BENIN VS BRITISH MONARCHY
The Edo Monarchy and Empire Predate The English Monarchy And Evidenced By This Chronology Of Benin And The English Kings and When They Ruled.
YEAR...............BENIN.......................ENGLISH
___________________________________________________________
40 BC-16 AD Ogiso Igodo Nil in England
16 - 66 Ogiso Ere. Nil in England
66 -100 Ogiso Orire. Nil in England
100 - 155 Ogiso Odia. Nil in England
155 - 180 Ogiso Ighido. Nil in England
180 - 202 Ogiso Evbuobo. Nil in England
202 - 248 Ogiso Ogbeide. Nil in England
248 - 304 Ogiso Emehe. Nil in England
304 - 354 Ogiso Ekpigho. Nil in England
354 - 372 Ogiso Akhuankhuan. Nil in England
372 - 400. Ogiso Efesekhe. Nil in England
400 - 435 Ogiso Irudia. Nil in England
435 - 465 Ogiso Orria. Nil in England
465 - 480. Ogiso Imarhan. Nil in England
480 - 510 Ogiso Etebowe. Nil in England
510 - 555 Ogiso Odion. Nil in England
555 - 595. Ogiso Emose. Nil in England
595 - 635 Ogiso Orhorho. Nil in England
635 - 675 Ogiso Erebo. Nil in England
675 - 700 Ogiso Ogbomo. Nil in England
700 - 743. Ogiso Agbonzeke. Nil in England
743 - 810. Ogiso Ediae. Nil in England
810 - 830. Ogiso Orrhiagba. Nil in England
830 - 880 Ogiso Odoligie. Nil in England
880 - 915 Ogiso Uwa. Duke Egbert/Aethelwulf
915 - 955 Ogiso Ehenede. Duke Aethelwulf/Aethelbald
955 - 1000. Ogiso Ohuede. King Alfred
1000 - 1010 Ogiso Oduwa. King Edward/Athelstan
1010 - 1020 Ogiso Obioye. Edmund/Eadred/Eadwig/Edgar
1020 - 1059 Ogiso Arigbo. Aethelred/EdmundII/Sven/Cnut
1059-1100 Ogiso Owodo. Harold/Edward/Harold11/William
(Evian, Ogieamien, Omonoyan)
- 1180–1246 EWEKA 1 (Continuation rightful son to the throne)
* Eweka I (1180–1246). William11/Henry the 1st & others
* Uwuakhuahen (1246–1250). Henry the 3rd
* Henmihen (1250–1260). Henry the 3rd still
* Ewedo (1260–1274). Edward the 1st
* Oguola (1274–1287). Edward the 1st still
* Edoni (1287–1292). Edward the 2nd
* Udagbedo (1292–1329). Edward the 3rd
* Ohen (1329–1366). Edward the 3rd still
* Egbeka (1366–1397). Richard the 2nd & others
* Orobiru (1397–1434). Henry the 6th
* Uwaifiokun (1434–1440). Henry the 6th still
* Ewuare the Great (1440–1473). Edward the 4th
* Ezoti (1473–1475). Edward the 4th still
* Olua (1475–1480). Edward the 4th still & others
* Ozolua (1480–1504). Henry the 7th
* Esigie (1504–1547). Henry ViIII
* Orhogbua (1547–1580). Mary the 1st and Elizebeth Ist
* Ehengbuda (1580–1602). James 1st & Charles 1st
* Ohuan (1602–1656). Premiers Oliver and Richard Cromwell
* Ohenzae (1656–1661). Charles the 2nd
* Akenzae (1661–1669). Charles the 2nd still
* Akengboi (1669–1675). Charles the 2nd still
* Akenkpaye (1675–1684). James the 2nd
* Akengbedo (1684–1689). William the 3rd
* Ore-Oghene (1689–1701). Mary the 2nd
* Ewuakpe (1701–1712). Queen Anne
* Ozuere (1712–1713). Queen Anne Still
* Akenzua I (1713–1740). George 1st & George 2nd
* Eresoyen (1740–1750). George the 2nd
* Akengbuda (1750–1804). George 3rd and William IV
* Obanosa (1804–1816). William IV still
* Ogbebo (1816). William IV still
* Osemwende (1816–1848). Queen Victoria
* Adolo (1848–1888). Queen Victoria/Edward VII
* Ovonramwen (1888–1914) Edward III/George V
* Eweka II (1914–1933). Edward VIII
* Akenzua II (1933–1978). George V/Elizebeth II
* Erediauwa I (1979–2016). Elizebeth II
NOTE:
Ife Priestly Earldom was founded sometime in 13AD
Oyo Mini Kingdom was founded sometime in 14AD by Ajaka
Odia
{About 100 - 155 }
After more than three century of confusion, and as republic the communities that make up Igodomigodo land {Benin kingdom} agreed to a unified community under a monarchial government.Odia the oldest person in the united community was crowned the Ogiso of Igodomigodo kingdom [Benin kingdom] becoming the first Ogiso Odionwere of the kingdom, {A system there by the oldest person in the community is crowned the monarch of the kingdom.
