THIS society is the most senior of the three great Palace Societies. It is made up of several ‘chambers’ each of which is charged with definite functions.

As far as tradition permits, one can only mention here that these chambers are charged with specific duties. In general terms, the Iwebo palace Soeiety is in charge of the Oba’s wardrobes and regalia. Having dealt with the functions of the society, it is worthwhile to know the composition of the chieftaincy titles within the society. Broadly speaking the titles are made up of:
(a) The Eghaevbo

(b) The Urhehakpa

(c) Ekhaemwen Uko

(d) Affiliated Guilds.

EGHAEVBO N’OGBE TITLES IN IWEBO
Much has been said about title origin of Eghaevbo N’Ogbe that it is not necessary here to dwell on it any further than name the Eghaevbo N’Ogbe titles in Iwebo in their order of seniority:

EGHAEVBO N’OGBE TITLE

No	Title	Created By
1	Uwangue	Oba Ewedo (1255-1280)
2	Eribo	Oba Esigie (1504-1550)
3	Ovienrioba	Oba Eweka II (1914-1933)
4	Osague	Oba Eresoyen (1735-1750)
5	Aiyobahan	Oba Akengbuda (1750-1804)
6	Olaye	Oba Obanosa (1804-1816)
7	Obaruduagbon	Osemwende (1816-1848)
8	Esasoyen	Oba Adolo (1848-1888)
9	Obamarhiaye	Oba Ovonramwen (1888-1914)
10	Aiwerioba	Oba Akenzua II (1933-1978)
11	Osasuoba	Oba Erediauwa (1978 - 2016)
12	Osaguobadiaye	Oba Erediauwa (1978 -2016)

URHEHAKPA IN IWEBO
The Urhehakpa is a group which came into existence during Oba Ewuare’s reign.It was said that at that time, the Edo were troubled by a rain-bow at the foot of which were two man—eating beasts. The Oba who was so concerned with the affliction asked for God’s assistance. In a vision, the Supreme God sent a message to the Oba that he (God) would visit the Oba on a certain date. The Oba there and then commanded that a house be built opposite his house for the august visitor. While the workmen were building the house, a stranger stood by watching but it was not long before the stranger walked round to tell the workmen where to place the pegs and thereafter joined the workmen in their work. When the Oba came round to inspect the work, he asked who the stranger was whereupon the stranger replied that he was Ihaza, the messenger from God. The Oba immediately ordered the stranger to be lodged and in due course, Ihaza successfully destroyed the man-eating beasts and thereafter returned to heaven. From then on, the Oba created the Ihaza title which now heads the Urhehakpa who represented the people who took care of the original Ihaza from God. The Urhehakpa titles are found both within the Iwebo and Iweguae Societies. Those associated with the Iwebo society are as follows:

URHEHAKPA TTTLES IN IWEBO     

No	Tltle	Created By	Remarks
1	Ihaza	Oba Ewuare (1440-1473)	Head or Leader
2	Obarisiuwa	Oba Eweka II (1914-1933)	This title is also in Iweguae
3	Obazoriaye	Oba Obanosa (1804-1816)
4	Ehioba	Oba Ewuare (1440-1473)
5	Aghahan	Oba Esigie (1504-1550)
6	Oghator	Oba Ehengbuda (1578-1606)	This title is also in Iweguae
7	Aiyintnwioba	Oba Akenzua II (1933-1978)
8	Obarisiagbon	-do-

                                                         Ekhaemwen Uko
This group of title-holders are those who neither hold the rank of Eghaevbo N’ Ogbe nor Urhehakpa. They are junior title-holders to title Eghaevbo N’Ogbe within the Iwebo group. They may he described as general-duty chiefs with definite title names. Below this group of titles is the Ukoniwebo who are functionaries not yet bestowed with any particular title name. It should be noted that all the three Palace Societies have these functionaries (created by Oba Ehengbuda) variously known in their societies as:

