Uzeghodo

Uzebu is one of the Uzama villages, which is today a part of conurban Benin along the Ekewan road. The village is headed by the Ezomo of Benin kingdom, a member of the Uzama n'ihinron. The Ezomo administer the village with the assistance of the following chiefs (enobled or tilted citizens): Eson, Esama, Obakiunmwen Ezabayo Oluda (Oludo) Ezomozelu, Ezomoghene and Ogunsoyen. Uzebu was founded by Ọba Orhogbua as a war camp during his military campaigns to the lagoons. Ezomo Ekenika was the military commander of Ọba Orhogbua's maritime army, as such the Ezomo altar is decorated till this date with two canoe paddles and a man in the boat carving.. The ancestors of the people of Ewohimi hailed from Uzebu hence they share the common family greeting of Lagiesan. Uzebu is situated at the western gateway to Benin City (Aisien, 2015b, pp.160-182

When was still a prince, Orhogbua was a beneficiary of the Portuguese schools established in Benin under his father, Ọba Ẹsigie. He is said to have continued his education in Portugal and returned after the death of his father. He was asked to choose between becoming a Catholic priest or the Ọba. The popular saying at that time was, ‘Ai wo Ọba, wo ebo’, or you cannot be king and a priest to a deity (Agbontaen-Eghafona, 2018, p.84 

He followed the warrior-king tradition but was more of a seafarer. His naval force occupied Lagos, calling the place Eko (camp), and conquered all the riverine territories in Ijebu and the Mahin territories, from which he extracted tributes. His reign witnessed extensive trade with Europeans in various commodities at the Ughọtọn river port. One of his most interesting innovations is the introduction of sea salt to Benin from his seafaring expeditions (Agbontaen-Eghafona, 2018, p.84

Ọba Orhogbua

Prince Erediauwa was crowned with the title Ọba Osẹmwẹndẹ after defeating the usurper Ọba Ogbẹbo (Aisien, 2014, pp.21-108

). Shortly after his ascension, the Udezi (Deji) of Akure rebelled and murdered Osague, the Benin consul at Akure, out of jealousy, and seized his coral beads. Osẹmwẹndẹ promptly ordered the invasion of Akure by Ologbosere, Ezomo and Imaram in 1818, and Akure was subdued. Arakale was later captured and executed by the Benin warriors (Egharevba, 1968, p.44

Ọba Osẹmwẹndẹ was also credited with reconquering many vassals of Benin Kingdom and making them renew their allegiance. His reign saw continued visits and trade with Europeans, especially the British. Reports by Lieutenant John King and Fawckner attest to the events and wars during his reign. Ọba Osẹmwẹndẹ also replanted a Uloko tree that fell on Emotan’s grave (Agbontaen-Eghafona, 2018, p.89

Ọba Osẹmwẹndẹ

Akẹngbuda was one of the longest-ruling Ọbas of Benin. As stated by Egharevba (1968, 

), ‘He lived till old age after fifty-four years of his reign’. During his reign, French merchants opened a business and built a factory at Ughoton, and Captain Landolphe, a Frenchman, visited Benin City three times.

Ọba Akẹngbuda’s royal army waged a war against Ubulu-Uku over the Obi’s (ruler’s) murder of Adesuwa, the daughter of Chief Ezọmọ. Princess Adesuwa was a betrothed of Ọba Akẹngbuda, he asked Ezọmọ to leave the battle for him to avenge her murder. The Ọba sent troops under the command of Imaran and a separate battalion under Emopkaogbe, the Agboghidi of Ugo. Emopkaogbe’s battalion fought and captured the Obi of Ubulu-Uku, but his head was brought to the king by Imaran.

Emopkaogbe was dissatisfied, because the credit given to Imaran was actually his. Egharevba (1968, 

) reported that further reactions and the unbecoming manner of Emokpaogbe compelled the monarch to dispatch warriors against the Agboghidi. A fierce battle was fought while his wife, Emokpolo the sorceress, was brought to Benin City and kept under the care of Chief Ologbosere (Aisien, 2015, p.12

). Emokpolo is believed to be the originator of the eghughu agba combination of songs, ukuse (beaded gourd) and dance (Igbe, 2019, p.164

Ọba Akẹngbuda

Uzebu

Iy’Ọba Elaba was the daughter of the Olokhunmwun and was captured by Arhuaran. It is said that Ọba Esigie used some tricks to take her away from Arhuaran and gave her to his mother Idia, who trained her. This explains why Elaba was warlike. She followed her husband, Ọba Esigie, to various wars, encouraging him during difficult times as he embarked on the expansion of the kingdom. She was also actively involved in palace politics in the kingdom. Iy’Ọba Elaba was a particularly good trader, and forged strong relations between Benin and Europe through her emissaries and agents (Ebohon, 2019, p.157

Iy’Ọba Elaba

Princess Aghayubini was the eldest daughter of Ọba Ọsemwende. She was born during the exile of Prince Erediauwa (Ọba Ọsemwende) at Evboikhinmwin, hence her name, Aghayubini, which means ‘we shall go to Benin’. According to tradition, she was married to the famous Iyase Ohenmwen, but after his death, she married Ogiugo Erhunmwunse of Ugoneki. Her descendants hold the Aiwerioghene and Osula titles in Benin Kingdom (Aisien, 2014, p49

Aghayubini

Omozogie was the mother of Ọba Osemwende, who reigned from 1816 to 1848. Iy’Ọba Omozogie amassed wealth from both long- and short-distance trade. With her wealth and fame she became very influential, which made it easy for her to play a significant role in the political affairs of Benin Kingdom. Just like Iy’Ọba Idia, Omozogie contributed human and material resources to help Ọba Osemwende win the succession struggle with his brother, Ogbebor.

She raised an army for Ọba Osemwende, which resulted in a civil war, and eventually Osemwende won. She also used her diplomatic relations with the Europeans during the war with Akure and its ultimate reconquest. Iy’Ọba Omozogis is the most famous Iy’Ọba f nineteenth-century Benin, and a street was named after her in Benin to commemorate her (Ebohon, 2019, p.157

Iy'Ọba Omozogie 

Oloi Ohogha II was the mother of Ọba Akengbuda. She was one of the richest Iy’Ọba that ever reigned in Benin Kingdom (Ebohon, 2019, p.157

Iy'Ọba Ohogha II 

Adesuwa was the daughter of the Ezomo of Benin and was described by all as a pretty and delightful young lady. When the Ọba Akengbuda heard the news of her beauty, he wasted no time in seeking an affair with her. Within a short period, the Ọba promised to marry her because of her beauty, which made her a suitable wife for him. The heir apparent to the Obi of Oboro-Uku visited Ezomo Palace as part of the ceremony following his formal investiture by the Ọba.