YEAR...............BENIN.......................ENGLISH
___________________________________________________________
40 BC-16 AD Ogiso Igodo Nil in England
16 - 66 Ogiso Ere. Nil in England
66 -100 Ogiso Orire. Nil in England
100 - 155 Ogiso Odia. Nil in England
155 - 180 Ogiso Ighido. Nil in England
180 - 202 Ogiso Evbuobo. Nil in England
202 - 248 Ogiso Ogbeide. Nil in England
248 - 304 Ogiso Emehe. Nil in England
304 - 354 Ogiso Ekpigho. Nil in England
354 - 372 Ogiso Akhuankhuan. Nil in England
372 - 400. Ogiso Efesekhe. Nil in England
400 - 435 Ogiso Irudia. Nil in England
435 - 465 Ogiso Orria. Nil in England
465 - 480. Ogiso Imarhan. Nil in England
480 - 510 Ogiso Etebowe. Nil in England
510 - 555 Ogiso Odion. Nil in England
555 - 595. Ogiso Emose. Nil in England
595 - 635 Ogiso Orhorho. Nil in England
635 - 675 Ogiso Erebo. Nil in England
675 - 700 Ogiso Ogbomo. Nil in England
700 - 743. Ogiso Agbonzeke. Nil in England
743 - 810. Ogiso Ediae. Nil in England
810 - 830. Ogiso Orrhiagba. Nil in England
830 - 880 Ogiso Odoligie. Nil in England
880 - 915 Ogiso Uwa. Duke Egbert/Aethelwulf
915 - 955 Ogiso Ehenede. Duke Aethelwulf/Aethelbald
955 - 1000. Ogiso Ohuede. King Alfred
1000 - 1010 Ogiso Oduwa. King Edward/Athelstan
1010 - 1020 Ogiso Obioye. Edmund/Eadred/Eadwig/Edgar
1020 - 1059 Ogiso Arigbo. Aethelred/EdmundII/Sven/Cnut
1059-1100 Ogiso Owodo. Harold/Edward/Harold11/William
(Evian, Ogieamien, Omonoyan)
- 1180–1246 EWEKA 1 (Continuation rightful son to the throne)
* Eweka I (1180–1246). William11/Henry the 1st & others
* Uwuakhuahen (1246–1250). Henry the 3rd
* Henmihen (1250–1260). Henry the 3rd still
* Ewedo (1260–1274). Edward the 1st
* Oguola (1274–1287). Edward the 1st still
* Edoni (1287–1292). Edward the 2nd
* Udagbedo (1292–1329). Edward the 3rd
* Ohen (1329–1366). Edward the 3rd still
* Egbeka (1366–1397). Richard the 2nd & others
* Orobiru (1397–1434). Henry the 6th
* Uwaifiokun (1434–1440). Henry the 6th still
* Ewuare the Great (1440–1473). Edward the 4th
* Ezoti (1473–1475). Edward the 4th still
* Olua (1475–1480). Edward the 4th still & others
* Ozolua (1480–1504). Henry the 7th
* Esigie (1504–1547). Henry ViIII
* Orhogbua (1547–1580). Mary the 1st and Elizebeth Ist
* Ehengbuda (1580–1602). James 1st & Charles 1st
* Ohuan (1602–1656). Premiers Oliver and Richard Cromwell
* Ohenzae (1656–1661). Charles the 2nd
* Akenzae (1661–1669). Charles the 2nd still
* Akengboi (1669–1675). Charles the 2nd still
* Akenkpaye (1675–1684). James the 2nd
* Akengbedo (1684–1689). William the 3rd
* Ore-Oghene (1689–1701). Mary the 2nd
* Ewuakpe (1701–1712). Queen Anne
* Ozuere (1712–1713). Queen Anne Still
* Akenzua I (1713–1740). George 1st & George 2nd
* Eresoyen (1740–1750). George the 2nd
* Akengbuda (1750–1804). George 3rd and William IV
