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Ewedo, originally known as Prince Efabo, was the fourth Oba of the Kingdom of Benin who reigned from c. 1255 AD – c.  1280 AD. He was the only son and successor of Ehenmihen. He is credited with moving the seat of his government from Usama to the present palace site, introducing various gods and laws, and changing the name of the country from Ile or Ile-Ibinu to Ubini (Benin). He also reformed the political and administrative system of the kingdom, established a palace bureaucracy, and expanded the territory and influence of Benin.

Background

The Kingdom of Benin was one of the oldest and most influential states in West Africa. According to oral tradition, it was founded by the Ogiso (meaning "kings of the sky" or "rulers of heaven") who ruled from a mythical city called Igodomigodo. The Ogiso dynasty lasted for about 31 generations until the last Ogiso, Owodo, was deposed by a group of elders led by Chief Odion. The elders then sent an emissary to Ife, a Yoruba city-state, to ask for a king who would be related to the Ogiso.

The king they received was Oranmiyan, a son of Oduduwa, the Igodomigodo exiled prince who later became a powerful ruler of the Yoruba people of Ile-Ife. Oranmiyan found it difficult to rule over the people of Igodomigodo, who he described as "vexatious". He eventually abandoned his throne and returned to Ife, leaving behind his son Eweka, who was born to an Egor princess named Erimwinde. Eweka became the first Oba (meaning "king" or "ruler") of Benin and changed his name to Eweka I. He consolidated his power by defeating the remaining Ogiso loyalists and expanding his domain. He also initiated a series of cultural and religious reforms that blended elements of Ife and Ogiso traditions.

Early life and coronation

Ewedo was born by a woman who was said to be the wife of a chief in Benin Kingdom. She was impregnated by Ehenmihen, the son of Oba Eweka I. To avoid trouble with the chief, she was sold as a slave to an Ilaje man from Ugho-Mahin, who freed her when he discovered that she was pregnant. She gave birth to a son and named him Efabo. Efabo grew up among the Ilaje, where he came into contact with the Eneha, who were the singers of a dance group called Ewini.

Efabo, being the sole heir of Oba Ehenmihen, was then entrusted to the care of a priest of Ugbo during his father's lifetime. Following his father's demise, Prince Efabo returned home and ascended to the throne as Oba at Usama, assuming the regal title Ewedo. Prior to his coronation, he grew increasingly concerned about the influence and authority wielded by the Uzama Nihinron (Kingmakers), which rivalled that of the Oba. In response, he resolved to relocate the seat of his government from Usama, located amidst the Uzama Nihinron, to the current palace site. Collaborating with Ogiamwen, a formidable chief who owned the land designated for the palace, Ewedo discreetly arranged the necessary preparations for his move without prior notification to the Uzama Nihinron until the day of his coronation.

Battle of Ekiokpagha

Departing from Usama shortly after his coronation, Ewedo employed a strategic ploy, wearing a white hen tied around his neck. He encountered obstacles akin to those faced by his great-grandfather, Prince Oranmiyan, from the ferryman at the Ovia River. Isekherhe, the landowner between Usama and the palace site, initially refused passage. To overcome this obstacle, a bridge was constructed, and Isekherhe permitted passage upon payment of a fee, comprising a wife and a sum of money known as ugiamwen, now equivalent to six shillings and sixpence. Upon landing from the bridge, Ogiamwen, armed, attempted to block the Oba's entry into the city, urging him to return to Ife, his father's native land. Despite Ogiamwen seizing the hen from the Oba's neck, the royal troops intervened, enabling the Oba to establish his residence at the present palace site while Ogiamwen withdrew to his quarter.

A stipulated seven-day period was designated for a fair confrontation. During this encounter, Oliha-Ogiamwen, the leader of Ogiamwen's troops, met his demise, and Ogiamwen, subsequently pursued and defeated at Ekiokpagha, eventually surrendered and reconciled with the Oba. The Ekiokpagha treaty resulted in Ogiamwen being appointed a chief, retaining his moniker Ogiamwen as his title. Since then, every Oba, on their coronation day, must cross a bridge at Isekherhe quarter and, on the seventh day, engage in a ceremonial fight with Ogiamwen to commemorate the victory of that day.

