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THE Benin Empire as described by Prof.
Philip Igbafe in his Benin Under British administration represented "the
unwieldy but fluid empire which was made up of a loose conglomeration of various
people's covering from most of present-day Delta and Edo States to Lagos and
beyond. In fact, on a Dutch map drawn in 1705, titled A New and Exact map of
Guinea and reprinted in 1907 in English by Sir Alfred Jones KCMG- the founder of
the Bank of British West Africa - the name BENIN is shown to designate what may
today be called Nigeria South of the Niger and Benue. Other contemporary states
on the said map-which now stands for West Africa - from the farthest West, are
Melli, Grain Coast, Ivory Coast, Gold Coast, and Slave Coast, and immediately to
the West of the Niger, only Great Benin, as a large territory, and Awyi ( Warri)
are marked.
It should be expected that for a vast community as that, diverse peoples,
today's accounts of its trade dynastic relations, migrations and other
bric-a-brac would be different from area to area. However, it remains amazing
that certain areas of cultural influence within the old empire remain so strong
till today as various ethnic nationalities still talk about them with nostalgic
pride: for example, an independent Republic of Dahomey in 1975 decided to change
its name to the Republic of Benin; the Itsekiri of Warri , the Igbo of Onitsha
and others trace their own highly venerated royal lineages to the Bini link is
claimed even as far as the Kalabari Ijaw of Degema in Rivers State.
At the heart of this expansive empire was the old Benin Kingdom. What is
remarkable about the Old Benin Kingdom is that it was purely an African state
whose growth was not stimulated by either Islam or contact with Europe. Like
Oyo, Benin was at its greatest before any contact with Europe was ever m a de.
Under Oba Ewuare, the Great, 1440-1473, the Kingdom of Benin through conquests
from Idah to the North, Owo and Akure to Igboland, West of the Niger, had become
an Empire. The Oba gave Benin a strong central government that weakened
political factions and intrigues of the chiefs. His constitutional reforms
strengthened the Oba against the Uzama and the Palace chiefs. A great and shrewd
magician, regarded as a semi-divine monarch, Oba Ewuare gave Benin City the look
and status of an imperial metropolis. It was during the time of Ewuare's reign
that the first European, Ruy de Sequeira reportedly visited Benin in 1472,
although Michael Crowder argues that it is more likely that the first European,
Joao Affonso d' Aviero', came to Benin in 1486.
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The Political & Spiritual Purpose of the
Holy Land
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It can be said here that Benin
attained her greatest glory and splendor under Oba Esigie (1504 -1550) , when
her progress in the fields of culture, politics, arts and crafts was
immeasurably outstanding. The Oba, according to some English visitors could
field t wenty thousand warriors in one day, and up to 100,000 men if necessary".
In 1702, a Dutchman, David Van Nyendal described the richness of the Bini
people's diet (beef, mutton or chickens.) And their neat and ornamental mode of
dress. Their craftsmen included metal workers, weavers, wood-carvers and
brass-smiths. Edo State, the surviving core of the Old Benin Empire, today,
arguably though, claims to be the Heart-Beat of modern Nigeria. Outside the
Ogiso dynasty, thirty-eight Obas (Kings) have ruled the Kingdom to date.
The legendary fame of the old Benin Empire was widespread and the peoples of
Europe heard about, and desired to visit it. Also, it was known before the 15th
century that somewhere in the hinterland of the Maghreb, gold was obtained by
the Arabs from the Negroes for sale on the European markets.
Thus naturally, Europeans wanted to gain direct access to the source of supply
and sideline the Arab middlemen. Also, Portugal and Spain were interested in
finding a sea-route to India in o rder to avoid trading for Indian goods through
Arab intermediaries. These economic motives, plus a desire to extend
geographical knowledge and, then possibly, find a Christian king in tropical
Africa as an ally in the struggles against Islam led Prince Henry of Portugal,
the navigator, to launch expeditions to sail beyond the West Coast of Africa to
discover a new route to India. Aided by the Papal Bulls of the 1450s, which had
secured their rights to the African Coasts, the Portuguese had by 1480,
completed their exploration of the West Coast and were able to settle down to
its fruits "mainly in gold from Mina and peppers from Benin.
