Queens, Queen Mothers and Prominent Women

Iy’Ọba Ihasogie (Iha I) (c. 1713–35) is another woman in Benin history who stood by her son to help him fulfil his purpose in life. It was said she used both physical and supernatural means to put him on the throne. Ihasogie hailed from Uvbe village, and her father was a diviner in the Iha Ominigbon, which is the Benin divination system, Oronmila. Ọba Akenzua was the son of Ihasogie and Ọba Ewuakpe (the Ọba who introduced the law of primogeniture) (Ebohon, 2019, p.157 ; Ebuka-Onuoha, 2018, p.255 ; Egharevba, 1968, p.75 ).

Hailing from Errua town/village, Aghahowa was the granddaughter of a skilled traditional midwife of Errua (Erhua) village. She was described as a woman of great virtue and accomplishment. She was the mother of Ọba Erediauwa. On 21 August 1981 she was crowned Iy’Ọba, becoming the first queen mother who lived and reigned while her son was king in nearly one hundred years. The previous one had been Iy’Ọba Iheya, the mother of Ọba Ovonramwen, from 1888 to 1879.

Since the reign of Ọba Esigie in the first half of the sixteenth century, once a royal wife produces the heir apparent to the throne, she is ready for her role as future Iy’Ọba and is denied any matrimonial pleasure for the rest of her life. No king was allowed to have siblings to avoid undue influence from anyone other than the Ọba, hence the Benin adage ‘omo okpa ekpen bie’, meaning ‘the leopard has an only child’. Iy’Ọba Aghahowa was the first Oloi to enjoy the reversal of this age-long tradition – after she gave birth to the heir apparent, she went on to have six other royal children. She took a particular role in the Igue festival as Iy’Ọba and was a much-honoured senior chief as a member of the Eghaevbo n’Ore. Iy’Ọba Aghahowa was said to be industrious and a peacemaker whenever there was dispute in and around the trade centers or markets (Ebohon, 2019, pp.168-174 ; Ebuke-Onuoha, 2018, pp.260-261 ).

Iy’Ọba Ariọwa was the mother of Ọba Akenzua II. She hailed from Evbodobian village in Orhionmwon Local Government Council Area of Benin Division, Bendel State. She did not live to see her son enthroned in 1933, as she passed away in 1926. Her body was embalmed at Evbotubu village, according to custom, until she was officially buried in 1935, two years after her son was crowned. Proclaiming her a Iy’Ọba title holder posthumously, the Ọba built a house and raised a monument to her memory at the entrance to Ẹguae-Iy’Ọba. He also built a house in her village to memorialise her name (Edomwonyi, 1981 ).

Iy'Ọba Ede was the mother of Ọba Eresoyen (Ebohon, 2019, p.157 ; Egharevba, 1968, p.75 ).

Iy'Ọba Edia I was the mother of Ahenkpaye

Iy’Ọba Efeseke was the mother of Ọba Akenzae. She was very rich (Egharevba, 1968, p.75 ; Ebohon, 2019, p.157 ).

Iy'Ọba Enehen was the mother of Akengboi (Egharevba, 1968, p.75 ; Ebohon, 2019, p.157 ).

Oloi Eson was the mother of Ahenzae (Egharevba, 1968, p.75 ; Ebohon, 2019, p.157 ).

Ọba Ewuakpe was another king who was enthroned through a selection process, and his mother Iy’Ọba Ewebonoza (c. 1700–1712) played a significant role in Benin. She had such an influence over her son that it was said she practically ruled Benin. Not much was written about her, but it was recorded that she was from Ikoka, a small farming settlement. A slave trader, she was said to have raided areas for slaves within and outside Benin. As a result, she was unpopular among the populace. However, her strength was her influence on her son: she was both his adviser and spiritual guide. Ọba Ewuakpe loved his mother so much because she supported him. When she died, her grief-stricken son buried her with many human sacrifices, causing the people of Benin to revolt against him (Ebohon, 2019, p.157 ; Ebuka-Onuoha, 2018, p.255 ; Egharevba, 1968, p.75 ).

Iy’Ọba Iheya (Iha II) (c. 1888–1914) is said to be one of the most politically influential Iy’Ọbas in the history of Benin a She was reportedly the oldest daughter of Chief Omoregie Ero, the Ero of Urubi, a member of the Uzama. The name Iheya meant heir/heiress, inheritance, rising generation and beloved child. On the day of her naming ceremony, one of the diviners invited by her father, Chief Ero, revealed many things about her, foreseeing her greatness and future as the mother of nobles, and her many great-grandchildren who would rule kingdoms or empires.