* Obanosa (1804–1816). William IV still
* Ogbebo (1816). William IV still
* Osemwende (1816–1848). Queen Victoria
* Adolo (1848–1888). Queen Victoria/Edward VII
* Ovonramwen (1888–1914) Edward III/George V
* Eweka II (1914–1933). Edward VIII
* Akenzua II (1933–1978). George V/Elizebeth II
* Erediauwa I (1979–2016). Elizebeth II
NOTE:
Ife Priestly Earldom was founded sometime in 13AD
Oyo Mini Kingdom was founded sometime in 14AD by Ajaka
LIST OF BENIN ( EDO) KINGS)
(1) THE OGISOS( Heavenly Kings)
1st
Oba Igodo
{About 40BC-16AD}
Igodo or Obagodo established the kingdom in the sense that it was during his period the components of Benin were united and formed into a central Administrative Unit. He was the first recorded Ogiso {monarch} of Igodomigodo {Benin} kingdom with his seat of government at ugbekun. He created the Edion Nene the {four elders} Oliha, Edohen, Ero and Eholo they were chosen based on their merit, to help the Ogiso management the affairs of the kingdom. Their positions were not hereditary if any of them died the post is fill is with any person who remit the position. They were later to be knows as uzama nire hion {the seven kingmakers}.
Oba Igodo
{About 40BC-16AD}
Igodo or Obagodo established the kingdom in the sense that it was during his period the components of Benin were united and formed into a central Administrative Unit. He was the first recorded Ogiso {monarch} of Igodomigodo {Benin} kingdom with his seat of government at ugbekun. He created the Edion Nene the {four elders} Oliha, Edohen, Ero and Eholo they were chosen based on their merit, to help the Ogiso management the affairs of the kingdom. Their positions were not hereditary if any of them died the post is fill is with any person who remit the position. They were later to be knows as uzama nire hion {the seven kingmakers}.
2nd
Ere
{About 16 -66 }
He succeeded his father in about 16 AD .The first Ogiso to wear a crown, a lover of peace.He transferred the capital of Igodomigodo {Benin kingdom} from Ugbekun to Uhudumwunrun .Created many villages .Build the first market called Ogiso market this market is now known today as Agbado market .Introduced the specialized professional guild system of carpenters {Owina} and {Igbesamwan}the wood and ivory carvers. To promote the highest ideals .theses guilds were accorded royal patronage. To this day guild like those of wood carvers are still operating at Igbesanmwan He introduced what became the key components in Africa monarchism. Ekete {a royal stool}, Agba [{a rectangular stool}, and Ekpoki {a leather box},the round leather fan {Ezuzu}, beaded anklets {Eguen} collars odigba a simple undecorated form of crown, the swords of royal authority, {Ada and Eben} the former a sword of honour and the latter sword for royal dancing.
