Benin ‘Obaship’ as divine essence
In Benin Kingdom, Edo State, South South Nigeria, its highly revered monarch, referred to, as Oba, stands alone in the hierarchy of mortals. Within the Benin cosmos, he has no equal. As the royal head of the Benin Kingdom, the Oba has in place what historians describe as “a sophisticated administrative system with a substantial spiritual component” because the departed Obas and God are consulted as a matter of routine in the running of the kingdom. The monarch’s palace located in Ogbe Quarters in the heart of Benin metropolis is hailed as an architectural masterpiece. It showcases the indigenous civil engineering skills of the Benin people, just as it is said to reveal the creative uses to which the magnetic Ulakpa red soil, regarded as unique to the people of Benin, can be put to.
To people of Benin origin, it is said that the Oba is not only God’s chief representative on earth; all his subjects consider him as ‘god’. “It is for this reason the Binis say: Oba o re Osanubua nagbon, meaning “The Oba is a god man or the god on the human world”). According to High Priest Osemwegie Ebohon, Benin oral tradition says that the Oba has a divine essence and so is the godhead of his people. “Invariably, he leads the worship of all deities in the land whether or not he is physically present”, he added. In practical terms, this means that all traditional prayers in the kingdom said with kola nut begin with the Oba and end with “Long may the Oba reign”. Secondly, when several persons are gathered, the Benin man in the group is spiritually senior to everyone present because he is considered by Bini culture as godhead representative of the Oba. Therefore, the responsibility of offering prayers for the group automatically falls on him.”
In ancient times, the Oba was not just the spiritual leader of the Benin Kingdom. He also had civil, social and political authority over the people. He was the undisputed head of state and government of Benin Kingdom and commander-in-chief of the Benin Army. “Today,” in the words of Ebohon, “even though the ancient glories of the Benin Kingdom are no more, the Oba still commands tremendous love, awe, reverence, authority, power and influence in Edoland. His words are still law in the kingdom and some ancient practices have been carried over to modern times. “One of these practices is the salutation of the Binis. The general salutation is woven around the person of the Oba. For instance, the salutation follows this format: Ob’Owie, a combination of the words, Oba and Owie, literally means “King of the morning” while its ordinary meaning is “Good Morning”. Ob’Avan, whose literal meaning is “King of the Afternoon” and ordinary meaning is “Good Afternoon”, is derived from the words, Oba and Avan. Ob’ Ota, literally meaning “King of the Evening” and “Good Evening” in its ordinary meaning, is coined from the words, Oba and Ota. However, it is not totally wrong to say that some customs and traditions of Bini have been abused as they relate to the Oba of Benin and the Benin heritage. The Isekhure (Chief Priest) of Benin Kingdom, Chief Nosakhare Isekhure, speaking a few weeks ago for the Ihogbe of Benin Royal Family, who is custodians of Erhinmwindu Shrine, from which all authorities emerge, said there are three broad social gradings in Benin Kingdom, which still subsist today.
Chief Isekhure named them as the Benin Royal Family constituting the first family in Benin; the Nobles Family, comprising the Uzama Nihiron, the Ivbie Aronto, (Efa) and Enigie of non-royal descent and the commoners or other subjects of the Oba, excluding the women folk. “In this breakdown, the Oba stands alone as the spiritual head of Erhinmwindu Deity, which is the ultimate shrine from which all other shrines derive their authorities. It is a historical fact that the Iyase title, created by Oba Ewedo, was elevated as head and leader of the commoners (Okao Ovienoba). That placed him as first among the commoners on behalf of whom he can undertake advocacy and make representations to the Oba-in-Council. He is the head of Eghaevbonore chiefs.
The Iyase also holds the office of the Chief of Armed Forces of Old Benin Empire. It is, therefore, inappropriate to equate the position of the Oba with those of his chiefs by referring to the title of the Iyase as second-in-command to the Oba of Benin,” the Chief Priest of Benin Kingdom declared. Isekhure further stated that as far as Benin tradition is concerned, even though it is not usually mentioned, “the Ediaken of Uselu, in strict order, being a descent of the reigning Oba, is second-in-command to the Oba of Benin and a member of the Uzama nihiron. An “ordinary subject” of the Oba cannot, therefore, be next to him. “There is a Benin parable which says, Ekhaimwen hia gha mienda, irhan yevbe Oba. Oba gha mienda oyevbe Osanobuwa, meaning “When all chiefs are seated, they collectively appear as Oba; when the Oba is seated, he appears and represents God.