The Iweguae Palace Society (Ekhaemwen n’Ogbe)

IWEGUAE Society is the second Palace Society. It was created by Oba Ozolua who reigned between 1483-1504 AD. It is believed that a good many of the nucleus of Iweguae were the personal attendants of Oba Ozolua. These people probably would have been those who were his followers when the Oba was then a Prince (Okpame) who was on exile at Ora. According to Chief Egharevba’s account, Benin Kingdom came under a republican administration for three years after the demise of Oba Olua. Under the republican era, the empire was pillaged by invaders during which time Prince Okpame was recalled from Ora to defend his fatherland. With Prince Okpame were his followers who formed the bulk of his personal attendants who were the nucleus of Iweguae Palace Society. By the reign of Oba Ehengbuda (circa 1578-1606 AD) there was a reorganization which brought in the Esere as head of the society. The society is in charge of Oba’s personal attendants. As will be observed, Esere who is the head of this society is an Eghaevbo N’Ogbe (Palace Chief). It should be remembered that Eghaevbo N’Ogbe originated from the children of Orenokhua Chiefs (i.e. Eghaevbo N’Ore) who were specifically brought into the Palace to perform specific duties for the Oba but were later conferred with titles commonly known as Palace Titles (Eghaevbo N’Ogbe). Because of the personal services they have to render to the Oba, an Iweguae stands closer to the Oba than any other member of the Palace Society. Of the categories of Palace functionaries in Iweguae we have Emuada (sword bearers); lbierugha (Attendants), Uko N’lweguae (Palace Emissary), Ekhae,nwen-Uko (Titled Emissary Chiefs) and Eghaevbo N’Ogbe (Privy Councilors). There are also affiliated guilds which would, as time goes on, be described. Functionally, these affiliated groups (or guilds) have in common, personal services they render to the Oba. It must be pointed out here that all the three palace societies have their Uko (emissary) groups. Thus, we have:

NO	TITLE	CREATED BY	REMARKS
1	Esere	Oba Ozolua (1482-1504 AD)	Made Head of Iweguae by oba Ehengbuda
2	Obazelu	Oba Akenzua I (1713-1735 AD)
3	Aighobahi	Oba Eweka II (1914-1933 AD)	Seniority purchased and granted  by Oba Eweka II
4	Aisagbonrioba	Oba Erediauwa (1978-2016 AD)	Seniority granted  by Oba Erediauwa
5	Obadagbonyi	Oba Adolo (1848-1888 AD)
6	Akenuwa	Oba Akengbuda (1750-1804 AD)
7	Obaradesagbon	Oba Ovonramwen (1888-1914	Elevated to the position by Oba Eweka II
8	Ovienzowobe	Oba Akenzua II (1933-1978)
9	Aideyande	Oba Akenzua II (1933-1978)
10	Obaguehidase	Oba Erediauwa (1978-2016 AD)
11	Ekhorosioba	-do-
12	Osasinmwioba	-do-
13	Obabueki	-do-

URHEHAKPA IN IWEGUAE

N0	TITLE	CREATED BY	REMARKS
1	Oghato	Oba Akengbuda (175O-1804 AD)	This title is held alternately in Iwebo
2	Uwuoyo	Oba Esigie (c.1504-1550 AD)
3	Eraluwen	Oba Esigie (c.1504-1550 AD)

                                               URHEHAKPA TTLES IN IWEGUAE
The following titles are the Ekhaemwen Uko N’ Iweguae:
EKHAEMWEN—UKO (IWEGUAE)
.

N0	TITLE	CREATED BY	REMARK
1	Ehanire	Oba Akenzua I (1713-1735 AD)
2	Eraloyen	Oba Esigie (1504-1550AD)
3	Ohen-Osa Nohuanren	Oba Akenzua II (1933-1978 AD)
4	Ogua	Oba Ewuare the Great (1440-1473 AD)
5	Ezirna	Oba Oguola (1280-1295 AD)
6	Ohonba	Oba Esigie (1504-I5S0 AD)
7	Obayangbon	Oba Osernwende (1816-1848 AD)
8	Asuen	Oba Oguola (1280-1295 AD)
9	Ikuobasoyenmwen	Oba Akengbuda (1750-1804 AD)
10	Obahanye	ObaOhuan (1606-1614 AD)
11	Uwaya	Oba Esigie (1504-1550 AD)
12	Obairogboi	Oba Akengbucta(1750-1804 AD)
13	Otomwen	Oba Ewuare the Great (1440-1473 AD)
14	Esa-a	Oba Esigie (1504-1550 AD)
15	Ehana	-do-
16	Ewaen	-do-
17	Aro	-do-
18	Efobaota	Oba Eweka II (1914-1933 AD)
19	Obadaghoriyi	Oba Akenzua (1933 -1978 AD)
20	Oseazegioba	-do-
21	Osayobase	-do-
22	Obazoghon	-do-
23	Obarisiuwa	Oba Eweka II(1914-1933 AD)
24	Osayuwanoba	Oba Akenzua II (1933-1978 AD)
25	Obasyen	-do-
26	Osawobaguan	-do-
27	Obasohan	-do-
28	Obarenogae	Oba Erediauwa (1978 – 2016)

