History of The Kingdom of Benin: From Origin to Igodomigodo to Edo Empir

If you were to visit Sakpomba Road in Benin City today, you would see remnants of the ancient wars of Benin, part of the massive earthworks that surrounded ancient Benin Kingdom in bygone eras. This particular section was likely re-dug by the greatest Oba in the history of Benin Kingdom, the legendary Eware the Great, the 15th-century Oba that transformed Benin Kingdom into a powerful regional force. In this rainforest of West Africa lies the story of one of the oldest political entities in the region, a civilization that scholars have traced back as far as 355 AD, that is before the disappearance of the Nok culture. Great Benin is different from and has no historical ties to the modern-day Republic of Benin, which was known as Dahomey until 1975. The Kingdom of Benin, which is now southern Nigeria, stands out among West African states, not only for its deep and ancient roots, but for its remarkable bronzes and architecture. Of all the empires in the region, it is the one most frequently described in early European accounts of Africa, starting from the late 15th century, when sailors and traders returned to Europe with tales of Benin's grandeur. In this video, we will trace the full history of Benin, from its mysterious origins to Igudo-Migudu under the reign of the 31 Ogissos, to the height of its power during the Oba era, and finally, its tragic fall in 1897 at the hands of the British. This is the story of how the Edo people forged a kingdom that shaped West Africa for centuries. If you have watched my video on the origin of the Benin people and the Ogisso era in Igudo-Migudu, you can skip ahead to the chapter on the rise of the Oba dynasty, or you can watch this lightly revamped version again, like I did. Please support my channel by simply liking this video. Thank you. The era before the Ogisso dynasty began is the most mysterious period. The oral traditions that exist are hard to verify. Still, it's unreasonable to ignore them completely. Historians and archaeologists have come to agree on one thing. Any attempt to reconstruct Benin's prehistory will involve a fair bit of speculation, so let's get into it. Although linguists say that there is reason to believe that, for upwards of 3,000 years, people speaking varieties of the Edo language have occupied the present-day region of Benin City. But still, like many other West African peoples, the Edo people have traditions suggesting ancient migrations from elsewhere. The first notable migration theory traces the origins of the Edo people to Newpoland and the Nile Valley. According to this theory, two separate waves of migration of Edo people settled in the Benin area in one of those migrations common to tribes seeking more fertile land. The first wave came from Newpoland and the second wave migrated from Sudan through Nupe about the 7th century AD. A second migration theory traces Edo people's roots to Egypt. According to this theory, they migrated from Egypt via Sudan and then through Ife, which they referred to as Uhe. In this version, a group of hunters were sent from Ife to inspect the forested land that would later become Benin Kingdom. These scouts found it favorable and reported back. When the migrants finally arrived, they encountered earlier inhabitants who were believed to be of Nupe origin. It is presumed that part of the migration may have been triggered by Islamic expansions, which pushed groups southward in search of security and fertile land. But how reliable are these accounts? While the Egyptian migration theory is dramatic and memorable, many scholars are critical of the theory. Some modern Benin chroniclers argue that there is no archaeological evidence indicating such a migration from Egypt. Also, they say enough material and linguistic connections simply do not exist between ancient Egypt and Benin to support such a long migration route. Instead, they propose that the Edo people are indigenous to their present area. One of the strongest cases for the local origin of the Edo people comes from linguistic studies. Linguists point out that Edo languages are closely related to a number of languages, including Yoruba and Igbo. This suggests that all evolved from a common ancestral language, called a proto-language, spoken near the Niger-Binawe confluence. This proto-language likely began to split into separate branches between 3,000 to 6,000 years ago, as communities began migrating east and west into the savannah and forest zones. Archaeological and linguistic timelines suggest that the ancestors of today's Edo-speaking people have likely lived in or near modern-day Benin City for over 4,000 years. This makes the Edo autochthonous, meaning they did not migrate from distant lands, but rather evolved culturally and linguistically in the land they now occupy. Further archaeological evidence shows that the region that would become Benin Kingdom was already partially agricultural