Iwobo   -      Ukoniweho

Iweguae -    Ukoniweguae

Ibiwe    -      Ukonurherie

It must be mentioned here that in Iwebo Palace Society there are two titles which are of Ukoniweho rank. These are Enobore and Ukueben. During Ugie and other Royal festivals, the Enohore supports the Oba’s hand whiles the Ukueben carries the royal sword Eben. Ekhaemwen-Uko chiefs (lwebo) are as follows :

Ekhaemwen- Uko Titles Iwebo

                                                         AFFILIATED GUILDS
The fourth group of title holders attached to the Iwebo palace Society are the various guilds. These guilds are in themselves products of the historical developments. To understand their functions, it is necessary to have a clear picture of their historical antecedents. Originally, the guilds grew into societies out of the desire to have security but eventually developed into guilds because they hold monopoly of their services to the Obas who have created them or brought them from other land. The following are the guilds affiliated to Iwebo Palace Society:

(a) Ogbelaka
One of the earliest quarters of Benin City was Ogbelaka. Its people came with Oba Ewedo who reigned between 1255 and 1280 A.D. According to the story, when Oba Ehenmihen was living as a prince with his father (Eweka I 1200-1.255 A.D.) at Usama (the old palace of the early Obas), he fell in love with one of the chiefs’ youngest wives. This romance ended in a pregnancy. To avoid confrontation with the Oba and to relieve the chief from any embarrassment, the pregnant lady was sold away to someone at Ilaje area (which is now a part of the Okitipupa area of Ondo State of Nigeria). The new master having observed that the young slave was pregnant sought to know the father of the unborn child whereupon it was revealed that it belonged to a BENIN prince. Without any hesitation, the young lady gained her freedom and subsequently a male child was born. The child (Efabo) was brought up in a place called Ugbovbumaghan otherwise known by the natives as Ugbo-Umaghen which the British colonialist referred to as a Ugbo-Mahin. It was during his sojourn at this place, that the young prince came in contact with the Eleha (who were singers) and the Ikpiwini (who were the drummers). These musicians fascinated the young Prince and it is said that he himself learnt the art as well as the dance associated with the music. As reported by Chief Egharevba in his Short

History of Benin: “Eweka I was succeeded by one of his older sons Uwakhuanhen who in turn was succeeded by his brother Ehenmihen, another of Eweka’s sons. Continuing the account, Chief Egharevba stated that:
“Efabo, the only son of Oba Ehenmihen, had been placed under the care of the priest of Ugbo (this is probably a shortened form of Ugbo-vbumaghan) and on the death of his father was invited home and crowned Oba at Usama with the title Ewedo.”

It was during the time Prince Efabo (now Oba Ewedo) came home that he brought to Benin the Eleha and Ikpiwini who he grew to like in his early years at Ugbo (or Ugbo-vbumaghan his birth-place). It is pertinent to mention here that their songs are reminiscent of their connections with the Ilaje area - these songs are admixture of Ilaje/Benin languages. The Ilaje people were the early settlers at Ogbelaka. During the reign of Oba Ozolua(1483-l504), a man called Elekirighidi who was so powerful that he rivalled the Oba, ruled over Ogbelaka. Elekirighidi eventually rebelled against the Oba. He was subsequently conquered and killed by Oba Ozolua and his people were driven from Ogbelaka and scattered. The present Ogbelaka was reconstituted by Oba Esigie in whose reign his brother Arhuanran the Enogie of Udo also rebelled against the Oba because he was tricked and deprived of his rights to .the throne of Benin. Several battles were fought between Arhuanran and Oba Esigie. The last of such battles was over the ceremonial bead called Ivie-Okpagbarhu, which Arhuanran took possession of. To recover this all important bead, Oba Esigie declared war on Arhuanran. The battle was so fierce that it was named Okuo-(Ukpoba (battle of blood) Arhuanran was defeated and he also lost his only son, Onioni. In the end Arhuanran drowned himself in Ogidighi (lake) but before he did so, he put a curse on the bead. When Oba Esigie arrived at Udo, he met Uwangue and Eribo quarrelling over the possession of the bead which he (the Oba) seized from them. When the Oba wore the bead, Arhuanran’s curse took an adverse effect on Oba Esigie who immediately suffered a temporary loss of memory. The Oba was quickly surrounded by the Oba’s mother’s servants who accompanied the Oba to the battle front. These people drummed and sang songs to conceal the condition of the Oba who was brought safely to Benin City, where the Oba eventually regained his consciousness. Subsequently, the Oba’s mother requested for the return of her people which request was turned down. The Oba then pleaded that since these people had rendered him valuable services he would like to retain them. Oba Esigie eventually constituted them into a guild and sent them to live at Ogbelaka which was then deserted after Ozolua had defeated Elekirighidi It is the descendants of these faithful servants who later formed the nucleus of Esonokhua

