Sites

This gate at Akpakpava Road at Oke-Edo leads to the Ikpoba River, Oregbeni and the Isi district, the Igbo areas of today’s Eastern Nigeria (Egharevba, 1971, p.22 ; Igbe, 2017, p.305 ).

This gate at the present Hallmark Supermarket along Sapele Road (Egharevba, 1971, p.22 ).

This gate is connected to the moat between the police headquarters and Sapele Road, close to the Ministry of Works, and provides entrance to the city from the towns and villages of Iyekogba, Ivbioto, Etete, Ohoghobi, Uhie and so forth. This gate was probably destroyed by the British expedition that entered the city through Ologbo in February 1897 (Igbe, 2017, p.304 ; Egharevba, 1971, p.22 ).

Okhoro Road, also known as Iya Ewaise, leads to Ayen, Ahor and Obadan axis through present-day Aburime Street (Igbe, 2017, p.305 ; Egharevba, 1971, p.22 ).

Udo or Siluko Road, also known as Iya Isekhere, leads from Ibiwe to Ihogbe, Oliha quarters, Egor, Use and Udo Axis (Igbe, 2017, p.305 ; Egharevba, 1971, p.22 ).

This gate would probably have straddled the moat between Igbinedion Road near the Press Centre and the Nigeria Police Headquarters at the end of Okada Avenue, Government Reservation Area. The road leading to this gate went behind the palace before crossing the moat into town (Igbe, 2017, p.304 ; Egharevba, 1971, p.22 ).

Situated near the present-day Yangan Fish Market, this gate provided access from Ughoton to Uzebu. All overseas travelers to old Benin got into the city through this gate (Igbe, 2017, p.303 ; Egharevba, 1971, p.22 ).

This gate provided entry to the city for the villages of Ihinmwinrin, Ulegun and Avbiama, and to the site of the earlier palace of the Ogisos. It gate is located in the moat somewhere on the premises of Immaculate Conception College, Benin City (Igbe, 2017, p.305 ; Egharevba, 1971, p.22 ).

This gate gives access to the Urubi estate of Chief Ero, one of the ancient Edion N’Ene. The gate led to Uselu, Yoruba land and Eko (Lagos). It is popularly known as Iya’Ero (Igbe, 2017, p.305 ; Egharevba, 1971, p.22 ).

This gate was constructed across the moat where today’s Sokponba Road becomes Upper Sokponba Road. It leads to Ugbekun, Oka, Idogbo, Ukhiri, Avbiakagba and the Iyekorhionmwon Districts. According to tradition, the story of how the Iya (moat) got its adjunct, Ivbiyeneva (ivbi iye ne eva), is that two brothers, Ogiamien and Obazee, once each inhabited one side of the moat. A big tree, Ivbiyeneva, is said to have outlived the two brothers. The two trees were still there until the end of the twentieth century (Igbe, 2017, p.304 ; Egharevba, 1971, p.22 ).

The Aro Ediọn Edo (Ediọn Edo Shrine) is dedicated to the spirits of the collective dead of Benin City. The shrine is situated at the approach to the Urho Okperhe, the main public entrance to Benin Palace. The site was said to have been first occupied by the palace of the later Ogisos of the first dynasty. The small building which houses the shrine is well constructed with modern durable materials, namely concrete blocks and corrugated iron roofing sheets. The walls are fluted, like those of the adjacent palace, denoting that it is a building of traditional importance. The Benin symbols of royalty and authority, the state swords of Ada and Ẹbẹn casted in iron, are on the walls and represented on the railings of the perimeter fence. The building has only one door. Inside is an altar on a raised dais on which stands the wooden staff, the Ukhurhe, representing the collective dead of the city.

The Esogban of Benin is the Odionwere of the city, and therefore the priest of the Aro Ediọn Edo (Eweka, 1992, p.42 ; Edo, 2001, p.10 ). He alone officiates at the shrine, at the behest of the Ọba of Benin. When the Esogban dies, the Ukhurhe, the staff at the altar, is laid horizontally until the new Esogban is appointed by the Ọba. The Ediọn Edo Shrine is the first station in the processional route of honour, the pilgrimage through the city, which is new chief’s last duty in the long process to validate his title. In front of the Aro Edion Edo, the chief disengages his arms from the hands of his Enobore, his arms supporters, and takes the Ẹbẹn, the junior sword of state possessed by all chiefs, from his Ẹbẹn bearer. He trills the sword four times, in thanksgiving and in self-identification, to the spirits of the collective dead of the land. He hands the Ẹbẹn back to the Ẹbẹn bearer and surrenders his arms to his two arms supporters. With the drums encouraging him, and the stirring songs of the chorus women reminding him of the past, the new nobleman fully comes into the realisation of who he truly is.

All ennobled citizens pay obeisance with their Ẹbẹn at the Aro Ediọn Edo, except Ogiefa Nomuekpo. This is because of what happened in the days of Ogun, who later became Ọba Ẹwuare I. Ogun was a fugitive prince whose life would be forfeited if he were caught. In one of his secret visits to Benin City, he found himself on Chief Ogiefa Nomuekpo’s premises. With the help of a slave called Edo, Ogiefa hid Prince Ogun in the depths of a dry well and then went to tell the Ogiamwen and others so that they might arrest and punish him. Edo helped Ogun escape, and for this gross act of insubordination, the Ogiefa punished Edo by hanging him near to where the Iya-Ero moat was later dug by Ọba Ẹwuare. When Ogun became the Ọba, he purchased the land in which Edo’s remains were buried from Chief Ogiefa. Then he exhumed what was left of the remains, and gave the slave his freedom posthumously. He had the remains buried under the altar of the Ukhurhe Ediọn at Aro Ediọn Edo. Subsequently, Ọba Ẹwuare changed the name Ile-Ubini to Edo (Aisien, 2015b, pp.11-22 ).