Ewedo secured the royal stool of the Ogiso from Ogiamwen for his personal use and initiated the construction of the present palace on land previously utilised as a public cemetery during the reigns of the Ogiso and the republican rulers.

Reign

Reforms and innovations

Ewedo, in asserting his supreme authority, implemented significant ceremonial changes, compelling all chiefs to stand in his presence—a departure from the previous practice where the Uzama remained seated. Additionally, he prohibited them from wielding state swords (ada) or conferring titles. Despite this reduction in their status, the Uzama retained considerable influence in Benin, and historical accounts suggest that in a subsequent reign, they led a rebellion against the Oba. Ewedo is also credited with introducing various deities, legal reforms, and the establishment of a hierarchical system of chiefs dedicated to the palace. This laid the foundation for an intricate structure of palace officials, numbering in the hundreds, devoted to the service of the Oba. These officials aspired to climb a meticulously graded ladder of ranks, culminating in specific titles bestowed by the Oba at his discretion.

While the palace organisation underwent numerous refinements over the centuries, the form it assumed by the nineteenth century appears to align with the framework instituted by Ewedo. The Oba's servants belonged to one of three palace associations, each assigned distinct responsibilities within the household. The senior association, Iwebo, initially managed the Oba's wardrobe and regalia. Over time, it evolved to oversee financial and trade matters, led by the Uwangue, a title attributed to Ewedo. The second association, Iweguae, comprised the Oba's personal attendants and domestic servants, led by the Esere. The third association, Ibiwe, was responsible for serving the Oba's wives and children, with its senior chief, Osodin, tracing its origins to Ewedo. The strict division of functions and confinement of each association to its designated quarters within the palace fostered rivalry and emulation—a crucial element in Benin's political structure, enabling a shrewd Oba to balance factions and maintain independence as the ultimate arbiter among powerful subjects. Conversely, a weak monarch risked being ensnared by his own ambitious household.

Another notable aspect of Ewedo's governmental transformation was his decision to rename his state Ubini. The exact significance of this name remains unclear in traditional accounts, and intriguingly, it appears to have non-Edo origins. It is speculated that the name may reflect Ewedo and his supporters, representing the alien element introduced by the new dynasty. His victory in this struggle marked the ascendancy of this element over the Edo, following a period of uneasy cohabitation and compromise.

Ewini music

Ewedo is credited with introducing the Ewini music to Benin in 1255 AD, which became a symbol of the Oba's authority and prestige. Ewini music originated from the Ilaje people, who lived along the West African coast, in a town called Ugbo Maghan, which the British colonialists referred to as Mahin. When Efabo became Oba with the title Ewedo, he brought the Ewini dance to Benin. He was a member of the Ewini dance group at Ugho-Mahin. He placed the group at the Ogbelaka quarters in Benin City and since then, every Oba has used Ewini music for every important occasion, ceremonies and festivals. The Oba of Benin can show his dance moves and beat the drums when the Ewini music is played. This is visible during the Ugie-Emobo festival when the Oba starts his dance by hitting the drums.

Expansion and conquest

Ewedo established the groundwork for Benin's expansion through military conquest, a departure from the previous slow colonisation that had only allowed for minimal territorial growth. This shift towards a more militaristic approach in Benin could be attributed to the introduction of advanced weaponry and warfare techniques. The arrival of horses and specific types of bows and swords are often linked to this dynasty. The implementation of new organisational methods, which led to a more specialised state function and autocratic control, likely contributed to Benin's ability to efficiently mobilise its resources for war.

Tradition states that the region surrounding Benin City was known as Ogodomigodo during the Ogiso era. The first leader of the new dynasty reportedly renamed it Ile-Ibinu (land of vexation) due to the resistance he faced there. It is believed that Ewedo later altered this name to Ubini.