Ere
{About 16 -66 }
He succeeded his father in about 16 AD .The first Ogiso to wear a crown, a lover of peace.He transferred the capital of Igodomigodo {Benin kingdom} from Ugbekun to Uhudumwunrun .Created many villages .Build the first market called Ogiso market this market is now known today as Agbado market .Introduced the specialized professional guild system of carpenters {Owina} and {Igbesamwan}the wood and ivory carvers. To promote the highest ideals .theses guilds were accorded royal patronage. To this day guild like those of wood carvers are still operating at Igbesanmwan He introduced what became the key components in Africa monarchism. Ekete {a royal stool}, Agba [{a rectangular stool}, and Ekpoki {a leather box},the round leather fan {Ezuzu}, beaded anklets {Eguen} collars odigba a simple undecorated form of crown, the swords of royal authority, {Ada and Eben} the former a sword of honour and the latter sword for royal dancing.
3rd
Orire
{About 66 -100}
Ogiso Orire ascended the throne of Igodomigodo kingdom {Benin kingdom} in about 66AD, in continuation of the hereditary system after the dead of his father it is not clear who actually transferred the capital of Igodomigodo {Benin} kingdom from Ugbekun to Uhudumwunrun He or his Father Ere.Tradition says Orire dead childless plunging the monarchy into a period of confusion that lasted for about 3 centuries, without a royal successor.
During this period Igodomigodo, kingdom {Benin kingdom} became a republic nation and fragmented, each community was govern by their community elders {Owere} and the oldest man in the community Odionwere they manage the day-to-day affair of their various community.The ancient system of self-governance.
Orire
{About 66 -100}
Ogiso Orire ascended the throne of Igodomigodo kingdom {Benin kingdom} in about 66AD, in continuation of the hereditary system after the dead of his father it is not clear who actually transferred the capital of Igodomigodo {Benin} kingdom from Ugbekun to Uhudumwunrun He or his Father Ere.Tradition says Orire dead childless plunging the monarchy into a period of confusion that lasted for about 3 centuries, without a royal successor.
During this period Igodomigodo, kingdom {Benin kingdom} became a republic nation and fragmented, each community was govern by their community elders {Owere} and the oldest man in the community Odionwere they manage the day-to-day affair of their various community.The ancient system of self-governance.
4th
Odia
{About 100 - 155 }
After more than three century of confusion, and as republic the communities that make up Igodomigodo land {Benin kingdom} agreed to a unified community under a monarchial government.Odia the oldest person in the united community was crowned the Ogiso of Igodomigodo kingdom [Benin kingdom] becoming the first Ogiso Odionwere of the kingdom, {A system there by the oldest person in the community is crowned the monarch of the kingdom.
5th
Ighido
{About 155 - 180}
Tradition says before he ascended the throne, he was a blacksmith.
Ighido
{About 155 - 180}
Tradition says before he ascended the throne, he was a blacksmith.
6th
Evbuobo
Evbuobo
{About 180 - 202}
Tradition says, he was very old before he ascended the throne. He died at about the age of 110 years.
Tradition says, he was very old before he ascended the throne. He died at about the age of 110 years.
7th
Ogbeide
{About 202 - 248}
Tradition says,he hailed from Ugbague.He died on Ugie day.
Ogbeide
{About 202 - 248}
Tradition says,he hailed from Ugbague.He died on Ugie day.
8th
Emehe
{About 248 - 304}
He was born in Emehe quarter and he was a great diviner.
Emehe
{About 248 - 304}
He was born in Emehe quarter and he was a great diviner.
9th
Ekpigho
{About 304 - 354}
Before he ascended the throne, he was a financier.
Ekpigho
{About 304 - 354}
Before he ascended the throne, he was a financier.
10th
Akhuankhuan
{About 354 - 372}
Before mounting the throne he was into commerce
Akhuankhuan
{About 354 - 372}
Before mounting the throne he was into commerce
11th
Efeseke
{About 372 - 400 }
Born in Urube quarter in Benin City Before his ascension to the throne, he was a livestock farmer.
Efeseke
{About 372 - 400 }
Born in Urube quarter in Benin City Before his ascension to the throne, he was a livestock farmer.
12th
Irudia
{About 400 - 435}
No much is known about him.