The Aro Emotan (Emotan Shrine) is situated at Ore N’ọkhua, opposite the Ọba Market. Erected by Ọba Ẹwuare I over five centuries ago, the shrine is in honour of a woman named Emotan. The shrine is situated at her grave, where she also had her dwelling and died. Aro Emotan is considered one of the most well-known shrines in Benin City, visited and honoured not only by newly ennobled citizens but also by the children of deceased citizens during the Isotọn ritual of the funeral ceremonies. The only period of the year when the Emotan Shrine is not visited by citizens is during the annual Igue festival, which lasts for a fortnight, to usher in the Edo New Year. Emotan was very helpful to Ogun, who later became Ọba Ẹwuare the Great. Emotan died soon after his accession to the throne, and he marked her grave by planting an Uruhe tree on it (Aisien, 2015b, p.93 ). The Aikaeronmwon, the royal jester, is in charge of the Emotan Shrine, and the gifts made by visitors to the shrine belong to him. The Uruhe tree planted by Ọba Ẹwuare I fell after more than three hundred and fifty years. To replace it, Ọba Osewmwende planted another Uruhe tree, supported by an Iroko tree. After flourishing for one hundred years, both trees fell during a severe storm. Ọba Akẹnzua II, with the cooperation of the British colonial authorities, replaced the fallen trees with a life-sized bronze statue of Emotan moulded after a miniature model cast in Igun Street, Benin City. The life-sized figure was cast in London’s Chelsea district in 1951 by a sculptor named John A. Danford. It was financed by the British Council, and the statue was erected on Emotan’s grave in 1954 (Omoregie, 2012 ; Aisien, 2012, p. ; Igbe, 2019 ).

The Isekhurhe, a hereditary titleholder, is one of the principal chiefs of Ihogbe, the official ‘relatives of the Ọba’, which was constituted by the descendants of the Ihama, Letema and Legema, the relatives of Prince Oronmiyan who remained in Benin City to look after Erinmwinde, daughter of the Enogie of Egor village and mother of Ọba Ẹwẹka I. The Legema did not have any children of his own, so the title became non-hereditary. The Ihama and Letema became hereditary titles. Usama Palace had been the seat of the Ọba of Benin. It was easy for the Ihama the Ọkaegbee, the eldest of the relatives of the royal family, to walk from his house in Ihogbe to Uzama Palace less than five hundred metres away and carry out purification and sanctification rites in the royal household whenever the need arose.

The Isehkurhe was the second son of the Ihama during the reign of Ọba Ẹwẹdo, the fourth Ọba of Benin. Ọba Ẹwẹdo abandoned Usama Palace and moved to Ogbe, after sending sumptuous gifts repeatedly to Ogiamien Palace prior to his coronation at Uzama. With Ọba Ẹwẹdo’s relocation from the Uzama/Ihogbe territory, the Ihama realised he had to make alternative arrangements to cover to purification needs of the Ọba’s household in its new location. This was necessary because of the distance from Ihogbe, where the Ihama’s house was located, and the new palace of Ọba Ẹwẹdo. Since the Ihama was old, he decided to send his surrogate to live with Ọba Ẹwẹdo in Ogbe and perform those everyday functions in the palace which might have required his attention. The Ihama did not send his heir, the future custodian of the Ukhurhe, the totem representing the ancestral spirits of the royal clan. Ediagbonya, the second son of the Ihama, was sent from the Ihogbe quarters to meet Ọba Ẹwẹdo in town. Ediagbonya became the first Isekhurhe of Benin, and he built his house along Utantan High Street, not far from the Unuọgua of Ọba Ẹwẹdo’s palace. His residence is a piece of the Ihogbe in inner Benin City, otherwise called the Ihogbe n’Ore, and has been there for over seven hundred and fifty years.

The Isekhurhe’s residence, wedged between Igun and Owina Streets along Sokponba Road, is situated in the quarters of the Iwowa guild. The members of this guild are the royal (Ọba) gravediggers. The Isekhurhe title is hereditary, from father to first son. During full-dress ceremonial occasions in the royal palace, the Ihama himself comes to town from Ihogbe and leads the Isekhurhe in the propitiation of the head of the monarch and of the ancestral spirits of the royal clan. Ọba Ẹsigie decreed that all titled chiefs had to pay homage to Erinmwin-Idu. The residence of the Isekhurhe is the first station where a newly ennobled chief is received with confidentiality by the Isekhurhe, and where he learns more about his new office. With his strength regained, the new chief continues down the Utantan to the nine stations on his route (Eweka, 1992, pp.72-74 ; Aisien, 2015b, pp. 134-138 ).

Like the Aro Osa n’Ogbelaka, the Aro Ewua n’Ogbelaka is an altar derived from Christianity. It is a relic of the first arrival of Roman Catholicism in Benin during the reign of Ọba Ẹsigie. It is over five hundred years old. The Ewua guild is one of the royal guilds which make up Ogbelaka and is fifth in the hierarchy. Its head is Chief Ohuọba (the title means ‘wakes the Ọba’ from sleep every morning). He represents the Portuguese priest who went to Esigie’s palace every day, said the morning mass at the Palace Chapel and administered sacred sacraments to the monarch. Ọba Ẹsigie also adopted the use of crucifix in an early morning ritual carried out by the Ewua Palace guild. The Ohuọba title, which was created by Ọba Ẹsigie, is hereditary like most of the priestly positions in Benin. The Ewua Shrine shares space with the Ogbesasa quarters (Aisien, 2015b, pp. 128-131 ).

The Ezọmọ Agban Shrine at Upper Erhie is a double shrine commemorating two figures. One is the warrior Oghogiotor. He was a contemporary of Agban and served in Ọba Palace as a member of the Ibiwe royal society, with responsibilities for the care of the royal harem. Agban was an Ezọmọ of Benin who served during the reign of Ọba Orhogbua and Ọba Ehẹngbuda, over four hundred years ago. He is one of the more easily remembered warriors of Benin land. He exploited the territories of the Ikas and the Western Ibos, which had earlier been brought under the administration of Benin by Ọba Ẹwuare, the first expansionist Ọba of the kingdom.