As mentioned above, the real motive for the missionary work in tropical Africa
was the desire to find a Christian king to become all ally in the struggle
against Islam. The crusades (1096 -1453) were undertaken in Europe in order to
recapture the Holy Land of Jerusalem from the infield Turks who had occupied it
from 7th century. These expedition having failed, most parts of Europe were
traumatised, and quite naturally, the Christian nations needed allies outside
Europe. Then came the reports about the fame, size and power of the Benin
Empire. And if the Portuguese were to make any headway in West Africa, Benin
City, the centre of the empire, was to be the take-off point.
Thus Benin became the centre-piece of
the missionary strategy of the Portuguese. Unfortunately, their priests rather
than settle amongst the Benin people and learn their language and customs were
instructed to convert the Oba and make him decree the Catholic Faith as the
religion of his realm as Emperor Constantine did in the Fourth Century Roman
Empire. But the Oba's position as head of the cultic life of his people, and one
they regarded as divine guaranteed the failure of the Portuguese missionary
strategy.
However, Oba Esigie in an effort to
spread Christianity in his realm sent Ohen -Okun, the Olokun priest at Ughoton,
as an ambassador to the king of Portugal to ask him to send priests to Benin to
teach him and his people about the Christian Faith. He also allowed churches to
be built in the city at Ogbelaka, Idumwerie and Akpakpava.. The last-named being
the Holy Cross Cathedral" site. The Oba and the King of Portugal exchanged
valuable gifts and a Portuguese Ambassador was accredited to Benin. The Aruosa
church in Benin City remains a survivor from this era.
Michael Crowder in his The Story of Nigeria tells about the Portuguese who in
the second half of the fifteenth century built a factory at Ughoton, the port of
Benin to handle pepper trade and purchase of slaves. The Oba had a royal
monopoly on trade and it was the duty of his high chiefs like Uwangue and the
Eribo to transact business on his behalf. Other items trade included Leopard
skins, ivory, Benin cloths, wood works, brass works and in exchange for them
Portuguese goods like firearms, dresses, glasses, beads and umbrellas were
obtained. The introduction of firearms in Benin at this time positively
increased its military str ength and played a remarkable role in its imperial
expansion in the 16th century.
It is not disputed that most nationalities in both Edo and Delta States (except
perhaps the Izon) have direct or indirect links with Benin origin. The Esan are
said to have migrated from Benin, some during the Ogisos and others after. Their
first enijies were mostly princes from Benin. So, too are the Oras. The Etsako
are Benin migrants.
The Ika (Agbor people) came from Benin in several waves. Other Western Igbo and
Onitsha trace their roots to Benin. The Ihoho (Urhobo) were migrants from Benin
and Their language is clearly a dialect of Edo language. The Benin monarchy
extended its influence to Eko (Lagos - where it set up its dynasty; the first
Eleko of Eko), to Itsekiri land (where prince Ginuwa became the first Olu the
Itsekiri ) and to Badagry and beyond.
The Itsekiri
Now, we may first try to describe the
Itsekiri peopl e whose kingdom is Warri. As already pointed out, the Dutch map
of 1705 referred to above, marks their homeland as Awyri which over time had
variously been spelt Iwere, Ouere, Oere, Warree, Wari. and now Warri. The Edo
and the Yoruba call them Iwere. The people who constitute the Itsekiri tribe
have diverse origins: early settlers from Ijebu, some from Igala and Aboh came
to settle in various communities such as Omadino, Ureju, Ugborodo , Inroin, etc
at various times out of human memory . Then a party from the Benin Royal family
about the end of the 15th century set up a monarchy which constituted these
erstwhile autonomous mini-communities into a nationality which it is today.
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Prof. P. C Lloyd says that "in the
English literature they are known as Warri or Jekri, though in the 19th century
they were often referred to as Benin since contacts with them were first made on
the banks of the Benin River". Here was a Kingdom founded by the royal party
from Benin, but by the early sixteenth century through th e seventeenth, it had
done so much overseas trade to match or exceed that of the mother - kingdom; the
reason being its advantageous position within the empire on the rim of the
Atlantic. The Itsekiri speak a Yoruba dialect whose vocabulary has been widened
by the infusion of a large number of Portuguese, Bini and English words.
