Festivals and Ceremonies

This is the period of the traditional fast in Benin Kingdom, which likely originated after the introduction of Christianity. The fast lasts for seven days, after which the new yam feast is held. All the participants are men, and after the fast the priest of Osa gives them a badge in cross form called Umanague (Eweka, 1992, p. 163 ; Osemwegie-Ero, 2003, p.81 ; Edebiri, 2005, pp.102-103 ).

The purpose of the Eghute festival is to ward off evil spirits of war and trouble. During the ceremonies, all pregnant women are expected to leave the city in order not to see the strange masquerades, which is considered be harmful to their pregnancy (Edebiri, 2005, p.103 , Osemwegie-Ero, 2003, pp.75-76 ; Eweka, 1992, p.162 ).

This ceremony honours the spirits of departed parents. Since the Benin people believe in life after death, they need to remember and honour the spirits of their departed parents. During the ceremony, all members of the family, including in-laws, visit and stay with the patriarch for the ritual feast. The eldest son of every family is the priest of this festival (Aisien, 2017, p.183 ; Osemwegie-Ero, 2003, p.78 ; Eweka, 1992, p.162 ).

The Eho-Ema ceremony is celebrated by the nobles, Enigie and princes in memory of their departed parents. It is similar to the Eho ceremony, in which all citizens participate (Eweka, 1992, p.162 ).

The Emobo ceremony is performed by the Ọba three days after he celebrates Iguẹ. This ceremony commemorates the defeat of Prince Idubor, also known as Arhuanran, at Udo by Ọba Esigie. The ceremony is very important to the Benin people, as it affords them the rare privilege of seeing their king dance. This ceremonial dance is opened by Chief Esogban outside the Urho-Okpere (Edebiri, 2005, p.106 ; Osemwegie-Ero, 2003, pp.56-59 ; Eweka, 1992, p.163 ).

The Iguẹ festival began during the reign of Ọba Ẹwuare I (1440–73). Although the tradition of propitiating one’s head in thanksgiving has been practised by the Benin people from time immemorial, Ọba Ẹwuare I made it an annual national festival. The Benin people believe that the luck of the monarch is intertwined with theirs, thus the need for this festival. At the beginning of the festival, the Ọba’s head is propitiated with white chalk and the blood of animals slaughtered for consumption during the festival. Prayer for the Ọba’s good luck and prosperity is offered. The Iguẹ festival ends the year, which makes it a perfect time for the chiefs to pay homage to the Ọba. Three days after the Ọba celebrates his Iguẹ, the Benin people celebrate theirs (Osemwegie-Ero, 2003, pp.37-70 ; Isekhure, 2017, p.216 , Eweka, 1992, p.163[182, Edebiri, 2005, pp.101-102]).

In the Benin tradition, the hands are considered to be the creator of most things, and the glory of a man’s achievements is attributed to his hands. With the Ihiekhu festival, the hands are propitiated for their achievements. During the festival, prosperity and wealth are celebrated and displayed (Eweka, 1992, p.163 ; Edebiri, 2005, p.110 ).

The Ikhure festival is organised for the children of the reigning Ọba to mark the beginning of a new year and the fertility of the soil. As each year begins, the children of the Ọba observe the festival of Ama as part of the rituals carried out during the Ikhure. Livestock like goats and chickens as well as snails are used for the feast (Edebiri, 2005, p. 101 , Osemwegie-Ero, 2003, p.70 ; Eweka, 1992, p.162 ).

The Ikpolẹki festival is celebrated in memory of Okhuaihe, a great hero, deity (medicine man) and companion of Ọba Ewuare I (1440), whom he served faithfully (Aisien, 2012, p.99 ; Edebiri, 2005, p. 101 ; Eweka, 1992, p.162 ).