During the reign of Ọba Ehẹngbuda, Chief Agban was the leader of the Benin armies. With the conquest of the Ika town of Ogidi, the name of the town was changed to Agbor, a corruption of the name Agban (Egharevba, 1968, p.32 ). One of the incidents recounted about Agban was his return from a successful mission in Ogidi (later Agbor). Agban was telling Ọba Ehẹngbuda the story of his victorious campaign, when there was a sudden clap of thunder. This angered Agban and he told his servants, ‘Build me a scaffold. I will wage war in the sky against the thunder which has dared to interrupt me while I was speaking to the Ọba’ (Aisien, 2015b, p.159 ; Egharevba, 1968, p.33 ). A very high scaffold was built, to which he tied many calabashes filled with palm oil and set them on fire. According to tradition, when the flames went up there was a downpour of rain and thunderbolts fell from the sky. Another account says it was a shower of hail, the rain of large blocks of ice, which came after what sounded like the mournful wailing in the sky of some thunderstorm in distress.

This was regarded as a sign that Agban had gained a victory over the thunder. The burning scaffold fell, which was said to have stretched over two miles from Benin City on the Benin-Sakponba road. Two Ikhimwin trees were planted, one at Benin and the other at Idumwerhie near Agban’s old house, and are known as Aro Ezọmọ Agban, or the Ezomo Agban Shrine. Ever since, every man who is invested with a title has to visit the shrine at Idumwerhie to honour the spirit of Agban, the Ezọmọ (Aisien, 2015b, p.159 ).

Aro Idẹn is the grave of Queen Idẹn, the wife of Ọba Ẹwuakpẹ, who reigned in the first decade of the eighteenth century. It is located along Iwebo Street. It is forbidden for anything that has life to step on Idẹn’s grave. In pre-colonial Benin, the transgression of this rule led to the forfeiture of that life, as it was considered a desecration of the grave. It did not matter whether the transgressor was a hen, goat, cow, or human, and whether the transgression was intentional or accidental. The Idẹn’s grave is now surrounded by an iron fence to prevent people from stepping on it.

It is important to understand the story behind her death. Prince Idova had been hurriedly renamed Ehennegha, probably in obedience to an oracular directive. He was presented as Ehennegha to the Uzama and crowned the Ọba of Benin with the name of Ọba Ẹwuakpẹ in 1701. Iden was one of his wives. After the death of his mother, the Iy’Ọba Ewebonoza, the people of Benin revolted against him as a result of his high-handedness and his disrespect for human lives (Egharevba, 1968, p.38 ). His other wives, numbered in the hundreds, abandoned the royal harem after the people rejected their husband as king, and left open the gates of the harem. But Idẹn stayed with her husband. She refused to return home to her parents in Oka village, which is part of present-day Upper Sakponba Road, Benin City. When life became very difficult in Benin City, Ọba Ẹwuakpẹ went to Ikoka, his late mother’s village, hoping for sympathy as well as due recognition of his status as the Ọba of Benin. But the people of Ikoka rejected him, because he had nothing to offer them except an increase of their burdens. Ọba Ẹwuakpẹ cursed Ikoka village and returned to Benin City (Ebuka-Onuoha, 2018, p.244 ; Aisien, 2015b, p.67 ).

Queen Idẹn took the few articles of vanity she had to Ọba Market and sold them. She went to Ugbor village and brought a diviner to the palace. The oracle told Ọba Ẹwuakpẹ to stage a make-believe scenario which would suggest to the observer that the rejection of the palace by the people had been called off, and that the people had resumed their loyal and obligatory service to the institution. And what would make the ruse stick in this instance, according to the oracle, was a human sacrifice. Idẹn provided all the necessary items, but the human for the sacrifice became another challenge.

Abduction was not possible because it could lead to a charge of murder, which would inflict a blow on the already wounded monarchy from which it may not recover. To save her husband’s high office, and to preserve him for it, Idẹn talked Ọba Ẹwuakpẹ into accepting her as the sacrificial offering. Idẹn smeared the gathered pieces of broken calabashes with palm oil and scattered them around the market and Ọba Palace. She followed the same procedure with the numerous head-pads she had gathered. Idẹn dressed herself in what little finery she still possessed, and she and her husband walked down Iwebo Street in the dark. There she chose the site of her grave, and Ọba Ẹwuakpẹ began the excavation of the final resting place for his wife. Idẹn lay in the pit on her side, facing the palace, in such a manner that the flying clods of earth would not get into her eyes, and asked Ọba Ẹwuakpẹ to fill the chasm.

Keenly aware of what it meant to be buried in a marketplace, Idẹn had requested of her husband that if the sacrifice was successful, and the Edo people came around to accepting the authority of the palace, then she must be protected, where she lay, from all the insults of the marketplace. The people returned to their king and resumed their services to the palace (Ebuka-Onuoha, 2018, p.244 ; Aisien, 2015b, p.71 ). Idẹn’s love for her husband and her sacrifice saved the monarchy, and made it stable again.

Directly facing the Erie Street Junction, on the Ogbe side of the Utantan, is the quarter of the guild of Idunmwun Igun N’Ugbọha. The guild’s shrine is built at the end of a recess facing the Utantan. It is a composite shrine which serves as the ancestor-worship shrine for the Igun N’Ugbọha guild, housing the Ukhurhe (staff) of the Ediọn N’Obi. On the same raised dais is another staff dedicated to the guardian spirit of the metallurgists, the Airu Ogun Emwin ya. Another shrine dedicated to Enọwe N’Ugbọha is some distance away, and this shrine is dedicated to the founder of the Igun N’Ugbọha guild. This is one of the five blacksmith guilds in Benin City: Igun N’Ekhua or Igun Adaha, Igun N’Eyaen-N’Ugie, Igun N’Ugbọha, Igun N’Iwegie and Aiho Igun bekun (Aisien, 2015b, pp.140-141 ; Eweka, 1992, p.56 ).