Guild of Ogbelaka. At certain Palace ceremonies, they perform dances to commemorate the part their forebears played in bringing Oba Esigie safely to Benin City. At a certain period during the reign of Oba Esigie, the Esonokhua were afflicted with a certain plague. A man called Izegbo was invited from Idumwiwegje to cure the Esonokhua of their ailment. Having accomplished his mission, the Oba requested Izegbo to remain and live in Ogbelaka. He and his followers were constituted into Izegbo Guild. Other guilds followed subsequently but their order of precedence in Ogbelaka are as follows:

Special Features of Ogbelaka
The titled people in Ogbelaka are men who have been favoured by the Oba’s special honour. In spite of their exalted positions due to royal honour, they still have to take their respective positions in Ogbelaka circles. Their chieftaincy positions notwithstanding, they do not take any precedence over Ogbelaka elders. Thus, one finds a guild headed by a non-title person simply known as Odionwere or 0kao while within the same group; one finds such titles like Osian, Aghona, etc., being headed by Odionwere of Esonokhua guild. In other words, whatever chieftaincy title an Ogbelaka man may have, he normally takes his position within the guild to carry out his duty. Thus, Obamwonyi whose title is hereditary in Ogbelaka must take his position to perform the Iwinirin drum ritual within the group to which he belongs.
Summary Of Titled Chiefs In Ogbelaka

Ogbesasa
This group was founded by Oba Ewuare. The people were originally living in Iwebo but were brought to Ogbelaka to settle. They are the shield-bearers to the Oba. The titles held by its members are:

(¡) Elukoton

(¡¡) Elukohi

(¡¡¡) Esegbua

(¡v) Okaroghae

(v) Ekoghae

Igun-Eronmwon and Igun-Ematon

(i) Igun-Eroninwon
The Igun-Eronmwon are the bronze casters. The fame of Benin lies both on the ancient welI-developed governmental system and its art works which  intrigued the early Europeans who came in contact with Benin in the fourteenth and fifteenth centuries. Many stories about the origin of its Art have been told and will continue to be told for many years to come but as a starting point a bit of what has been said about it is worth being written about. Perhaps the earliest artifact one can remember are those Chief Egharevba mentioned in his hook, A Short History of Benin, which he said were introduced by Ogiso Ere. The items Ere was reported to have introduced were the royal throne (ekete), the Chief’s rectangular stool (Agba), the round leather fan (ezuzu), the round box (ekpokin), made of bark and leather, the swords of authority (Ada) and (Eben) beaded anklets (eguen) and collar (Odigba) and a simple, undecorated form of crown. Ere also introduced such domestic articles as wooden plates and bowls, mortars and pestles, which were carved by the Owina; and the wooden heads, carved by Igbesanmwan, which are placed on ancestral shrines. No one can be in doubt about the tools used for carving such masterpieces. The tools were made of iron. Furthermore, Ada and Eben which were ceremonial symbols of authority were made of Iron materials. These facts suggest that the Edo people were already smelting and using iron and bronze or brass during the early period of the Ogiso monarchs. Tradition has it (in a song) that brass was already in use during Ogiso period.

The song runs thus:
Emwinkurure, N’ovbie Ogiso,
Ogha to ‘bo mu, eroninwon gienreren
Ogha to ‘we mu eronnzwon gienreren.
Transited, this means:
Emwinkurure, the Ogiso’s daughter,
When she raises her hands, brass jingles.
When she raises her legs, brass jingles.