Death

Ewedo died in 1280 AD, after ruling for about 25 years and had two sons, Obuobu being the first, and Oguola being the second.

Legacy and succession

Ewedo is remembered as one of the wisest and most effective Obas of Benin. He implemented beneficial laws and established a prison, named Ewedo in his honour, where lawbreakers were held until 1897. He introduced various titles such as Uwangue, the Custodian of the Oba's Wardrobe; Esekhurhe, the Chronicler of the Obas' Demises; and Osodin and Uso, the Guardians of the Oba's Harem. He also decreed that only Oliha should crown the Oba of Benin and that he and the other Uzama Nihinron should no longer bestow titles. The authority to confer titles was later given to the Iyase of Benin, who does so on behalf of the Oba.

Ewedo preserved the connection with his ancestral home through rituals performed at the coronation and death of each Oba. During these events, Obas received brass symbols of power from the spiritual leader of their dynasty, known in Benin as the Oghene or Great Lord. Oba Oguola, Ewedo's successor, is said to have procured the services of a brass-worker from the Oghene, who introduced the art of lost-wax casting in brass to Benin, thereby establishing a craft closely tied to the dynasty's temporal and spiritual powers. Upon an Oba's death, his body, or parts of it, were taken to the Oghene for ceremonial burial. This practice allowed the dynasty to maintain its link with the source of its mystical authority, which may have played a role in its initial acceptance by the Edo.

Ewedo's reign was long and peaceful, and he left two sons behind. He was succeeded by his second son Prince Oguola, because the first son, Prince Obuobu, embarked on a campaign to Igboland, where he spent several years engaged in warfare. In his absence, and following the death and subsequent funeral rites of Ewedo, Prince Oguola, Ewedo's second son, ascended to the throne and became the fifth Oba of Benin. Upon the return of Prince Obuobu to Benin City three years later, He was appointed as the Ogie of Avbiama, becoming the first to hold this title.