There is some evidence that iron-working guilds got their supplies from Ineme (Uneme), the northern territories in the Akoko Edo Local Government Area of Edo State. The Uneme people were said to have migrated from Idunmwun-Ugbọha to Benin City. After the fifteenth century, the iron-working guilds also got their metal supplies from Europe. The Igun N’Ugbọha were particularly good in the manufacture of war implements. The guild made the battle-sword, the single-edged scimitar-like Umozo of the Benin warrior, during the pre-firearm days. It also made the famous Eluburhubu sword of Prince Idubor the Arhuanran, the first and only Enogie of Udo. Even though the need for services of the blacksmith guilds has become less important, the Igun n’Ugbọha continues to be engaged in the making of Ada and Eben ceremonial swords of state for those ennobled by the palace and, as such, entitled to own them. The head of the Igun n’Ugbọha guild is Chief Obasogie, and the title is hereditary (Eweka, 1992, p.56 ).

Down Erie Street, on the righthand side of the road, is the Iyanto Erie. This station is variously called Iyanto Erie, Osa-N’ailaban Shrine and Eimwen amaru Shrine. The Iyanto Erie is made up of a clump of Uwenrhien-Otan reeds in front of no. 10, Erie Street, which is considered one of the traditional landmarks of the Erie quarters. Traditionally, the Erie quarters were the area of town where the everyday needs of the Erie Ọba (the royal harem) were serviced. An Ọba consort, or Oloi, who was ill or pregnant was usually escorted to the Erie quarters for proper care. Chief Uso N’Ibiwe is responsible for the care of the Iyanto Erie Shrine. The Chief Uso title was created by Ọba Ẹwẹdo, who reigned from 1255 to 1280 (Aisien, 2015b, pp.145-147 ).

The Iyasẹ Nohenmwen (Iyasẹ N’Ọhẹnmwẹ) altar is located at Ewaise Lane off Forestry Road. Iyasẹ N’Ọhẹnmwẹ was one of the most famous Iyasẹs of Benin Kingdom. Iyasẹ N’Ọhẹnmwẹ was probably born in 1750, and he died around 1838 at a great old age. His father hailed directly from Erogbo village, near the Ekehuan and Ughoton waterside villages, and remotely from Brass, now in Bayelsa State in the rivers. His mother was an Iyekorhionmwon lady, from Iguododo village. Iyasẹ N’Ọhẹnmwẹ served successively as the Eribo and the Osodin of Benin before he was conferred with the premier title of the Iyasẹ by Ọba Ọsemwende (Omoregie, 2010, pp.151-160 ). He was considered one of the richest Iyasẹs of Benin Kingdom, as his immense wealth was derived from his inheritance from his father Ọdia (Telema in Ijaw) of Erogbo village in the Ovia territories.

With his inheritance, he became a successful merchant in overseas commerce, trading in European textiles which he purchased from the European merchants trading at the Benin port city of Ughoton. He also traded in African textiles which were handwoven in the Edo, Yoruba and Idoma hinterland areas. He sold to the European traders in Ughoton who re-sold the textiles in other West African ports. At the height of his fame and wealth, Iyasẹ N’Ọhẹnmwẹ decided to display his riches to the people, with Ọba Ọsemwende as his guest of honour. As was customary, Iyasẹ N’Ọhẹnmwẹ was the husband of Princess Aghayubini the Uvbinokhua, the senior princess of the realm and the eldest daughter of the reigning monarch. Iyasẹ N’Ọhẹnmwẹ suffered a fate similar to that of Iyasẹ Ekpenede, after his first son, Akenisi, got involved with a Ovbi-Oloi. But his case was better, because he had been blessed with many children. Also, when newly ennobled citizens visit this altar, they are welcomed by the keepers of the shrine, who are elders of the descendants of this great Iyasẹ (Aisien, 2015b, pp.213-225 ).

The Aro Osa N’Akpakpava (Aruosa: the Altar of God at Akpakpava) is located opposite the T-junction made by Igbesamwan Street and Akpakpava Road. The revival of the traditional worship of God by the Benin people took place in 1945 with a service held at the Urhokpota. This was followed by the re-establishment of the Aro Osa N’Akpakpava in 1946 by Akenzua II, Ọba of Benin, on the then 450-year-old site of the Roman Catholic Cathedral built by the Portuguese during the reign of Ọba Esigie (Edebiri, 2005, p.; Egharevba. 1968, p.27 ). The Holy Aro Osa Cathedral, which now occupies the site of the Christian relic, is nevertheless not an edifice for Christianity. It is a temple proclaiming the doctrine of Godianism, which teaches the people about the one-to-one mutual interaction between God and man, without the need for an enlightened one to show the way or a redeemer coming between them to explain God to man or to lead man to God (Aisien, 2015b, pp.188-203 ).

The Shrine of Aro Osa of Ogbelaka is a very significant site for Nigeria, because Benin City was the place where Christianity was first preached and accepted during the reign of Ọba Ẹsigie, over five hundred years ago. The Aro Osa sites are part of the territorial landmarks of Christianity in Nigeria. This shrine is one of the many relics in Benin City which tell the story of the first arrival of Christianity into the kingdom in the fifteenth century. Ọba Ẹsigie, a converted Christian, incorporated into many of the usages of the Roman Catholic Church into palace ritual. The Maltese cross, with its four limbs of equal length, which was the form of cross the Portuguese brought to Benin, was adopted as a palace motif, and today can be seen reproduced on the Ada, the state sword of the Ọba of Benin (Aisien, 2015b, pp.103-127 ; Egharevba, 1968, p.27 ).