Although Chief Egharevba suggested that Oba Oguola (Circa 1280 A.D.) introduced brass-casting when he brought from Ife a man he named as Igueghae, yet a school of thought believes that Igueghae must have been a Benin man who was brought back from Ife to teach a particular style of brass-casting and not the whole casting technique especially as the name Igueghae is more of an Edo name rather than Yoruba.

The Benin people believe that the art of Ife was derived from Benin and that Igueghae which sounds more of an Edo name rather than Yoruba introduced the Art to Ife. After all, the Edos say that Ododuwa who is regarded as the father of the Yorubas was actually a Benin Prince Ekaladerhan who became known as Ododuwa - a word derived from a Benin word Imadoduwa (meaning I have not missed the path to prosperity). However, the historical link between these two centres of great ancient cultures (Benin and Ife) is hound to result in cultural inter-changes (art being not exempted from such interchanges). Strangely enough, there are marked distinctions between the art works from both centres. Experts have pointed out that the differences in their styles suggest that none of the art works is derived from the other especially as the earliest Benin pieces “are very much less naturalistic than the Ife classical pieces”’.

Dr. Ekpo further drew attention to the fact that Davis William, noted differences in the casting processes of Benin and Ife bronzes. The techniques of bronze-casting as well as Benin Art itself one may conclude, is really not that of Ife origin. The fact that the art of bronze-casting is still being vigorously practiced in Benin today, fortifies the belief that bronze casting is a heritage subsisting in Benin from time immemorial. The various guilds in Benin were really formed to protect these ancient art cultures.

In ancient times, these art pieces were produced as part of the services the people rendered to the Kings of Benin. Evidence of these claim abound in the structure of the artifact adorning the numerous shrines and altars. On the other hand, some of the works were given out as presents. For example, Chief Egharevba said in his book that Oba Esigie made a crucifix in brass and sent it as a present to the King of Portugal in 1540. Chief Egharevba further mentioned that Portuguese traders who established trading factories at Ughoton also traded in ‘ivory, Benin Cloths, Pepper and other commodities with the King of Portugual’s interest”. In other words, the art and crafts of Benin were the products of an organized society which had grown over the years into economic, administrative and political units within Benin Kingdom. The guilds as a whole were originally formed to render services to the Kings. The guilds covered all aspects of the nation’s needs. Consequently, the manpower of the guilds grew into a complex chieftaincy system through which the trade associations had links with the Oba. Dr. Igbafe in his lecture organized for the Federal Department of Antiquities during the exhibition of the “Lost Treasures of Ancient Benin” said that:

"The Guilds were associations or occupational group of craftsmen and professionals under whose aegis Benin artistic products were organized, developed, perfected and marketed under strict rules and royal patronage. The associations of craftsmen supplied the Oba’s specific needs in return for monopoly rights from the Oba in their various trades. Under the system the various craftsmen in Benin were encouraged to form associations on which were conferred the monopoly rights to produce, standardize, perfect and market as well as attended to their products.”
Thus for example, we have Igun-Eronmwon for the brass or bronze-casters whose chieftaincy title-holders are as follows
Igun-Eronmwon Titles

No	Title	How Appointed	Created By
1	Ine N’ Igun- Eronmwon	Hereditary	Oba Oguola (1280-1295)
2	Ehanire	-do-	Oba Akenzua I (1713-1735)
3	Obadolaye	-do-	Oba Osemwcndc (1816-1848)
4	Ihama N ‘Igun-Eronmwon (Uzama N’Ibie)	-do-	Oba Ewuare (1440-1473)
5	Akenuwa	-do-	Oba Akengbuda (1750-1804)
6	Ebagua	-do-	Oba Orhogbua (1550-1578)
7	Olague	-do-	Oba Orhogbua (1550-1578)
8	Obasoyen	-do-	Oba Akenzua II (1933-1978)
9	Obazogun	-do-	Oba Akenzua II (1933-1978)
10	Obasogie	-do-	Oba Osemwende (1816-1848)
11	Osasomwonyenmwen	-do-	Oba Akenzua II (1933-1978)
12	Odeobaiwu	-do-	Oba Erediauwa (l978-2016)