as far back as the first century BC. One of the key discoveries is the presence of polished stone axes, which suggests early attempts at forest agriculture. These tools show that the local population was adapting to the forested environment and beginning to clear land for farming. For nearly a thousand years after that, hunting and gathering remained important alongside farming. These early Edo communities were likely small, self-sufficient, and slowly developed in more complex social structures. While the influence of neighboring regions like Ife and Nupec can't be denied in later periods, there is no evidence that the foundational Edo people originated from those places. But still, we can't just ignore the theories about migration from the Nile region completely, because some elements of Edo culture, like certain ritual symbols, artistic motifs, and elite cultural elements, seem to echo those of ancient Egypt and Nubia civilizations of northeastern Africa. For example, the ram, a common emblem for Benin chiefs, which is also found in Igbo and Yoruba traditions, could be seen as a transformation of the sacred ram of the parallels similar depictions in ancient Egypt, where it's associated with the Egyptian god, Thoth. The design of the Benin harp is strikingly similar to those found in Meri. Even the cross, used in Benin to symbolize dignity, has known equivalents in Nubian and Meroitic cultures. These similarities continue to fuel speculations about ancient migrations from Egypt to Benin, but modern researchers are very skeptical. They propose a different explanation. They think, rather than indicating a direct migration or sudden arrival of Egyptians in Benin, these northeastern African elements likely spread gradually over time through long-distance cultural exchanges. From Egypt and Nubia, such influences could have moved westward through central African societies like the Songhai and Jukon, eventually reaching the forest zones of West Africa. This theory of cultural diffusion, a slow movement of ideas, symbols and technologies across regions, is currently being studied, and is now seen as a more realistic explanation of certain phenomena. It suggests that African civilizations, including those of the forest belt like Benin, did not exist in isolation, but were part of a larger network of cultural dialogue stretching across the continent. By the beginning of the 1st millennium AD, the Edo people had cleared the area of the forest they occupied and were living in clusters of independent village settlements. Each village was led by an elder, usually the oldest man in the settlement. In circa 300 AD, these villages united, partly for protection and partly to enjoy better economic opportunities. The most powerful village head became the king. The people would come to believe their rulers were not just ordinary men but kings from heaven. This gave rise to the title, Ogiso, from the words Ogie, meaning king and Iso, meaning sky. In their view, the Ogiso was a ruler sent by God. During the reign of the Ogisos, Edo territory was known as Igodo-Migodo, a name taken from the name of the first Ogiso, Ogiso-Igodo. Thus, Igodo-Migodo means land of Igodo. It is not certain when Igodo-Migodo was founded precisely. However, it is generally accepted by Benin historians that there were 31 Ogiso reigns in total. While different historical lists vary in the names, order, and length of their reigns, scholars have been able to use these lists to create a chronology of Igodo-Migodo, and most agree that the Ogiso period began around 335 AD. Some early traditions point to Udo, a settlement situated about 24 kilometers to the northwest of Benin city, as probably the original settlement of the Ogiso, and some scholars also regard Udo as the initial capital of Igodo-Migodo and a part-time royal residence of the first Ogiso, Ogiso-Igodo. Archaeological evidence supports Udo's antiquity. It's considered the oldest town in the area. In fact, the walls and ditches surrounding Udo were found to be older than those of Benin city. In the late 1940s, during botanical research near the Okomu Forest Reserve south of Udo, the Cambridge Botanical Expedition mapped Udo's ancient walls and ditches, uncovering charcoal fragments and pottery. They also found the bronze works produced in Udo to be different in style and older than that of Benin. At some point, Ogiso-Igodo moved the capital from Udo to Ugbekun, a settlement a few kilometers to the southeast. The reason for this is not certain. It has been suggested that it was to move further away from attacks by the Yorubas or constant rebellion within Udo. Ogiso-Igodo died in Ugbekun, and it remained important in Edo history. It became a religious hub, home to many sacred sites, shrines, and oracles, some still active today. Not all oral accounts agree that Igodo ruled from Ugbekun, but most agree that his successor Ogiso-Ere eventually moved the palace and with it the seat of power to the area that