The Ezomo called on Adesuwa to present kola nuts to the Obi designate. On seeing her, the Obi designate was mesmerised by her beauty, and when Adesuwa visited Ubulu-Uku market, he declared his love and intention to marry her. Adesuwa answered the Obi designate with contempt, describing him as a bushman and uncivilised person comparable to the lowest of her father’s slaves. Hiding his offence, the Obi bought many goats from Adesuwa on credit, promising to send her the money when he returned home. But he never sent the money – he wanted to get Adesuwa to come to his palace. He called on the medicine men (diviners) to help lure Adesuwa to Oboro-Uku with charms. After three years of waiting for the payment, Adesuwa, responding to the powers of the charms, decided to collect her money from the Obi against the advice of her parents and her maid servant, who was a sorceress or member of the ‘night society’.

When Adesuwa arrived, the Obi made his advances again, which Adesuwa promptly refused with more scornful remarks. The Obi ordered for Adesuwa to be killed immediately. When the news of her death reached Benin, there was a wild storm of indignation across the land. The Obi and the people of Oboro-Uku were punished accordingly through an expedition led by Emokpaogbe (Agboghidi), the Enogie of Ugo N’Iyekorhionmwon. The murder of Adesuwa led to war with Oboro-Uku and later Ugon’Iyekorhionmwon, which had a profound impact on the entire Benin empire (Edebiri, 2005, pp.130-132

Adesuwa

Emokpolo was described as the favourite wife of Emokpaogbe (Agboghidi), the Enogie of Ugo N’Iyekorhionmwon. She was a high-profile sorceress and stood behind her husband in all his enterprises. Ironically, her husband, whom Ọba Akengbuda used to avenge the murder of his lover Adesuwa by the Obi of Oboro-Uku, was the next victim at the hands of the warrior king. After her husband was defeated by the royal army she was brought to the palace of the Ọba. She was later sent to the Ologbose, where she taught his soldiers the military drill songs of Eghughuagba, which is still performed today to entertain the Ọba and his important visitors. Her name has since become synonymous with Eghughuagba, a group of female musical performers working for the palace (Edebiri, 2005, p.132

Emokpolo

Situated near the present-day Yangan Fish Market, this gate provided access from Ughoton to Uzebu. All overseas travelers to old Benin got into the city through this gate (Igbe, 2017, p.303

Ughoton or Gwatto Road (Gate)

The Benin City outer wall (Iyakpan_) _was constructed in the thirteenth century by Ọba Oguọla. It was first built as a military strategy to prevent Akpanigiakon of Udo from invading the kingdom. It took three years to dig the moat around the city. Around 1280, Ọba Oguọla finished digging the outer moat, which is called Iyakpan in Benin. Osewmengie-Ero stated that it is the tradition in Benin for Uselu chiefs to hand over the Edaiken (crown prince) at Iyakpan (present-day Five Junction, NTA Road) to Urubi chiefs led by the Ẹro. The prince is then led to Iya-Ẹro (the moat dug by Ọba Ẹwuare I) where he is handed over to Benin chiefs. This wall is longer and but less wide than the inner wall (Osemwengie-Ero, 1999, p156

); it served as a military defense strategy for Benin Kingdom (Egharevba, 1968, p.13

Outer-City Moat

These chieftain titles have existed since Benin evolved a political system and state. During the Ogiso dynasty, they were known as Ediọn n’Enẹ. The Ogiso rulers were 

 within the Ediọn. After the installation of Ọba Ẹwẹka I, the Oloton was included among the Ediọn, and his title was declared hereditary. Until the early period of Ọba Ẹwẹdo’s reign, the Ọba lived at Usama with Uzama nobles (Edo, 2001, p.6 

). The Uzama became six with the addition of Edaikẹn N’Uselu by Ọba Ẹwuare I. Ọba Akẹnzua I made the Ezọmọ title hereditary (Eweka, 1992, pp.27-40 

). The Uzama are hereditary title rulers whose domain or villages lie outside the inner-city moat.

Chief Ezomo's Palace

Chief Edohen's Palace

Uwan village was established by Ọba Ozolua during his reign (c.1481) (Eweka, 1992, p.100

A republican government was set up after the death of Olua, which lasted for about three years. Prince Okpame was invited back from exile to become Ọba because the people in authority could not manage the affairs of the kingdom. He took the name Ọba Ọzọlua and embarked on expanding the empire. Ọba Ọzọlua fought and won over a hundred wars, which earned him the appellation ‘Ọzọlua n’ibaromi’ (Ọzọlua the Conqueror). He is remembered for defeating Origbo, a powerful chief at Ejide in the Siluko district, and seizing his treasures, including the musical instruments for the Emaba royal dance. In some conquered territories, he installed his sons as rulers of the towns and villages. He died at Uzea, poisoned by his own soldiers for ungratefulness and selfishness. John Affonso, a Portuguese explorer, visited Benin in 1485–86 and brought the first gun and coconuts to the kingdom (Igbe, 2019, p.124 

Ọba Ọzọlua

Uwan

Oloi Omuwa was the mother of Ọba Ezoti, Ọba Olua and Ọba Ozolua. She is said to be the daughter of Ohen Iso of Ugbekun (Ebohon, 2019, p.152

Oloi Omuwa 

Oloi Ohonmi was one of the wives of Ọba Ozolua. She was as powerful as her contemporary Oloi Idia n’Iye Esigie. Oloi Ohonmi carried the pregnancy of Aruanran (the giant) for forty months. It took the performance of many rituals for her to bring forth her child, and when she gave birth the baby did not cry. Eventually, her child was sent to Udo as the Enogie of Udo (Omoregie, 2012, pp81-90

Ohonmi

Eruvbi was the daughter of Olokhunmwun of Okhunmwun. According to Edebiri (2005

), she was married to the Enogie of Utekon, a village near Okhunmwun. Another account has it that ‘Eruvbi was married to Ogierunmwanbo, a warrior from Oka’. Eruvbi was the mother of Ise, who was made an Omuada (sword bearer) by Ọba Ọzọlua. He was a loyal and faithful servant to the king. Ise’s father, Ogierunmwanbo, was killed by Ọba Ọzọlua, after which Eruvbi was married by the king.