The onerous duty to preserve the sacred corpus during the royal obsequies. During Oba Esigie’s reign (e. 1504-1550 AD), many of the members of this guild fled Benin to form the town now known as Igueben in Ishan area because they refused the Oba’s request that they should perform on his mother a similar ceremony they performed for the Oba. Their stand was that the ritual ceremony was the special preserve of the Oba. The guild was revived by Oba Akenzua I (1713-1735 AD) and since then it is headed by an Okao. head of the Akenzua I section of the guild is the overall head of the Eben guild. The following are the titles in Eben:

Oka-eben Okaeben Ok a-eben Oka-eben Ok a-eben Oka-eben Oka-eben Oka-eben

Akenzua I Eresoyen Akengbuda Obanosa Osemwende Adolo Ovoaramwen Eweka II

(c 1713AD) (c 1735 AD) (c 1750 AD) (c 1804 AD) (c 1816 AD) (c 1848 AD) (c 1888 AD) (c 1914 AD)

Ebo/Ewaise
The guild headed by Eguezigbon comprises ah the Oba’s traditional diviners and doctors or physicians. The Ebo are in different compartments originating from different Obas. All the Ebo titles are hereditary. On the other hand, the Ewaise titles are non-hereditary and except for a title like Utomwen which must come from Iwegie and Osagiobato which belongs to Ewaise-hia, these titles are not so compartmentalized as Ebo.

COMPOSITION OF EBO SOCIETY AND TITLES

NO	EBO SOCIETY		EBO TITLES
	Name	Created By	Name	Created By
1	Iwegie	Oba Ewuare (1440-1473)	Eguezigbon (Hereditary)	Oba Ewuare I (1440-1473)
2	Idunmwebo	Oba Ehengbuda (1578-1606)	Ehanika (Hereditary)	Oba Ehengbuda (1578-1606)
3	ldunmwu-Iwehen	Oba Ohuan (1606-1641)	Okao	Oba Ohuan (1606-1641)
4	Emwin-Obomwan	Oba Akenzua I (1713-1735)	Ogiemwense (Hereditary)	Oba Akenzua I (1713-1735)
5	Iwe-Ise	Oba Eresoyen (1735-1750)	Ebamawo (Hereditary)	Oba Eweka I (1200-1235)
6	Iwotomwen	Oba Akengbuda (1750-1804)	Edaigbon (Hereditary)	Oba Ewuare I (1440-1473)
7	Ewaise-Obanosa	Oba Obanosa (1804-1816)	Obadigie (Hereditary)	Oba Osemwende (1816-1848)
8	Etebite	Oba osemwende (1816-1848)	Obariase (HereditatY)	Oba Osemwende (1816-1848)
9	Ogbe-Adolo (Osa)	Oba Adolo (1848-1888)	Obadiaru (Hereditary)	Oba Adolo (1848-1888)
10	Qgbe-Ovonramwen	Oba Ovonramwen (1888-1914)	Obakpe (Hereditary)	Oba Ovonramwen (1888-1914)
11	Ogbe-Eweka	Oba Eweka II (1914-1933)	Usiobaifo	Oba Eweka II (1914-1933)
12	Ewaise-hia	Oba Akenzua II (1933-1978)	Okao	Oba Akenzua II (1933-1978)
13	Ebo-Aza	Oba Eweka I (1200-1235)	Ehendiwo (Hercditary)	Oba Eweke I (1200-4235)
			Obakpenre (Hereditary)	-do-

The following guilds are affiliated to Iweguae Palace Society:

(a) sienmwenro
The Isienmwenro guild is the Oba’s body-guard and police. Their origin dates back to the time of Oba Ewuare the Great (c 1440-1473 AD). Tradition says that when Oba Ewuare was Prince Ogun in exile, two of his companions were Ekeghughu and Eze. When Prince Ogun became Oba Ewuare, he assigned some followers to these two men. Ekeghughu was posted to Okha while Eze together with his men was retained in Benin City. Eze was then given the title of Ekegbian. The Isienmwenro have the appellation of Asaka No soghionba “ (the Soldier Ant that stings the Oba’s Enemy). They were the only group permitted to execute prisoners not used as sacrifice. The titled holders in Benin are:

ISIENMWENRO TITLES

No	TITLE	HOW APPOINTED	CREATED BY
1 2 3 4 5 6 7 8 9	Ekeghughu Ekegbian Amaghizemwen Obadolaye Ogiemwensi Obaraye Ine EhoIo Obasogie	By appointment By appointment Hereditary Hereditary By appointment By appointment By appointment By appointment By appointment	Oba Ewuare (1440-1473) -do- Oba Eresoyen (1735-1750) Oba Osemwende (1816-1848) Oba Ewuare I (1440-1473) Oba Ewuakpe (1700-1712) Oba Ewuare I (1440-1473) -do- Oba Akenzua 11(1933-1978)

(b) Eben
The guild was created by Oba Ewuare the Great (circa 1 440- 1473 A.D). It  has                             

                               COMPOSITION OF EWAISE SOCIETY AND TITLES
EWAISE TITLES

NO	NAME	CREATED BY
1	Utomwen * (i)	Oba Ewuare (1440-1473)
2	Obazuhunmwunwa	-do-
3	Ozua* (ii)	Oba Ohuan (1606-1641)
4	Uwaraye	-do-
5	Asohen *(iii)	Oba Akengbuda (1750-1804)
6	Aruohian	-do-
7	Obamwonyi	Oba OVonramwen (1888-1914)
8	Eguae-Obareye	-do-
9	Obahonware	Oba Eweka II (1914-1933)
10	Aighobahi	-do-
11	Ailefoba	-do-
12	Obarnedo	-do-
13	Ogiesoba	-do-
14	Obayanto	Oba Akcnzua II (1933-1978)
15	Obobaifo	-do-
16	Osagiobato *(iv)	-do-
17	Aifese-Oba-te	-do-
18	Obazagbon	-do-
19	Obazogbonre	Oba Eweka II (1914-1933)
20	Efobasota	Oba Akenzua II (1933-1978)
21	Eghobamien	Oba Eweka II (1914-1933)

*(¡) Utomwen is Iwegie title
*(¡¡) Ozua is Iwehen title
*(¡¡¡) Asohen is Iwotomwen title
*(¡v) Osagiobato is Ewaise-hia title

IHOGBE
The group of people known as Ihogbe came originally from Uhe (Ife) with Prince Oranmiyan during the process of restoration of the monarchy in about 1170 A.D. The leader Ihama, is credited to be related to Oranmiyan who, when he carne to Benin, had to live at Usama where he was surrounded by the Edion (later to be known as Uzama). Perhaps the remarkable thing about the Ihogbe is that its members are the priests in charge of the shrines of the departed Obas. It is on them that the responsibility of keeping the records of the Oba’s ancestors rests. At Ugie festivals, the Ihogbe are responsible for the ritual propitiation of the spirits of the departed Obas as well as anointing the Oba’s head with the blood of the sacrificial victim (animal) which rites are believed to strengthen the Oba against all evils. Most of the incantations which are expected to being the Oba goodluck are recited by the Isekhurhe the leader of the Benin City section of Ihogbe otherwise known as Ihogbe N’Ore. Although the leader of the guild is the Ihama, yet the man who really officiates at such festivals and ceremonies is the Isekhurhe whose title was created by Oba Ewedo (circa 1255-1280 A. D). According to traditional history, Isekhurhe was the second son of Ihama who at that time, was living at Idunmwun Ihogbe which was a stone’s throw from Usama, the original Palace of Prince Oranmiyan from Uhe (Ife). Usama as has been described earlier is behind the moat, outside the City. The serious opposition which Prince Oranmiyan and the early Obas had from Ogiamien who was the administrator during the interregnum, forced the monarchy to reside at Usama. Which at that time was not part of the City. Oba Ewedo (circa 1255 AD), had all the time, when he was still a prince, been unhappy at the idea of staying in the midst of the Uzama. Furthermore, the prince nursed the idea of having complete control of the City itself. When he eventually became Oba, Ewedo moved the palace from Usama to the City.