would grow to become Benin City. The Ogiso dynasty of Igodo-Migodo was a highly structured monarchy that endured for many generations. The 31 Ogisos who ruled during this era were said to include two women. It is uncertain whether these rulers were initially elected or inherited their positions through primogeniture. The Ogisos granted each community autonomy, transforming Igodo-Migodo into a network of thriving, self-governing settlements. These towns were led by their own chiefs, who paid tribute to the Ogiso. Most of the towns were surrounded by earthen walls, which likely marked boundaries rather than serving as military fortifications. The first excavated Iron Age settlement in the Edo territory is dated to circa 7 centuries AD, so ironworking was of great importance at the time. The economy was predominantly agricultural, supported by skilled artisans and craftsmen who were organized into guilds. The reign of Ogiso-Igodo marked the beginning of centralized governance in Igodo-Migodo. Igodo is remembered with a blend of history and legend. Often described as a figure of divine origin, he introduced administrative and social reforms that made it possible to govern the newly unified territory more effectively. It was during his reign that key cultural and religious traditions began to take shape, most notably the concept of divine kingship, where the ruler was seen as a sacred mediator between the people and the spiritual world. This belief would remain central to the Benin monarchy for centuries. Upon Igodo's death, his eldest son, Ogiso-Er, succeeded him. Er worked to consolidate the kingdom further and moved the capital from Ubekun to Benin city. He is credited with introducing two important symbols of royal authority, the ada and the ibn. Historical accounts describe them either as swords of state or as ceremonial scepters. The ibn, a flat iron shaped like a leaf blade, could be carried by titled chiefs during ceremonies. The ada, a curved ceremonial blade, was reserved exclusively for the oba, who could grant its use to only a few high-ranking chiefs. Centuries after Er's rule, the 23rd ruler, Ogiso-Oryagba, introduced significant reforms to the succession system. He centralized the process within the royal family, designating the eldest son or closest relative as Er. This helped reduce disputes over the throne and ensured smoother transitions of power. Oryagba also revitalized the artisan guilds, which had declined during earlier periods. He encouraged the return of skilled craftspeople and trades such as ironworking, carpentry, weaving, leatherwork and pottery once again flourished. His successor, Ogiso-Odoliji, maintained many of these policies, but is best remembered for establishing the kingdom's first organized military force. As Benin's first warrior king, he used his army to suppress rebellions and expand its territory. One of his most difficult campaigns was against the chief of Udo, who had declared independence and refused to pay tribute. After a hard-fought struggle, Odoliji's forces captured Udo, bringing it back under Egodo Magodo's control. But decades later, during the reign of the 29th ruler, Ogiso-Obyoya, the kingdom faced severe economic hardship. A devastating famine, brought on by droughts, wildfires, and crop failures, caused widespread hunger, inflation, and migration. Obyoya's economic measures failed to resolve the crisis, and his reign suffered as a result. Obyoya was succeeded by his son, Ogiso-Origo, who introduced different economic policies, but the instability persisted. Origo's reign lasted only four years, ending with the succession of his only surviving son, Owodo. Ogiso-Owodo, the 31st and last Ogiso, faced political, economic, and domestic challenges. Tensions between the monarchy, the king-makers, and the royal council weakened his authority. His reform policies, especially those abolishing slavery and restricting the land rights of nobles, deepened opposition from the aristocracy. His troubled reign marked the end of the Ogiso era. Historians still debate whether the fall of the Ogiso dynasty was primarily the result of Ogiso-Owodo's troubled reign, or whether his reign was simply the final chapter in a long decline. In addition to the political crisis he was facing, Ogiso-Owodo also had family crisis brewing. According to oral tradition, Owodo had only one son, his heir, named Ekeladehan, and despite having many wives, he was unable to father more children. Fearing that his family line would end if anything happened to his only son, he became increasingly desperate to find a Persuaded by his wives, Owodo consulted the oracle to discover the cause of his misfortune. He sent his first wife, Isago, to hear the prophecy. The oracle revealed that Isago herself was responsible for the problem and that she must be sacrificed before Owodo could father more children. But instead of delivering this message truthfully, Isago twisted the oracle's words to Believing her, Owodo ordered