At the age of eight, another ceremony took place at Urubi where Princess Iheya was given a set of ankle brass bangles (Eromwon Owe) of the type worn by queens in Ọba Palace. She spent some years of her early life at Usen, helping her grandmother on the farm and selling goods at the market. In 1841, Iy’Ọba Iheya married Prince Odin-Ovba, who was later crowned Ọba Adolo in 1848. In 1847, she gave birth to Prince Idugbowa, later known as Ọba Ovonramwen (Ebohon, 2019, p.157 ; Ebuka-Onuoha, 2018, p.255 ; Egharevba, 1968, p.75 ).

Iy'Ọba Imarhiaede was the mother of Ọba Oreoghẹnẹ (Ebohon, 2019, p.157 ; Egharevba, 1968, p.75 ).

Iy'Ọba Oloi Ohoghua I was the mother of Akengbedo (Egharevba, 1968, p.75 ; Ebohon, 2019, p.157 ).

Oloi Ohogha II was the mother of Ọba Akengbuda. She was one of the richest Iy’Ọba that ever reigned in Benin Kingdom (Ebohon, 2019, p.157 ; Egharevba, 1968, p.75 ).

Omozogie was the mother of Ọba Osemwende, who reigned from 1816 to 1848. Iy’Ọba Omozogie amassed wealth from both long- and short-distance trade. With her wealth and fame she became very influential, which made it easy for her to play a significant role in the political affairs of Benin Kingdom. Just like Iy’Ọba Idia, Omozogie contributed human and material resources to help Ọba Osemwende win the succession struggle with his brother, Ogbebor.

She raised an army for Ọba Osemwende, which resulted in a civil war, and eventually Osemwende won. She also used her diplomatic relations with the Europeans during the war with Akure and its ultimate reconquest. Iy’Ọba Omozogis is the most famous Iy’Ọba f nineteenth-century Benin, and a street was named after her in Benin to commemorate her (Ebohon, 2019, p.157 ; Ebuka-Onuoha, 2018, p.255 ; Egharevba, 1968, p.75 ).

Iy’Ọba Ose was the mother of Ọba Ọbanosa. Infamously, she is the only Iy’Ọba that joined with the forces against her son, because of her membership in a secret fraternity called Eniwaren-ason. The head of the society was Osopakhara n’Ugbague, who was an avowed rival of Ọbanosa (Ebohon, 2019, p.157 ; Ebuka-Onuoha, 2018, p.255 ; Egharevba, 1968, p.75 ).

Iy’Ọba Ugiomo was the mother of Ọba Adọlọ (Ebohon, 2019, p.157 ; Ebuka-Onuoha, 2018, p.255 ; Egharevba, 1968, p.75 ).

Iy’Ọba Elaba was the daughter of the Olokhunmwun and was captured by Arhuaran. It is said that Ọba Esigie used some tricks to take her away from Arhuaran and gave her to his mother Idia, who trained her. This explains why Elaba was warlike. She followed her husband, Ọba Esigie, to various wars, encouraging him during difficult times as he embarked on the expansion of the kingdom. She was also actively involved in palace politics in the kingdom. Iy’Ọba Elaba was a particularly good trader, and forged strong relations between Benin and Europe through her emissaries and agents (Ebohon, 2019, p.157 ; Ebuka-Onuoha, 2018, p.254 ; Egharevba, 1968, p.75 ).

Iy’Ọba Idia, the mother of Ọba Esigie (c. 1504–50), was a warrior whose role as queen mother revolutionised the history and ideology of the Benin people. She was described as a beautiful and strong-willed woman who had supernatural powers. She contributed greatly to the political development of the Benin empire as a result of her knowledge of esoteric matters, and she was also skilled in the use of occult powers. The title and institution of Iy’Ọba was created in her honour, and this contributed to the political development of the kingdom.

Queen Idia had a humble background and was said to have hailed from Ugieghudu town. Ọba Ozolua chose her as one of his Iloi after he saw her in one of the dance performances at the capital. Her parents tried to avert the unpleasant fate of their daughter, because life can be difficult in the harem as a result of the many women who fight for the attention of the Ọba, and the family of these women may not get to see them until the Igue festival at the end of each year. On the advice of an oracle, her parents marred her beauty with two parallel vertical striations on her forehead, to make her unappealing to the Ọba. But he did not mind, and Idia found herself in the palace as a queen.