Having achieved his ambition, the Oba saw no reason for allowing Ihama who lived outside the City and among the Uzama, to continue to hold the Ancestral Staff of the Oba. For good security reasons, a situation where the Oba was always held to ransom by Ihama who was becoming reluctant to come to the City when summoned to do so to perform the rituals at the Ancestral shrine (Erinmwindu) was no longer tolerable. At the Oba’s request, Ihama sent his second son whose mother was the daughter of Oloton, a blood relation of Oranmiyan, to live in Benin to perform on behalf of Ihama the ritual ceremonies. Oba Ewedo thereafter bestowed the Isekhurhe title on the new priest who in the course of time took over the duties of Ihama. This is the origin of the two Ihogbes the one group living in the City and the other living outside the City who are hereunder listed:

IHOGBE N ‘IDUNMWUN TITLES LIVING OUTSIDE THE CITY

IHOGBE N ‘ORE TITLES LIVINIG WITHIN THE CITY

The Ihogbe are the Priests of the Einmwindu shrine. Einmwindu shrine represents the totality of the spirits of the departed Obas. Because the Oba is believed to have been endowed with the land by God who gave him the snail shell which produced the land, the spirits of the Oba’s forebears are bound to the land as well as other deities forming the cardinal points and pillars of the world then known to the Edo people. This is the kernel of Edo mythology of the Ogiso or sky kings. Ihogbe’s special position was demonstrated during the war when Idah people invaded Benin. The Efa were commanded by Oba Esigie to make sacrifices at the war-front to the shrine of Edo land. They refused to carry out their duty because they were afraid of the invaders. Ihama the leader of Ihogbe, volunteered to carry out the assignment. It was said that the Ihogbe dressed themselves in white robes and carried leaves in their mouths. They took with them a wooden image which was placed in front of the “Land Shrine”. The enemies concentrated their war attacks on this image which remained indifferent to the attacks. In the belief that the being receiving the attacks was immortal who was impervious to wounds, the enemies fled the battlefields. Ihama and his people reported back to Benin saying that they did not only carry out the sacrifice but also put the enemies to flight. As a reward for the Ihogbe, the Oba commanded that all title-holders must pay homage to Erinmwindu the Ancestral Staff commemorating the spirits of the departed Obas as well as the original owners of the land. (Erinmwindu is the spirit of Idu people who are the progenitors of the Edo people). Thus, chiefs celebrating the conferment of their titles must visit Isekhurhe to offer sacrifice at the Erinmwindu Shrine.

Efa
They are the Priests and Diviners of the land who were reputed to have come with the first Ogiso called Obagodo. Tradition says that they were the original people who God sent along with the first Ogiso and that they settled along the area now known as Benin. Up to the present day, Edo people still refer to Benin City as Oto Efa, Oto Emehe which means the land of Efa and Emehe. As representatives of the land, the Efa are a family of Priests headed by Ogiefa N’Ozeben. Oba Ewedo appointed the Efa as the worshippers of the gods of earth and royal goodluck. The titles held in the family now are all hereditary and they are as follows:

Ogiefa N’Ozeben

Ogiefa N’Omuekpo

Ezele

Orobato

Aighobahi

EMEHE
This guild is in charge of ¡he daily important ceremonies in the Oba’s harem. Their rituals ensure that peace and tranquility subsist within the harem. In a large place like the harem, it is absolutely important to ensure that all evil spirits are warded off, and the people who ensure that this is done are the emehe. They are in two sections:

(¡) Emehe Iweguae

(¡¡) Emehe Iwonyimwin

There is another section which lives between the City and Uselu. They escort the Oba to the palace after the Coronation ceremonies. The two sections are headed by an Okao appointed by the Oba.

Ahorhan
This guild purifies the land whenever there is a violation of taboos such as a man having carnal intimacy with both mother and daughter, sodomy, suicide, willful destruction of farm, crops, houses or such act that are tantamount to sacrilege. Perhaps the worst of such crimes is the killing of a pregnant woman which the BENINS term as “Kirukuvua”. The guild’s origin dates back to the period of Oba Esigie (e. 1504-1550 A .D) when there were earthquakes, storms and the man-eating monsters which afflicted the land. According to tradition, Elowe N’Ugboha (who was a relation of Oba Esigie’s mother) was able to procure a diviner called Ogioniodu from Uzea in Esan (Ishan). Ogiomodu and his people through their magical powers were able to ward off these pestilences. Having accomplished their mission, Oba Esigie commanded the diviners to be retained in Benin City. They were first placed under the care of Ezama who lived at Ogbe area of the City but as time went on, they were moved Lo Ogbelaka where they were constituted into a guild now headed by an Okao.

