Chiefs (Ennobled Elders)

The Uwanguẹ is the master of the king’s wardrobe and the head of Eghaevbo N’Ogbe in Iwebo Palace society (Otu Iwebo). The title was created by Ọba Ẹwẹdo (1255–80). The Uwanguẹ acts a regent for the kingdom after the death of a monarch. He is also responsible for the tradition collection of custom duties (Edo, 2001, p.13 ).

This title was created by Ehengbuda and bestowed on Amadin, an outstanding warrior that fought at Otun Ekiti and made a treaty with the Oyo army at Otun.

The title was created by Ọba Ẹwuare I (1440–73). The Esọn oversees the affairs of Iguisi Area of the City. He also superintends the forest lands of the kingdom. Above all, the Esọn is one of the four cardinal chiefs of Benin Kingdom; the others are the Iyasẹ, Esọgban and Ọsuma (Edebiri, 2005, p.23 ; Edo, 2001, p.11 ; Eweka, 1992, p.42 ).

The Esọgban title was one of the first created by Ọba Ẹwẹdo to curb the excesses of the Ediọn before they became known as the Uzama. The first title holder was an old man whose counsel encouraged and gave hope to Ọba Ẹwẹdo during his rivalry with the Uzama chiefs. Hence, the title Esọgban was originally ‘Esongbane’ – it would soon come to an end_ (Edo, 2001, p.8[167])._ The Esọgban is one of the Ikadẹlẹ N’Enẹ or Ikadẹlẹ N’ore or Eghaevbo N’Enẹ (the four pillars of the city). He is the keeper of the Ediọn Ẹdo (collective ancestral shrine of Benin people) and he is the deputy to the Iyasẹ.

The first Iyasẹ of Benin Kingdom was Iyasẹ Odigie, who originated from the Ebuya quarter, one of the Emehe villages in old Benin (Igbe, 2019, p.74 ; Omoregie, 1997b, pp.48-49 ). The Iyasẹ title was created by Ọba Ewedo as a countermeasure to the Uzama around 1250. The Iyasẹ (‘I ye ọna sẹẹ uwa’ – this I created to be higher than you all) title became necessary as the power of the Uzama grew and they began to challenge the authority of the Ọba. Originally, the Iyasẹ was a military commander next to the Ọba and the head of the Eghaevbo N’Ore (Edo, 2001, p.8 ). The Iyasẹ announces any title that is being confirmed (Eweka, 1992, p.41 ).

The title of the Iy’Ọba was created by Ọba Ẹsigie as a mark of honor for his mother. Ọba Ẹsigie sent his mother, Oloi Idia (Queen Idia), to reside at Uselu around 1506 (Igbe, 2019, pp. 125-130 Eweka, 1992 ) stated that the title is confined to the control of Uselu n’Ẹguae Iy’Ọba, the Queen Mothers throughout Benin history administer villages, that pay tribute to the Iy’Ọba.

This title was created by Ọba Akẹnzua I (1713–35) to replace Iyasẹ Odẹ as the new army commander in 1713. However, under the pressure of the people who were not pleased with the Ọba’s decision, the title was changed to Ologbosẹrẹ, while Iyasẹ Ode retained his title until his death. The title of Ologbosẹrẹ is hereditary and is the military commander next to the Ezọmọ.

The Osa and Osuan are priests. They are responsible for the deities of Uwen and Ora, also known as Ebo n’Edo. The Osa live at Igun while the Osuan live outside the inner moat.

It was said that during the days of Ọba Ẹwuare I (1440–1473), as he waged war on the eastern part of the empire, and he forgot his mascot at one of the villages he sacked. If found by the enemies, victory would automatically be theirs. A faithful servant called Avan volunteered to go back to the village to retrieve the mascot. Though he succeeded in finding the mascot, which he hid under his clothing (Eweka, 1992, p.45 ), Avan was captured for many years and later sold as a slave.

Eventually, he was purchased by a chief who brought him to Benin City, but the chief came to consider him aggressive and dangerous. The chief took him to the palace to be used for sacrifice. Avan made several attempts to talk, but his mouth was gagged. He was however able to attract the attention of the Ọba, who ordered his gag removed to hear him speak. Avan reminded the Ọba of the event of many years ago, which pleased the Ọba, who immediately ordered his release and conferred on him the title ‘Nẹ a ya s’uma’ (my confidant). During Ugie Ẹwẹrẹ, Ọsuma performs a ceremony which symbolizes the presentation of the mascot to Ọba Ẹwuare I by Avan, his faithful servant (Aisien, 2012, pp.139-154 ).