The Aro Osa N’Ẹriẹ is located at the Igbesamwan (the guild of wood and ivory carvers) end of the Ẹriẹ quarters. This is the site of a Roman Catholic chapel built during the reign of Ọba Ẹsigie. The Aro Osa N’Ẹriẹ is one of the four known sites where Christian religion and pedagogical edifices were erected in pre-colonial Benin City by Ọba Ẹsigie. The shrine has its own hereditary priest, the Ohen’sa (Ohen Osa). In the last few years, no Ohen’sa has been confirmed by the Ọba. The Ọdiọnwẹrẹ of the Ẹriẹ quarters looks after the shrine. In Benin Kingdom, newly ennobled citizens are obliged to visit the Roman Catholic relics.

The tradition was probably inspired by the yearly Corpus Christi and Mardi Gras public procession through the streets of Benin the Portuguese reverend fathers undertook with their congregation to the new Christian establishments five hundred years ago. A closer look at the geography of the pilgrimage route within Benin City suggests that there are four indisputable stations, which is evidence of the Christian thanksgiving procession tradition in Benin Kingdom: Aro Osa n’Ogbelaka, the Ewua Shrine, the Aro Osa N’Ẹriẹ and the Aro Osa n’Akpakpava (Egharevba, 1968, p.27]7[; Aisien, 2015b, pp.183-187 ).

Aro Otọ Ogbe Shrine was established by Ọba Ẹwuare I and is marked by an Ikhinmwin tree located on the righthand side, the moat side of Ekpenede Street, near the south end of the thoroughfare. A half wall forming a partial alcove shields the trunk of the Ikhinmwin tree from behind and to the sides. The spot is the ritual centre of one of the quarters of the Ogbe district called Ogbe Ewuare, which is the heartland of the Ogbe half of inner Benin City. This ‘land shrine’ had to be created so that people could settle there for normal everyday living.

Men could not safely co-habit with their wives in the territory until the Aro Otọ Ikhinmwin tree had been properly planted for them by the authority of the Ọba. This is to prevent a series of unfortunate incidents from befalling the settlement, like wild animals preying on the inhabitants. The Ogbe Ewuare ‘land shrine’ became known as Aro Otọ Ogbe. Chief Ọsuma, who is in charge of the shrine, has the permission of the monarch to choose a sub-chief from the Iweguae royal society and another from the Iwebo to assist him in the management of the shrine (Aisien, 2015b, pp.94-102 ).

The Aro Ẹkpẹnẹde Shrine is in two locations. The first is at Iwebo Street behind Urhokpota Hall, and the second is situated on Ẹkpẹnẹde Street at Unuabehe Street Junction. This is the main Iyasẹ Ẹkpẹnẹde Shrine. At this second location, a new chief presents his gifts of propitiation and receives the recognition and the prayers of the keepers of the shrine. Ẹkpẹnẹde was the Iyasẹ of Benin and a great war lord who conquered many towns and villages in the west during the reign of Ọba Ehẹngbuda (c. 1578). He committed suicide after his son and only child, Idodia, was arrested and executed for committing adultery with one of the Ọba’s wives (Ebohon, 1972, p.37 ; Egharevba, 1968, pp.30-33 ). After the death of Ẹkpẹnẹde, Ọba Ehẹngbuda dedicated two shrines to him, which were set up at the front and back of his premises. The newly ennobled were asked to make offerings at these shrines in order to supply Ẹkpẹnẹde with nourishment in lieu of that which would have been offered at his ancestral shrine by the hands of the son who did not live long enough to bury him (Aisien, 2015b, pp.28-54 ).

Constructed in 1906, this is the oldest building in Benin City with more than one storey. Traditional Edo domestic architecture’s tropical mode of house building can be compared with the ancient Roman architectural building unit called the atrium, which the Edo people called the Ikun. The atrium and the Ikun consisted of a rectangular edifice with its centre open to the skies. The household members would come out of their rooms and appear under their private sky in the centre of the rectangle. Most citizens made do with houses which were composites of two or three impluvia (Agbontaen-Eghafona, et al, 1996, pp.54-64 ).

The forecourt ikun usually provided living quarters for the young men of the household. The rear ikun was invariably the harem of the household. A smaller side ikun, recessed, provided the living quarters for the head of the home. The owner of the Egedege N’okaro was Chief Iyamu, son of Chief Osawe, who was the Inneh N’Ibiwe of Ọba Ovonranmwen. Osawe was the grandson of the Iyasẹ N’Ọhẹnmwẹ, the famous premier chief of Ọba Ọsẹmwẹndẹ. Osawe’s father Chief Idova, the Uso of Benin, was the second surviving son of the Iyasẹ N’Ọhẹnmwẹ. The Egedege N’Okaro was later inherited by Chief Osayande Izevbizua-Iyamu, then the Esogban of Benin. As the Odionwere of Benin City, the chief was the priest of the Ediọn-Edo Shrine.

The storey building was the first house of layered floors, of one floor suspended above the other, ever built in Benin City, but not the first ever built in the kingdom. The first documented storey building built on Benin land was constructed in the waterside village Ughoton three hundred years ago. The Ughoton edifice was a one-storey structure which was built in 1718, nearly two hundred years before the construction of the Egedege at Erie Street (Aisien, 2015b, p.147 ).

The statue of Asoro, Ọba Ovonramwen’s trusted soldier, is located at Benin City’s central roundabout, Kings Square. Asoro was the Odionwere, the head of Ọba Ovonramwen’s Emada. The figure, cast in dark metal and carrying a spear and shield, towers over four British soldiers strewn at his feet. Three are slumped over and clutch their stomachs in agony, and the fourth has collapsed and appears to be dead. The Asoro Statue shows a moment of heroism from the 1897 invasion. When the last Benin defensive position had been overcome by the invading British, Asoro, accompanied by two other Emada, armed with an ‘Esada’ (Synder) rifle, left the palace to try to halt the British, who were advancing along Utantan Road. Asoro’s battle cry – ‘e so kpon ọba’ (Only the Ọba dare pass this spot) – has been immortalised with the naming of Sokponba Road. He was said to have fought valiantly at this spot, slaying many British soldiers until he eventually fell to a ‘chance bullet’ (Edebiri, 2005, p. ; Osadolor, 2001, p.223 ).

