The King, the Crisis and the Restoration of Benin A Living Heritage Story from the Kingdom of Benin The history of the Benin Kingdom is not a history of uninterrupted triumph. It is also a history of crisis, struggle, reconciliation and renewal. Among the kings whose reigns are remembered through stories of profound political and spiritual difficulty is Ọba Ewuakpe. His story is inseparable from one of the most enduring traditions concerning a woman of the Benin royal household: Oloi Idẹn. But to understand Idẹn’s story properly, we must first understand the king whose reign formed its historical and traditional setting. WHO WAS ỌBA EWUAKPE? Ọba Ewuakpe was an Ọba of Benin whose reign is traditionally remembered as a period of serious internal crisis. He occupies an important place in the traditional chronology of the Benin kings. His reign is generally placed in the early eighteenth century. The historical traditions surrounding him describe a kingdom experiencing tension between the palace and important sections of the political establishment. This makes his story particularly valuable. It reminds us that the strength of a kingdom is tested not only when everything is peaceful, but when institutions begin to pull apart. A KINGDOM IN CRISIS According to Benin traditions, Ọba Ewuakpe encountered serious opposition from sections of his chiefs. The disagreement became so severe that the relationship between the palace and some of the kingdom’s political authorities broke down. The king’s authority was challenged. The palace became isolated. The ordinary mechanisms through which the kingdom functioned were disrupted. The crisis was therefore not simply a disagreement inside a royal household. It became a crisis of governance. And that distinction is essential. THE EMPTYING OF THE PALACE One of the most powerful elements of the traditional account is the image of a palace losing its people. According to the tradition, some of the king’s wives left. The chiefs withdrew their support. The king became increasingly isolated. The palace, which should have been the centre of political authority, was no longer functioning normally. Yet one woman remained. Oloi Idẹn. Her decision to remain beside Ọba Ewuakpe is central to the tradition that has preserved her name. OLOI IDẸN AND THE KING The story of Ewuakpe cannot be separated from the story of Idẹn. According to the traditional account, when others abandoned the king, Idẹn remained. Her loyalty became one of the defining features of the story. Eventually, the king sought a way to restore peace and stability. Traditional accounts describe consultation with spiritual authorities and the performance of prescribed rites. The story culminates in the extraordinary sacrifice associated with Oloi Idẹn. For Ẹdomaye, this part of the tradition must be presented responsibly. We preserve the historical and cultural memory of the story. We do not advocate the ritual practices described in ancient traditions. The value today lies in understanding what the story tells us about the beliefs, institutions and values of the society that transmitted it. THE RESTORATION OF ROYAL AUTHORITY The traditional narrative says that after Idẹn’s sacrifice, the crisis began to change. The chiefs returned. The palace regained its authority. The kingdom moved toward reconciliation. Peace was restored. Whether every detail of this narrative can be independently verified through surviving documentary evidence is a question for historians, archaeologists, genealogists and other researchers. But the tradition itself is historically significant because it demonstrates how Benin society remembered and explained a period of political crisis. EWUAKPE AND THE MEANING OF KINGSHP The story of Ọba Ewuakpe provides an important lesson about Benin kingship. The Ọba was powerful. But the kingdom was not operated by the king alone. Benin’s political system depended upon relationships between the palace, chiefs, titled institutions, communities and other structures of authority. When those relationships became strained, the entire political system could experience instability. Ewuakpe’s story therefore allows us to examine kingship not simply as the story of an individual monarch, but as a complex institution. THE ROLE OF THE CHIEFS The chiefs were fundamental to the functioning of the Benin Kingdom. They served different political, military, judicial, administrative and ceremonial roles. Their relationship with the Ọba was therefore crucial. The crisis remembered during Ewuakpe’s reign demonstrates what could happen when the relationship between the palace and powerful chiefs deteriorated. It also reminds us that traditional institutions possessed their own histories, responsibilities and authority. To understand Benin history properly, we must therefore study the institutions surrounding the Ọba as carefully as