A SURVEY OF SOME RITUAL AND CULTURAL PLANTS OF THE BENINS

OF EDO STATE

Efosa Ogie-Odia

Department of Botany, Ambrose Alli University, P.M.B 14, Ekpoma, Edo State

Osakue S. Omoera
Department of Theatre and Media Arts, Ambrose Alli University, Ekpoma, Edo State

ABSTRACT

This paper gives an insight into plants commonly used for ritual practices by the Benins
in Oredo local government area of Edo state. It presents information gathered during the
course of an ethno-botanical study of plant species used in most Benin villages to mark
events and other ceremonies. In doing this the paper adopts questionnaire and interview
procedures as its method of examining the common plants used in the various ritual rites
among the Benins. It however excludes rites performed by some special ritual
societies/groups in Benin kingdom. In the end, it was discovered that there seems to be
some complexities in the mode of usage/practices of some of the plant species as only the
priest (Ohen), initiates or trainees (evbiewase) of some ritual groups/societies can indulge
in some of the special rites. It is hoped that the information contained here would form
part of the documentation of plant species used for ritual and religious purposes among
the Benins of Edo state with a view to engendering more comprehensive studies to
evaluate the cultural plants of the people.

Keywords: ritual plants, religion, rites, Benins, Oredo LGA.

INTRODUCTION

Since time immemorial, culture has guided human interactions while nature has allowed
human communities to produce tangible objects important to cultural life. Over world
history, the interconnections between society and nature are apparent in a myriad of
processes that extend well beyond economic activities to include the cultural and ritual
practices of groups (Sarabia and Knottnerus, 2009). All ritualized activities require the
use of specific materials; human and nonhuman – for their successful enactment (Nisbet,
1969). In Western utilitarian societies ritual is thought to be associated with the sacred, a
domain peripheral to the functioning of a secular, rational state. However the elaboration
of ritual today in Benin represents not a simple continuation of a long-held tradition, but
re-elaborations of old symbols to meet changing political conditions (Nevadomsky,
1993).

The study of African religions is gradually undergoing a new phase, characterized by a

departure from general continental surveys to more emphasis on regional, national, and
ethnic studies (Olupona, 1993). Rituals are characterized as regularized social practices
that take place in both secular and religious social environments. Indeed, it is assumed
that standardized or ritualized behaviours are an integral feature of everyday social
interaction. Indigenous uses of plants by communities have been in practice for as long as
man has existed. The indigenous flora continues to play a key role in the livelihood of
people in developing countries today. The use of materials in ritual practices is as old as
the tradition and rites that follow it. It will be noted that our ancestors thought that in
divination and religious practices, certain plants and animal parts had a source link
towards the Almighty. This is probably why so certain beliefs are attached to the idea of
giving certain plants special interest as it was believed to be ordained by the gods for use
in certain ceremonies. Crafts people and the many traditional religion worshippers
employ rich imagery in fabricating objects such as shrines, costumes, and sacred
implements. Behind this imagery lies an equally rich tradition of songs, incantations,
proverbs, dances, and performances which infuse these objects with vitality and give
them magical potency (Nevadomsky and Rosen, 1988). Ritual episode constitute for the
Edos (Benins), explanatory models for their own society (Bradbury, 1973).
Plants have been used in ritual worship and purposes (Odeyemi, 1977; Norman et al.,
1995) to mention a few. Amongst them include the popular Kolanut (Cola acuminata) for
blessings, Alligator pepper (Aframomum melegueta) for incantations against accidents
and other divination and some tree species used to carve staff (ukhurhe) or effigies
normally found in ancestral shrines, to mention a few. Sadly with the modernization of
the global world and the religious orientation towards the orthodox approach, our
traditional value system of African traditional worship seems to be on the decline daily.
Scientifically it cannot be verified that these plants which are used in ritual practices can
or cannot do what people claim it can do, but the fact remains that these cultural practices
are what has kept the indigenous people going on since time immemorial and has
extensively led to the preservation of such plants used in ritual practices hence providing
a source of conservation strategy mechanism for their existence.