Chief Ẹro Izedomwen became Ẹro tof Benin Kingdom in 1890 when he succeeded his father, Chief Ẹro Omoregie. Ọba Ovonramwen was an uncle to Ẹro Izedomwe, whose mother was his sister. This made Ẹro Izedomwe a cousin of Ọba Eweka II. As a show of his dissatisfaction with the British, he rejected the offer to become a district head in 1899, transferring it to his son Evbuomwan. In 1914, when the news of the transition of Ọba Ovonramwen reached Benin Kingdom, resident colonial administrator James Watts rushed to bring the matter before Frederick Lugard.

This was because he wanted Agho Obaseki to be installed as Ọba of Benin. But Chief Ẹro Izedomwen raised stout arguments that ‘Ovbi’Ọba re o ri’Ọba, Ovbi’Ogie re ri’Ẹgie, Ovien re rri Ọba vbe Edo’_ _(only the child of a king can succeed the king, only the child of a duke can succeed a duke, a servant cannot succeed his master in Edo) (Ekhator-Obogie, et al, 2018, p.320 ). Hence, Chief Ẹro Izedomwen is today renowned as the defender of the primogeniture law through which Prince Aiguobasimwin succeeded his father Ọba Ovonramwen and was installed Ọba of Benin in June 1914. He died in 1918 after twenty-four years as the Ẹro of Benin Kingdom. The memorial statue at Iyaro by Urubi was commissioned by the Ẹro family in 1997 as part of the centenary of the British invasion of Benin Kingdom (Osemwegie-Ero, 2008, pp.54-70 ; Omoregie, 2009, pp.149-159 ).

Dr. Fyfe was a surgeon on the St George, one of the vessels that carried the members of the British expedition to Benin. He was killed during the British invasion of 1897 by a Benin warrior. This tombstone is often mistaken for Asoro’s tomb because it stands at the junction to Asoro Street, which was named after Ọba Ovonramwen’s chief sword bearer. The spot was the British Field Hospital along Utantan Road (Sokponba). He was tending to Captain Byrne before he got shot in the neck by a Benin sniper. He was buried there, his grave marked with a cross (Aisien, 2015b, p.28 ; Edebiri, 2005, p. ).

Ebekhimwi was one of the warriors who fought to defend Benin Kingdom in 1897. Just like Asoro, he took up arms to protect the kingdom against the invasion of British forces through the Ughoton route. Ebeikhinmwin, who commanded the forces at Ughoton, joined Chief Ologbosere in the insurgent warfare that characterised the guerrilla movement from 1897 to 1899 (Osadolor, 2001, p.227 ).

The Emuẹmuẹ (Emuemue) Statue is a life-sized effigy of a combat-ready warrior. It was used as a ruse by Ọba Ẹsigie during the Benin-Idah war in an attempt to mislead the Idah warriors (Osadolor, 2001, p.117 ). Aisien (1995, p.28 ) stated that Emuẹmuẹ is a wooden effigy representing the Portuguese who joined the Benin army to repel the Attah and his forces at Ikpoba hills. Ọba Ẹsigie was described as a good strategist, and he placed the Emuẹmuẹ Statue at the eastern main gate to Edo (Benin City) (Omoregie, 2010, pp.99-100 ). The renowned Benin historian Egharevba describes Emuẹmuẹ as a warrior through whom the Attah sued for peace and paid indemnity to the Ọba of Benin (Egharevba, 1968, p.28 ).

Evian Palace was the residence of the administrator of Igodomigodo during the interregnum (ca. 1050–1150 AD). It is located in the Ikpokpan village of ancient Benin, now along the First East Circular Road.

According to Egharevba (1970, pp.5-7 ), Evian was from the Eholor N’Ire family of Ihogbe, but he built his settlement at Ikpokpan, from where he administered the government of Great Benin. He had an ancestral shrine decorated with wood and ivory carvings owing to his great interest in the arts.

During the interregnum, Evian administered the urbanised eastern areas of Benin, where he maintained the sophistication and tradition of the Ogiso era (Aisien, 1995,p.53 ).

The Ogiamiẹn’s house is about a thousand years old. It is a historical landmark in Benin City which retains all the relics of the ancient kingdom, including dedicated altars with wooden commemorative heads and the royal stool (erhe) (Ebohon, 1979, p.144 ). The Ogiamiẹn Palace is located along Sokponba Road and is part of the ancient Utantan village. In 195, it was declared a monument by the Antiquities Commission of Nigeria (Egharevba, 1979, p.9 ). Since 1914, this palace have served as the residence of Ogiamiẹn Edo, who died in 1914, Ogiamiẹn Obazee, who died in 1968, and Ogiamiẹn Osarobo.

The first Ogiso Palace was built at Ugbekun by Ogiso Igodo around 904. Not long after, the palace was relocated to Uhunmwindunmwun by Ogiso Ere, who had succeeded Ogiso Igodo. The Ogiso Palace at Uhunmwunidunmwun was at the present-day Old Western Boy College site along Second East Circular (Ebohon, 1979, p.80 ). Before the invasion of Benin Kingdom in 1897, the Ogiso Palace served as a residence for the Ọba’s widows following the decree of Ọba Ẹsigie – hence it is called Ogo N’Erie_. _A member of the descendant of the Ogiso family was given a hereditary title, Ohen-Iso, to take charge of the Aro Iso (altar of the Ogiso) (Ebohon, 1979, pp.80-83 ).

This is the boundary between Benin City and the domain of the Uzama chiefs. Omi was one of the two rivers that separated the two – the other was Otẹghẹlẹ (Aisien, 2015a, pp.56-57 ). This was the site where Isekhere collected a toll (Ugiamwen) from Ọba Ẹwẹdo before he could cross from Usama into Benin City (Egharevba, 1968, pp.9-10 ).

