Historically, it is highly unlikely for a Bini chief or custodian to give a male child a non-Bini name. Therefore, it is implausible that a Bini chief would name his male child with an Igbo name. This fact highlights the improbability of Eze Chima being of Bini ancestry. Rather, he was a pure-blooded Igbo chief with a history of migration from Benin.
Eze Chima was a powerful native doctor and a spiritual Igbo leader. He left the Benin Kingdom to return to Igboland after a bitter conflict with the Oba of Benin and his brother Gbunwala. Following this dispute, Eze Chima was forced to leave Benin and return to his roots in Igboland.
Eze Chima was an Aro native doctor. According to Michael Crowder’s “Story of Nigeria,” Chima left Arochukwu for Benin to act as an agent of the Aro Long Juju, primarily for the purpose of collecting slaves from Benin. In those days, it was customary for a visiting native doctor to report to the local chief or the head of the society of native doctors. Upon his arrival in Benin, Chima introduced himself to the Oba, who accepted him as a guest. Over time, Chima established himself as a prominent native doctor and impressed the Oba with his magical arts, which led to him being awarded a chieftaincy title and becoming known as Chief Chima, or Eze Chima.
Eze Chima’s influence grew, and he eventually invited his brother Ekensu and other relatives from Arochukwu to join him in Benin, where they established an Aro settlement. His influence even extended to the Niger Delta, where the fame of the Aro Oracle spread among the Urhobos and Itshekiris. One of the most significant indicators of Chima’s influence in Benin is the adoption of the Igbo days of the week—Eke, Orie, Afo, and Nkwo—as the names of Benin weekdays, reflecting Chima’s spiritual practices.
According to Mr. Wellington Igunbor, a Benin historian, Eze Chima’s settlement in Old Benin was located in the area now known as Siliku Street in present-day Benin City. As Chima’s influence grew, so did the population of his settlement, which integrated deeply into Benin society.
During Eze Chima’s time in Benin, there was a conflict involving the Oba of Benin’s mother, Asije, who trespassed on Eze Chima’s land and was punished by his people. This incident led to a violent retaliation from Gbunwala, the Oba’s brother and warlord, which ultimately forced Eze Chima and his people to leave Benin. They embarked on a journey back to the East, where some settled in Agbor, while others continued to Isele-Uku, Onicha-Olona, Onicha-Ugbo, and Obio. A group led by Oreze, Eze Chima’s eldest son, crossed the River Niger and settled in Onitsha among the Oze people.
According to Michael Crowder, the return migration of the Onitsha people, specifically the Umu Eze Chima clans, from Benin occurred in the 17th century. Having lived for years in Benin and absorbed its chieftaincy traditions, Eze Chima and his people adapted these institutions to the administrative structures in their new settlements. Simultaneously, they introduced the Igbo weekdays to Benin, showcasing a cultural exchange between the two regions through the agency of Eze Chima.
This history was documented in the Igbo Primer, popularly known as “Azu Ndu,” which was approved by the Government Education Department for primary schools in the Igbo provinces of Eastern Nigeria since the early 20th century.