Some of the most formidable opponents of Ọba Ọzọlua were notable men of Okhunmwun like Ovbierhe, Okeze, Ogigbehu, Ovbivbi, Egbomarhaun and Olokhunmwun of Okhunmwun. Hence Ọba Ọzọlua repeatedly boasted that he could destroy both Okhunmwun and Utekon. At one point, Ise called on Ọba Ọzọlua to stop boasting since he would never be able to conquer his native city of Utekon. Surprised by the audacity of his Omuada, the king said, ‘Either you stop me or offer any challenge’. Ise bravely asked to be discharged and left the service of the Ọba to go to Utekon for three farming seasons to prepare for the king and his troops.

When all efforts by Eruvbi to avert a conflict between Ọba Ọzọlua and Ise failed, she went into self-exile in the forest, according to Edebiri (2005

). She then turned into a river that flowed across the only road to Utekon to prevent the troops led by Ọba Ọzọlua from reaching the town and attacking. However, Egharevba (1968

) stated in his account that ‘Eruvbi offered a strong resistance, but was ultimately killed by Ọba Ọzọlua’ (Edebiri, 2005, pp.125-128

Eruvbi

Eyowo was the favourite wife of Enekighidi of Ogbelaka. She was sent attractive gifts by Ọba Ọzọlua as part of the king’s diplomacy and especially as an attempt to uncover the strength of Enekighidi. After initial hesitation, Eyowo fell for the king’s tricks and revealed her husband’s secret power to the king’s agents. Thereafter, Ọba Ọzọlua defeated Enekighidi and married Eyowo, and within a few weeks she was beheaded on the king’s orders, for fear of being betrayed. Although she paid the ultimate price, Eyowo saved Benin Kingdom from the humiliation of being defeated by Enekighidi (Edebiri, 2005, 122

Eyowo

Utesi

Utantan

The Ogiamiẹn’s house is about a thousand years old. It is a historical landmark in Benin City which retains all the relics of the ancient kingdom, including dedicated altars with wooden commemorative heads and the royal stool (erhe) (Ebohon, 1979, p.144

). The Ogiamiẹn Palace is located along Sokponba Road and is part of the ancient Utantan village. In 195, it was declared a monument by the Antiquities Commission of Nigeria (Egharevba, 1979, p.9

). Since 1914, this palace have served as the residence of Ogiamiẹn Edo, who died in 1914, Ogiamiẹn Obazee, who died in 1968, and Ogiamiẹn Osarobo.

Ogiamiẹn Palace

Utagban

The Iy’Ọba or Queen Mother shares Uselu with the Edaiken (Crown Prince). The lower part of Uselu is location of the Iy’Ọba palace, which came into existence in c.1504 AD. Since then, this section of Uselu town became known as Uselu n’eguae Iy’Ọba (Uselu of the Iy’Ọba Palace). It is also referred to as lower Uselu and most significantly it serves as the final resting place of the Iy’Ọba of Benin. It was for the sake of the purpose of caring for the Iy’Ọba that Chief Ero was relocated from his Ugbekun residence to Urubi, while the Emehe of Urubi were sent to Uselu n’eguae Iy’Ọba by Ọba Orhogbua (Ebohon, 2019, p.151

Ọba Ọzọlua was succeeded by Prince Osawe, who was crowned with the title Ọba Ẹsigie (Ọseigie). Ọba Ẹsigie had problems with his brother Aruanran, a man of giant stature and the ruler of Udo. They fought many battles, including Okuo-Ukpoba (Battle of Blood), in which Oni-oni, the only son of Aruanran, was killed. To avoid capture, Aruanran drowned himself in the lake of Udo (Odighi n’Udo). Osemwughe, the Iyase of Udo, wanted to avenge his master and challenged Ọba Ẹsigie, but he was defeated and fled with his followers. They settled in a place where they were called Emwan ne Udo, which was corrupted to Ondo. Their leader, Osemwughe, became known as Osemawe, a title by which all rulers of Ondo have since been known, and they had to pay a yearly tribute to the Ọba (Eweka, 1992, p.91 

). Ọba Ẹsigie’s reign witnessed more interactions with the Portuguese, and this led to his acceptance of Christianity. Ọba Ẹsigie is said to have read and spoken Portuguese fluently. Churches were established in Benin City by the Portuguese missionaries at Aro Osa (Aruosa) N’Ogbelaka, Aro Osa (Aruosa) N’Erie and Aro Osa (Aruosa) N’Akpakpava, which was the cathedral. Ọba Ẹsigie devoted a lot of energy to encouraging the missionaries (Aisien, 2015, p.115

) stated that ‘the mission made progress and thousands of people were baptized’. During this period, John Affonso d’Aveiro visited Benin for the second time.

The Ohen-Olokun (Olokun priest) of Ughoton was sent to Portugal as Benin Kingdom’s first ambassador. Both kings exchanged presents – a copper stool (erhe) was sent from Portugal, while a crucifix was sent from Benin in 1540. Ọba Ẹsigie also received the Roman Catholic catechism book, which unfortunately was later burnt down during the 1816 civil war in Benin City (Egharevba, 1968, p.27 

Ọba Ẹsigie created and conferred the title of Iy’Ọba (queen mother) on his mother, Oloi Idia, who accompanied him to the Idah war in 1515–16. As the first woman to go to war, Queen Idia is one of the most revered women in Benin history. The Eguae-Iy’Ọba (palace of the queen mother) was built for her by the Ọba at Uselu.

Ọba Ẹsigie introduced the royal ceremonial dance Ekassa and the chief’s drum Emighan. Brass plaque making has been dated back to him as well.