we study the kings themselves. EWUAKPE AND THE MEMORY OF SACRIFICE The story associated with Oloi Idẹn is one of sacrifice. But Ẹdomaye must ask a deeper question: Why did generations preserve this story? One possible answer is that the story provided a powerful explanation for the restoration of social and political order. Idẹn became the embodiment of loyalty. Her story transformed personal sacrifice into a symbol of collective restoration. This is one reason the story has survived so strongly in Benin cultural memory. THE WOMEN OF THE BENIN KINGDOM The story of Ewuakpe also gives us an opportunity to correct an imbalance in historical storytelling. Too often, the history of African kingdoms is presented almost entirely through kings and male political figures. But Benin’s history also contains the stories of queens, royal wives, mothers, daughters and women whose actions were remembered by their communities. Oloi Idẹn is one of them. Her story should not remain an isolated legend. It should become an entry point into a larger study of: Women. Royal households. Marriage alliances. Political influence. Cultural transmission. Family networks. And the preservation of Benin society. THE HISTORICAL QUESTIONS A responsible heritage archive must ask questions as well as tell stories. Regarding Ọba Ewuakpe, researchers should continue examining: These questions do not weaken the tradition. They strengthen the search for understanding. THE IMPORTANCE OF ORAL HISTORY Much of African history survived through oral transmission. Benin is no exception. Names, genealogies, titles, migrations, wars, traditions and memories were transmitted through generations. That makes oral history an indispensable source. But oral history

The Great Chief Behind the Story of Princess Adesuwa A Living Heritage Story from the Kingdom of Benin Before the story of Princess Adesuwa can be fully understood, we must first understand the man and institution behind her lineage: The Ezomo of Uzebu. In the history and traditional political structure of the Benin Kingdom, the Ezomo was far more than simply a personal name or an ordinary chief. The title represented authority, military leadership, political responsibility and a deep connection with Uzebu, one of the important quarters of Benin City. Historical accounts describe the Ezomo as a major military figure and the traditional overlord of Uzebu. Jacob U. Egharevba described the Ezomo as the generalissimo of the State Army and the overlord of Uzebu. This helps us understand why the story of Princess Adesuwa was never merely the story of a beautiful young woman. It was connected to the household of one of the most powerful institutions in the Benin Kingdom. THE EZOMO AND THE BENIN STATE The Benin Kingdom developed a sophisticated system of political, military and palace authority. The Oba stood at the centre of the kingdom, surrounded by institutions and titled chiefs whose responsibilities helped administer and defend the state. The Ezomo occupied an important position within this structure. A scholarly study of the Benin military system places the Ezomo among the senior military institutions of the kingdom and records hereditary Ezomos during the eighteenth century, including Ezomo Odia and Ezomo Ekenneza during the reign of Ọba Akengbuda. This is important for the Adesuwa tradition. It places her family within the world of Benin’s highest political and military leadership—not outside the centre of power. UZEBU: THE HOME OF THE EZOMO Uzebu was not merely a geographical location. It was associated with the Ezomo institution and its authority. The traditional history of Uzebu preserves accounts of successive Ezomos and their role in the development of Benin’s military and political history. One historical account of Uzebu traces the Ezomo institution to earlier military commanders and identifies Ekenika as an early bearer of the title, while later hereditary Ezomos became closely associated with the Ehenua lineage. Thus, when tradition tells us that Adesuwa was the daughter of the Ezomo of Uzebu, the statement carries considerable historical significance. She was born into a powerful political household. EZOMO ODIA AND EZOMO EKENNEZA There is an important point of historical caution here. Different sources preserve different names and genealogical traditions concerning the Ezomos associated with the Adesuwa story. Some Benin historical accounts identify Adesuwa as the daughter of Ezomo Odia, while other accounts identify Ezomo Ekenneza in connection with the period of Ọba Akengbuda. A scholarly study of Benin’s military institutions lists: Ezomo Odia — during the reigns of Eresoyen and Akengbuda and Ezomo Ekenneza — during the reign of Akengbuda. For Ẹdomaye, this distinction matters. We should not erase differences in historical tradition simply to make a story appear certain. Instead, we