References

Citations

1. Koutonin, Mawuna (18 March 2016). "Story of cities #5: Benin City, the mighty medieval capital now lost without trace". the Guardian. Retrieved 22 November 2023.
2. Eisenhofer 1995, p. 142.
3. Ryder 1969, p. 11.
4. Ryder 1969, p. 12.
5. Ryder 1969, p. 13.
6. Ryder 1969, p. 14.
7. Izu 2012, p. 54, "The mother of Efabo was said to have been the wife of a chief in Benin.".
8. Izu 2012, p. 54, "The son of Eweka I called Ehenminhen impregnated her...".
9. Izu 2012, p. 54, "...and in order to avoid trouble with the chief, she was sold as a slave. An Ilaje man from Ugho-Mahin (Mahin) who bought her soon discovered that she was pregnant and when asked who had impregnated her, she said it was prince Ehenminhen, the son of Oba Eweka I. The man then freed her...".
10. Izu 2012, p. 54, "...and she gave birth to a son and named him Efabo.".
11. Izu 2012, p. 54, "Efabo grew up at Ilaje where he came into contact with the Eneha who were the singers of the Ewini dance group.".
12. ^ Egharevba 1968, p. 9.
13. Ryder 1969, p. 5, "Ewedo symbolised his assumption of supreme authority by several changes in ceremonial, such as compelling all chiefs to stand in his presence—formerly the Uzama had remained seated...".
14. Ryder 1969, p. 5, "...—and forbidding them to make use of swords of state (ada), or confer titles.".
15. Ryder 1969, p. 5, "Even with their status thus reduced, the Uzama remained a great power in Benin and tradition asserts that in a later reign they led a rebellion against the ruler.".
16. Ryder 1969, p. 5, "Other important innovations attributed to Ewedo are the building of a new palace apart from the chiefs' compounds, and the organisation of a hierarchy of chiefs to serve the palace.".
17. Ryder 1969, p. 5, "From these beginnings was to evolve an elaborate structure of palace officials comprising many hundreds of men and women devoted to the service of the Oba,...".
18. Ryder 1969, p. 5, "...and striving to ascend a carefully graded ladder of ranks at the top of which stood a number of individual titles which were in the gift of the Oba, and to which he could add at his pleasure.".
19. Ryder 1969, p. 5, "Although many titles and refinements were introduced into the palace organisation over the centuries, the form it had assumed by the nineteenth century seems still to have corresponded with the pattern established by Ewedo.".
20. Ryder 1969, p. 5, "Servants of the Oba belonged to one of three palace associations, among which were distributed the duties of his household.".
21. Ryder 1969, p. 5—6, "The senior association, /webo, originally took charge of the Oba's wardrobe, including his regalia;...".
22. Ryder 1969, p. 6, "...and in course of time, like many a similar department in the royal house-holds of medieval Europe, it also acquired a general oversight in matters of finance and trade.".
23. Ryder 1969, p. 6, "Its leader was—and still is—the Uwangue, a title said to have been created by Ewedo. Iweguae, the second association, comprised the ruler's personal attendants and domestic servants under the leadership of the Esere.".
24. Ryder 1969, p. 6, "As the latter title is of more recent origin than that of Umangue—almost two hundred years later according to Egharevba's chronology—it may well be that the functions of Iweguae were originally shared between Ivebo and the third association, Ibiwe. This latter group of retainers was in recent centuries responsible only for the service of the Oba's wives and children; the title of its senior chief, Osodin, is traced to Ewedo.".
25. Ryder 1969, p. 6, "A strict division of function and the restriction of each association to its own quarters within the palace helped to engender among them that spirit of rivalry and emulation which was an important element in the political structure of the Benin state,...".
26. Ryder 1969, p. 6, "...enabling an astute Oba to neutralise factions and preserve his independence as final arbiter among his more powerful subjects.".
27. Ryder 1969, p. 6, "A weak monarch, on the other hand, could become the prisoner of his own hierarchic, ambitious household.".
28. Ryder 1969, p. 6, "One other feature of Ewedo's revolution in government is worthy of mention: this was his decision to rename his state Ubini.".
29. Ryder 1969, p. 6, "The significance of this name is not satisfactorily explained by tradition, and it is especially interesting that it appears to be of non-Edo origin.".
30. Ryder 1969, p. 6, "Possibly it indicates that Ewedo and his supporters in the struggle with the Benin chiefs still represented the alien element introduced by the new dynasty,...".
31. Ryder 1969, p. 6, "...and that his victory marked the triumph of that element over the Edo after an uneasy period of cohabitation and compromise.".
32. Izu 2012, p. 54, "Ewini music came into being during the reign of Oba Ewedo in 1255 A.D.".
33. Izu 2012, p. 54.
34. Izu 2012, p. 54, "When prince Efabo became Oba with the title Ewedo, he brought the Ewini dance to Benin.".