As an introduction of the influence of
the Bini culture in Itsekiri land, it is pertinent to recall part of the address
presented to Prince Solomon I.A Akenzua, then Edaiken of Uselu (now His majesty
the Oba of Benin by the Itsekiri community in Benin) by the Itsekiri community
in Benin on the occasion of his retirement from public service and return home
in 1973. |
We would like to recall the special historical relationships that bind your
people and ours. Both Bini and Itsekiri histories agree that Ginuwa, a prince,
as your goodself, left this great city to found the Iwerre (Warri) Kingdom about
1480. In the 15th and 16th centuries, these two kingdoms emerged as a civi l
izing force in this part of the world and provided great splendour which
attracted European adventurers, missionaries and merchants alike. The visit of
D' Aviero of Portugal of Benin City in 1485 and the establishment of a Catholic
Mission in Benin about 1515 AD were great historical developments that have had
their parallels only in Iwerreland. At the beginning of the 17th century, a son
of a reigning Olu went to Portugal for ten years (as the Oba's ambassador went
to Portugal between 1481 and 1495 to be educated in the best schools and
returned with a Portuguese lady of a high birth as his wife, their son , Antonio
Domingo was Olu of Warri in the 1640s. The site of the Catholic Cathedral (St.
Anthony) built in Ode-Itsekiri.. is still called (Satoni)... we have proud
similar chieftaincy titles-Iyatsere as Iyase; Ologbotsere as Ologhosere; Uwangue
as Uwanguel Otsodi as oshodin and many other... Even your present esteemed title
of Edaiken compares with "Daniken", the last ceremonial stage of the Olu-Elect
bef ore coronation. And, our Itselu means "sacred quarters" of the Olu's mother
as Uselu in Benin. Aslo, our war songs, lyrics and burial songs have common
roots with Bini ceremonial songs.
Truly, these cultural bonds span the vast areas of royalty, chieftnancy,
language, music and dancing, rituals to dynastic ties.
The Warri throne, being a direct off-shoot of the Benin monarchy, bears all its
attributes. Historically, the Olu of Warri, like the Oba, is the personal focus
of the people's loyalty and affection. The crown, highly glamorised, is the
symbol of supreme authority in both kingdoms. The Olu, like the Oba (aiguobasinwin)
does no wrong and can not be queried or challenged (Afo massin; Afo were tse
were); he is the keeper of the corporate conscience of his people. The Oba is
titled Uku-Akpolokpolo, which literally means high and extremely very large. In
essence, it means next to God, divine and infinite. He is also addressed: Ogie
N'Ogbomwan be edge uwuikomwam; i.e king who can confer life a n d death. A
similar title of the Olu of Warri is Ogie-uwu i.e , king over death. The Oba is
also addressed: Ekpen N'uwa i.e the tiger at home. In spite of the contemporary
societal forces which have constrained the practical meanings of these titles,
in the nitty-gritty of the norms of Benin and Warri societies, these
mind-bending titles, theoretical as they are, still do provide the pillars and
sign-posts that guide most traditional activities. These titles remain stilted
and honorific.
Examining some royal titles in Benin and Warri, one would be amazed at the
striking oneness of their roots. Even in some cases, Warri tended religiously to
follow Benin titles every sixty years on the average. The fourth Olu of Warri,
Ojoluwa who ascended the throne in 1550 assumed the title of the fifteenth Oba
of Benin Ozolua who reigned in 1483; the fifth Olu Esigie who became king in
1570 bore the title Esigie, the sixteenth Oba of Benin who came to the throne in
1504. And the thirteenth Olu Akengboye (1710) took t he title of the
twenty-second Oba Akengboi (1669). Others who followed were the fortheeenth Olu
Atogbwua (1735) who bore the title Orhogbua, the seventeenth Oba (1550). And the
sixteenth Olu Akengbuwa (1807) took the title of the thirtieth Oba Akengbuda
(1750). Even Erejuwa in Warri and erediauwa in Benin sound alike. In both
cultures, part from the crown, and other high-profile symbols of royalty are
swords and scarlet cloth. The Itsekiri have derived the names of these items
from Bini.
Chieftaincy
The main Itsekiri chieftaincy titles
are derivatives of Bini titles. Some are Iyatsere (Iyase), Ologbotsere (Ologbosere),
Uwangue (Uwangue), Olisan (Oliha), Otsodi (Oshodin), Osula (Osula), Ojomo (Ezomo)
and Ero (Ero). In both kingdoms, chiefs perform palace rituals and, in the olden
days, assisted their monarchs to rule in-council.