It is believed that Idia not only prepared her son for battle but fought alongside him on different occasions. Ọba Esigie broke the tradition of killing the Ọba’s mother after the coronation of her son because of the fear the mother would dominate her son. Queen Idia became the first woman in Benin Kingdom to be honoured with the title of Iy’Ọba (queen mother) (Ebohon, 2019, p.158 ; Ebuka-Onuoha, 2018, p.248 ; Edebiri, 2003, p.124 ; Egharevba, 1968, p.28 ).

Iy’Ọba Umẹlu (c. 1578–1606), the mother of Ọba Ehẹngbuda, was another powerful queen mother in Benin history. According to Ebohon, the Edaikẹn (son of Umẹlu) was accused of taking part in a palace revolt against Ọba Orhogbua (his father), who had left Benin because he had performed an Oro dance, which was forbidden, and had spent about eight years in Lagos, during which period the Igue festival and other palace rituals were suspended (See Egharevba 1968). Ebohon explains that when Ọba Orhogbua heard of the revolts, he returned to Benin with fifty thousand troops to quell them, and embarked on an investigation that resulted in the execution of one participant. Umẹlu did not want her son to also be executed, and committed suicide by drowning herself in a well inside the palace. Further investigation of the revolt exonerated her son, and when he was crowned Ọba after the death of Ọba Orhogbua, he honoured his late mother with the title of Iy’Ọba (Egharevba, 1968, p.75 ; Ebuke-Onuoha, 2018, p.255 ; Ebohon, 2019, p.157 ).

Iy’Ọba Omo N’Ikuoyemwen Akenzua was the mother of Ọba Ẹwuare II. The monarch demonstrated his great regard for her when he bestowed her with the Iy’Oba title posthumously. Ebuka-Onuoha (2018, ) states that she was born in 1931 to a prominent family from Ugieghudu town, Uhunmwode Local Government Area. She was the daughter of Ebose Eweka, who was a renowned wealthy trader. Ikuoyemwen attended the prestigious Kings College. Her marriage to Prince Solomon Akenzua produced two sons: the current Ọba of Benin and his younger brother, Prince Aghatise Erediauwa. At the time of Ọba Ẹwuare II’s coronation, Iy’Oba Omo N’Ikuoyemwen Akenzua had passed on, but the honours of an Iy’Oba were bestowed on her posthumously. (Ebohon, 2019, p.174 ; Ebuke-Onuoha, 2018, pp.263-264 ).

Queen Arokun was the daughter of Chief Ogagun Ogbebor Osasemwonyenmwen of Benin Kingdom. She was the wife of Ọba Ovonramwen and mother of Prince Usuanlele. Arokun was the first woman from Benin to be baptised at St Matthew’s Anglican Cathedral in Benin City. She was a leader of the Women’s Christian Guild in Benin. The parcel of land where the cathedral stands today was donated by Queen Arokun after she got converted at Calabar during one of her visits to Ọba Ovonramwen. The cathedral was opened on 2 November 1902 (Edebiri, 2005, pp.128-129 ).

Oloi Eghaghe was the mother of Ọba Eweka II. She hailed from Uvbe village in Orhionmwon Local Government Area of Benin Division. She was of the Edegbe family and her mother was the daughter of Chief Evbuomwan, the Enogie of Abavo. Her father was popularly known as Osenugba of Isi. She passed away peacefully on 18 February 1933 after the death of her son Ọba Eweka II (Ebohon, 2019, p.157 ; Ekhator-Obogie, et al, 2018, p317 ; Aisien, 2006, pp.12-13 ; Edomwonyi, 1981, p.13 ).

Oloi Iyanu was the mother of Ọba Ohen (Ebohon, 2019, p.151 ).

Oloi Alo was the mother of Ọba Oguola (Ebohon, 2019, p.151 ).

Oloi Asa was the mother of Ọba Orobiru (Ebohon, 2019, p.151 ).

Princess Ẹrinmwinde was the beautiful daughter of Osanego, the ninth Enogie of Egor. She was married to Ọba Oronmiyan and is the mother of the second king of the Ọba dynasty, Ọba Eweka I. She is therefore the first queen in the second period of the Benin monarchy to birth an Ọba (king). At the time she was growing up, there was political turmoil in Benin. She began a love affair with Ọba Oronmiyan, which resulted in the birth of Eweka (Ebohon, 2019, p.151 ; Agbontaen-Eghafona, 2018 p.68 ; Usuanlele, 2018, p.50 ; Egharevba, 1968, p.8 ).