Ọba Ẹsigie

Uselu N'Evbuo Iy’Ọba

Iy’Ọba Idia, the mother of Ọba Esigie (c. 1504–50), was a warrior whose role as queen mother revolutionised the history and ideology of the Benin people. She was described as a beautiful and strong-willed woman who had supernatural powers. She contributed greatly to the political development of the Benin empire as a result of her knowledge of esoteric matters, and she was also skilled in the use of occult powers. The title and institution of Iy’Ọba was created in her honour, and this contributed to the political development of the kingdom.

Queen Idia had a humble background and was said to have hailed from Ugieghudu town. Ọba Ozolua chose her as one of his Iloi after he saw her in one of the dance performances at the capital. Her parents tried to avert the unpleasant fate of their daughter, because life can be difficult in the harem as a result of the many women who fight for the attention of the Ọba, and the family of these women may not get to see them until the Igue festival at the end of each year. On the advice of an oracle, her parents marred her beauty with two parallel vertical striations on her forehead, to make her unappealing to the Ọba. But he did not mind, and Idia found herself in the palace as a queen.

It is believed that Idia not only prepared her son for battle but fought alongside him on different occasions. Ọba Esigie broke the tradition of killing the Ọba’s mother after the coronation of her son because of the fear the mother would dominate her son. Queen Idia became the first woman in Benin Kingdom to be honoured with the title of Iy’Ọba (queen mother) (Ebohon, 2019, p.158

Iy’Ọba Idia

Uselu is the land of the queen mothers of Benin kings. Since the death of Iy’ọba Idia, it has been the tradition that the mother of a reigning king be sent to stay at Uselu, which is known as Uselu N’Evbo Iy’ọba (Uselu the Land of the Queen Mothers) (Ebohon, 1972, p.32

). All seventeen Iy’ọba shrines are located at Uselu N'Evbo-Iy'ọba (Lower Uselu), which is outside Benin City’s inner and outer moats (Ebohon, 2019, pp.157-174

Uselu N'Evbo-Iy'ọba (Lower Uselu)

This gate gives access to the Urubi estate of Chief Ero, one of the ancient Edion N’Ene. The gate led to Uselu, Yoruba land and Eko (Lagos). It is popularly known as Iya’Ero (Igbe, 2017, p.305

Uselu or Ifon Road (Gate)

Uselu Town is an ancient village in Benin Kingdom, its origin date back into the Ogiso period. One of the important features of Uselu is the it has quarters (streets) like some Benin City quarters. The first son Of the Ọba becomes the crown Prince when he is pronounced as the heir apparent by his father or by the chiefs after his father transit. He is sent to Eguae-Edaiken (the palace of the crowned Prince) at Upper Uselu, three miles from Benin City. The coronation of the Edaiken begins at Uselu before he is brought to Benin. The first Edaikẹn N'Uselu was Kuoboyuwa, the eldest son of Ọba Ẹwuare. He was sent to replace the warrior Iken, the Agba of Uselu (Aisien, 2015b, p.23

Prince Ogun was forced into exile because members of the Ediọn N’Isẹn (kingmakers) were uncomfortable with his strong and independent personality, which they thought would be difficult to control if he became the Ọba. He escaped to save his life because he was given a death sentence. After twenty years in exile he returned, killed Uwaifiokun, who had usurped the throne, and was crowned Ọba (Aisien, 2012, p.47 

). He took the name Ọba Ẹwuare (Oworuare), meaning ‘it is cool’ or ‘the trouble has ceased’. He was a warrior king who recorded several military conquests, including the capture of 201 towns and villages in Ekiti, Ikare and Edo North (Osadolor, 2018 

). This transformed the kingdom into the Benin empire.

Ọba Ẹwuare is believed to have organised the guilds of brass casters and builders/architects (Igbeken) as well as the wards and sections of the guilds (Agbontaen-Eghafona, 2018, p.75 

). The city was divided in two – the palace (Ogbe) and the town (Ore n’khua) – as well as into streets. The architect guild (Igbeken) is credited to Ẹwuare. Ọba Ẹwuare had men dig moats, which provided security for the palace and city. The royal art of Benin had begun to flourish in the fourteenth century and improved further under Ọba Ẹwuare. He restored royal ceremonies like Ugie Erha Ọba and Igue to strengthen the mystical powers of the Ọba.

The greatest political reforms in Benin Kingdom recorded by the Ọba dynasty were initiated by Ọba Ẹwuare. In addition to creating many new titles, he established the Eghaevbo ore, introduced the scarlet cloth (Ododo), and invented the eziken and Ema-edo, which are used during royal ceremonies (Agbontaen-Eghafona, 2018, p.75 

Ọba Ẹwuare I

Ọbanosa was the son of Akẹngbuda and his princely name was Osifo. He was respected for his wise judgement in the case of an old man about to be condemned to death following accusations by a young man who claimed to be his son. As Edaiken, he had come from Uselu to hear cases in Ọba Palace since his father was very old. When he asked the young man to take the trial by sasswood poisoning as proof that the accused old man was his father, the young man trembled and cried and confessed that the man was not his father. The chiefs exclaimed, ‘Ọba n’Osa ọna khin’ (This is a godly king), because no son would treat his father the way the young man treated the old man (Egharevba, 1968, p.42

). At his coronation, he chose the exclamation as his official title.

There was a contemporary of Osifo called Osopakhara. He was the head of Eniwanren Ason, a secret fraternity. Its members were known as the elders of the night and were recruited with a secret oath which was binding unto death. Unknown to the prince, his parents were the patrons of this group. Prince Osifo disliked Osopakhara for his excessive show of luxury and pride, as he usually dressed in expensive attire with anklets and carved beads. The prince threatened to kill Osopakhara, and in reply Osopakhara said, ‘A hand that opens the door must follow it’ (Egharevba, 1951, p.6

). But the prince’s father and mother advised him against killing the leader of the fraternity.