Okpota was a great, wise and knowledgeable native doctor from Ishan land. The Urhokpota Hall at the Kings Square ring road in Benin City was the site of his house. He was accommodated there by Ọba Ọzọlua when he arrived in Benin City. Okpota prepared a lucky charm with this great knowledge of medicine. He made the charm for the Ọba, and it was placed at the Ugha-Ọzọlua at Ọba Palace to attract gifts. The entrance to his compound was named Urho-Okpota (Urhokpota). Since the colonial era, the hall has served as a meeting point (Egharevba, 1968, p.24 ).

These chieftain titles have existed since Benin evolved a political system and state. During the Ogiso dynasty, they were known as Ediọn n’Enẹ. The Ogiso rulers were primus inter pares within the Ediọn. After the installation of Ọba Ẹwẹka I, the Oloton was included among the Ediọn, and his title was declared hereditary. Until the early period of Ọba Ẹwẹdo’s reign, the Ọba lived at Usama with Uzama nobles (Edo, 2001, p.6 ). The Uzama became six with the addition of Edaikẹn N’Uselu by Ọba Ẹwuare I. Ọba Akẹnzua I made the Ezọmọ title hereditary (Eweka, 1992, pp.27-40 ). The Uzama are hereditary title rulers whose domain or villages lie outside the inner-city moat.

These chieftain titles have existed since Benin evolved a political system and state. During the Ogiso dynasty, they were known as Ediọn n’Enẹ. The Ogiso rulers were primus inter pares within the Ediọn. After the installation of Ọba Ẹwẹka I, the Oloton was included among the Ediọn, and his title was declared hereditary. Until the early period of Ọba Ẹwẹdo’s reign, the Ọba lived at Usama with Uzama nobles (Edo, 2001, p.6 ). The Uzama became six with the addition of Edaikẹn N’Uselu by Ọba Ẹwuare I. Ọba Akẹnzua I made the Ezọmọ title hereditary (Eweka, 1992, pp.27-40 ). The Uzama are hereditary title rulers whose domain or villages lie outside the inner-city moat.

These chieftain titles have existed since Benin evolved a political system and state. During the Ogiso dynasty, they were known as Ediọn n’Enẹ. The Ogiso rulers were primus inter pares within the Ediọn. After the installation of Ọba Ẹwẹka I, the Oloton was included among the Ediọn, and his title was declared hereditary. Until the early period of Ọba Ẹwẹdo’s reign, the Ọba lived at Usama with Uzama nobles (Edo, 2001, p.6 ). The Uzama became six with the addition of Edaikẹn N’Uselu by Ọba Ẹwuare I. Ọba Akẹnzua I made the Ezọmọ title hereditary (Eweka, 1992, pp.27-40 ). The Uzama are hereditary title rulers whose domain or villages lie outside the inner-city moat.

These chieftain titles have existed since Benin evolved a political system and state. During the Ogiso dynasty, they were known as Ediọn n’Enẹ. The Ogiso rulers were primus inter pares within the Ediọn. After the installation of Ọba Ẹwẹka I, the Oloton was included among the Ediọn, and his title was declared hereditary. Until the early period of Ọba Ẹwẹdo’s reign, the Ọba lived at Usama with Uzama nobles (Edo, 2001, p.6 ). The Uzama became six with the addition of Edaikẹn N’Uselu by Ọba Ẹwuare I. Ọba Akẹnzua I made the Ezọmọ title hereditary (Eweka, 1992, pp.27-40 ). The Uzama are hereditary title rulers whose domain or villages lie outside the inner-city moat.

These chieftain titles have existed since Benin evolved a political system and state. During the Ogiso dynasty, they were known as Ediọn n’Enẹ. The Ogiso rulers were primus inter pares within the Ediọn. After the installation of Ọba Ẹwẹka I, the Oloton was included among the Ediọn, and his title was declared hereditary. Until the early period of Ọba Ẹwẹdo’s reign, the Ọba lived at Usama with Uzama nobles (Edo, 2001, p.6 ). The Uzama became six with the addition of Edaikẹn N’Uselu by Ọba Ẹwuare I. Ọba Akẹnzua I made the Ezọmọ title hereditary (Eweka, 1992, pp.27-40 ). The Uzama are hereditary title rulers whose domain or villages lie outside the inner-city moat.

These chieftain titles have existed since Benin evolved a political system and state. During the Ogiso dynasty, they were known as Ediọn n’Enẹ. The Ogiso rulers were primus inter pares within the Ediọn. After the installation of Ọba Ẹwẹka I, the Oloton was included among the Ediọn, and his title was declared hereditary. Until the early period of Ọba Ẹwẹdo’s reign, the Ọba lived at Usama with Uzama nobles (Edo, 2001, p.6 ). The Uzama became six with the addition of Edaikẹn N’Uselu by Ọba Ẹwuare I. Ọba Akẹnzua I made the Ezọmọ title hereditary (Eweka, 1992, pp.27-40 ). The Uzama are hereditary title rulers whose domain or villages lie outside the inner-city moat.

The Edaikẹn Palace (Ẹguae Edaikẹn) is located at Upper Uselu, the domain of the crown prince of Benin Kingdom (Eweka, 1992, p.38 ). Ikẹn was a powerful and rich chief of Uselu who was also a warrior. He opposed and imitated Ọba Ẹwuare I in every way possible. Because of his military expertise, Ọba Ẹwuare had put aside his dislike for Ikẹn and made friends with him, on one occasion sending him to war against the people of Owo. After a short but severe fight, the people of Owo surrendered and Ikẹn dispatched his soldiers with the spoils a day before he planned to leave Owo himself. Ikẹn was left unguarded, and the enemy attacked and killed him. When the news of Ikẹn’s death reached Benin City and Ọba Ewuare, everyone was sorrowful. This is the origin of the proverb ‘Ikẹn knows how to make war but does not know how to escape’. Ikẹn had no surviving children, so Ọba Ẹwuare had sent his first son, Kuobọyuwa, to take care of Uselu while Ikẹn was away. Automatically, Kuobọyuwa became the first Edaikẹn (Edayi n’Iken) of Uselu (Egharevba, 19689, p.14 ).