Oloi Esa was the mother of Ọba Ohuan n’Odogbo. According to tradition, Oloi Esa was not sent to Uselu by her (Egharevba, 1968, p.75 ; Ebohon, 2019, pp.153-157 ).

Oloi Eze begot Ọba Uwakhuihen (Ebohon, 2019, p.151 ).

Oloi Idami was the mother of Ọba Edoni (Ebohon, 2019, p.151 ).

Oloi Iduze was the mother of Ọba Ewedo (Ebohon, 2019, p.151 ).

Oloi Iroguehi was the mother of Ọba Ehenmihen (Ebohon, 2019, p.151 ).

Oloi Izua was the mother of Uwaifiokun (Ebohon, 2019, p.151 ).

Oloi Omuwa was the mother of Ọba Ezoti, Ọba Olua and Ọba Ozolua. She is said to be the daughter of Ohen Iso of Ugbekun (Ebohon, 2019, p.152 ).

Oloi Ovenmwe was the mother of Ọba Ewuare I. She was the daughter of the Enogie of Ute-N’Ekoko village and granddaughter of the Enogie of Essi village in the Iyeko-Ovia territories. Oloi Ovenmwe was a beautiful damsel who was said to have developed the rare oddity of supernumerary breasts: two breasts on each side along her embryological milk line. Her anatomical endowment was one of the qualities that Ọba Ohen appreciated. Oloi Ovenmwe was also an industrious young maiden before Ọba Ohẹn started an affair with her.

Ọba Ohen would visit the maiden secretly at her father’s compound in Ute N’Ekoko. On one occasion, Ọba Ohen and Ovenmwe woke up after daybreak. It was imperative for the Ọba to return to his palace at Ogbe, so to avoid embarrassment, Ovenmwe’s father had to disguise them in the Origie and Elere masks. Tradition has it that this is the origin of the visit of the Ekoko masquerade to the palace during the Igue festival and the Iy’Ọba’s funeral (Ebohon, 2019, p.151 ; Aisien, 2012, pp.5-7).

Oloi Owen was the mother of Ọba Egbeka (Ebohon, 2019, p.151 ).

Adesuwa was the daughter of the Ezomo of Benin and was described by all as a pretty and delightful young lady. When the Ọba Akengbuda heard the news of her beauty, he wasted no time in seeking an affair with her. Within a short period, the Ọba promised to marry her because of her beauty, which made her a suitable wife for him. The heir apparent to the Obi of Oboro-Uku visited Ezomo Palace as part of the ceremony following his formal investiture by the Ọba.

The Ezomo called on Adesuwa to present kola nuts to the Obi designate. On seeing her, the Obi designate was mesmerised by her beauty, and when Adesuwa visited Ubulu-Uku market, he declared his love and intention to marry her. Adesuwa answered the Obi designate with contempt, describing him as a bushman and uncivilised person comparable to the lowest of her father’s slaves. Hiding his offence, the Obi bought many goats from Adesuwa on credit, promising to send her the money when he returned home. But he never sent the money – he wanted to get Adesuwa to come to his palace. He called on the medicine men (diviners) to help lure Adesuwa to Oboro-Uku with charms. After three years of waiting for the payment, Adesuwa, responding to the powers of the charms, decided to collect her money from the Obi against the advice of her parents and her maid servant, who was a sorceress or member of the ‘night society’.

When Adesuwa arrived, the Obi made his advances again, which Adesuwa promptly refused with more scornful remarks. The Obi ordered for Adesuwa to be killed immediately. When the news of her death reached Benin, there was a wild storm of indignation across the land. The Obi and the people of Oboro-Uku were punished accordingly through an expedition led by Emokpaogbe (Agboghidi), the Enogie of Ugo N’Iyekorhionmwon. The murder of Adesuwa led to war with Oboro-Uku and later Ugon’Iyekorhionmwon, which had a profound impact on the entire Benin empire (Edebiri, 2005, pp.130-132 ; Egharevba, 1968, p.41 ).