Ọba Ọbanosa ordered the execution of Osopakharha, which led to street battles during which many people lost their lives. The streets adjacent to Osopakhara’s Ugbague quarters were sacked, and for decades they remained deserted. Ọba Ọbanosa took ill immediately after Osopakharha’s death, and the oracle prescribed the killing of Iy’Ọba Ose to restore his health. She was stoned to death with Osorhue (white chalk) at her Uselu Palace in public view. Ọba Ọbanosa died not long after burying his mother (Agbontaen-Eghafona, 2018, p.89

Ọba Ọbanosa 

The only son of Ehẹngbuda, Ọba Ohuan (who reigned c. 1606–41) was called Odogbo as a prince. He was described as very handsome with feminine features and many thought that he was a woman. To dispel this rumour and show that he was a man, his father asked him to walk naked, alongside his servants, from Uselu to Benin City. He and his attendants did the procession with their hair cut and styled the same way. His servants were called Ifieto (hair curlers). On big ceremonial occasions, the Ifieto are seen dancing and singing in front of the royal procession (Ekhator-Obogie, 2018, p.285

On ascending the throne, he relocated to Evborhan to fortify against rebellious chiefs, particularly Iyase Ogina. He defeated Ogina and banished him to Okogo (Omoregie, 2010, p. 125

). Ohuan, like his father, Ehẹngbuda, was a great herbalist and notable for making charms. He was loved and honoured by his subjects, as he ruled with wisdom and justice. He died without an heir and the throne had to be rotated among different branches of the Oranmiyan/Eweka royal family for the next six reigns (Egharevba, 1968, p.33

Ọba Ohuan

Uselu Eguae Edaiken

Oloi Ovenmwe was the mother of Ọba Ewuare I. She was the daughter of the Enogie of Ute-N’Ekoko village and granddaughter of the Enogie of Essi village in the Iyeko-Ovia territories. Oloi Ovenmwe was a beautiful damsel who was said to have developed the rare oddity of supernumerary breasts: two breasts on each side along her embryological milk line. Her anatomical endowment was one of the qualities that Ọba Ohen appreciated. Oloi Ovenmwe was also an industrious young maiden before Ọba Ohẹn started an affair with her.

Ọba Ohen would visit the maiden secretly at her father’s compound in Ute N’Ekoko. On one occasion, Ọba Ohen and Ovenmwe woke up after daybreak. It was imperative for the Ọba to return to his palace at Ogbe, so to avoid embarrassment, Ovenmwe’s father had to disguise them in the Origie and Elere masks. Tradition has it that this is the origin of the visit of the Ekoko masquerade to the palace during the Igue festival and the Iy’Ọba’s funeral (Ebohon, 2019, p.151

Oloi Ovenmwe

Princess Edeleyo was the eldest daughter of Ọba Ewuare I. She was prepared to be crowned Ọba of Benin after the death of Prince Ezoti and the murder of Owere and his mother by Prince Okpame. Edeleyo was made Edaiken, but on her way from Uselu during the coronation she became ill as a result of a female complaint which they believed could not be cured – menstruation. After living for days at the place where the incident occurred, which is now known as Ogbe Edeleyo, she could not proceed. The elders – Uzama and Eghaevbo chiefs – then decreed that a woman can never be crowned Ọba in Benin Kingdom. They hurriedly compelled Olua to take the crown (Omoregie, 2012, pp.56-61

Edeleyo

Uwaraye hailed from Eyaen town from the family of a peasant farmer. She was married to Chief Azama of Ihogbe quarters in Benin City. She was nicknamed Emotan by her husband, who regarded her as sluggish and lazy, unlike his first wife, Arabe. Although Emotan was childless, she became a renowned petty trader at the Ọba’s market. She specialised in the trade of Kemwinkemwin (assorted wares or items) and offered other women support by looking after their children while the women did their business in the market. This was the precursor to an organised day-care centre in Benin Kingdom. Upon the death of her husband, she devoted herself to trading and tending children at the market, creating an abode there.

She was kind to Prince Ogun (Oogun) and saved his life from the fury of his brother and the Benin chiefs. When Prince Ogun ascended the throne as Ọba Ewuare I, Emotan was highly favoured by him. Upon her death, Ọba Ẹwuare I deified her and ordered Ekpate (hawkers) to worship her and planted a tree on her grave, the site where she had her store and lived her life. The original tree was replaced by Ọba Ọsemwende, and in 1955 the Benin Native Authority erected a bronze statue sculpted by John Danford, which was unveiled by Ọba Akenzua II.

To this day, anyone invested with a chieftaincy title or celebrating the Isoton funeral rite in Benin City must visit and give honour to Aro-Emotan n’kao Eki Ọba. During the Igue festival, Emotan’s shrine is not visited. Emotan is the first and probably only Benin woman honoured in this way (Ebohon, 2019, pp.118-120

; Ebuka-Onuoha, 2018, pp.240-242[254; Aisien, 2015b, pp.90-93

; Edebiri, 2005, pp.118-120]; Egharevba, 1968, pp.16-17

Emotan

Iy’Ọba Ose was the mother of Ọba Ọbanosa. Infamously, she is the only Iy’Ọba that joined with the forces against her son, because of her membership in a secret fraternity called Eniwaren-ason. The head of the society was Osopakhara n’Ugbague, who was an avowed rival of Ọbanosa (Ebohon, 2019, p.157

Iy'Ọba Ose 

Oloi Esa was the mother of Ọba Ohuan n’Odogbo. According to tradition, Oloi Esa was not sent to Uselu by her (Egharevba, 1968, p.75

Oloi Esa 

The Edaikẹn Palace (Ẹguae Edaikẹn) is located at Upper Uselu, the domain of the crown prince of Benin Kingdom (Eweka, 1992, p.38

). Ikẹn was a powerful and rich chief of Uselu who was also a warrior. He opposed and imitated Ọba Ẹwuare I in every way possible. Because of his military expertise, Ọba Ẹwuare had put aside his dislike for Ikẹn and made friends with him, on one occasion sending him to war against the people of Owo. After a short but severe fight, the people of Owo surrendered and Ikẹn dispatched his soldiers with the spoils a day before he planned to leave Owo himself. Ikẹn was left unguarded, and the enemy attacked and killed him. When the news of Ikẹn’s death reached Benin City and Ọba Ewuare, everyone was sorrowful. This is the origin of the proverb ‘Ikẹn knows how to make war but does not know how to escape’. Ikẹn had no surviving children, so Ọba Ẹwuare had sent his first son, Kuobọyuwa, to take care of Uselu while Ikẹn was away. Automatically, Kuobọyuwa became the first Edaikẹn (Edayi n’Iken) of Uselu (Egharevba, 19689, p.14