Evbiemwen
As a group, they are drawn from ¡he male children of relations of past Obas. As a group, they take charge of Erinmwindu (Ancestral Idu Shrine) normally served by the members of ¡he royal family who are not honoured with Enogie titles but are posted to Evbiemwen Quarter of the City. It is believed that Ewuare constituted the guild to cater for ¡he welfare of the Princes who were founded a home outside the City after the demise of an Oba. They are quite near the Uzama and lhogbe who live outside the moat. As will be observed, there are lots of checks and balances in Benin political life, and such arrangements may have been convenient for the Oba who should be allowed more devotion to state matters rather than being bothered with ¡he routine administration of looking after his brothers and uncles. A separate domain for ¡he Princes therefore became a sine qua non. The head of the Evbiemwen is Okao-Evbiemwen. This title is hereditary. There is a similar title in Ugbugo in Ugo area in Orhionmwon Local Government Area of ¡he State.

Ikpokpan
The guild grew out of ¡he associates of Oba Ehengbuda. The shrine they now look after comprises those of Ehengbuda, Edion-Emehe and Edion N’Iweguae. They are closely linked with the Ogbelaka in ¡he various ceremonies and dances at ugie festivals. The head of the guild is the first of their members to be made Uko N’ Iweguae and is designated Okao-Ikpokpan.

Oguanogbe
The guild was founded by Oba Akenzua ¡ (e. 1713 A.D). The main function of the guild was to administer the sasswood’ ordeal to those accused of witchcraft. An approval from the Oba is sought before anybody is subjected to the ordeal. The guild used to be headed by an Odionwere until the reign of Oba Akenzua II (1933-1978 A.D) who then created the following titles:

Iwowa
The rivers in Benin Kingdom were divided up between the Oba, the Edaiken and the Oba’s mother. Certain dues paid for the use of these rivers were collected by members of the Iwowa guild. The head of the Iwowa is Ogua who is assisted by an Okao.

Amufi
The guild formed by Oba Ewuare to capture the Fish Eagles which were used for sacrifice by the Oba. At Isiokuo festival commemorating ogun (the implement of war used for the destruction of the man-eating monster “Osogan”) the Oba and his war Chiefs parade the City in war-dresses as the Ilobi people fight a mock battle with poisoned arrows invented by the deity Ake of Isi. The festival ends up with the Amufi performing the special tree-top acrobatic rituals as a mark of the spiritual and mystical powers involved in the destruction of the monster Osogan. The head of the guild is an Okao appointed by the Oba.

Uhunmwidumwun
The area of Benin lying to the south-east of the City is known as Uhunmwidumwun (head of the Street or quarter) which is the original site of Benin. The members of the area are the caretakers of the original site which is now an hallowed ground into which nobody is allowed. The guild is headed by an Okao.

Unueru
When Prince Ogun (who later became Oba Ewuare the great) was in exile, there was a great tire which engulfed Benin City as a result of the struggle between him and his brother Uwaitokun who usurped the throne. It was said that as Ewuare (then a Prince) stood at his farm watching the great tire, an elderly man in the area persuaded the Prince to invoke the spirit of Osun to stop the fire because he predicted that one day the Prince would eventually become Oba of Benin. The Prince took the advice whereupon the tire stopped. As predicted, Prince Ogun eventually became Oba Ewuare. Ever since, the farm where yams were stored became known as Unueru. The word “Unueru” literally means mouth of yam barn (Unu - means mouth; Eru - means Yam barn). The guild while retaining the shrine of osun, has continued to observe the yearly ceremonial farm consisting of seven rows of seven heaps of yams. The head of this guild is the Odionwere of Unueru.

Idunmwun-Ivbioto
The head of this section is Ohen-Awan who came with Prince Oranmiyan from Uhe. Ohen-Awan is reputed to be in charge of the purification medicine which drives off evil spirit from the path of the king. Ohen-Awan also keeps the ancestral staff known as Ukhurhe-Ogun (Ogun probably derived from the Yoruba word Ogun - meaning medicine). Ohen-Awan officiates at the Ugie-Erhoba ceremony and he is a member of Ihogbe guild.