Igun Ematan
This guild specializes in iron-casting. It is reputed to have begun in the same period as the bronze-casters. Within the guild, there are societies and groups organized in line with the nature and products of their craftsmanship as follows:

The overall head of Igun-Ematon is the Ine N’Igun Nekhua. The small group from Igun-Ematon attached to the Oba’s harem to produce such domestic locks and keys are known as Igunmwenfo which is affiliated to Ibiwe Palace Society unlike the Igun-Eronmwon and Igun-Ematon which are affiliated to Iwebo as their products form part of the Oba’s regalia and accoutrements;

Igbesanmwan
Members of this guild are the traditional wood and ivory carvers. The guild was formed by Oba Ewuare the Great (C. 1440 AD). The titles are as follows:
IGBESANMWAN TITLES

Avbiogbe
Members of this guild perform the duty of supervision of the land, police and town-criers or bell-ringers. They announce new laws and declarations of war and treaties of peace. They exercised the function of modern Ministries of Information and Lands respectively. They accompany a new Enogie to his domain to announce his new appointment and also to demarcate the new territory to the Enogie. The guild is one of the oldest guilds in the Benin Kingdom: dating back to the first Ogiso period. It is headed by the Okao-lyoboghae. It consists of three sections headed by an Okao as follows:

AVBIOGBE TITLES

When the Oba allots land, the function of Avbiogbe is to demarcate its boundaries. They are therefore regarded as witnesses in Land cases. At Ugie ceremonies, they announce most of the items in the program when chiefs come forward dancing with the Eben to pay homage to the Oba sitting On the throne, the Avbiogbe functionaries usually  hold a pole called Egbon across the arena while chiefs dance forward towards the Oba. Those who have completed their traditional title rites  are normally allowed to Pass under the pole (Egbon) while those who have not Yet completed their rites must pass round the poll. This rule equally applies to those who are not dressed with the ceremonial bat called Iyewu. The guild is an affiliate to the Iwebo Palace Society.

Owina
This is a guild of weavers reputed to have been formed by Oba Ohen (Circa 1334 -1370 A.D). The titles held in this guild are:

(¡)     Okao-Owina-N’Ido (The leader)

(¡¡)   Obazona-Owina-N ‘Ido

(¡¡¡) Esamegho-Owina-N ‘Ido

The guild is affiliated to the Iwebo Palace Society.

Odionmwan
This guild belongs to the ceremonial executioners. It is said that by tradition, the - Osodin and the Elema were the Chiefs who were responsible for selecting the victims for execution among the prisoners (Esoghan) held in Ewedo (Prison). The head of this guild is Okao who is a member of the Ukebo Society whose members were the only people permitted to carry out executions as prescribed by law. The ceremony connected with the execution was strictly prescribed even up to the details as to the form the sword should be held. The executioners were under strict orders not to mention that the victim was to be killed. The words which were usually used were “Where is the Odionmwan meaning where is the executioner? The Odionmwan will then step forward to carry out his assignment. Nowadays, the functions of Odionmwan are now carried out on sacrificial animals as all executions must now be carried out through the due process of Nigerian Laws,

(h) Ikpema
The guild belongs to the royal drummers who usually perform during Ugie ceremonies, and festivals. In fact, at the peak of royal funeral ceremony, the guiId, is fully engaged in the ritual and ceremonials drumming. The head of the guild is the Omuemu. By way of note, one may add that there is also a replica of this guild at Uselu (Egua-Edaiken) which performs for the Edaiken when he is in his residence at Uselu. The head of title Uselu group is also known as Omuemu (Omuemu-Edaiken as distinct from Omuemu-Oba). The other title in Ikpema is Orukhuru.