Ohuoba is an hereditary title in the Oba’s palace. Traditionally, this chief was responsible for waking up the Palace at dawn with a loud cry in the early hours of the day.

The Edaikẹn (crown prince) is the heir apparent to the throne of Benin. His jurisdiction is Uselu and his palace is known as Ẹguae-Edaikẹn. The Edaikẹn, who happens to be the last to be added to the Uzama N’Ihinrọn during the reign of Ọba Ẹwuare Ogidigan I, ‘buys’ his seniority at the Ediọn Uzama Shrine before he is crowned as the Ọba (Igbe, 2019, p.105 ).

The Edọhẹn is one of the Ediọn N’Isẹn great nobles from the Ogiso era. He is the second among the Uzama chiefs and his domain is called Idunmwu-Edọhẹn (Igbafe, 1979, pp.5-6 ). He plays an important role during the installation of a new Ọba: before the Oliha declares the Edaikẹn as Ọba, the Edọhẹn calls his actual name four times (Eweka, 1992, p.38 ).

He is the custodian of the Ire Shrine. The Ehọlọ N’Ire is the fifth in the leadership of Ediọn N’Isẹn great nobles created by Ogiso Ere. His duty is to oversee the Ughọrọn in maintaining the tradition of ancestor worship and record keeping in the land. The Ehọlọ N’Ire received his hereditary right over the village of Ire (Eweka, 1992, p.38 ; Igbafe, 1979, p.6 ).

The title of Ezọmọ, ranked third among the Uzama chiefs, was initially conferred on a great warrior, which explains his importance in the Uzama. As a war commander, the position of the Ezọmọ is second to the Iyasẹ. The Ezọmọ leads the military campaigns and recruits for the royal army. Ọba Akẹnzua I (1713–35) made the title hereditary with special privileges given to Ezọmọ Ehẹnnua, which the Ezọmọ still enjoys to this day (Eweka, 1992, pp.35-38 ; Igbe, 2019, p.156 ). The Ezọmọ is also in charge of the administration of Uzẹbu.

The Oliha of Benin Kingdom is the chief priest of Ediọn Uzama. He plays a crucial role in the ceremony to install the next Ọba by pronouncing the Edaikẹn as Ọba. He is the head of the Uzama N’Ihinrọn and the ruler of ẹvbo Oliha (Oliha town). Following the collapse of the Ogiso dynasty, the elders of Igodomigodo appointed Evian as an administrator of the land. Evian was a blacksmith who hailed from Ire and lived in Ikpokpan village. He wished to continue his lineage as administrator of the land, so he made his son, Ogiamẹn, succeed him.

Ogiamẹn reigned over a part of the city and some villages, and was succeeded by Ogiamien II. Both Ogiamẹns reigned from a palace built in Utantan village (now Ogiamẹn Palace along Sokpọnba road). When the people were tired of the maladministration of the Ogiamẹn, the elders consulted the oracle, and Oliha was asked to lead the Ediọn in search of Ekaladerhan (‘Ike ẹre a la dẹ rhan’ – it is by the girth that a tree trunk is priced), who was banished from Igodomigodo (later known as Benin Kingdom) by his father Ogiso Owodo.

Ekaladerhan had escaped through the forest with the help of the executioners sent by his father and found his way to Uhe, where he became famous and attained the exalted leadership position of Oduduwa N’Uhe. The Oliha was given the appellation Ogele-modu – ‘Ọ gele mu iru’ – for his ability to nurse seven lice on the head of his slave. These lice were given to him as a test to prove to Ekaladerhan (now known as Oduduwa of Uhe) that the Benin elders will be able to take care of his son Oronmiyan, whom he sent to rule over Benin Kingdom.

Olọtọn is the custodian of the Azama Shrine and also looks after Uzama (Eweka, 1992, p.38 ). Sacrifices are offered at the Azama Shrine during special ceremonies to honor the Ọba’s eldest son and daughter. The Olọtọn and Edaikẹn are the junior members of the Uzama, and they convey messages and share the benefits given to the group.

The Ẹro’s domain is Urubi. He is the guardian of the northwestern gate to Benin City. He also has the responsibility of looking after the queen mother (the Iy’Ọba) (Igbafe, 1979, pp.5-6 ) and the Edaikẹn (heir to the throne), whose Uselu palaces are close to his domain. Before the reign of Ọba Ẹwuare Ogidigan I, the Ẹro was senior to Chief Ezọmọ. Igbe (2019 ) recounts that their positions changed during an ablution ritual where all the Uzama had to swear an oath of loyalty to the monarch – hence the Benin people would say ‘Kpe n’ikpe ere Ezọmọ ya diẹn Ẹro’_ _(Igbe, 2019, p.106 ).