Irudia
{About 400 - 435}
No much is known about him.
13th
Orria
{About 435 - 465}
Before his ascension to the throne, tradition says he was a professional game hunter.
Orria
{About 435 - 465}
Before his ascension to the throne, tradition says he was a professional game hunter.
14th
Imarhan
{About 465 - 480}
Before his ascension to the throne, tradition says he was skilful potter.
Imarhan
{About 465 - 480}
Before his ascension to the throne, tradition says he was skilful potter.
15th
Etebowe
{About 480 - 510}
Before his ascension to the throne, tradition says he was a skilful wrestler
Etebowe
{About 480 - 510}
Before his ascension to the throne, tradition says he was a skilful wrestler
16th
Odion
{About 510 - 555}
Tradition says He was lover of songs and music,a folk tale teller.
Odion
{About 510 - 555}
Tradition says He was lover of songs and music,a folk tale teller.
17th
Emose
{ABout 555 - 595}
Some Historians are of the view that Emose was a female Ogiso {queen}.Others disagrees, in their view; Emose was a posthumous male child who inherited his mother’s huge wealth and took his mother’s name along with it. And no female has ever reign in Ighodomigodo kingdom [Benin kingdom].
Emose
{ABout 555 - 595}
Some Historians are of the view that Emose was a female Ogiso {queen}.Others disagrees, in their view; Emose was a posthumous male child who inherited his mother’s huge wealth and took his mother’s name along with it. And no female has ever reign in Ighodomigodo kingdom [Benin kingdom].
18th
Ororo {Orhorho}
{About 595 - 635}
Some Tradition says Ogiso Ororo {Orhorho} was a male Ogiso. Before his ascension to the throne, he was a skilful blacksmith and great trader .Other tradition are of the view that Ororo {Orhorho} was a female Ogiso {queen} she was assassinated due to her wickedness while on her way to Omi her mother’s native village.
Ororo {Orhorho}
{About 595 - 635}
Some Tradition says Ogiso Ororo {Orhorho} was a male Ogiso. Before his ascension to the throne, he was a skilful blacksmith and great trader .Other tradition are of the view that Ororo {Orhorho} was a female Ogiso {queen} she was assassinated due to her wickedness while on her way to Omi her mother’s native village.
19th
Erebo
{About 635 - 675}
Before his ascension to the throne traditional historians says, he was an angler and canoe carver.
Erebo
{About 635 - 675}
Before his ascension to the throne traditional historians says, he was an angler and canoe carver.
20th
Ogbomo
{About 675 - 700}
Before his ascension to the throne tradition says, he was a traditional midwife.
Ogbomo
{About 675 - 700}
Before his ascension to the throne tradition says, he was a traditional midwife.
21th
Agbonzeke
{About 700 - 743}
Tradition says he was an historian and philosopher.
Agbonzeke
{About 700 - 743}
Tradition says he was an historian and philosopher.
22th
Ediae
{About 743 - 810}
He was the last Ogiso Odionwere. Before his ascension to the throne, tradition says he was a skilful wood carver and sculpture.
Ediae
{About 743 - 810}
He was the last Ogiso Odionwere. Before his ascension to the throne, tradition says he was a skilful wood carver and sculpture.
23th
Orriagba
{About 810 - 830}
He changed the odionwere system of Ogisoship to hereditary system. He created the title Ezomo to join the four exciting members of Edion Nene the {four elders} Chief Oliha, Edohen, Ero and Eholo-Nire and called them Edionnisen {the five elders} and made their positions to be hereditary.
Orriagba
{About 810 - 830}
He changed the odionwere system of Ogisoship to hereditary system. He created the title Ezomo to join the four exciting members of Edion Nene the {four elders} Chief Oliha, Edohen, Ero and Eholo-Nire and called them Edionnisen {the five elders} and made their positions to be hereditary.
24th
Odoligie
{About 830 - 880}
Tradition says he was a very resourceful Ogiso, a warrior; he conquered many towns and villages.He stabilized the state by the formation of the Benin Army during his reign. A class of people known as "Iyokuo"-the warriors-- was established.