Ivbiosa and Ivbwsuan
These twin guilds are headed by title twin titles Osa and Osuan respectively who are reputed to have accompanied Prince Oranmiyan to Benin during the restoration of the monarchy in 1170 A.D. It is said that when Oranmiyan was coming to Benin, the twin mascots representing the deities of Uwen and Ora were brought  with him. Uwen being the god against injuries caused by weapons of war while Ora is the god of fertility. It was a common practice to offer human beings as sacrifice to these deities. The twin brothers, Osa and Osuan, who were both diviners as well as physicians were made priests of the two deities which were believed to ward off evils from and provide fertility for the young Prince being sent to Benin. Osa took charge of Uwen while Osuan took charge of Ora. In the early days, a good many citizens believed that these priests practiced cannibalism because, more often than not, the victims of human sacrifice were never seen again after the ceremonies. There were quite a lot of stories built around these two titles. During Oba Ewuare’s reign (circa 1440-1473 A.D), one of such stories was that Osa came down from heaven or was found on top of a palm tree, while Osuan was found inside an Iroko tree. Both men were then taken to the Oba. The two of them were said to have been seizing people and devouring them. Citizens who were so much concerned with the activities of the two cannibals devised a means of stopping the practice. There was therefore an arrangement to hide Okavbiogbe (town crier) in a hole dug at the centre of the Palace. The Okavbiogbe was to announce that God had ordered that Osa and Osuan should kill nobody other than their own children for food. It was said that when the twin brothers heard this announcement they really believed that it was the voice of God through a messenger. The twin brothers then were trembling because they could not afford to kill their own children for food and therefore they stopped cannibalism. Another version stated that Osa and Osuan came from the country where cannibalism was practiced. Thus according to Chief Egharevba, “Two ferocious cannibals known as Osa and Osuan are said to have come from Ibo-Iand to Benin City during Ewuare’s reign”. Some of these stories are difficult to believe but the more likely one is that these two brothers came with Prince Oranmiyan who had a retinue like the Elawue of Usen (who was said to have carried the Uwen and Ora mascots), Ogie-Utesse, Ozima of Okenuhen Olobbah and Oludanre. The position of Osa and Osuan is far from being a cannibalistic one especially as their official duties are the protection of the Oba and the fertility of the Edo people. At ugie festivals as well as in many other ceremonial occasions such as on the coronation day, the two people support the Oba’s hands. In the days of yore, no Edo man will even permit any such cannibals to be closely associated with the Oba and so one may well dismiss all the weird stories surrounding Osa and Osuan.

Coming back to the accepted story that Osa and Osuan came with their shrines, according to traditional story, Osuan arrived Benin three months earlier than Osa. Osuan was supposed to have come through Ughoton (which the Europeans mispronounced as Gwatto) having found his way through Ogba N’Oghohon - (the river Ogba the Crystal-clear stream) now simply referred to as Ogba River. It is behind the Benin Airport. He was quartered around the area where the present Urhokpota now stands He took over Ora from Elawue whose title will be treated later. Osa came later to join his brother Osuan. He too, took over Uwen from Elawue and on arrival in Benin City, he was quartered at Idumnwan-Igun because his duties were associated with the prevention of wounds from weapons of war. The joint name of these two deities is Ebo-N’Edo. The chiefs were made Chief priests by Oba Ewuare.

The leading role which these two chiefs play during the coronation of the Oba, Eghute and Ododua festivals is a clear testimony of their important position in the Chieftaincy system of Benin. At the installation of a new Oba, these two chiefs provide Support for the Oba. At Eghute when pregnant women vacate the city as not to see weird things it is that a male priest referred to as Izeho give birth to a child and that through Some magical powers of these chiefs corn and okru planted day same day bear fruits and are harvested the same day. These Chiefs play a vital role in giving support to the Oba. The senior and head of the joint guilds is Osa. The titles in the guilds are as follows:
IVBIOSA

IVBIOSUAN

Emadase
This guild is the cult of Oro dancers who perform certain rites during Ugie ceremonies. Their origin is traced to the reign of Oba Esigie. Tradition says that when Esigie successfully defeated the Attah of Idah he took captive of some of the people of Idah origin who were later constituted into a guild. Oba Eweka II created in this guild a non-hereditary title known as Obobafo.