Princess Aghayubini was the eldest daughter of Ọba Ọsemwende. She was born during the exile of Prince Erediauwa (Ọba Ọsemwende) at Evboikhinmwin, hence her name, Aghayubini, which means ‘we shall go to Benin’. According to tradition, she was married to the famous Iyase Ohenmwen, but after his death, she married Ogiugo Erhunmwunse of Ugoneki. Her descendants hold the Aiwerioghene and Osula titles in Benin Kingdom (Aisien, 2014, p49 ; Edebiri, 2005, p.126 ; Egharevba, 1968, p.76 ).

Princess Edeleyo was the eldest daughter of Ọba Ewuare I. She was prepared to be crowned Ọba of Benin after the death of Prince Ezoti and the murder of Owere and his mother by Prince Okpame. Edeleyo was made Edaiken, but on her way from Uselu during the coronation she became ill as a result of a female complaint which they believed could not be cured – menstruation. After living for days at the place where the incident occurred, which is now known as Ogbe Edeleyo, she could not proceed. The elders – Uzama and Eghaevbo chiefs – then decreed that a woman can never be crowned Ọba in Benin Kingdom. They hurriedly compelled Olua to take the crown (Omoregie, 2012, pp.56-61 ; Edebiri, 2005, pp121-122 ; Egharevba, 1968, p.76 ).

Emokpolo was described as the favourite wife of Emokpaogbe (Agboghidi), the Enogie of Ugo N’Iyekorhionmwon. She was a high-profile sorceress and stood behind her husband in all his enterprises. Ironically, her husband, whom Ọba Akengbuda used to avenge the murder of his lover Adesuwa by the Obi of Oboro-Uku, was the next victim at the hands of the warrior king. After her husband was defeated by the royal army she was brought to the palace of the Ọba. She was later sent to the Ologbose, where she taught his soldiers the military drill songs of Eghughuagba, which is still performed today to entertain the Ọba and his important visitors. Her name has since become synonymous with Eghughuagba, a group of female musical performers working for the palace (Edebiri, 2005, p.132 ; Egharevba, 1968, p.41 ).

Uwaraye hailed from Eyaen town from the family of a peasant farmer. She was married to Chief Azama of Ihogbe quarters in Benin City. She was nicknamed Emotan by her husband, who regarded her as sluggish and lazy, unlike his first wife, Arabe. Although Emotan was childless, she became a renowned petty trader at the Ọba’s market. She specialised in the trade of Kemwinkemwin (assorted wares or items) and offered other women support by looking after their children while the women did their business in the market. This was the precursor to an organised day-care centre in Benin Kingdom. Upon the death of her husband, she devoted herself to trading and tending children at the market, creating an abode there.

She was kind to Prince Ogun (Oogun) and saved his life from the fury of his brother and the Benin chiefs. When Prince Ogun ascended the throne as Ọba Ewuare I, Emotan was highly favoured by him. Upon her death, Ọba Ẹwuare I deified her and ordered Ekpate (hawkers) to worship her and planted a tree on her grave, the site where she had her store and lived her life. The original tree was replaced by Ọba Ọsemwende, and in 1955 the Benin Native Authority erected a bronze statue sculpted by John Danford, which was unveiled by Ọba Akenzua II.

To this day, anyone invested with a chieftaincy title or celebrating the Isoton funeral rite in Benin City must visit and give honour to Aro-Emotan n’kao Eki Ọba. During the Igue festival, Emotan’s shrine is not visited. Emotan is the first and probably only Benin woman honoured in this way (Ebohon, 2019, pp.118-120 ; Ebuka-Onuoha, 2018, pp.240-242[254; Aisien, 2015b, pp.90-93 Omoregie, 2012, pp.38-47 ; Aisien, 2012, pp.44-46 ; Edebiri, 2005, pp.118-120]; Egharevba, 1968, pp.16-17 ).

Eruvbi was the daughter of Olokhunmwun of Okhunmwun. According to Edebiri (2005 ), she was married to the Enogie of Utekon, a village near Okhunmwun. Another account has it that ‘Eruvbi was married to Ogierunmwanbo, a warrior from Oka’. Eruvbi was the mother of Ise, who was made an Omuada (sword bearer) by Ọba Ọzọlua. He was a loyal and faithful servant to the king. Ise’s father, Ogierunmwanbo, was killed by Ọba Ọzọlua, after which Eruvbi was married by the king.