preserve the traditions and clearly identify where further archival, oral-history and genealogical research is required. That is how a heritage archive becomes trustworthy. THE FATHER OF ADESUWA The traditional story of Princess Adesuwa places her within the household of the Ezomo of Uzebu. According to accounts of the Adesuwa tradition, she was betrothed to Ọba Akengbuda and became connected to the tragic events involving Obi Olise of Ubulu-Uku. Her father’s position explains why the tragedy that followed could not be treated as an ordinary private dispute. It touched: Family. Royal obligation. Political authority. Honour. Diplomatic relations. And ultimately— war. THE EZOMO, THE OBA AND THE PRINCESS The relationship between the Ezomo’s household and the royal court is central to understanding the story. The Princess was not simply a woman whose beauty attracted the attention of a foreign ruler. She belonged to a powerful Benin household and, according to the tradition, was connected by betrothal to Ọba Akengbuda. This transformed her fate into a matter with consequences far beyond her immediate family. The tragedy of Adesuwa therefore became part of a much larger story about the political relationships between Benin and communities beyond the kingdom. WHEN BEAUTY BECAME A POLITICAL MATTER The traditional accounts tell of Obi Olise’s encounter with Adesuwa during his visit to Benin. Accounts differ in their details concerning what happened afterwards. Some traditions say that Adesuwa was drawn to Ubulu-Uku through a scheme involving an unpaid debt for goats. Other accounts emphasize the use of supernatural means or describe her movement to Ubulu-Uku differently. The central point preserved in the tradition is that Adesuwa eventually died at the hands of Obi Olise. Her death transformed a personal tragedy into a political crisis. THE DEATH OF ADESUWA The death of Princess Adesuwa is remembered as one of the most dramatic episodes associated with the reign of Ọba Akengbuda. Her death was not remembered merely because she was beautiful. It was remembered because of who she was, whose household she belonged to, her relationship with the Benin royal court, and the political consequences that followed. Traditions of the episode connect her death with the military action launched by Benin against the community associated with Obi Olise. The story therefore belongs within the wider history of Benin diplomacy, kingship, warfare and relations with neighbouring polities. THE EZOMO AS A SYMBOL OF BENIN POWER The story of the Ezomo reminds us that the Benin Kingdom was not governed by the Oba alone. It was supported by a sophisticated network of institutions, chiefs, military commanders, royal officials and community authorities. The Ezomo was one of those institutions. That is why understanding the Ezomo helps us understand Benin itself. The office represented: Military command. Political authority. Territorial responsibility. Royal service. Hereditary tradition. Community leadership. And the preservation of ancestral memory. BEYOND THE STORY OF ADE SUWA For generations, the name Adesuwa has been associated primarily with beauty and tragedy. Ẹdomaye must go further. We must ask: Who was her father? What was the Ezomo institution? Why was Uzebu important? How did the

THE NOBLE HEART OF BENIN A Story from the Living Heritage of the Benin Kingdom Around the middle of the eighteenth century, a story emerged from the Benin Kingdom that would become one of its most enduring tales of beauty, dignity, power and tragedy. Her name was Adesuwa. Benin tradition remembers Adesuwa as the daughter of the powerful Ezomo of Uzebu and associates her story with the reign of Oba Akengbuda, around 1752. Her story is preserved in accounts of the relationship between Benin and Oboro-Uku and the conflict that followed her death. But Princess Adesuwa must not be remembered merely as a beautiful woman whose life ended in tragedy. She should be remembered as part of the cultural memory of a powerful kingdom—a story through which generations have discussed royalty, marriage, political authority, honour, diplomacy, warfare and the position of women within traditional society. This is why Ẹdomaye brings her story to the world. Not simply as legend. Not simply as entertainment. But as Benin heritage worthy of study, discussion and preservation. Where historical evidence is available, we identify it. Where the story belongs to oral tradition, we say so. Where accounts differ, we preserve the differences rather than erase them. Because preserving heritage also means preserving the complexity of the past. Princess Adesuwa is now entering the global conversation. From Benin City to Africa. From Africa to the Edo diaspora. From the Edo diaspora to the world. ẸDOMAYE — WE ARE IN BENIN. Preserving Culture & Empowering Education. From Benin to the World.

