Chief Sam Igbe, the Iyasere of Benin Kingdom, who led a delegation of the Oba of Benin to the ancestral home of the Itsekiri people, captured the impression of other guests when he described the coronation as “a carnival, the type of which I have never seen before.”
The colourful coronation at the 500-year-old palace, climaxed a process which began on September 19, when the demise of the late Ogiame Atuwatse II was announced. The then Prince Godfrey Ikenwoli Gbesimi Emiko was picked as his successor. For the period the mourning and burial rites lasted, Ikenwoli was being prepared for the task ahead as a royal father in a community described as one of the oldest in the south of the Sahara.
Omoba Ikenwoli left a secluded mansion in Warri where he has been sequestered (Idaniken) since the completion of the burial rites of his processor and rode in a whiteCadillac Escalade, escorted by two decorated unblemished white horses, ridden by Itsekiri police. The traditional police wore their normal white shots and shirt, but with a complementary ceremonial red jackets.
The motorcade drove through NPA to the NNS Delta boatyard where hundreds of flotillas, boats and canoes put up magnificent performance. The decorated boats represented the various sub-clans, villages, groups and organisations in Iwere (Itsekiri) land. Gaily dressed women and men sang and danced to fast drum beats as they paddled through the calm Warri River. The exhibition was reminiscent of displays by the Itsekiri boat regatta at the 1977 Festival of Arts and Culture (FESTAC) in Lagos.
From the boatyard, the convoy made the 15-minute boat ride to Ode-Itsekiri, where the excitement was at fever pitch. The entire community was turned into one huge party; hundreds of canopies and tents dotted every space from the jetty to the last house.
Behind the palace, former governor of the state, Dr Emmanuel Uduaghan, hosted a small crowd of well-wishers and newsmen in his country home. He summed up the coronation thus: “The ceremony is one of the greatest for any Itsekiri person. The most important thing for our people and the binding force is the crown. The new monarch was born into royalty (Abiloye) and he was properly groomed to be a king.”
Shortly afterwards, ‘the man of the moment’ arrived at the Royal Jetty in Ode-Itsekiri, signaling the commencement of the day’s business. Accompanied by the highest surviving member of the Olu Advisory Council, Chief Tesigiweno Yahya Pessu, the Ojomo of Warri Kingdom and other members of the traditional council, as well as three Ipi masquerades, Ikenwoli performed the Awerewere (purification) rite round Ode-Itsekiri. As he went through the newly tarred streets, thunderous shouts of ‘eeeeeeeee iwooooooo’ rained down from rooftops, street comes and everywhere.
He then moved to the sacred ground within the walls of the freshly painted palace for presentation to the chief priests (Okparan) of the various Itsekiri clans, warriors and his people. Although he acknowledged cheers by waving his customary white kerchief, the Omoba’s face was a mask of seriousness and focus. He was dressed in the traditional white wrapper and vest underneath a red waistcoat.
By 12:15pm, the monarch performed his last domestic chore – fetching of water, splitting of firewood and paddling of canoe. At the completion of the tasks, the tools – earthen pot, axe and paddle – were broken, signifying his breakup with such manual labour.
The stage was then set for one of the most important rites – the picking of swords. For about three months after his emergence as the Olu-designate, the Itsekiri nation waited with anticipation for the title by which their new Olu would be known.
Chief Pessu said, “The final stage is the choosing of a title with which he will be addressed. The process is very simple.”
The title swords of all the previous kings in Warri Kingdom were arranged on a straight row. Arranged with these swords, was a new, nameless sword that had never been used by any Olu.
Giving an insight to the process, Pessu said: “The Omoba is blindfolded and led to where the swords are arranged (and) about 100 yards to where they are arranged, he is left unaided to pick a sword of his choice. Whichever sword he picks will determine who he will be addressed. After picking the sword, the blindfold is removed and the title of the sword he picked is announced.”
At about 12:20, Omoba Ikenwoli was blindfolded and led out to the sacred ground to choose his title. An old man, probably in his 80s whispered to our reporter: “He is being led by the spirit of our ancestors and past Olus. Whatsoever sword he picks would be significant and his reign will be similar to the one of that his ancestor.”
As Ikenwoli moved towards the sword, a pall of silence fell over the crowd. As his beaded right hand hovered over the array of swords, the silence became deafening. His hand dramatically glided over the swords, lingering over one after the other until it settled on a glimmering golden scepter. At exactly 12:22pm, he snapped it up and raised it chest-high to a synchronised exhilaration.
Although the Olu picked a sword, nobody knew what his title would be because the sword he picked was the new sword that Chief Pessu said had not been “used by any Olu”.
An aged Itsekiri man, who had become our unofficial guide, gave his perspective on the pick: “This is very significant, the Olu has chosen a sword never before used; it is a new beginning and new life for us.”
The development sent a new wave of national pride and enthusiasm through the community. A lady who watched ‘rituals’ outside the perimeter of the sacred ground, screamed: “I am proud to be an Itsekiri”. Her scream was echoed by dozens other ladies.
Still, doubt persisted on what title the Olu would adopt; some said it would be Ogiame Ikenwoli I, others said it would be Ogiame Abiloye. Abiloye and Ikenwoli were the names of the monarch. The two native names are remarkable. It was learnt that at the time of his birth some 60 years ago, only male princes born after the ascension of an Olu was qualified to succeed his father. As the first male child born after his father’s ascension on March 24, 1951, he was named Abiloye (born on the throne) and also Ikenwoli (a king is born). The names were construed to be his adoption as the successor to his father.
The monarch and his sword were presented to the Okparan (chief priests) and Itsekiri leaders at 12:28pm for the exchange of vow between him and the Itsekiri nation (through the Okparan). The discussion on his title was on when the monarch retreated with a handful of chiefs, including Chief Pessu, Ayirimi Emami, Thomas Ereyitomi, Richmond Grey and others into the inner court at 12:30pm.
One hour after, he recessed to the innermost part of his Aghofen (palace), then Omoba Godfrey Ikenwoli Abiloye Gbesimi Emiko, emerged at 1:31pm as Ogiame Ikenwoli, the 20th Olu of Warri. He was dressed in a burnt-orange pope-like multi-layer robe. On his neck, were several beads – five distinct rings and a couple of ornaments.
It wasn’t only the outfit of the new monarch that had changed; although he went in carrying his Ada (sword) by himself, when he reemerged, he had an Oma’uda (sword bearer), who was dressed in a white vest and a matching white skirt with a red waist band and two sashes, which formed a cross on his belly and back. The Oma’uda’s outfit was complete with a matching red shoe marked with the crest of Warri Kingdom. The transformation was complete.The title of the new Olu was yet to be officially announced and he was still not crowned.
Accompanied by thousands of men and women, singing and dancing, the monarch made the about 500-meter walk to the main auditorium and venue of his presentation to President Muhammadu Buhari, governors Ifeanyi Okowa (Delta), Adams Oshiomhole (Edo), 100 traditional rulers, local land foreign diplomats and captains of industries from within and outside the state. His path was lined on either side by members of various groups: the Agura Omiwere, Ugbajor Itsekiri from all over the world, joyous Itsekiri sons and daughters and their well-wishers.
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