METHODOLOGY

Information for this study was collected using questionnaires administered to the
indigenes and for those that were not literate, they were interviewed and the information
written down. The questionnaires were administered to 45 respondents who were
comprised of native doctors (obo), diviners, herbalist and some ritual practitioners who
reside in some selected sampling sites which include communities like Oko, Iriri, Ogba,
Oba Market and environs in Oredo local government area (LGA) of Edo state. The local
names and uses of the plants were collected through informant interviewing. This method
was used as a means of obtaining information about the ways of life of the Benins at
present and changes or alternations in the living pattern. Questions which include the
mode and use of the various plants for certain purposes, the parts used, other
items/materials used along with them and their implication in its uses formed part of the
questionnaire.

The questionnaire designed was to obtain names of plants, parts used and their different
ritualistic uses and the preparations. Data collected was assessed and results collected
were documented. Collection of information from indigenes was easily facilitated by a
well known indigene in the locality as information regarding ritual plants was not easily
given. It was difficult getting the mode of use of certain plants but with persistent
persuasion some information was given. It will be noticed that some incantations used in
such practices are not mentioned in this report as most the words were rather esoteric.
Fresh specimens collected from home gardens, forest and fields were properly identified
using standard texts including Hutchinson and Dalziel (1954, 1958, 1963, 1964, and
1972), Keay (1989) and Akobondu & Agyakwa (1998).

Oredo local government area of Edo state situated in the tropics between Latitude:
6.35oN; Longitude: 5.3oE of the Greenwich Meridian is located in Midwestern Nigeria
and is bounded in the North by Egor LGA, South East by Ikpoba Okha, North East by
Ovia East and in the South by Ethiope LGA in Delta State with a total land area of
317.08 km2 and characterized by evergreen vegetation typical of a lowland rainforest belt.
Due to its geographical location, Oredo LGA experiences a tropical climate with two
major seasons; wet and dry. Annual rainfall ranges from 2300 – 2700 mm, concentrated
in two peaks, July and September usually separated by a dry spell in August. Average
annual temperature ranges from 20 – 25°C with a mean monthly humidity range of 60 -
95%. It is mainly inhabited by the Benins of Nigeria with the major occupations being
farming, arts and crafts, trading, cottage industry and rubber processing. The agricultural
system is predominantly small farm holdings.
 RESULTS

Table 1: Summary of Surveyed Ritual/Religious Plants Used by the Benins of Oredo LGA, Edo State

S / No. NAME OF PLANT FAMILY VERNACULAR PART(S) USED PREPARATION / USES

NAME

(Benin)

1. Alstonia boonie De Wild. Apocynaceae Ukhu Leaves Leaves are used in bathing to drive
away evil and cleanse the body
spiritually.

2. Aframomum melegueta K. Zingiberaceae Ehin-edo Seeds Seed are chewed and incantations
Schum. chanted to prevent rain and also for
safety when travelling

3. Antrocaryon micraster Anacardiaceae Ugbezaro Fruit Shell of fruit put over objects in order to
A.Chev. & Guillaumin. keep thieves away from them.

4. Baphia nitida Lodd. Papilionaceae Otua Whole plant The plant is used in purification
ceremonies.

5. Canna indica L. Cannaceae Esalebo Leaves Crushed leaves are added to bathing
water for protection against
witches/wizards.

6. Cercestis spp. Araceae Ewere Leaves Benin youths bless indigenes with the
 leaves during the Ugie-ewere ceremony
of the Igue festival while the Ihongbe
palace society also presents this
symbolic leaves to the Oba during the
Ugie-ewere ceremony. It acts as a
symbol of ushering hope, peace and
prosperity to all Benins at the beginning
of every new year (Omoera, 2008).

7. Chlorophora exclesa (Weths) Moraceae Uloko Trunk, leaves Leaves are used in bathing to drive
Bth. away evil spirits. Witches/wizards are
believed to hold meetings on top of this
tree.

8. Chrysophyllum albidum Sapotaceae Otien Seeds. Stringed seeds are worn on the ankle to
G.Don. produce sound used during ritual dance.

9. Cocus nucifera L. Arecaceae Ivin Fruit Fruit is used as food sacrificed to the
gods at roadside junctions along with
prepared food with either goat or dog
head. Fronds are placed at entrances of
most shrines.

10. Cola acuminate (P.Beauv.) Sterculiaceae Evbe Fruit Fruit is commonly used in religious and
Schott & Endl. ritual ceremonies as offering to the
ancestors/gods for blessings.

11. Cordia auriantiaca Bak. Boraginaceae Urighon Leaves Leaves are used in incantation during
rituals when appeasing the gods.
12. Detarium senegalense J.F. Leguminosae Ogwega/Ukhurohor Seeds Seeds broken into two parts and put on
Gamel. strings (four halves on each string) as
an instrument for divining.

