British trader James Pinnock who visited the kingdom writes that he saw “a large number of men all handcuffed and chained” with “their ears cut off with a razor”. T. B. Auchterlonie describes the approach to the capital through an avenue of trees hung with decomposing human remains. After the “lane of horrors” came a grass common “thickly strewn with the skulls and bones of sacrificed human beings”.
The historian James D. Graham, in his article “The Slave Trade, Depopulation and Human Sacrifice in Benin History” (1965) has shown that the area where the skulls and bones of human beings were concentrated, called a “Golgotha” by a few European visitors, was actually a place where the bodies of dead and executed criminals were deposited, as noted by Captain H.L. Gallwey, who visited Benin in the 1890s: “Gallwey in 1893 stated that ‘the king is all powerful though he would appear to be somewhat in the hands of his big men and very much tied down by fetish customs’. He also observed that the “Golgotha” was really ‘the place where all criminals’ bodies were deposited.’
The king’s court is square and located on the right-hand side of the city, as one enters it through the gate of Gotton. It is about the same size as the city of Haarlem in the Neterkands and entirely surrounded by a special wall, comparable to the one which encircles the town. It is divided into many magnificent palaces, houses and apartments of the courtiers, and comprises beautiful and long squares with galleries, about as large as the Exchange at Amsterdam.
The buildings are of different sizes however, resting on wooden pillars, from top to bottom lined with copper casts, on which pictures of their war exploits and battles are engraved. All of them are being very well maintained. Most of the buildings within this court are covered with palm leaves, instead of with square planks, and every roof is adorned with a small spired tower, on which cast copper birds are standing, being very artfully sculpted and lifelike with their wings spread.
The inhabitants of the Benin are in general a kind and polite people, of whom one with kindness might get everything he desires. Whatever might be offered to them out of politeness, will always be doubled in return. However, they want their politeness to be returned with likewise courtesy as well, without the appearance of any disappointment or rudeness, and rightly so. To be sure, trying to take anything from them with force or violence, would be as if one tries to reach out to the Moon and will never be left unreckoned. When it comes to trade, they are very strict and will not suffer the slightest infringement of their customs, not even a iota can be changed. Though, when one is willing to accept these customs, they are very easy-going and will cooperate in every way possible to reach an agreement.
The ancient city of Benin, located in modern-day Nigeria, is a subject of great historical significance and complex narratives. The characterization of Benin as either a “City of Blood” or a city of disciplined people can be explored through its rich history, cultural practices, and the perspectives of both indigenous and colonial accounts.
The Benin Empire: A Brief Overview
The Benin Empire, which flourished from the 11th century until its conquest by the British in 1897, was a powerful and sophisticated African kingdom. The city of Benin, its capital, was known for its impressive architecture, complex political system, and vibrant culture.
The City of Blood Narrative
The term “City of Blood” often stems from colonial accounts and historical interpretations highlighting the more violent aspects of Benin’s history. These include:
- Human Sacrifice:
- Some European explorers and traders documented instances of human sacrifice, which were part of religious and royal rituals in Benin. These accounts often exaggerated the scale and frequency of such practices to justify colonial intervention.
- Military Prowess:
- Benin was known for its strong military and aggressive expansionist policies. The kingdom frequently engaged in wars with neighboring states, capturing territory and taking prisoners, some of whom were sacrificed or enslaved.
- The Benin Massacre of 1897:
- A pivotal event that contributed to the “City of Blood” reputation was the 1897 conflict between the British and the Benin Empire. After a British delegation was ambushed and killed, the British launched a punitive expedition, leading to the fall of Benin City. British accounts of the time portrayed the event as a necessary action against a brutal regime.
A Disciplined and Sophisticated Society
Contrary to the “City of Blood” narrative, many aspects of Benin society reflect a highly disciplined and organized civilization:
- Advanced Governance:
- The kingdom was ruled by the Oba (king), who presided over a well-structured administrative system with various chiefs and officials. This governance system ensured stability and effective management of the empire.
- Art and Culture:
- Benin is renowned for its exquisite art, particularly bronze sculptures and plaques that depicted historical events, royal figures, and deities. These artworks demonstrate high levels of craftsmanship and artistic discipline.