35. Izu 2012, p. 54, "The group was placed at the Ogbelaka quarters in Benin City and since then, every Oba has used Ewini music for every important occasion, ceremonies and festivals.".
36. Izu 2012, p. 54, "It is during the performance of the Ewini music that the Oba of Benin can dance his steps and strike the drums.".
37. Izu 2012, p. 54, "This can be seen during the Ugie-Emobo festival when the Oba strikes the drums to start his dance.".
38. Ryder 1969, p. 6, "Besides opening a new era in the political development of Benin, Ewedo also laid the foundation for its expansion by conquest, instead of by the slow process of colonisation through which it had so far attained only very modest limits.".
39. Ryder 1969, p. 6, "This new military power and ethos in Benin may have arisen partly from the introduction of new weapons and methods of warfare;...".
40. Ryder 1969, p. 6, "...horses are said to have come to Benin with the dynasty, and certain types of bows and swords are associated with it.".
41. Ryder 1969, p. 6, "New methods of organisation almost certainly played a part, with greater specialisation of function within the state and more autocratic control enabling Benin to muster its resources for war more effectively than ever before.".
42. Ryder 1969, p. 6.
43. Egharevba 1968, p. 11.
44. Egharevba 1968, p. 10, "He was one of our greatest and most prudent Obas.".
45. Egharevba 1968, p. 10, "Ewedo enacted good and useful laws, and made a prison in which offenders were confined. The prison was known as Ewedo after his name, its keepers as Erigbo and its inmates as Eseghan, and it was in use up to 1897.".
46. Egharevba 1968, p. 10, "He created various titles amongst which are Uwangue, the Master of the Oba's Wardrobe; Esekhurhe, the Recorder of the Deaths, etc., of each Oba; and Osodin and Uso, the Keepers of the Oba's Harem.".
47. Egharevba 1968, p. 10, "He also made a law that Oliha should only crown the Oba of Benin and that he and the other Uzama Nihinron should not confer titles any more.".
48. Egharevba 1968, p. 10, "The power of investiture of titles was afterwards given to the Iyase of Benin who does so in the name of the Oba.".
49. Egharevba 1968, p. 10, "Thereafter, at least, the two components of the state began to merge into a strong, coherent unity, even though the rulers maintained the link with their ancestral home through rituals enacted at the accession and death of every Oba.".
50. Egharevba 1968, p. 10, "On the former occasions, Obas received symbols of authority cast in brass from the spiritual head of their' dynasty—a potentate known in Benin as the Oghene or Great Lord.".
51. Egharevba 1968, p. 10, "From this same source Oba Oguola, the successor of Ewedo, is reputed to have obtained the services of a brass-worker who established in Benin the art of cire perdue casting in brass, thus founding a craft which was always associated with the temporal and spiritual powers of the dynasty.".
52. Egharevba 1968, p. 10, "When an Oba died, his body, or some parts of it, were carried to the Oghene for ritual burial.".
53. Egharevba 1968, p. 10, "Thus the dynasty preserved its relationship with the source of its mystical authority which had perhaps facilitated its first acceptance by the Edo.".
54. Egharevba 1968, p. 10, "He had a long and peaceful reign and left two sons at his death.".
55. Egharevba 1968, p. 10, "Obuobu was the eldest son of Ewedo and he was a warlike prince. During his father's lifetime he led an expedition to Ibo-land where he remained many years fighting.".
56. Egharevba 1968, p. 10, "When he could not be found to be asked to return home, Oguola, the second son of Ewedg, was placed on the throne of Benin after the death and funeral obsequies of his father.".
57. Egharevba 1968, p. 10, "Prince Obuobu returned to Benin City three years later, and was therefore made the Ogie of Avbiama. He was the first Ogie of Avbiama.".

Bibliography

• Egharevba, Jacob U. (1968). A short history of Benin. : . ISBN 978-978-121-239-0. OCLC 44489.
• Ryder, A.F.C. (1969). Benin and the Europeans: 1485–1897. London: Longmans.
• Eisenhofer, Stefan (1995). The Benin Kingdom: An Introduction. Basel: Museum für Völkerkunde.
• Izu, Benjamin Obeghare (2012). Music and associated ceremonies displayed during Ugie (festival) in the Royal Court of Benin Kingdom, Nigeria (PhD). University of South Africa.

Further reading

• Bradbury, R. E. (1959). "Chronological Problems in the Study of Benin History". Journal of the Historical Society of Nigeria. 1 (4). Historical Society of Nigeria: 263–287. ISSN 0018-2540. JSTOR 41970638. Retrieved 3 October 2023.
• Barker, Carol (1977-01-01). An Oba of Benin. Reading, Mass: Addison Wesley Publishing Company. ISBN 978-0-201-00423-6.

• 1280 deaths
• Obas of Benin
• 13th-century Nigerian people
• 13th-century monarchs in Africa
• Kingdom of Benin
• History of the Yoruba people
• Yoruba royalty
• Yoruba military personnel
• Yoruba politicians
• People from Benin City