Some of the most formidable opponents of Ọba Ọzọlua were notable men of Okhunmwun like Ovbierhe, Okeze, Ogigbehu, Ovbivbi, Egbomarhaun and Olokhunmwun of Okhunmwun. Hence Ọba Ọzọlua repeatedly boasted that he could destroy both Okhunmwun and Utekon. At one point, Ise called on Ọba Ọzọlua to stop boasting since he would never be able to conquer his native city of Utekon. Surprised by the audacity of his Omuada, the king said, ‘Either you stop me or offer any challenge’. Ise bravely asked to be discharged and left the service of the Ọba to go to Utekon for three farming seasons to prepare for the king and his troops.

When all efforts by Eruvbi to avert a conflict between Ọba Ọzọlua and Ise failed, she went into self-exile in the forest, according to Edebiri (2005 ). She then turned into a river that flowed across the only road to Utekon to prevent the troops led by Ọba Ọzọlua from reaching the town and attacking. However, Egharevba (1968 ) stated in his account that ‘Eruvbi offered a strong resistance, but was ultimately killed by Ọba Ọzọlua’ (Edebiri, 2005, pp.125-128 ; Ebohon, 1972, pp.40-41 ; Egharevba, 1951, p.23 ).

Princess Evbakhavbokun was the eldest daughter of Ọba Ovonramwen and the first princess in Benin Kingdom to break the traditional practice of marriage by designation. She was married to Chief Ologbosere by her father (instead of to the Iyase, as tradition demands) on the eve of the British invasion of Benin Kingdom. She was popular and kind. She was the mother of Uyiekpen Ologbose, one of the first Benin citizens to receive a formal education after the British invasion (Aisien, 2006, p.40 ; Edebiri, 2005, p.126 ; Egharevba, 1968, p.76 ).

Eyowo was the favourite wife of Enekighidi of Ogbelaka. She was sent attractive gifts by Ọba Ọzọlua as part of the king’s diplomacy and especially as an attempt to uncover the strength of Enekighidi. After initial hesitation, Eyowo fell for the king’s tricks and revealed her husband’s secret power to the king’s agents. Thereafter, Ọba Ọzọlua defeated Enekighidi and married Eyowo, and within a few weeks she was beheaded on the king’s orders, for fear of being betrayed. Although she paid the ultimate price, Eyowo saved Benin Kingdom from the humiliation of being defeated by Enekighidi (Edebiri, 2005, 122 ; Egharevba, 1968, p.23 ).

Ighiwiyisi (1897–1975) was the eldest among the children of Ọba Eweka II. She had two brothers and a sister, who were born of the same mother. She was a woman of high moral principles, and just like Evbakhavbokun, she refused the marriage proposal of the Iyase, Chief Agho Ọbaseki, and was allowed to marry the man of her choosing instead of adhering to the tradition that the Ọba’s first daughter marry the Iyase. Her father allotted her a large expanse of farmland on Ogba N’eki Road, where she built her house. Today the area is known as Ago-Uvbi or Uvbi’s camp (Aisien, 2006, p.16 ; Edebiri, 2005, p.128 ).

Imazehiagan was born in Urhonigbe to the family of Chief Ediae, the Osa of Igun Eronmwon. She had children from a first marriage but lost them to measles-related ailment. She started trading in textiles at an early age, and in 1922, during a period when it was taboo for a woman to own a house, she built her house at no. 3, Igun Street, Benin City. She became the leader of the market women at the Ọba’s market. She was a woman with an elegant figure, and her special Okuku hairstyle made her stand out in any crowd. She had a close relationship with Ọba Eweka II, who occasionally visited her house. She mobilised women to support the water rate and building rules protests from 1937 to 1941. She was also at the forefront of mobilising people to support the British war efforts during the Second World War (1939–45). She died at the age of sixty-eight and is remembered for her efforts toward the emancipation of women, encouraging women to claim their rights whenever they were infringed upon by the authorities (Edebiri, 2005, p.130 ).

Oloi Ohonmi was one of the wives of Ọba Ozolua. She was as powerful as her contemporary Oloi Idia n’Iye Esigie. Oloi Ohonmi carried the pregnancy of Aruanran (the giant) for forty months. It took the performance of many rituals for her to bring forth her child, and when she gave birth the baby did not cry. Eventually, her child was sent to Udo as the Enogie of Udo (Omoregie, 2012, pp81-90 ).

Oye was the wife of Odionwere Okpe of Udo. She participated in the wars of expansion and conquest in the Iyeke-Ovia area before Udo was subdued in the reign of Ogiso Odoligie. Oye is renowned for the mobilization of Udo women into organized trade guilds for pottery, weaving, and farming (Omoregie, 1997d, p. ).