Odoligie
{About 830 - 880}
Tradition says he was a very resourceful Ogiso, a warrior; he conquered many towns and villages.He stabilized the state by the formation of the Benin Army during his reign. A class of people known as "Iyokuo"-the warriors-- was established.
25th
Uwa
{About 880 - 915}
He inherited a great kingdom. Brass casting was introduced into Benin kingdom during his reign. He decorated his daughter Emwinkururre with brass bangles/ankles.
Uwa
{About 880 - 915}
He inherited a great kingdom. Brass casting was introduced into Benin kingdom during his reign. He decorated his daughter Emwinkururre with brass bangles/ankles.
26th
Eheneden
{About 915 - 955}
He inherited a large kingdom and wealth, improved art craft and trade.
Eheneden
{About 915 - 955}
He inherited a large kingdom and wealth, improved art craft and trade.
27th
Ohuede
{About 955 - 1000}
During his reign, there was serious inflation. There were other pestilences which followed. People counterfeited the coins of the realm by bringing illegal money into the country. What really happened was that people suddenly discovered a large quantity of cowries (which was the then known coin or money in use) and there after flooded the country with it. The attendant result was inflation.
Ohuede
{About 955 - 1000}
During his reign, there was serious inflation. There were other pestilences which followed. People counterfeited the coins of the realm by bringing illegal money into the country. What really happened was that people suddenly discovered a large quantity of cowries (which was the then known coin or money in use) and there after flooded the country with it. The attendant result was inflation.
28th
Oduwa
{About 1000 - 1010}
The kingdom was in the state of anarchy during his reign.
Oduwa
{About 1000 - 1010}
The kingdom was in the state of anarchy during his reign.
29th
Obioye
{About 1010 - 1020}
When Ogiso Obioye came in as ruler, he harnessed the whole currency by nationalizing cowries wherever they were in private hands or with the state.This money became scarce and its value restored. It is this state of affairs which gave rise to the expression "a valuable article purchased with Obioye's Coin". Ogiso Obioye therefore was the first king who reformed the currency.
Obioye
{About 1010 - 1020}
When Ogiso Obioye came in as ruler, he harnessed the whole currency by nationalizing cowries wherever they were in private hands or with the state.This money became scarce and its value restored. It is this state of affairs which gave rise to the expression "a valuable article purchased with Obioye's Coin". Ogiso Obioye therefore was the first king who reformed the currency.
30th
Arigbo
{About 1020 -1059}
He was a great merchant.Some tradition says he introduced the use cowries as currency and slave labours.
Arigbo
{About 1020 -1059}
He was a great merchant.Some tradition says he introduced the use cowries as currency and slave labours.
31st
Owodo
{About 1059AD-1100AD}
He was the last Ogiso, of Igodomigodo {Benin kingdom} banished to Ihinwirin for the killing of a pregnant woman.He brought a lot of stresses and hardship on the nation he was incompetent. He more or less fell back to the habit of not summoning the state council meeting unless there was trouble. He was preoccupied wit the primogeniture law especially as he had only one son who he thought might die before him which might leave him without a successor. This obsession drove him to consult the oracle as to how he might have more male children who might succeed him. In the end, the tragic episode of Ikaladerhan's banishment came into our history. However, Ikaladerhan by a change of fortune eventually emerged at Uhe (or Ife) as a king with the appellation Ododuwa derived from the Benin word "Imaghidoduwa or Imadoduwa" which is an exclamatory word "I have not missed the path to prosperity" a reminiscence of his surprise at his emerging as a king in a strange land after having left as a refugee.