the execution of his son, the palace messengers sent out to carry out the execution, out of pity, and perhaps because Ekeladehan was a respected warrior beloved by the people. Let him go into exile instead. Owodo's troubles did not end there. There was an unfortunate incident involving the assassination of a leading noble and the inadvertent killing of the man's pregnant widow by Ogiso Owodo. This act outraged the people, sparking a rebellion that led to Owodo's banishment from the kingdom. Following his removal, Benin entered a period without a king. During this interregnum, Evian, one of the elders during Owodo's reign, administered the government successfully. According to oral traditions, Evian had become popular after defeating Osogan, a monstrous cannibal that had terrorized Igodomigodo. For his bravery, he was given a name that translates to Evian, who staves off danger, and the people appointed him as the head of state. Historian Jacob Egorevba described this brief phase as an experiment in republican government. But when Evian grew old, he attempted to have his son, Ogiamyen, chosen as his successor. The people refused, arguing that this was not a royal blood family. When the chiefs could not agree on a new local ruler, attention turned outward. The chief sent emissaries to the city of Ife, asking its ruler Oduduwa to send one of his sons to govern them. Benin oral tradition insists that Oduduwa was actually Izoduwa, believed to be the exiled prince Ekaladahan, who had made his way to Ife after his escape. He had been welcomed by the Ife people, and subsequently became king because of a prophecy that a strange warrior would emerge from the forest to lead the Ife people. Ekaladahan then changed his name to Izoduwa. In any case, Oduduwa was too old, so he sent his son, Oramien. Both Benin and Yoruba traditions support this story of Oramien and the circumstances under which he and his followers went to Benin. Oramien's reign was brief and difficult. Following severe opposition from Edo people, who resented being ruled by an outsider and several other conflicts, Oramien declared that only a child born of local soil and raised in the local customs could rule over them. He therefore installed his son Eweka, whom he had with the daughter of a local chief. In 1200 AD, Eweka I became the first Oba of Benin, marking the end of the Ogiso dynasty and the beginning of the Oba dynasty. Oba Eweka reorganized the fragmented villages of Igudomigudu, which had been in disarray since the decline of the Ogiso dynasty, and gave it a new identity. The kingdom became known as Edo, in honor of a loyal servant who sacrificed his life to save the Oba. Eweka also established royal titles and chieftaincy institutions, creating a centralized system of authority. Eweka died in 1235 AD and was succeeded by his son. The early Obas of Benin built on the foundations left by the Ogisos. They secured centralized power and strengthened the institutions. And we start seeing the growing role of chiefs, especially the kingmakers, known as the Uzama, in governance. In 1255 AD, Ewedo ascended the throne as the fourth Oba. Before his reign, the Uzama had come to exercise so much authority that their powers rivaled that of the Oba. But Oba Ewedo strengthened the monarchy's authority over these rebellious chiefs. He moved the royal palace from Uzama to the heart of Benin city, which at the time was called Ubini. He expanded the kingdom's boundaries and consolidated control. And most importantly, he laid the groundwork for the Benin's military traditions that would flourish later. Ewedo died in 1280 AD and was succeeded by his son, Oguola. Oba Oguola is a key figure in Benin history. He is remembered as a defender and builder. He is hailed for achieving a decisive victory over Udo at the Battle of Urhezen in 1285 AD. This victory ended the intermittent harassment by Udo and cemented Oguola's position as a powerful ruler. He also revived the ancient guild of bronze casting that had been in decline. But most significantly, it was Oguola that started the organized extensive digging of moats around Benin kingdom. Now popularly called the Benin Walls, they would become the largest earthworks in the world before the mechanical era. The walls of Benin, known to the Edo people as Iya, are among the greatest architectural achievements of pre-colonial Africa. Likely built between 800 AD and 1460 AD, these massive earthworks stand as proof of the ingenuity, engineering skill, and organization of the ancient kingdom. The structure of the walls was both simple and brilliant. They were made up of two main parts, a moat and a rampart. A ditch was dug to form the moat, and the soil from that excavation was piled up to create the rampart, or wall. In some places, the walls rose to heights of nearly 20 meters. This design was practical. Unlike freestanding mud walls, which would have quickly collapsed under the heavy rains of southern Nigeria, the ditch and rampart