The uniqueness of this palace is that once the crown prince proceeds to Benin City for his coronation as the Ọba of Benin, this abode is left to degenerate uninhabited. It is rebuilt whenever a new Edaikẹn is sent to Uselu after being introduced to the Benin people as heir apparent (Osemwengie-Ero, 2008, pp.117-118

Edaikẹn Palace Uselu

Use is the village where Ọba Eweka I, the son of Oranmiyan was brought up after his birth at Egor. Use village is another important coronation ritual site in Benin Kingdom. This village is one of the ancient villages along presnt day Siloku Road. There are three priests at Use, these are Priests Olo, Olomuza and Edigin (Eweka, 1992, p.89

Ọba Ẹweka I was the son of Ọba Ọrọnmiyan and Princess Erinmwinde, the daughter of Ogie Egọ, and grew up at Use village. His father appointed Osanego, Ogiefa, Ihama and Ọlọtọn to care for him until he was old enough to rule. At birth he could not speak; when this was reported to his father, a set of charmed marbles was sent to him to play the game akhuẹ with an agent, Ehẹndiwo. In the excitement of winning the game, the boy exclaimed ‘Ọwọmika!’, which became corrupted as Ẹwẹka. He was brought to Usama and crowned king with the royal name of Ọba Ẹwẹka I. According to Agbontaen-Eghafona (2018, p.68 

), Ọba Ẹwẹka received the royal regalia and insignia of office from his father at Uhe. He created the Uzama n’Ihinron from the Ediọn n’enẹ by including Edọhẹn and Ọlọtọn. He also made their titles hereditary as a reward for their roles in restoring the monarchy through a new dynasty (Agbontaen-Eghafona, 2018, p.68 

Envious of the chief-advisor position which his grandfather, the Enogie of Egor (Ogiegor), had assumed in the reign, the elders advised him to instruct his grandfather to dress in full regalia and take part in the annual ceremony. He was told to ask his grandfather to ‘zegbele’, which means commit suicide, but assumed that it meant to put on ‘egbele’, a ceremonial regalia. Only after his grandfather died, did he realised that zegbele means ‘commit suicide’ in the Edo language. Hence, he lost his grandfather because of the deception and envy of the elders (Egharevba, 1968, p.10 

). He had many children, and appointed some as Enigie in places like Ebue and Afemai.

Ọba Ẹwẹka I

Princess Ẹrinmwinde was the beautiful daughter of Osanego, the ninth Enogie of Egor. She was married to Ọba Oronmiyan and is the mother of the second king of the Ọba dynasty, Ọba Eweka I. She is therefore the first queen in the second period of the Benin monarchy to birth an Ọba (king). At the time she was growing up, there was political turmoil in Benin. She began a love affair with Ọba Oronmiyan, which resulted in the birth of Eweka (Ebohon, 2019, p.151

Oloi Erinmwinde 

Urubi

Chief Ero's Palace

Urhokhokho village is along Ughoton/Ekehuan Road. This is the point where Prince Ikaladerhan was asked to run and never return to Benin City again by the Odibo Ogiso, who were supposed to execute him. The village is called Urhokhokho because the Odibo Ogiso killed a fowl and spilled the blood at the spot instead of killing Prince Ikaladerhan (Igbe, 2019, pp.41-45

The reign of Ọba Ọrọnmiyan marks the beginning of the Ọba dynasty. This was made possible through the frantic effort of the Ediọn n’Isẹn, led by the Oliha, to bring back Ekaladerhan, the son of Ogiso Owodo, from Uhe and restore the line of kingship of the Ogiso dynasty (Osadolor, 2018, p.18 

). Ọba Ọrọnmiyan was sent to the Kingdom of Benin by his father, Oduduwa, on the request of some Benin elders. He became the first Ọba of Benin, and the Usama palace was built for him in Isekherhe village, while the Ogiso palace in Uhunmwun-Idunmwun was abandoned (Agbontaen-Eghafona, 2018, p.68 

). Ọba Ọrọnmiyan married the daughter of the Ogiegor, Erinmwinde. She gave him a son, who was named Owomika (Ẹweka I). Confronted by the challenges of ruling the Benin people, Ọba Ọrọnmiyan summoned the elders to a meeting, where he informed them that only a child that was ‘born, trained, and educated in the arts and mysteries of the land could reign over the people’ (Ehgarevba, 1968, p. 7 

). Ọba Ọrọnmiyan returned to Uhe, his native land, leaving his son in the care of Ogiefa, Oloton and Ihama.

Ọba Ọrọnmiyan

Urhuokhokho

Urhuekpen

Urhokuosa

Urhoho

Unuamen

Umoghunmwun is divided into two, Umoghunmwun n'okhua and Umoghunmwun n'ekherhe. It was founded by Elegbe, a Prince of Benin, a descendant of Oronmiyan, and the great grandson of Eweka the first, the second Ọba of Benin. Under the existence of the Ugu Kingdom in Orhionmwon territories, Umoghunmwun was the capital of this Kingdom that broke away from Benin Kingdom, which lasted for about four hundred years Aisien, 2015a 

Before ascending the throne, Ọba Ehẹngbuda (who reigned c. 1578–1606) was an accomplished diviner and magician, hence the appellation Ehengbuda n’Obo’. Unlike his father, Ọba Orhogbua, who was famed as a marine warrior, he fought mostly on land in the Yoruba-speaking areas. Ọba Ehẹngbuda’s reign recorded several successful campaigns in the Yoruba land, including one major treaty with Are-Onakankanfo, the military commander of Oyo Empire, demarcating the boundary of both empires at Otun-Ekiti in the eastern Yoruba territories (Agbontaen-Eghafona, 2018, p.84 

During the reign of Ọba Ehẹngbuda, Benin organised military campaigns in all directions – the north, the Niger River, the eastern Yoruba territories and the coast – under various military commanders. Ezomo Agban, one of Ọba Ehẹngbuda’s military commanders, led the campaign to the western Ibo land, while Iyase Ekpenede’s exploits were in the northeastern Yoruba areas. According to Osadolor, ‘These warfare had economic motives’, one of which was the need for tributes, levies and taxes from subjects for the maintenance of the royal family and the palace retinue of officials (Osadolor, 2018. p.102[2]). Ọba Ehẹngbuda created the title Esama as a reward for Amadin, a warrior in the Benin army, who completed the Otun treaty with the Oyo army. Other titles created by him are Erato and Ezele, with several titles in the ranks of Uko. 