Isiokuo is a war-ritual festival in honour of Ogun (the god of iron). Iron was highly regarded because it was used to make implements of war, farming and other tools. At the Isiokuo festival, the Ọba leads a procession of his war chiefs in war costume through the city. The Ilobi people, worshippers of the great warrior Ake n’Isi, who is regarded as the greatest archer that ever lived in Benin Kingdom, carry out a mock fight. The festival usually ends with the Amufi (tree-top acrobats) rituals, which show the mystical power involved in the destruction of the man-eating monster (Osemwegie-Ero, 2003, p.79 ; Edebiri, 2005, p.102 ; Eweka, 1992, p.163 ).

The Odudua festival is also known as Aguosa. Ọba Eweka I (c. 1200) instituted this masquerade in honor of Odudua; it was later modified by Ọba Eresoyẹn (c. 1735) with the addition of the seven bronze Odudua masks, which are just like the masks of Osa N’Uzala (a deity from Uzala). This festival is also known as Aguosa. It is celebrated for seven days, with Chief Osa and Osuan as the principal officiating priest, while the Ogbelaka supplies the traditional music for entertainment of the Ọba. Following the re-introduction of the Odudua masquerade in Benin City, the Ovia deity was prohibited in the metropolis (Aisien, 2012, p.115 ; Edebiri, 2005, p.104 , Eweka, 1992, p.163 ; Egharevba, 1968, p.41 ).

The festival that sanctifies coral beads. During this festival, the royal coral beads are ritually washed and cleansed. All palace chiefs are expected to send their beads for cleansing. This festival augments the ritual potency of the beads as symbols of the Ọba’s divine kingship (Edebiri, 2005, p. 101 , Osemwegie-Ero, 2003, p.71 ; Eweka, 1992, p.162 ).

The Ugie-Azama ceremony marks the struggle between Ọba Esigie and his brother Arhuanran for kingship. During the ceremony, Uhunmwegho are chosen (male and female) to represent the oldest son and daughter of the Ọba. They serve as camouflage for the royalties they represent during the ceremony (Eweka, 1992, p.164 ).

This ceremony is carried out in memory of the father of the reigning Ọba. The ceremony can be quite colourful, and it pays homage to the spirits of the departed Ọbas. The Otuẹ Ugierhoba and Ugierhoba ceremonies happen in Ugha-Erhaoba (chambers of the departed Ọbas), a large Ikun (impluvium), containing the altars dedicated to departed Ọbas (Eweka, 1992, p.163 ; Edebiri, 2005, p.104 ).

Ọba Ẹwuare I lost his sons Prince Kuoboyuwa (Edaiken of Uselu) and Prince Ezuwarha (Enogie of Iyowa) on the same day. As a result of his grief, he made laws which led to the mass migration from Benin City. He later married Ewere, daughter of Ogiekae, after her elder sister, whom he was initially married to, was sent back to her father’s house. Ewere eventually had a son with Ọba Ẹwuare I, an event considered by the Ọba as a sign of good luck. So the Ewere leaf, which has the same name as the Ọba’s wife, became a symbol of luck. It appeared as compensation for the two sons he lost.

The Ewere festival is celebrated by the Ọba of Benin to usher in good luck at the beginning of the year. During the festival, which takes place five days after the Iguẹ festival, people of Ihogbe bring Ewere leaves signifying good luck to the Ọba (Osemwegie-Ero, 2003, pp.63-69 ; Eweka, 1992, p.164 ).

The Ugie-Igun is performed to celebrate and propitiate Ogun, the god of iron and war (Edebiri, 2005, p. 101 , Osemwegie-Ero, 2003, p.78 ; Eweka, 1992, p.162 ).

In 1255, Ọba Ẹwẹdo introduced the Ugioro to commemorate his wealth. The Ahiamwe-Oro, the ceremonial bird cast in brass, was later introduced by Ọba Esigie in 1504. During this ceremony, the Ogbelaka chiefs beat the drum and sing (Edebiri, 2005, p. 101 , Osemwegie-Ero, 2003, p.71 ; Eweka, 1992, p.162 ).