13. Dioscorea esculentum (Lour) Dioscoreaceae Iyan Tuber Yam tuber is a symbolic gift during the
Burkill. new yam festival which ushers in a new
season.

14. Elaeis guineensis Jacq. Palmae Udin Fruit “Ogoro”, palm-wine is got from the
young inflorescence of the fruit and
used as drink during libations to the
gods.

15. Erythrophleum suaveolens Leguminosae Ovinyin Bark Bark is used to forestall

(Guill. & Perr.) Brenan. witches’/wizards’ attack. It is tied over
house doors in order to prevent
witches/wizards from entering.

16. Grewia coriaceae Mast. Tiliaceae Uwenriotegbo Stem Used as whip by native doctors to make
offenders confess their crimes.

17. Hevea brasilensis (Kunth) Euphorbiaceae Araba Seed Strung seeds are worn round the ankle
Mill. Arg. and waist to produce sounds during
ritual dances.

18. Manihot esculenta Crantz. Euphorbiaceae Igari Tuber Processed “garri” (Manihot esculentum)
mixed with palm oil is put at road
junctions as sacrificial food to the gods.

19. Mussaenda elegans Rubiaceae Aza Whole plant Chewed by native doctors to enable
 Schumach. & Thonn them tell the future.

20. Nephrolepsis biserrata (Sw). Dryopteridaceae Ahe Whole plant Used in Olokun worship.
Schott.

21. Newbouldia laevis Bignoniaceae Ikhinmwin Leaves, Trees The tree, believed to be oldest of all
(P.Beauv.) Seeman ex trees. is mostly planted in front of
Bureau. shrine sites (to drive away evil). The
leaves are burnt while chanting
incantations to prevent rain from falling
during ceremonies.

22. Omphalocarpum procerum Sapotaceae Ekasa Seed Husk of seed put on string and wrapped
in raffia leaves and worn around the
P Beauv. feet as a rattle for dancing during
ceremonies

23. Parinarium glabrum Oliv. Chrysobalanaceae Ogoye Tree The tree is put in gods’ shrines. It is
given a slice of kola nut before prayers
and a share of sacrifice.

24. Phyllanthus fraternus Euphorbiaceae Iyekebezukpe Leaves Some leaves together with seven seeds
(Webster) of alligator pepper (Aframomum
melegueta) are chewed and incantations
chanted when travelling to prevent
accident.

25. Pterocarpus mildbraedii Leguminosae Uruhe Tree This tree used as a marker is found
Harms. where Emotan (a deified childless
female powerful mystic) was buried and
is offered sacrifices regularly. Every
celebratory procession in Benin pays
homage to the burial site
DISCUSSION

People derive spiritual satisfaction from practices which psychologically affects their health.
Such practices even though clouded with superstitions, myths and metaphysical powers are often
very difficult to explain in a Western scientific manner. Among the various rituals engaged in by
social actors, human communities have since ancient times practiced rituals linked to the life
cycle. Rituals are characterized as regularized social practices that take place in both secular and
religious social environments. Indeed, it is assumed that standardized or ritualized behaviours are
an integral feature of everyday social interaction. Briefly stated, ritualized symbolic practices
help organize group dynamics (Chew, 2007). Religious belief of plants may be attributed to a
result of different cultural patterns in different societies of our country. Crafted objects and ritual
performances serves as bridges between major modalities of the culture: they break through the
barriers separating the perceptible from the transcendental (Nevadomsky and Rosen, 1998). They
contribute to the pattern of everyday behaviour and interaction in various social environments.
Such practices are found throughout social life and can include ritualized forms of interaction
within different institutions, subcultures, and groups of varying size (e.g., burial practices
peculiar to a country, patterns of activity and communication in a youth group, religious
practices within a society, family celebrations, ritualized sporting events etc.).

