Societal structure in ancient Benin kingdom

Benin

Benin is one of the most ancient and culturally vibrant kingdoms in Nigeria. Besides, it possesses an agelong well-organised hierarchical leadership cum political and societal structures. Uchechu- kwu Olisah, in this piece, examines the societal organogram of this kingdom.

Broadly speaking, the Benin traditional society is strictly organised in a distinctive hierarchical structure in which power, influence and authority flow in a top-down fashion.

Cultural and art historian and founder of the Ebohon Cultural Centre, High Priest Osemwegie Ebohon, said occupants of the structure were the Oba, the nobility, the commoners, Odionweres, Ighele, Eroghae, Evbirobaevbo and the ordinary folks; Ovien, that is slaves, a term which, according to him, is no longer applicable.

The Oba

As it may have already been known, the Benin monarch, popularly addressed as the Oba of Benin, is the royal head of the Benin society. Even when the Oba is deposed and banished as was the case with Oba Ovonramwen in 1897, the rule of succession, which is based on primogeniture, must be adhered to.

Ebohon said no two living Obas could sit on the throne at a time. In other words, he explained, once an Oba is alive, whether deposed or exiled, he remains the legitimate monarch of the kingdom and continues to reign and rule over his people. Indeed, Oba no dey go transfer, as it is said in popular parlance.

Prince Aiguobasinwin who later became Oba Eweka II was said to have legitimately ascended the throne only after the death of his father, Oba Ovonramwen, in 1914.

The Oba’s sophisticated administrative system is completed by what High Priest Ebohon described as substantial spiritual component because departed Obas and gods are consulted routinely in the running of the affairs of the kingdom.

The Benin oral tradition has it that the Oba has a divine essence and so, is the god-head of the people of the kingdom. The meaning of this, Ebohon pointed out, is that all traditional prayers in the kingdom said with kolanut begin with reference to the Oba and end with ‘long may the Oba reign’ (Oba gha to kpere). It also means that when several persons are gathered, the Benin man in the group is spiritually senior to everyone present because he is a god-head representation of the Oba and, therefore, the responsibility of offering prayers for the group automatically falls on him.

The Nobility

While the Oba and his relations make up the royalty, members of the palace societies constitute the nobility known as Adesotu in Benin kingdom. Ebohon, citing Prince Ena Basimi Eweka, identified the three main palace societies as Iwebo, Iweguae and Ibiwe.

He said Oba Ewuare the Great established the palace societies in the 15th century and that in the 16th century, Oba Esigie and Oba Ehengbuda undertook reforms of the Iwebo and Iweguae palace societies. Ebohon further informed that each of the three palace societies had a section of the palace which they occupied, while entry into them is strictly by special initiation rites.

The Iwebo palace society is headed by the Uwangue. Its members are in charge of the Oba’s wardrobes and regalia. They make and repair his ceremonial beads, garments and ornaments.

Esere heads the Iweguae palace society. The members of this society provide the Oba’s personal and domestic services. The Oba resides in this section of the palace after his coronation.

The Ibiwe palace society is headed by Ine. Members of the Ibiwe are responsible for the Oba’s harem and welfare of his wives and children.

The cultural and art historian gave other palace societies or what he called guilds as Iwegie, Ebo and Ewaise, all of which he said were diviners and physicians to the Oba.

Besides, he said there were the Ihogbe (worshippers and recorders), Efa (sanctifiers and purifiers of the royal court), Iguneronmwon (royal brass smiths), Igbesanmwan (carvers and carpenters), Ogbelaka (the bards), Avbiogbe (the commissioners of land and constables), Eben (who bury the remains of a deceased Oba), Isienmwenro (public executioners) and Ikpema and Ikpemaba (the drummers).

Ebohon also listed the Ikpeziken and Ikpakohen (fife players), Iseekpokin (fan and leather box makers), Emehe of Urubi (royal carriers who carry loads on their heads before seeing the Oba) and Irhema (bearers of sacrificial offerings).

It may be interesting to note that some major streets in the Benin metropolis bear Ewaise, Igun, Igbesanmwan, Ogbelaka, Isienmwenro and Urubi.

The Commoners

High Priest Ebohon remarked that in ancient times, the commoners lived within the city walls and were organised into professional guilds of goldsmiths, brass smiths, among others. Today, he observed, the commoners are widely distributed all over the kingdom.

According to him, the Oba exercised strict control over these guilds that were under oath to produce art works only for the royal court. But in modern times, the guilds are no more fully bound to the palace as they are free to ply their trades.

2008 - The Tribune

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