Owodo
{About 1059AD-1100AD}
He was the last Ogiso, of Igodomigodo {Benin kingdom} banished to Ihinwirin for the killing of a pregnant woman.He brought a lot of stresses and hardship on the nation he was incompetent. He more or less fell back to the habit of not summoning the state council meeting unless there was trouble. He was preoccupied wit the primogeniture law especially as he had only one son who he thought might die before him which might leave him without a successor. This obsession drove him to consult the oracle as to how he might have more male children who might succeed him. In the end, the tragic episode of Ikaladerhan's banishment came into our history. However, Ikaladerhan by a change of fortune eventually emerged at Uhe (or Ife) as a king with the appellation Ododuwa derived from the Benin word "Imaghidoduwa or Imadoduwa" which is an exclamatory word "I have not missed the path to prosperity" a reminiscence of his surprise at his emerging as a king in a strange land after having left as a refugee.
CLARION CALL TO ALL EDOID PEOPLE
If our ancestors could build the biggest and strongest empire in Africa from the scratch,what stops us from toeing their footsteps. We can rebuild if we set our minds on it. The British,not the contrived Nigerian state,conquered us. They have since left and since there is no record showing Oba Overanmwen signed us away to Nigeria,we must reclaim our independent state and rebuild our united Empire.
References:
Ben-Amos, Paula Girshick (1995). The Art of Benin Revised Edition. British Museum Press. p. 20. ISBN 0-7141-2520-2.
Robert W. Strayer, Ways of the World: A Brief Global History with Sources, Bedford/St. Martin's: 2012, pp. 695-696
http://www.worldstatesmen.org/Nigeria_native.html
Time Life Lost Civilizations series: Africa's Glorious Legacy (1994) pp. 102–4
Chapter 77, A History of the World in 100 Objects
Osadolor, Osarhieme Benson (23 July 2001). "The military system of Benin Kingdom, c. 1440–1897 (D)" (PDF). University of Hamburg. pp. 4–264.
Robert Sydney Smith, Warfare & diplomacy in pre-colonial West Africa, University of Wisconsin Press: 1989, pp. 54–62
R.S. Smith, Warfare & diplomacy pp. 54–62
Hernon, A. Britain's Forgotton Wars, p.409 (2002)
Robert W. Strayer, Ways of the World: A Brief Global History with Sources, Bedford/St. Martin's: 2012, pp. 695-696
http://www.worldstatesmen.org/Nigeria_native.html
Time Life Lost Civilizations series: Africa's Glorious Legacy (1994) pp. 102–4
Chapter 77, A History of the World in 100 Objects
Osadolor, Osarhieme Benson (23 July 2001). "The military system of Benin Kingdom, c. 1440–1897 (D)" (PDF). University of Hamburg. pp. 4–264.
Robert Sydney Smith, Warfare & diplomacy in pre-colonial West Africa, University of Wisconsin Press: 1989, pp. 54–62
R.S. Smith, Warfare & diplomacy pp. 54–62
Hernon, A. Britain's Forgotton Wars, p.409 (2002)
Strayer, Robert (2012). Ways of the World: A Brief Global History with Sources,. New York: Bedford/St.Martin's. ISBN 978-0312583460.
Bondarenko D. M. A Homoarchic Alternative to the Homoarchic State: Benin Kingdom of the 13th–19th centuries. Social Evolution & History. 2005. Vol. 4, No 2. pp. 18–88.
Ezra, Kate (1992). Royal art of Benin: the Perls collection. New York: The Metropolitan Museum of Art. ISBN 9780870996320.
Mercury, Karen. The Hinterlands, historical fiction about the Benin Expedition of 1897. Medallion Press, 2005
‘P.A.Igbate’ Benin Under British Administration (The Impact of Colonial Rule on an African Kingdom 1897-1938)
Roese, P. M., and D. M. Bondarenko. A Popular History of Benin. The Rise and Fall of a Mighty Forest Kingdom. Frankfurt am Main: Peter Lang, 2003.
Bondarenko D. M. A Homoarchic Alternative to the Homoarchic State: Benin Kingdom of the 13th–19th centuries. Social Evolution & History. 2005. Vol. 4, No 2. pp. 18–88.
Ezra, Kate (1992). Royal art of Benin: the Perls collection. New York: The Metropolitan Museum of Art. ISBN 9780870996320.