Ọba Ehẹngbuda travelled along the Epe/Lekki waterways through the lagoon to visit his dukedom and military camp Eko (Lagos). On his way, a storm hit the lagoon, and the royal boat capsized, which led to his death. As a result of this accident, the Iyase took over the command of the Benin army (Aisien, 2012, p.4[151]; Omoregie, 2010, pp.118-123[201]; Egharevba, 1968, p.31[7]).


The Ifieto palace society was established during Ọba Ehẹngbuda’s reign. Membership of this society was drawn from the sons of the various palace chiefs and the age mates of Prince Odogbo. They were called Ifieto because of the special hairdo they wore during their procession with Prince Odogbo from Uselu to Benin (Ekhator-Obogie, 2018, p.285

Ọba Ehẹngbuda

Like his brother Ọba Uwakhuahẹn, there were no significant achievements under Ọba Ehẹnmihẹn, except the absence of conflict. He was another one of the sons of Ọba Ẹwẹka I who ascended the throne at Usama, where the Uzama nobles exercised much power. Ọba Ehẹnmihẹn’s reign was short-lived (Egharevba, 1968, p. 11 

Ọba Ehẹnmihẹn

Umoghunmwun

Iy’Ọba Umẹlu (c. 1578–1606), the mother of Ọba Ehẹngbuda, was another powerful queen mother in Benin history. According to Ebohon, the Edaikẹn (son of Umẹlu) was accused of taking part in a palace revolt against Ọba Orhogbua (his father), who had left Benin because he had performed an Oro dance, which was forbidden, and had spent about eight years in Lagos, during which period the Igue festival and other palace rituals were suspended (See Egharevba 1968). Ebohon explains that when Ọba Orhogbua heard of the revolts, he returned to Benin with fifty thousand troops to quell them, and embarked on an investigation that resulted in the execution of one participant. Umẹlu did not want her son to also be executed, and committed suicide by drowning herself in a well inside the palace. Further investigation of the revolt exonerated her son, and when he was crowned Ọba after the death of Ọba Orhogbua, he honoured his late mother with the title of Iy’Ọba (Egharevba, 1968, p.75

Iy’Ọba Umelu 

Oloi Iroguehi was the mother of Ọba Ehenmihen (Ebohon, 2019, p.151

Oloi Iroguehi 

Umelu is one of the ancient villages in Benin kingdom which predate the second dynasty. THe Enogie of Umelu was first appointed by Oba Esigie (c.1504 AD) (Eweka, 1992, p.88

Umelu

Ukhiri

Ukhegie

Ogiso Ere was the second Ogiso in Igodomigodo land. He initiated a lot of reforms and consolidated the monarchy through the introduction of many innovations that allowed the monarchy to stand out as an institution. Ere relocated the royal seat from Ugbekun to Uhunmwun’idunmwun village and decorated the new palace wall with furrows, which is today known as ‘ekẹn ne a gbẹn’ in the Kingdom of Benin. He is credited with establishing the iron-makers guild, the woodworkers guild, Owina and Igbesamwan – ‘Igbesanmwa’, who made household utensils, among other products – Avbiogbẹ (as the royal guards to replace the abolished Odibo-Ogiso) and the Ughọrọn as the royal chroniclers.

Ogiso Ere also introduced the swords of authority: Ada, a scimitar, which is a single-edged sword, and Ẹbẹn, a double-edged thrusting sword. The Ẹkete (royal throne), the Agba (chief’s rectangular stool), the Ẹzuzu (a round leather fan), the Ẹkpoki (a round leather box), the Ẹguẹn (a beaded anklet) and the Odigba (a beaded collar). He was a lover of peace and forbade his subjects to quarrel subjects during his reign, hence the saying ‘A wua ne Ere’ (Aisien, 2015, pp.13-14 

Ogiso Ere

Uhunmwunidunmwun

Uhogua

Uhen

Ugoneki

Ugolo

Ugo N'Iyekeorhiomwon

Ughoton was founded along with other ancient villages during the reign of Ogisos. Some people had thought that it was founded by Ekaladerhan, but Ughoton has been in existence before the coming of Ogiso Kings. Ughoton has been a coastal town for the Ogisodom, and it was a famous port town through which the Benin Kingdom had access to the Great waters of the earth and heaven. According to ancient tradition, corpses are buried with their feet pointing to the west, that is towards Ughoton, where the dead are believed to embark in canoes and cross the sea to the spirit world which lies beyond the dome of the sky. In other words, Ughoton was the gate way to heaven through the waters. When the Europeans came, they passed through the waters and the port of Ughoton to Benin and had commercial dealing with the kingdom of Benin. When the British punitive expedition attacked Benin, a section came through Ughoton and Oba Ovonramwe was taken through Ughoton while he was been taken to Calabar (Eweka, 1992, p.107

Ughoton

Ugha

Ugbokhirima

Ugbo

Ugbine was founded during the reign of Ọba Adolor (c.1848 A.D). On January 4th, 1897 Consul Philips and a company of Protectorate officials and representatives of British trading companies set out to Benin. On their way messengers brought word from Oba Ovonramwe that they could not see the king, but Phillips insisted on coming to Benin, hence they continued their journey until the party ran into an ambush near Ugbine village. they were all massacred except Alan Boisragon and Mr Locke. There are presently two memorial sites at Ugbine village. One is the grave site of the Phillips party and the other is the place where Oba Ovonranmwe stopped and rested between Benin City and Ughoton sea port enroute Calabar (Eweka, 1992, pp.108-109

Prince Odin-Ova was crowned as Ọba Adọlọ. He gained the throne with the help of his sister, Princess Aghayubini, daughter of Ọba Osẹmwẹndẹ, who deployed her vast resources to become king herself but failed. Soon after his ascension to the throne, the Ibadan forces took Ekiti, and the Benin military commanders had to take refuge at Itaogbolu in Akure country. Ọba Adọlọ was reputed to be kind-hearted, generous, rich, industrious and respected by his subjects. To honour his grandfather, he commissioned carved altar tusks covered in relief sculptures depicting past Ọbas, palace priests, warriors and officials, foreigners and symbols of royalty and power. Ọba Adọlọ established the Ekiadolo (Adọlọ’s market) settlement (Egharevba, 1968, p.46

). During Ọba Adọlọ’s reign, metal roofing sheets were first introduced into Benin Kingdom by Itsekiri traders (Aisien, 2006, p.4

Ọba Adọlọ

Prince Idugbowa ascended the throne as Ọba Ovonramwẹ N’Ogbaisi. Though his reign, from 1888 to 1897, may have ended abruptly with the British invasion of Benin, his fame spread all over the world like ‘the rising sun shines throughout the distant lands’.