method created a durable barrier. The moat served as both a defensive obstacle and a quarry for the materials for the rampart, while the rampart provided protection and demarcation. The scale of these walls is astonishing. The network stretched for about 16,000 kilometers, enclosing an area of roughly 6,500 square kilometers. This makes it, as recognized by the Guinness Book of World Records, one of the largest man-made structures before the mechanical age, second only to the Great Wall of China. The walls of Benin were not just military defenses. They also served to control trade and regulate movement, with designated entry points for taxation and security. Symbolically, they represented the strength and power of the Benin kingdom. Spiritually, they were believed to be inhabited by protective spirits and deities, and were locations for rituals and ceremonies. According to Chief Jacob Egarewba in his short history of Benin, the moats can be grouped into three sets. The first and second moats were completed by Oba Oguola between 1280 and 1290 AD, mainly to defend the city from invaders like Akpanigyakon of Udo. And on Oguola's order, all the towns and villages across the kingdom also built similar moats for protection. The third moat, located at the heart of Benin kingdom, was dug around 1460 AD by Oba Eware the Great, during his remarkable reign of expansion and reform. Sadly, much of this monumental structure has been lost. By 1962, surveys reveal that only about 10% of the walls were still visible. Rapid urban expansion, construction, brick making, farming, and even bulldozing it when it's in the way of road construction have destroyed most of the walls. In the mid-15th century, Oba Eware transformed Benin into an empire. For these significant achievements, he is remembered as Eware the Great. Between Oba Oguola and Eware, there were a number of Obas who sought to establish significant reforms, but several faced challenges. Udagbedo, the seventh Oba, implemented agricultural reforms and expanded the kingdom's territory. He was succeeded by his brother, Oba Ohen, who reorganized palace administration. Ohen was rumored to have become paralyzed at some point, and his reign ended in conflict with the chiefs, a foreshadowing of the tension between monarchy and nobility. During the reign of Oba Egbeka, which was marred by several conflicts with the Uzama, the Urobos migrated from Benin to establish Abraka and other towns. Oba Eware, on ascending the throne, reorganized the government structure. He strengthened the town chiefs against palace factions. He re-delegated the powers to manage trade, war, and rituals. He established new religious structures and royal festivals designed to protect the kingdom and strengthen the Oba's divine powers. His administrative changes consolidated the kingdom. He also encouraged art and bronze casting and rebuilt Edo with wide streets and urban planning, turning it into an imperial capital that was renowned for its organization and beauty. It was during Eware's reign that the famous walls of Benin were greatly expanded. All these developments were supported by the kingdom's growing military power. Through wars of conquest, Benin expanded east to the right bank of the Niger, south to the ocean, and west towards Lagos. Oba Eware's authority was strengthened by his reputation as both a magician and warrior, and his reign ushered in the golden era of Benin Kingdom. The 15th and 16th centuries were the golden age of the Benin Kingdom. Decades prior, Oba Eware had consolidated the kingdom and instituted the belief that the Oba dynasty was supernatural. This belief fed military success, which turned around to feed this said belief of the Oba's This aspect would play a significant part in the kingdom's early relationship with European powers, as the Edo people refused to convert to Christianity because of their confidence in their newly created shrines and religious practice. European contact began in 1485, when the Portuguese arrived on the coast. They were astonished by the size and organization The city's streets were wide and straight, and had huge lamps of burning palm oil vessels lighting the streets, a precursor to modern streetlights. The palace complex stretched for kilometers, decorated with shining bronze plaques and ivory carvings. Portuguese traders exchanged goods such as coral beads, brass and firearms for pepper, ivory and palm oil. Oba Osoluwa, who ruled from 1481 till 1504, was a brilliant warrior. Nicknamed Osoluwa the Conqueror, he expanded Benin's empire through constant military campaigns. Oral history credits him with introducing gunpowder weapons to Benin through contact with the Portuguese. After Osoluwa came Oba Esigie. Esigie's reign was a turning point in Benin history. He established diplomatic and trade relations with Portugal, and in 1516, when the Igala of the Kingdom of Ida invaded Edo from the northeast along with their allies of Idoma, Portuguese troops fought