THE GREAT BENIN EARTHWORKS (IYA): Africa’s Forgotten Monumental Heritage Introduction Across the world, some of humanity’s greatest achievements have become symbols of ancient civilizations. The pyramids of Egypt, the Great Wall of China, the Roman roads and the cities of the Maya are widely studied, photographed and celebrated. Yet in the forests of southern Nigeria once stood—and in many places still remain—the extraordinary earthworks of the ancient Benin Kingdom. Known in Edo as Iya, these monumental earthworks formed an enormous network of defensive and territorial boundaries around Benin City and surrounding communities. They consisted of massive banks, ditches and interconnected earth structures created through generations of organized human labour. IYA is not simply a ditch. It is evidence of engineering, political organization, environmental knowledge, defence, settlement planning and collective labour on an extraordinary scale. This is the story of a monumental African achievement that deserves far greater recognition. CHAPTER ONE The Land of Benin and the Birth of IYA The ancient Kingdom of Benin developed in the forest zone of what is today Edo State, Nigeria. The environment presented both opportunities and challenges. The dense forest provided resources, but it could also make movement difficult and create vulnerability to attacks. The people of Benin developed sophisticated ways of organizing their environment. Among the most remarkable expressions of this organization were the earthworks known as IYA. Rather than being the product of a single moment, the earthworks developed over generations. Communities excavated soil and used it to construct raised banks, while the resulting depressions formed defensive ditches. The landscape itself became part of the kingdom’s defensive and administrative system. CHAPTER TWO What Is IYA? The word IYA refers to the great earthwork structures associated with the Benin cultural landscape. The structures generally consisted of an embankment and an accompanying ditch. Earth removed from the ditch could be deposited on the inner side to create a raised bank. In some locations, the scale of the works was enormous. The earthworks served different purposes depending on their location. They could mark territorial boundaries, control movement, protect settlements and strengthen the defensive system of the kingdom. They also demonstrated the ability of the Benin state to organize large numbers of people for major public works. IYA should therefore be understood as a system of monumental landscape engineering rather than as one isolated wall. CHAPTER THREE Engineering Without Modern Machinery One of the most remarkable questions surrounding IYA is how such enormous structures could have been constructed without modern excavators, bulldozers or mechanical equipment. The answer lies in human organization, knowledge and persistence. Workers used available tools and techniques to excavate the earth. Soil was moved, shaped and compacted through coordinated labour. The builders understood the properties of the local environment. They also understood how defensive earthworks could interact with forests, pathways, settlements and natural terrain. The achievement demonstrates that monumental engineering does not necessarily require modern machinery. It requires knowledge, organization, labour and a clear objective. CHAPTER FOUR The Benin Kingdom and Organized Labour The construction of monumental earthworks required coordination. The existence of IYA therefore provides evidence of a society capable of mobilizing substantial labour for projects that extended beyond individual households. Such organization was connected to the political structure of the Benin Kingdom. The Oba and the institutions of the kingdom could coordinate communities and labour for public purposes. IYA consequently represents not merely an engineering achievement but also a political and social achievement. Every section of earth moved by hand represented human effort. Every embankment represented organization. Every boundary represented planning. CHAPTER FIVE IYA as a Defensive System One of the most important functions of the earthworks was defence. The ditch created a physical obstacle for anyone attempting to approach a settlement. The embankment provided an additional barrier and could improve the defensive position of those inside. Entrances and pathways could be controlled. The earthworks therefore transformed the surrounding landscape into a defensive environment. But IYA should not be viewed only through warfare. Its enormous extent also tells us something about the territorial organization of the kingdom. The earthworks helped define spaces, communities and the relationship between the centre of Benin and its surrounding territories. CHAPTER SIX The Great Benin Earthworks and the Wider Landscape The monumental earthworks did not exist in isolation. They belonged to a larger cultural landscape containing settlements, roads, forests, farms, palaces, shrines and other features associated with Benin civilization. The earthworks must therefore be studied as part of an interconnected landscape. This perspective is important because focusing only on individual sections can hide the true scale of the achievement. IYA represents a relationship between people and land. It demonstrates how the people of Benin modified their environment while adapting to its ecological realities. CHAPTER SEVEN The Forgotten Monument Despite its significance, the Benin earthworks have not received the same global recognition as many famous monuments outside Africa. Several factors contributed to this neglect. Some sections disappeared beneath expanding settlements and roads. Vegetation covered others. Agricultural activity, erosion and urban development damaged additional sections. Most importantly, the story of African technological and engineering achievements has historically received inadequate attention in many international narratives. The result is that millions of people know about famous monuments elsewhere but have never heard of IYA. That silence must change. CHAPTER EIGHT IYA and the Story of African Civilization The story of Africa is often presented through kingdoms, wars, slavery and colonialism. But Africa also has a long history of science, engineering, architecture, agriculture, urban planning and environmental management. IYA provides powerful evidence of this forgotten dimension. The earthworks demonstrate that African societies developed complex systems of organizing labour and transforming landscapes. The Benin Kingdom was not a society waiting for civilization to arrive from elsewhere. It was itself a civilization with institutions, artistic traditions, political structures, technological knowledge and monumental achievements. IYA is one of the physical testimonies to that civilization. CHAPTER NINE The Human Cost and the Human Achievement Monuments are often described by their size. But behind every