According to Igbafe the custom was for the Oba's eldest son, on reaching
maturity to b e shown round to the people and installed as the Edaiken, or heir
to the throne. He was then sent to live in Uselu, a village which was outside
the walls of the town but is now incorporated in Benin City , to be trained in
the dignity and responsibilities of kingship" Today, the Edaiken is one of the
seven Uzama chiefs (Uzama nihairon) - a distinct branch of the Bini traditional
government. In Warri, Daniken is the three lunar- month period of restriction
imposed on an Olu-Elect during which, as in Benin he gets trained in the dignity
and responsibilities of kingship. The title in Warri, as shown, refers not to a
person but to a period. Meaning hold with care, Daniken in Warri could not have
related to a person (Olu's eldest son), because Igiuna left Benin with no son to
take from him. However, he married and had children during his long journey to
Warri. Rather, it would seem that at the time of his demise in Ijala (Warri),
his retinue, while installing his son Ijijen a the Olu, cautioned him to hold
with c are his new responsibilities.
As soon as the Edaiken leaves Uselu to ascend the throne, his mother becomes
known as Iyoba, and goes to live in Uselu. As head of the village, she has her
court, like the other Uzamas, and confers titles. Thus in Benin, the Iyoba has
some political functions, to perform. In Warri, Omoneukarin says, "tradition is
somewhat silent as regards the political activities of any previous Iyolu.. (Olu's
mother), the first Olu did not come from Benin with his mother.. (and) and the
custom of investing the Oba's mother at Benin with the title of the Iye-Oba
(Queen mother) did not exist at Benin before Prince Iginua left about 1480 and
until the reign of Oba Esigie about 1504". However, in Warri kingdom, Itselu (Uselu)
is regarded as the quarters of the Olu's mother and is beyond any attacks by the
Olu himself. There is this saying in Itsekiri: "Aja te je oba jija reje Itselu"
meaning the town that the Olu can never attack is Itselu (Uselu).
Language
In royalty and chieftaincy
areas vast numbers of Itsekiri words as already shown above are coined or
borrowed from Bini. Other words such as Ugbo (forest) Idimi (quarters), Ighele
(adult man), Odibo (steward) have Bini roots. Others are Ugha (compound), ekete
(throne) and Igedu (timber).
Music and Dancing
All Ibiogbe dance songs are in
Bini language. Ibiogbe is a kind of military dance generally performed at all
Itsekiri funerals, and come after Ukpukpe, another military funeral dance.
During Ibiogbe dance, seven songs are generally rendered.
Benin and Warri developed vast overseas trade, which made them prosperous and
famous. Both experienced slave trade, welcomed overseas missionary workers,
dealt with foreign kings and their ambassadors, exchanged correspondences with
them, but at the end of the nineteenth century, suffered unwarranted humiliating
defea ts in the hands of British Imperialism. These events in both Benin and
Warri had their appropriate ripple effects in the neighbouring communities.
It will not be out of place to refer to a British merchant, George William
Neville, who seemed not to see justice on the side of his own Government in the
way the Old Benin Kingdom was sacked in 1879.
He was the first Lagos manager of the Bank of British West Africa and a good
friend of Nanna, whose own deposition he had also condemned. Believing that
Consul Phillips was high-handed in his treatment of Oba Ovonramwen and his
kingdom, Nevilla wrote.
"I contend that we have no more right to ride roughshod over the
susceptibilities of subject races than we have to storm the tabernacles and tear
down the banners of the Salvation Army".
And on the exaggerated tales of human sacrifices in Benin circulating in Europe:
he opined:.
"The motive ( of wholesale human sacrifice) is not blood lust but a deep -
seated belief in the principle of propitiation, for which authority is not
wanting in the Old Testament".
"In judging the African", Neville wrote, let us not forget that, almost within
living memory, we Englishmen hanged men for sheep-stealing and exhibited heads
on Temple Bar, and I question whether any atrocities in Africa - now things of
the past - have ever approached in magnitude the massacres under Cross and
Crescent in modern times". Neville died in 1929. Being excerpts of paper titled
March of Edo civilisation and its effects on the neighboring communities. |