This approach emphasizes that much of the taken-for-granted daily lives of people rest upon
ritualized activities grounded in cognitive schemas. All ritualized activities require the use of
specific materials; human and nonhuman – for their successful enactment. In the study of social
change analysts recognize that “nothing is more obvious than the conservative bent of human
behaviour, the manifest desire to preserve, hold, fix and keep stable” (Nisbet, 1969). Palm wine
(Elaeis guineensis) is used in the worship of Ogun, to appease the gods and to make fire for
ritual (Osemeobo, 1999). It is also commonly used during libations to the gods of the land.
Generally, brands of palm wine have several nutritional, medical, religious and social uses which
have been reported elsewhere (Odeyemi, 1977; Ikenebomeh and Omayuli, 1988; Uzogara et al.,
1990; Iheonu, 2000), to have increasingly enhanced the demand for this natural product. Yams
(Dioscorea Spp.) are one of the most highly regarded food products in tropical countries of West
Africa and are closely integrated into social, economic, cultural and religious aspects of life. The
ritual ceremony and superstition often surrounding yam and its use in West Africa is a strong
indication of the antiquity of use of this crop (Norman et al., 1995). Cola acuminata (kolanut) is
a popular plant used for religious ceremonies and other rituals as it is believed to be a food of the
gods. During the Igue festival, there is a sequence of annual "refresher" rituals which includes
Otue, where the Oba hosts his chiefs from the highest to lowest with palm-wine (Elaeis
guineensis) and kola nut (Cola acuminata), the essential fruit of hospitality. Everyone reaffirm
their loyalty. Members of the Ihogbe (a palace society) together with important Edo chiefs pay
tribute to the Oba, who presents a bowl of kola nuts. With the kola nuts, the chiefs bless the Oba
and his family. Here the Ihogbe present the symbolic Cercertis species leaves (Ewere leaves of
good fortune*) to the Oba (Omoigui. 2009).

The uses of plant species in ritual rites and practices have not gone un-noticed. Woods from
various tree species have been carved and used as effigies of deities for long. The tree of Ogwega
(Detarium senegalense) is often identified with magic and divination among the Benins. It is
claimed that the bark of this tree cures all types of diseases, mental as well as physical, and it is
well known as an effective elixir for youth. Above all, Benin men from the early times have
however been indebted to the Ogwega tree for producing the nuts that are stringed in 16 halves
to produce a divination set. Before the diviner collects these half-nuts from the base of the tree,
in fact, before he takes any part of it (bark, nuts, leaves or roots) for any divination or healing
purposes he must make a payment of white chalk, cowries and a cock, with a prayer to the tree to
grant power to the part of it to be taken away, so as to make the purpose of which it is to be used
effective. It must be emphasized that in spite of this payment and the people’s indebtedness to
the tree, it is not regarded with fear or a sense of mystery, nor is it worshipped in any other way
as a god (Aimiuwu, 2009). So sacred is the use of various plant species in religious and ritual
rites that it has formed a part of the customary process during such ceremonies. An example can
be found when the Benin crown prince (Edaiken) during ritual of succession to the throne
usually wears a "crown of good fortune" made from white clay, chalk and sacred plants.

The Benins believe that certain plants have very strong spiritual aura which make them play
important role in any traditional activities. The collection of such plants can be determined by the
time of the day and the manner they are collected. Certain tree species which are planted near
groves and are considered sacred and are never cut but preserved for use in worship. The Iroko
(Chlorophora exclesa) leaves for example are used for bathing to drive away evil and it is still on
this same tree that witches hold their nocturnal meetings. Newbouldia laevis leaves (Ikhinmwin)
are used during coronation ceremonies (Agheyesi, 1982). That is why it is believed to be the tree
of life and fertility hence it is planted around shrines. Some tree species even act as objects to
settle dispute. It is said that in the reign of Oba Ehengbuda the armies of the Oba of Edo and the
Alafin of Oyo planted trees at Otun in the Yoruba country of Ekiti to demarcate the respective
spheres of influence of the two empires (Stewart, 2000).

CONCLUSION

There are no people without traditions and traditions are the lifeblood of a people. The
distribution of religion represents the distribution of power (Asante, 1998). It is important to take
note on the emphasis that while nature (and the resources derived from it) is essential to ritual
production, the ritualized practices human communities engage in over time have implications
for nature. The importance of nature for the continued existence of human beings and their
cultural life, which includes ritual, did not escape ritual practitioners and philosophers of the
time. Care should be taken to preserve the cultural heritage of our community and also protect
plant species which are of immense historical importance in our cultural life so as to ensure
proper conservation of such plant species. Towards this end, interdisciplinary approaches to
research need to be encouraged.

* This Ewere plant belongs to the Cercestis genus and it should be noted that there are
two very similar species which look alike; Cercestis mirabilis (N.E. Br.) Bogner which
can be confused with Cercestis camerunensis (Ntépé) Bogner.
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