alongside the Oba's warriors to defeat the Ida Kingdom in the now famous Ida War. After this war, Esigie allowed Christian missionaries to build churches in Benin. Because his mother was also instrumental in his victory over Ida, Esigie created the title of Ioba, Queen Mother, giving his mother, Queen Idia, significant political power. The celebrated Idia ivory mask honors this queen and remains a symbol of Benin's artistry. Oba Osoluwa ascended the throne in 1550. He carried forward his father, Esigie's, legacy. He, especially, strengthened Benin's naval power and is credited with conquering Lagos, then called Echo, or Oboa continued trade relations with Europeans. Trade became central to the power and wealth of Benin in the late 15th century. At first, the main export was the beni pepper, a spice that Portuguese traders marketed in Europe as a Indian spices. But everything changed after the discovery of a shorter route to India at the end of the century. With direct access to Indian spices, Portuguese traders shifted their focus to the slave trade. By 1510, merchants from São Tomé were trading slaves from Benin, often moving them along the coast to Elmina, now in present-day Ghana, in exchange for gold, which was then shipped to Europe. However, Benin's involvement in the slave trade was very different from other parts of Africa at this time. The Obas of Benin strongly resisted selling men from their own kingdom, since men were vital for warfare and were considered possession of the king. By 1516, Oba Esigie had set up separate markets for male and female slaves. And by the 1530s, restrictions on the sale of male slaves grew into a total ban on the Atlantic slave trade. This embargo would last till the early 18th century. Instead, Benin's wealth came from local cloth production, ivory, redwood, oil, and other goods. Trade with Europeans also brought cultural diplomacy. In the late 1400s, the Oba sent ambassadors to Portugal, and the Portuguese had even built three Catholic churches in Edo. Cultural influence can also be seen in the Benin bronzes, which depict Portuguese traders, and in some Edo words that resemble Portuguese words. For the Obas, trade was not just about wealth, it was about power. Revenues and imported luxury goods strengthened the crown, while cowries, the currency of Benin, were collected as royal reserves. But by the 17th century, new pressures emerged. The Dutch entered the market, bringing cloth from both Europe and India. This undercut Benin's cloth industry, which had been the backbone of its trade. By 1700, demand for Benin cloth collapsed, while the booming slave trade elsewhere in West Africa made Benin's economic model hard to sustain. So, Benin folded, and to quote an oral tradition record by the Benin from that period, the white men stayed long. Many, many years they come to trade, and if a man comes to trade, he must sit down and sell his things softly, softly. They used to buy ivory, redwood, oil, gum, and slaves. Then there was a different white man who used to come, but he only bought slaves. When he came, a messenger used to come before him to tell everyone he was coming. Then if a man had any slaves to sell, he could send to farm to get them, but he only paid a poor price, one to four bags of cowries. But before this time, during the golden age of the Benin kingdom discussed earlier, art in Benin reached a level of mastery that still amazes the world today. The most famous of these works are the Benin bronzes, the intricate brass plaques and sculptures created using the lost wax casting method. These bronzes were more than art, they were historical records, depicting the Obas of Benin, their warriors, rituals, and even encounters with Europeans. The craftsmanship was so advanced that, when Europeans first saw them, many refused to believe they had been made in Africa. From a modern perspective, what makes Benin truly remarkable is the sheer range of artistic works that survived. The bronzes, in particular, prove that Benin was not only powerful, but also a complex and highly sophisticated civilization. The tradition of bronze casting in Benin is deeply tied to both spiritual authority and Benin's connection with Ife. Oral traditions give us two possible origins. Some say Oba Oguola, whose reign began in 1280, invited a master caster from Ife to teach the craft. Others believe the skill developed independently in Benin, but was influenced by its closeness to Ife. The method used, that is the lost wax casting, was highly advanced. A wax model was built over clay. More clay was layered on top, and when heated, the wax melted away, leaving a mold. Molten metal was then poured in, and once the clay was broken off, a perfectly cast image was revealed. A strong tradition of casting was in place in Benin before the Portuguese arrived. But Portuguese trade brought an influx of copper manilas, used as currency, which expanded the craft. This gave the Obas new ways to display and reinforce