Isekpokin
History had it that Ogiamien who was the principal opponent of Oranrniyan’s coming to Benin, was a leather craftsman. After Oba Ewedo had successfully regained the City from Ogiamien who capitulated at the battle of Ekiokpagha (1255 A.D), Ogiamien’s family was allowed to continue to carry on with leather work, but during Oba Esigie’s reign, Ogiamien was requested to train some other people who the Oba constituted into a guild called Isekpokin which make all leather goods except the Ekete (throne) which still remains the special preserve of Ogiamien. The titles held in this guild are:

(¡) Okao                            -The leader of the group

(¡¡) Eholo (N’ Isekpokin)     -Second in command

(¡¡¡) Ine (N’ Isekpokin)        -Third in command.

IGBUZEBU
The Igbuzebu is a guild of dancers whose origin dates back to the reign of Oba Orhogbua (circa 1550-1578 A.D). It was said that when Oba Orhogbua was away on a war expedition to the sea coast (probably in Eko now known as Lagos) his eldest son, the Crown prince Edaiken, obtained a slave from Ijebu-Ode who was a great dancer. The Edaiken who was so fascinated by this dance decided to learn it. When his father (Oba Orhogbua) returned from the war front, Akere, a member of lweguae Palace Society accused the Edaiken of performing the Oro dance which was forbidden to an Edaiken, as its performance by an Edaiken would spell doom for his father. The allegation which reached the Oba was to be proved publicly whereupon the Oba commanded the Edaiken to present the dancer before him as a way of proving his innocence that it was not an Oro dance that was being performed.

Before the Crown prince (who later became Oba Ehengbuda) left Uselu, he told his mother Umelu that if she heard a shout, she should take it that all was well with him as that would be a sign that he was innocent. On the other hand if there was more than one shout, that should signify that he was found guilty. As the Edaiken was popular with the people, he was greeted with a shout when he came to Benin with the dancers. Thereafter, he performed the dance which drew the admiration of the people that they gave him a second shout of ovation. The people having discovered that the accusation was false, seized Akere who was eventually killed.
Meanwhile, the Edaiken’s mother hearing a second shout thought her son had been found guilty herewhereupon she drowned herself in the pond okuwu at the harem, Ever since, the Obas have always retained the Igbuzebu dancers. The head of the guild is known as Odionwere.

Iwifenmwen
According to traditional story, Prince Ogun (who later became known as Oba Ewuare the Great (circa 1440-1473 A.D) was banished Benin. While in exile, his principal companions were such celebrities as Ake of llobi in Isi, Ogan of Ekhua, Qkhuaehe of lkhien, Ovato of Igieduma, Emuen of Uhi, Ezuku of Ogan, Ezelugha of Ilobi in Isi, Oza of Benin, Ebomisi of Ugo, Ovavan of Irhirhi, lreghezi of Ekae.
Ake was a great archer. Ogan was another marks-man with his spear while Okhuaehe was a medicine man. When Prince Ogun became Oba (Ewuare)’ Ake had died and became deified as Ake N’Isi. His bows and arrows were seat to Benin and the Oba formed a guild to keep the relics of his old friend. Members of this guild were great archers like Ake in whose memory the guild was created. During Isioko festival (a festival commemorating Ogun (Iron) which is the implement of war), there are usually sacrifices made to the instrument of war. Members of this guild are mainly drawn from llobi people in Isi who are reputed for producing poison for the arrows which are relics used during Isiokuo festival. The ¡wifenmwen guild is headed by the Odionwere but the priest of Ake shrine in Benin is known as Edo.

Iwoki
Iwoki guild was formed by Oba Esigie (circa 1504-1550 AD). Members of this guild are reputed to be astrologers and astronomers they are experts in weather forecasts and are capable of controlling the weather too. It is also believed that early Europeans who visited Benin probably were known to be members of this guild. Such local names like Avan and Uti were associated with them, At Ugie festivals these two people normally stand as ceremonial guards against the Uzama who were known at a time to have created many troubles for the Oba. The guild is headed by an Odionwere.

Iwogun
The guild was formed by Oba Ewuare. Members of the guild are caretakers of the Ebo-N’Edo and Ogun shrines. The head of the guild is the Odionwere.