The uniqueness of this palace is that once the crown prince proceeds to Benin City for his coronation as the Ọba of Benin, this abode is left to degenerate uninhabited. It is rebuilt whenever a new Edaikẹn is sent to Uselu after being introduced to the Benin people as heir apparent (Osemwengie-Ero, 2008, pp.117-118 ).

Eki-okpagha means ‘a market at the Okpagha tree’_. _Okpagha is the African oil bean tree (Penthaclethra macrophylla). In ancient Benin City, there were Okpagha trees on both sides of the Utantan road. These provided shade for a popular market held along the road between present-day St Matthew’s Anglican Church and the junction to the Ogbelaka quarters. The battle between the anti-royal forces led by Ogiamien and the royal forces led by Ọba Ewedo over the control of metropolitan Benin in 1255 took place at this market square.

After the defeat of Ogiamien, a treaty of agreement and understanding was made. Thereafter, Ọba Ewedo established his authority and built his palace at Ogbe and made Ogiamien an hereditary chief title in Uzama n’Ibie_ _(the junior Uzama). This place has become a significant historical site in Benin Kingdom because the monarch fights a mock battle with Chief Ogiamien during his installation in commemoration of the Eki-okpagha battle of 1255 AD (Edebiri, D. U. 2005:1 ).

This is one of the oldest markets still existing in Benin City. It was built during the Ogiso era, probably under Ogiso Ere, who relocated Ogiso Palace from Ugbekun to Uhunmwunidunmwun. The Ogiso Market is located at the Second East Circular Road axis of Uhunmwunidunmwun.

The market is located close to the central Benin City roundabout close to Ọba Palace. The Emotan Shrine is located opposite this market. This area was the ancient Oroghotodin village of Igodomigodo. During the reign of Ọba Ẹwuakpẹ, the market was deserted as protection for the Ọba (Igbe, 2019, pp.149-150 ).

This moat was built by Ọba Ẹwuare I to prevent the emigration of Benin City dwellers. Many had left the city as a result of Ọba Ẹwuare I’s policy forbidding sex between couples for three years (Egharevba, 1971, p.11 ). This wall encircles Ogbe and all the quarters close to ore n’okhua. The moat encircles Ogbe, crossing Urubi, Iguisi, Isekhere, Ọba Market, Yanga Market, Adesogbe Road, Airport and the Observer Newspaper building, Sapele Road by Hallmark Supermarket, Third Junction by Ugbekun, Edo College and down to Ikpoba Slope (Oke-Edo) (Osemwengie-Ero, 1999, pp.156-157 ). Called Iya-Ewaure, it is deeper than the outer moat. According to Egharevba, after having finished digging the moat (dishes), Ọba Ẹwuare I made powerful charms and buried them at the nine gateways to neutralise any charm which might be brought by people from other towns. Each of these nine gates was manned by a porter called the Uko N’Urho (Egharevba, 1971, p.12 ).

The Benin City outer wall (Iyakpan_) _was constructed in the thirteenth century by Ọba Oguọla. It was first built as a military strategy to prevent Akpanigiakon of Udo from invading the kingdom. It took three years to dig the moat around the city. Around 1280, Ọba Oguọla finished digging the outer moat, which is called Iyakpan in Benin. Osewmengie-Ero stated that it is the tradition in Benin for Uselu chiefs to hand over the Edaiken (crown prince) at Iyakpan (present-day Five Junction, NTA Road) to Urubi chiefs led by the Ẹro. The prince is then led to Iya-Ẹro (the moat dug by Ọba Ẹwuare I) where he is handed over to Benin chiefs. This wall is longer and but less wide than the inner wall (Osemwengie-Ero, 1999, p156 ); it served as a military defense strategy for Benin Kingdom (Egharevba, 1968, p.13 ; Osadolor, 2007, p.77 ).

Uselu is the land of the queen mothers of Benin kings. Since the death of Iy’ọba Idia, it has been the tradition that the mother of a reigning king be sent to stay at Uselu, which is known as Uselu N’Evbo Iy’ọba (Uselu the Land of the Queen Mothers) (Ebohon, 1972, p.32 ). All seventeen Iy’ọba shrines are located at Uselu N'Evbo-Iy'ọba (Lower Uselu), which is outside Benin City’s inner and outer moats (Ebohon, 2019, pp.157-174 ).

The present Ọba Palace was built in the thirteenth century by Ọba Ẹwẹdo who relocated from Usama Palace, which then became a coronation site. In the early nineteenth century, the palace was burnt down by the usurper Ogbẹbor, and in the late nineteenth century the palace was again razed during the punitive British expedition. After the coronation of Ọba Ẹwẹka II, the palace was rebuilt from the ruins of 1897, but in 1922 it was burnt down a third time (Ebohon, 1979, p.4 ). Chief Orokhiri from Usen assisted in putting the fire out and provided shelter for the monarch until the palace was rebuilt.

The architectural structure of Ọba Palace reveals the sophistication of technological development in Benin, while the socio-political organisation displays the rich cultural values that are unique and traditional to Benin. The palace has courts and altars/shrines where daily rituals are performed for the well-being of the king and kingdom. Owing to the destruction of 1897, the deportation of the Ọba and colonial government’s seizure of the palace land for its own use, Ọba Palace had been reduced to about a third of its original pre-1897 surface area when the monarchy was restored in 1914 with the installation of Ọba Ẹwẹka II (Aisien, 2006, p.33 ; Ebohon, 1979, p.4 ). The pre-1897 palace was, according to Egharevba, three quarters of a mile long and one quarter of a mile wide. The palace extended from present-day Alaka Street to Ogbelaka Street (Ebohon, 2019, pp.21-24 ).