their symbolic and divine power. The bronze casters held a special status in Benin. They were organized into an exclusive palace guild, and their job was to produce official histories of each Oba's reign, turning politics, religion, and daily life into enduring works of art. Production of plaques grew rapidly under Oba Essigier in the mid-16th century, during the of Portuguese trade. But by the 18th century, as Benin's power weakened, so too did this great tradition. Art and power were inseparable in Benin. Just as medieval Europe used art to glorify kings and the church, in Benin, art consecrated the divine authority of the Oba. The bronze casters, ivory carvers, woodworkers, and beadmakers worked to represent the majesty of the king, who was seen as a divine ruler. And through innovation in art, especially the bronzes, the Obas ensured their legacy would endure for centuries. But even mighty kingdoms faced challenges. The reign of Oba Orhogbua in the mid-16th century turned out to be the final stage of Benin's golden age. By the late 1500s, cracks began to show in the kingdom. Dependent peoples like the Itchakiri grew stronger. With access to European goods, especially weapons, they found the means to resist Edo's control and gradually break away. The 17th century was a troubled period for Benin. After Oba Orhuan's death without an heir around 1608, the kingdom fell into a major succession crisis. A series of so-called puppet Obas were placed on the throne by powerful chiefs, weakening royal authority. Many Obas of this period remain obscure, their reigns poorly remembered in both Benin oral traditions and European records, which was a sign of how far the kingdom's power had declined. By the late 1600s, some Obas tried to give some stability to the kingdom, but for several years it was wracked by civil war. Yet, the story of Benin is not just one of decline, it is also one of survival and adaptation. In the 18th century, the kingdom began to recover. By 1725, some French reports claimed that the Kingdom of Alada, in present-day Republic of Benin, was a vassal of Benin Kingdom. The real turning point came when the Oba shifted royal policy to fully join the slave trade by the 1730s. They mainly sold war captives to the Dutch traders. Trade expanded rapidly, and in 1737, when Oba Eresoyan took power, he rebuilt much of Benin's former grandeur, expanding the royal palace and even decorating its floors and walls with cowries as a symbol of his wealth and prestige. But this recovery came at a cost. Benin's survival was now tied to the slave trade, unlike the balanced and diverse economy of its golden age. By the late 18th century, bronze casting had declined, and with it, the powerful artistic traditions that once projected royal majesty. Benin had endured, but it was no longer the confident and commanding kingdom it had been in the 16th century. Its dependence on the slave trade meant its revival was fragile, setting the stage for the challenges that lay ahead in the 19th century. Throughout the 19th century, the Benin Kingdom remained a powerful trading center, but the Obas enforced strict control over trade. By the 1880s, the British had taken control of much of what is now southern Nigeria and saw Benin's trade restrictions as an obstacle to their expanding influence. In 1892, the British pressured the Oba of Benin to sign a treaty granting Britain greater influence over Benin Kingdom. Still, the Oba and his officials largely resisted British control. In January 1897, a British delegation wanted to visit Benin City. However, their request was denied because a sacred festival was taking place. Despite this, the delegation continued towards the city. This led to a pre-emptive attack by Benin's generals, who thought they were coming to overthrow the Oba. The generals killed most of the British party. In response, the British launched a full-scale invasion with 1,200 soldiers, now known as the Benin Punitive Expedition. They successfully captured Benin City, looted its priceless bronze and ivory artworks, and burned the city to the ground. The Oba, of Onramwen, was captured and exiled to Calabar, where he died in 1914. And thus the great Benin Kingdom, independent for thousands of years, was brought under British colonial rule. Thousands of Benin's art treasures were looted, with many ending up in the British Museum and private collections across Europe and America. Benin City was rebuilt, but its original palaces and structures were lost forever. Today, the Benin bronzes remain scattered around the world, with ongoing efforts to get them back to Nigeria. The Punitive Expedition is remembered as a major event in colonial exploitation and cultural destruction. The story of Benin reminds us of Africa's rich civilizations that were advanced in governance, art and technology, long before colonial conquest. If you enjoyed this video, drop a comment on what else you'd like to see on the Benin Kingdom. Thanks for watching.