Part 1…
The word Ọba is said to be an Edo (Bini/Benin) word. The kingdom of Benin in South-west Nigeria was a very powerful kingdom which wielded considerable influence in much of what constitutes the West African coastline. In Yoruba land, the original descriptive term for a monarch was Ọlọ́fin.
This referred to a very revered personality who has attained a very astute character in the spiritual culture of his ancestry. They were referred to as igbákeji Olódùmarè (the second-in-command to the Supreme Deity), Ọba ba lé ohun gbogbo (has authority over all things), Kábíyèsí. (cannot be questioned), T’Ọba l’àṣẹ (authority belongs to the king) and many more allude to a sort of totalitarian authority.
Fortunately, the Yoruba system has its own inherent checks to ensure the monarch is restrained from abusing such authority. Actually, the first Ọlọ́fin was Olódùmarè the Supreme Deity. The etymology derives from Olú Ọ̀fin. When a person is referred to as Olú, it means the person is special, Ọ̀fin means one who cannot easily be encountered, rarely seen or rare breed. The Ọ̀yọ́ empire was an epitome of such powerful influence.
Yet, it was said to be one of the most sophisticated democratic system practiced in its days. The mystique surrounding the person of the monarch was such that supernatural powers were ascribed to them.
The crowning of an ọba entails some rituals designed to confer a mystical essence on the person of the ọba. A divination process is carried out to ensure that the choice to the throne is divinely sanctioned. Most of the rituals are not made public and this has given room to so much unsavoury speculations, among which is that the new oba must eat the organs of the deceased ọba. All indications from enquiries made suggest that this may not be the case.
Governance in African societies had considerable theocratic (governance by religious leaders) features. Our monarchs were the custodians of the spirituality of the people. They are usually assisted by the àwòrò (sages of the various deities). The cornerstone of governing rests on the spiritual culture and customs developed over time. By the process of divination, taboos (èèwọ̀) are identified and laws are promulgated to regulate the affairs of the subjects.
Our next post will discuss the authority of the ọba and their mode of governance.