He was born around 1857, son of Ọba Adọlọ and Iy’Ọba Iheya, a sister of Ero Izedomwen. Immediately after his coronation, Ọba Ovonramwẹ purged the city of dissident elements, particularly chiefs. He was prepared to govern the kingdom according to the tradition of his ancestors. Igbafe (2018

) stated that his loss of the kingdom was not due to his own weakness. He was a major obstacle to the commercial interests of the Itsekiri and the British, who wanted roads for trade and to access the forest resources of Benin (Igbafe, 2018, p.297

). This provoked the British consul and led to the invasion of Benin Kingdom and the stern measures taken against Ọba Ovonramwẹ. After the 1897 invasion, Ọba Ovonramwẹ was exiled to Calabar with two of his wives, Queen Egbe and Queen Aighọbahi, where he died there in 1914 (Egharevba, 1968, pp.48-60

Ọba Ovonramwẹ

Ugbine

Iy’Ọba Ugiomo was the mother of Ọba Adọlọ (Ebohon, 2019, p.157

Iy'Ọba Ugiomo 

Princess Evbakhavbokun was the eldest daughter of Ọba Ovonramwen and the first princess in Benin Kingdom to break the traditional practice of marriage by designation. She was married to Chief Ologbosere by her father (instead of to the Iyase, as tradition demands) on the eve of the British invasion of Benin Kingdom. She was popular and kind. She was the mother of Uyiekpen Ologbose, one of the first Benin citizens to receive a formal education after the British invasion (Aisien, 2006, p.40

Evbakhavbokun

Iy’Ọba Iheya (Iha II) (c. 1888–1914) is said to be one of the most politically influential Iy’Ọbas in the history of Benin a She was reportedly the oldest daughter of Chief Omoregie Ero, the Ero of Urubi, a member of the Uzama. The name Iheya meant heir/heiress, inheritance, rising generation and beloved child. On the day of her naming ceremony, one of the diviners invited by her father, Chief Ero, revealed many things about her, foreseeing her greatness and future as the mother of nobles, and her many great-grandchildren who would rule kingdoms or empires.

At the age of eight, another ceremony took place at Urubi where Princess Iheya was given a set of ankle brass bangles (Eromwon Owe) of the type worn by queens in Ọba Palace. She spent some years of her early life at Usen, helping her grandmother on the farm and selling goods at the market. In 1841, Iy’Ọba Iheya married Prince Odin-Ovba, who was later crowned Ọba Adolo in 1848. In 1847, she gave birth to Prince Idugbowa, later known as Ọba Ovonramwen (Ebohon, 2019, p.157

Iy'Ọba Iheya 

Ugbekun shares boundary with Oka where Prince Elegbe divided Benin Kingdom into two parts and declared himself the monarch of the part of the kingdom that starts from where he was standing at Oka, close to Ugbekun, backward to Orhionmwon territories. Monarchical institution in Benin Kingdom started from Ugbekun. The palace of the Ogiso during the first dynasty was located at Ugbekun (Ebohon, 1972, pp.2-4

Ogiso Igodo was the first Ogiso (king or ruler) of the Benin people. His mother was from Ugbekun village, while his father was from Udo village and hailed from an iron-maker (Ileme) family. He was born at Evbuoto (Idunmwun 

) village. Igodo’s leadership started when he became the Ọdiọnwere (gerontocratic head) of Evbuoto. Given the circumstances under which he imposed himself as the ruler of a larger polity beyond Evbuoto village, a novel political system began. As the Ọdiọnwere of Evbuoto, Igodo took his rightful place among the Iko-Edionwere (council of Ọdiọnwere) in Idu land.

From there, he emerged as the head of the council. Because of his leadership experience, contributions to society, judicial expertise, patronage and goodwill to the people, they described him as ‘Ọye vbe Ogie ne ọ rre Iso’, meaning ‘He is like the king in the sky’. This description of Igodo was later contracted to become the title ‘Ogiso’. After Igodo outmaneuvered his fellow Ediọnwere and brought all the communities under his political control, this territory was declared as ‘Igodomigodo’, resulting in the unification of the people of various communities into one polity. He built the first Ogiso palace, today known as Ogo n’Ẹrriẹ, in the Ugbekun quarter of Benin City (Osemwegie-Ero and Owie, 2016, pp. 4-5 

Ogiso Igodo

Ugbekun

This gate was constructed across the moat where today’s Sokponba Road becomes Upper Sokponba Road. It leads to Ugbekun, Oka, Idogbo, Ukhiri, Avbiakagba and the Iyekorhionmwon Districts. According to tradition, the story of how the Iya (moat) got its adjunct, Ivbiyeneva (ivbi iye ne eva), is that two brothers, Ogiamien and Obazee, once each inhabited one side of the moat. A big tree, Ivbiyeneva, is said to have outlived the two brothers. The two trees were still there until the end of the twentieth century (Igbe, 2017, p.304

Utantan or Sokponba Road (Gate)

The first Ogiso Palace was built at Ugbekun by Ogiso Igodo around 904. Not long after, the palace was relocated to Uhunmwindunmwun by Ogiso Ere, who had succeeded Ogiso Igodo. The Ogiso Palace at Uhunmwunidunmwun was at the present-day Old Western Boy College site along Second East Circular (Ebohon, 1979, p.80

). Before the invasion of Benin Kingdom in 1897, the Ogiso Palace served as a residence for the Ọba’s widows following the decree of Ọba Ẹsigie – hence it is called Ogo N’Erie_. _A member of the descendant of the Ogiso family was given a hereditary title, Ohen-Iso, to take charge of the Aro Iso (altar of the Ogiso) (Ebohon, 1979, pp.80-83

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