Ukhegie
Tradition had it that the magical snail shell which had the power of creating land was buried at the spot where Ukhegie stands. This guild which was founded to take care of the shrine in memory of the ‘face of the land’, is reputed to be one of the oldest guilds on Edo land. There are two hereditary titles associated with this guild. They are:
Ogioba who is reputed to have carried the snail shell. He takes care of the Ukhurhe at the shrine and he is also the leader of the guild.
Ine N’ Igun who was introduced  there by Oba Ewuare The Ine’s function is to supply oil lamp to Edaiken on his way from Usezu to Benin to visit the Oba.

Iguisi
The guild was Probably formed during e reign of Oba Ozolua to render some private services to the Oba hence the traditional appellation:
iguisi Ozolua, yaru ya!
Ugha  mie omaen, yaru ya!
Ugha mie Eghele, yaru ya!

Meaning:  Ozolua’s Iguisi, use them!
If you lay hands on the old,use them!
If you lay hands on the youths, use them!
The head of this guild is Eson (N’Oghaevbo)

Iviekpen
The guild is made up of leopard hunters. Their origin dates back to the time of Prince Ogun (later crowned as Oba Ewuare) when he was in exile. It was said that the Prince fell asleep in the forest one day. When he woke up, he found that he was lying on a boa-constrictor while a leopard was also lying on a tree branch over his head. As the story went, the Prince killed both creatures and made a sacrifice with them to his head. When the Prince eventually became Oba Ewuare, he formed a guild of leopard hunters whose duty it was to catch and bring the beast for annual sacrifice to his head for good luck.

There are two branches of this guild who live at:

(¡) Iyekogba        headed by Odionwere

(¡i) Iyekikpoba    headed by Odionwere

Any of the two Edionwere who is senior usually moves to Benin to be made Okao.

Ivekpen
When Oba Ewuare created the guild of leopard hunters ¡viekpen, he also created the guild whose responsibility it is to slaughter the animal. While the flesh of the leopard is shared by members of the guild and the Palace Society to which the guild belongs, the leopard skin belongs to the Oba. The Odionwere of this guild is usually the Okao.
Within the limitation of traditional observance, one can appreciate the essential role which the guilds play. Although, their functions have over the years been modified by the impact of Western culture, the rituals associated with the various festivals and ceremonies will, for a long time to come, continue to form an impregnable protection of Edo Cultural heritage. Some people may ask why keep an archaic culture? The answer lies in the understanding that no man lives who does now know his past, for to know the past is to determine the present and also shape the future. The Edo as a people has come to stay. The achievements of their forebears tell them who they are and they in turn bequeath their heritage to their offspring.

SUMMARY OF IWEBO AFFILIATED GUILDS

Miscellaneous Guilds
The following guilds are affiliated to Iwebo Palace Society:

(¡) Aragua
This guild is headed by Chief Aragua whose title is hereditary. The guild deals with ritual purifications of the women after the royal obsequies.

(ii) Igbemaba
The group is under the general supervision of Chief Uwangue. It is said that this group of drummers originated with Esigie after a war at Udo. At Ugie and other ceremonies, they perform.

(iii) lkpeziken
The Royal flute players.

(iv) Ikpakon
The Elephant Tusk blowers: These two groups (iii) and iv) are also under the general supervision of the Uwangue.

(v) Ifieto
The group is drawn from all the Palace Societies. Members are usually armed with ritual armlets; they feature prominently at royal ceremonies. According to the traditional history, they accompanied prince Odogbo from Uselu to Benin. It was said that Prince Odogbo who was the only son of Oba Ehengbuda (circa 1578-1606 A.D.) was so handsome that it was believed he was a woman. To dispel the belief, Oba Ehengbud commanded the Prince to walk in the nude from Uselu to Benin. The command was carried out and all the male attendants also come with him in the nude. They all had a special haircut which made them very beautiful during their procession to Benin City. Because of their special hairdo, they were referred to as Ifieto (Hair cutters) by which term they are still known. At Ugie and other ceremonies, the Ifieto usually lead the procession and clear the route which the Oba passes.