Origin of the People

The origin of the Benin people, though well known and often recounted, is narrated based on different perspectives learnt from tradition. Specific narratives are adopted depending on certain beliefs and/or allegiances. There are three different suppositions about the origin of the Benin people: the creation theory of origin; the aboriginal theory of origin (first settlers or oldest inhabitants of the land); and the migration theory of origin, which links the Benin kingdom with Ile-Ife, Nupe, Sudan and Egypt. Lately, confusion and misrepresentation has led to a re-interpretation that the origin of the Benin people was the second dynasty of the Benin monarchy.

The Hamitic theory of Egyptian origin relates to the migration of Edo people around 2000 BC. Osemwengie-Ero’s (1995 ) narration traces the timeline when the progenitors of the Edo (Benin) people were believed to have left Egypt, while Oronsaye (1995 ) asserts an Egyptian link between the founders of the Edo (Benin) people and the Thebans of Egypt. Omoregie (1997 ) also integrated the aboriginal and the mythical accounts, thereby situating the origin of the Benin people within the context of the creation story.

According to the proponents of this theory of origin, the progenitor of the Edo people was the last child of God, who was known as Obagodo or Idu. He was the forebearer of Ogiso Igodo (meaning high king or king from the sky). Hence, the Edo people are believed to be the descendants of the last child of the Supreme God (Osanobua). The other children of God were Olokun and Esu, who were also spirit sons. In addition, Oguega, Ominigbon and Iha are mystical forces strengthened by God to provide humans with spiritual guidance and the ability to differentiate right from wrong. Eweka (1992 ) describes these children of God as kings created and ordained from heaven to govern the earth but bestowed with gifts of their choice by their father. Olokun chose the power over the ocean and wealth, and Esu took the power to control death and life by night and day. This legend says that Idu, the youngest son who was left with nothing, was advised by a toucan (called Owonwon) to choose the snail shell (Ughughon-Egile) filled with sand, which the others had overlooked.

According to the tradition of the people of Benin Kingdom, the descendants of Idu and the evolution of the political system led to two dynasties and seventy-one monarchs, including the current king. The aboriginal settlements of the Benin people have expanded and developed from thirty-one villages called Ubini n’owa and nine districts (ibozo) of Ubini n’urria to over 174 towns and villages in seven local government councils: Oredo, Egor, Ikpoba-Okha, Orhionmwon, Ovia North-East, Ovia South-West and Uhunmwode Local Government Areas of Edo South Senatorial District, Edo State, Nigeria.

Alongside the political structures of the federal Nigerian state, the Oba of Benin kingdom continues to function and impact the economic and social political life of the Edo State. The monarch is assisted by a rank of titled chiefs organised into different categories, like the Uzama N’Ihinron, the Eghaevbo N’Ore and the Eghaevbo N’Ogbe (the latter is subdivided into three societies, the Iweguae, the Iwebo and the Ibiwe). The economy of the kingdom is managed through this class of chiefs by an organised guild. This kind of guild was in the service of the monarch until the twentieth century.