- Urban Planning:
- The city of Benin was famous for its impressive urban planning, with wide streets, moats, and walls that protected the city. European visitors in the 16th and 17th centuries marveled at its sophistication.
- Economic Prosperity:
- Benin was a center of trade, engaging with European merchants from Portugal, the Netherlands, and Britain. The kingdom exported goods such as ivory, pepper, and palm oil, indicating a well-managed economy.
Swordpress
The ancient city of Benin was a complex society with elements that could be interpreted in various ways. While it did engage in practices that might be viewed as violent or brutal from a modern perspective, it was also a disciplined and sophisticated civilization with remarkable achievements in governance, art, and urban planning.
Understanding Benin requires a balanced view that considers both indigenous traditions and the biases inherent in colonial narratives. The legacy of Benin is one of both grandeur and complexity, reflecting the multifaceted nature of its history and culture.
Scientific analysis of the brass (or “bronze”) used to make the famous Benin plaques and other sculptures found that, beginning in the late 15th century, the metal (previously thought to have come from the Netherlands) began to derive from the Rhineland region of Germany. At that time, the brass was exported from Germany in the form of ring-shaped ingots which were used as currency in the trans-Atlantic slave trade (bought from the Portuguese and incorporated by the people in Benin as a metal source in sculpture), and subsequently melted down in Benin to produce Benin Bronzes.
Oral traditions
The original people and founders of the Benin Kingdom, the Edo people, were initially ruled by the Ogiso (Kings of the Sky) who called their land Igodomigodo.[88] The first Ogiso (Ogiso Igodo), wielded much influence and gained popularity as a good ruler. He died after a long reign and was succeeded by Ere, his eldest son. In the 12th century, a great palace intrigue erupted and crown prince Ekaladerhan,[89] the only son of the last Ogiso, was sentenced to death as a result of the first queen (who was barren) changing an oracle’s message to the Ogiso.[90] In carrying out the royal order, that he be killed, the palace messengers had mercy and set the prince free at Ughoton near Benin. When his father the Ogiso died, the Ogiso dynasty ended. The people and royal kingmakers preferred their late king’s son as the next to rule.[91]
After residing there for some years he called a meeting of the people and renounced his office, remarking in vexation Ile-Ibinu in Yoruba language[92] (“ile” means land, “ubinu” means anger), and thus the kingdom was called Ubinu in Ife tongue, which was mispronounced Bini in the 15th and 16th centuries by the Portuguese). This was out of frustration as he often expressed that “only a child born, trained and educated in the arts and mysteries of the land could reign over the people”. He arranged for his son born to him by Erinmwinde,[93] Eweka, to be made king in his place, and returned to Yorubaland thereafter. His son the new king was soon found to be deaf and mute, and so the elders appealed to Oranmiyan.
He gave them charmed seeds known as “omo ayo”(The seed of the Ayo game found in Yorubaland) to play with, saying that to do so will make him talk. The little Eweka played with the seeds with his peers at Useh near egor, his mother’s hometown. While playing with the seeds, he announced “Owomika”(My hand has grasped it!) in the Yoruba language, which became his royal name. Thus, he gave rise to the tradition of the subsequent Obas of Benin spending seven days and nights at Usama before proceeding to announce their royal names at Useh. Eweka thus started a dynasty that now bears his name. Oranmiyan went on to serve as the founder of the Oyo Empire, where he ruled as the first Alaafin of Oyo. He then returned to Ile-Ife where he was the king of Ife until he shape shifted and entered the earth with his horse. His descendants now rule in Ile Ife, Oyo and Benin to this day.[citation needed]
Aside from Benin City, the system of rule of the Oba in the empire, even through the golden age of the kingdom, was still loosely based upon the Ogiso dynasty’s tradition, which was military protection in exchange for pledged allegiance and taxes paid to the royal administrative centre. The language and culture was not enforced, as the empire remained heterogeneous and localized according to each group within the kingdom, though a local enogie (or duke) was often appointed by the Oba for specific ethnic areas