Mercury, Karen. The Hinterlands, historical fiction about the Benin Expedition of 1897. Medallion Press, 2005
‘P.A.Igbate’ Benin Under British Administration (The Impact of Colonial Rule on an African Kingdom 1897-1938)
Roese, P. M., and D. M. Bondarenko. A Popular History of Benin. The Rise and Fall of a Mighty Forest Kingdom. Frankfurt am Main: Peter Lang, 2003.
HERE A ANOTHER SAMPLE VIDEO NARRATION OF THE HISTORY OF BENIN
OPINIONS:
I am so frustrated with all these purported history of Edo/Benin that dwell only in parts of wars and religion. Our society did not live on wars like the Europeans or whites conquering Kingdoms and people. I know we want to highlight this part of our history more than others due to our defeat by the British but we are also being branded with slavery that we never participated in and highlighting wars only just feed into the false narrative by the British and the west in painting us as slave Kingdom/empire, slave traders, primitive and savages and we know that we were more sophisticated than the British at the same time in history. Even pre-British and the early 20th century there were nothing like Afemai or Esan, we were all one until the British discovered that we are one people and began to divide us with all kinds of names and falsifying our history. It is this behavior to end us as a people that Igbos and some Yoruba people have adopted by marrying into our Edo families (Igbos have been stealing our Ancestral and Progenitors names dividing them, and reattaching them as well as leaving others as is and then using the names for their useless children in such a way that create a link between the descendants of those with no roots in Nigeria called Igbos and the descendants of Edo Ancestors and Progenitors when there is none. The have being doing the same to our words and adulterating them and then attaching useless meaning to them. Their use of the name Adaobi, Ora and many Afemai Esan and Edo proper ancestral and progenitors names in light of the facts that Edo people who founded settlements and expanded our kingdom/empire which grew into towns and cities todays with the names of fathers or in the case of when the man has many wives each children bears the name of their mother with their identity still connected with their father like Adaobi and Ora descendants is how the Igbos with no history destroyed many Edo history) The Benin people and those who should be writing our history should be careful not to allow our history to be written the way of the west which will then adulterate and falsify many parts of the history of Society. So far I have found so much lies being created by those who are regurgitating from the same lies written and put in place by the British. We must be careful of how we gather our history which was one of the most sophisticated in terms of its administration which has legal system tax, fines commerce army/hunters, artist farmers, traders, musicians, midwives and many more. Igbos helping to fabricate all these war and lies about the society of Benin/Edo people and injecting its history of relation with Edo is only after the British overthrew our Monarch and now allowed to marry into our Edo family, and stealing the history of Edo people and replacing their history with the Igbos slave history. Please let us talk about our administrative system which was one of the best in the world in terms of being highly structured and developed and reflect the type of government we have today around the world democratic goverment. We have regional administrators and villages, and town kings and rulers were representative of the Benin monarch. Our Edo nation was very well organized and managed. We had legal system in place, commerce, farming armies even medicine of using herbs to cure diseases. We had those who are called native doctors today they were called so because some of them actually know the act of collecting the right plant to make medicine for curing ailment. Some of them even have skills to set bones in place and use a mat like structure (Mat-like equipment or Plaster developed later in France. That says a lot about us our society that then is being ridicule by the British after defeat, British who idea of treating many ailment was bleeding people to death and cutting people body parts off when there is an accident.) to hold it in place when people break bones which is similar to orthopedic medicine today. Our systems if it had been allowed to flourish would have evolve like the west whose believes and way of doing things were primitive at almost the same time in history. We even have what could be considered Psychiatric medicine as our Edo people never kill their Mentally ill People on account that they are possess with witch craft. They gave them medicine or herbs to them at a time when the west thought that mental illness was witch craft which they then transferred and spread to African Societies. Many black people never new what is meant by witch craft until the white man spread it to our land. Now looking at African societies today you will think African societies is where witch craft originated from. Mentally ill people and vulnerable people, especially children are being destroyed by devilish believes that were once alien to us and was never part of African societies. So please our Edo/Benin people need to focus on our 30 to 50 different parts of our society besides military and religion. Thank you.
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