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It can be said here that Benin attained her
greatest glory and splendour 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 twenty 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 order 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 strength 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
people 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. 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
the 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 civilising 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
before 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 and 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
the 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.
![](../images/agbero.jpg)
Nigeria: Bike Transport
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 be 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 care his new responsibilities.
As soon as the Edaiken leaves Uselu to ascend
the throne, his motehr 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 defeats 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.
Vanguard: Transmitted WEDNESDAY, 5th April,
2000
P/S: Mr Ayomike is Itsekiri.
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