Many centuries ago, at the time when Benin was called Igodomingodo, that geographical area now known as Benin, was the hub of a conglomeration of little towns that developed or spread into most of the areas of modern Bendel State. Throughout that period, lgodomingodo made steady progress especially in the areas of spiritual, philosophical and administrative development. Its efforts were largely concentrated on the arrangement of human order so that by the time Europeans made contact with the people of Benin in the 15th century, they had already established an administrative system which, till this day, baffled the Europeans and earned for the Capital of this "far flung" African country, the appellation "City". The nucleus of this great civilization was the monarchy which the Binis perfected around the 18th century when, after a series of experimentation with the Ogiso, and some of the past-Ogiso Obas, they introduced a monarchical system that is based on the principle of primogeniture, beginning with Ewuakpe, about 1712 A. D.
From the days of Owodo until now, the system of direct ascension has endured making the Benin Royal family one of the oldest families in Africa. It's history spans more than 800 years. Benin City remains today as conservative as it ever was. Shifting slowly, sometimes uneasily, under the pressures or demands of modernity, Benin recognizes that all living organisms (including states and cities) change. That change has reduced to mere historical fact the political influence Benin exercised over places such as Eko (Lagos) which she founded at the time of Oba Orhogbua (about 1550 A.D.) Ghana, Dahomey, both across the borders of modern Nigeria; Onitsha on the Niger and many other places such as Asaba, Agbor, lssele-Uku, Warri, ldah etc. Many of these towns actually owe their corporate existence to Benin. Since inter-action between African kingdoms began around the 14th century, Benin found herself in a unique geographic position by occupying mid -way between what the early Europeans referred to as the "Yoruba country" and the "lbo country". This proximity to the two areas no doubt broadened the outlook of the Binis in later years.
Quite tolerant and receptive of other ideas and norms, it is no wonder that today both the Eastern and 'Western neighbors of Benin have exercised a considerable influence on her socio-political life. The influence of the Yoruba is more felt. This is so because after about 800 years of intercourse both cultures had to rub off on each other. Thus, while the Binis have accepted many Yoruba gods, the Yoruba on the other hand accepted several of the socio-political reforms introduced by the Binis.
Contact with the Yoruba was made quite accidentally by Ekaladerhan, the son of the last Ogiso, who was banished in the 12th century. After wandering in the jungles for several years, he showed up in a town. Hitherto, neither Ekaladerhan, nor the people on whom he stumbled were aware of the existence of other people on earth than those that belonged to their immediate environment. To the people therefore, Ekaladerhan must be a god, a forest god; especially as they discovered him in the jungle. He was adept in hunting and he understood the habits of animals to an astonishing degree. These facts, no doubt put mystique on his being and his personality. By a twist of Fate, Ekaladerhan who was banished by his own people had been accepted by a people who stumbled on him in the forest. He was brought into town where he married one of them and lived to a ripe old age.
When his father Owodo was himself banished for ordering the execution of a pregnant woman, Evian was appointed administrator. But he sought to appoint Ogiamien his son as his successor. The move was resisted by the Bini and that gave rise to political strife and anarchy. A search party was then sent to look for the long-banished Prince and the trail inevitably ended at Uhe where Ekaladerhan had established. Alas, He was a very old man. So, even if he wished to grant the delegation's plea to return home, he was not physically capable of undertaking such a hazardous journey. But he allowed his son Oronmiyan, who had volunteered, to go with the delegation. Oronmiyan arrived around 1200 A.D. He fathered Eweka the first. Oba Erediauwa, is the 38th king of the Edo by this direct line of succession from Eweka the first.
Ogiso Owodo - Father of Oduduwa
Ekaladerhan - Oduduwa (Izoduwa)
The Yoruba Perspective
Mind you, the Oduduwa-Oranmiyan-Eweka connection between Ife and Benin from the side of the Yoruba history is also well-agreed, but to the Yoruba, certainly Oduduwa came from the Eastern Sky on a Chain from Heaven. In short, the Yoruba are uncertain where he came from, but he certainly did not come with a Bini twang, breathing heavily with would-be-executioners on his tail. To make such a claim smacked of both cultural hegemony and imperial arrogance on the part of the Bini-Edo - not to talk of a hint of monarchical superiority... Whether the mythical Oduduwa-from-the-Sky (in Yoruba creationism) got conflated with a human Oduduwa who later performed political and mystical wonders at Ile-Ife - as speculated by E. Bolaji Idowu - remains a mystery, which the Bini cannot, should not, dare not thereby try to solve for the Yoruba.
