|King of Dahomey|
King Ghezo depiction in 1851 publication
Ghezo or Gezo was a King of the Kingdom of Dahomey, in present-day Benin, from 1818 until 1858. Ghezo replaced his brother Adandozan (ruled 1797 to 1818) as king through a coup with the assistance of the Afro-Brazilian slave trader Francisco Félix de Sousa. He ruled over the kingdom during a tumultuous period, punctuated by the British blockade of the ports of Dahomey in order to stop the Atlantic slave trade. Ghezo finally ended Dahomey's tributary status to the Oyo empire but also dealt with significant domestic dissent and pressure from the British to end the slave trade. He promised to end the slave trade in 1852, but resumed slave efforts in 1857 and 1858. Ghezo died in 1858, possibly assassinated, and his son Glele became the new king.
Rise to power
Ghezo was a son born with the name Gakpe to King Agonglo and was a younger brother to Adandozan. When Agonglo died, there was a succession struggle between his sons before Adandozan was enthroned. An oral tradition which developed during Ghezo's rule to largely erase Adandozan from official history say that Adandozan was merely named regent who refused to step down for Ghezo when he was old enough, but this is generally doubted by historians.
Information about the final years of Adandozan's administration is very limited, providing only a partial understanding of the situation that resulted in Ghezo's rule. What is known is that around 1818, Adandozan imprisoned Francisco Félix de Sousa, a powerful Afro-Brazilian slave trader, when the latter demanded repayment for money loaned to Adandozan. With the help, reportedly, of Nicola d'Olveira, the son of the Afro-Dutch wife of Agonglo, de Sousa escaped from imprisonment and relocated to Grand-Popo. While in exile, de Sousa sent gifts and money to Ghezo that Ghezo used to establish support for a challenge to the throne. In the 1818 Annual Customs, it is said that Ghezo appeared holding the war drum in the palace and upon seeing this the Migan and Mehu (prime ministers) removed the royal sandals from Adandozan and named Ghezo the king. It is quite likely that the initial struggle was more violent than this story relates. According to some versions, Ghezo was not named the ruler at this point, but instead the regent to rule until Adandozan's son, Dakpo was old enough to rule. The story says that this lasted until 1838 when Ghezo instead named his son, the future king Glele, the crown prince, and at that point Dakpo and Adandozan led a brief fight within the palaces. The fight resulted in a fire that burned part of a palace and killed Dakpo which made Ghezo the clear king of Dahomey.
Ghezo's rule was defined by some important military victories, domestic dissent, and transformation of the slave trade economy. Ghezo's rule is often remembered as one of the most significant in terms of reform and change to the political order of the kingdom (although some of this is ascribing reforms that happened under Adandozan to Ghezo as part of the erasure of Adandozan's rule). In addition to the military victories, domestic dissent, and slave trade, Ghezo is also credited with expanding the arts significantly and giving royal status to many artisans to move to the capital of Abomey.
His most significant military victory was over the depleted Oyo empire in 1823. Since 1730, Dahomey had provided yearly tribute to the Oyo empire and some of its economic and military policy was controlled by Oyo interests. However, the Oyo empire had been significantly weakened over the previous 30 years and, with the rise of the Islamic jihad to the north in the Sokoto Caliphate, the empire was unable to secure its tribute from Dahomey. In the early 1820s, Ghezo refused to pay the annual tribute to Oyo. Oyo and Dahomey fought a small war early in the 1820s but violence escalated in 1823 when Oyo sent an ambassador to demand tribute and Ghezo killed him. The Oyo responded by organizing a force made up of the Mahi and other regional forces to attack Dahomey. Ghezo defeated these forces at a battle near Paouingnan. Oyo then sent a larger force that was 4,000 strong with a cavalry and camped near the village of Kpaloko. Ghezo defeated this force by organizing a night raid which resulted in the death of the Oyo leader, Ajanaku, and caused the Oyo troops to retreat.
Although the victory over the Oyo were important, other military engagements were less effective in the early years of Ghezo's reign. He suffered losses to the Mahi people to the north of Dahomey and was unable to secure enough individuals to meet slave demands leading him to sell citizens of Dahomey, a quite unpopular decision.
With the further reduction of Oyo power in the region though, Ghezo was more able to expand militarily against the Mahi and the Gbe people to the southwest of Dahomey after the mid-1820s. Following victories in these areas, Ghezo focused the military power on a region which had been between the Oyo empire and Dahomey and had been the target of significant slave raiding. After some significant victories in this area by Dahomey, the city of Abeokuta was founded as a safe-haven for people to be free of slave raiding in an easily defended location. By the 1840s, Abeokuta had become a major power in the area and wars between Abeokuta and Dahomey became regular.
In 1849-50, British naval officer Frederick E. Forbes went on two missions to the court of King Ghezo "in an unsuccessful attempt to convince him to end involvement in the slave trade."
In 1851, Ghezo organized a direct attack on the city of Abeokuta, but it did not succeed. Ghezo suspended large-scale military operations when he ended the slave trade (1852). However, by 1858 a conservative faction pressured Ghezo to begin large-scale military operations again with an assault on Abeokuta to follow. It is possible that this renewed warfare between the two states led to Ghezo's death with some accounts claiming that Abeokuta paid for an assassination of Ghezo (other accounts disagree).
Ghezo is credited with the formation of the Dahomey Amazons as an actual war fighting force. Although the female bodyguard for the king had existed for many kings, Ghezo is claimed often as the king who transformed them into a force for battle. Historian Edna Bay contends that this may have been a result of a need to gain support by the female palace guard after they had opposed Ghezo's coup against Adandozan. Ghezo did this by raising the status of the female guards, providing them uniforms, giving them additional weapons, and making them a crucial part of war policy.
Domestic dissent was a significant problem throughout Ghezo's reign with different forces contesting his rule. Initially, after the coup of Adandozan, Ghezo had to secure support from a number of different individuals who helped bring him to power. Although he had initially presented himself as able to restore the militaristic practices to Dahomey, which he argued Adandozan was unable to do, the early losses in his reign to the Mahi made him very unpopular. It is even reported that in 1825, he offered to return Adandozan to power but that Adandozan refused hoping for a popular uprising against Ghezo.
To secure the support of different powerful people, Ghezo provided many of them with important positions. To secure the support of other princes, he appointed two of his brothers as the Migan and Mehu and transformed these into hereditary positions which they could pass to their sons. Since de Sousa was of crucial importance in Ghezo's rise to power, he named de Sousa the Chacha at Whydah, a position which would be the principal trade official in that port (and would also be passed to de Sousa's son). As a symbolic strike against Adandozan's legacy, Ghezo appointed Agontime his Kpojito (or queen-mother, an important post in the Kingdom of Dahomey). Agontime was a wife of Agonglo, sometimes claimed to be the mother of Ghezo, who was sold into slavery when Adandozan came to power because she supported a rival to the throne. According to some versions, Ghezo was able to secure her release from Brazil and bring her back to the kingdom, although evidence of this is not clear.
When ending the slave trade became the crucial issue in the 1840s and 1850s, there developed two distinct factions which historian John C. Yoder has called the Elephant and the Fly parties. Ghezo was the head of the Elephant faction which supported opposition to the British demands to end the slave trade and was supported by key officials and the representatives of de Sousa. The Fly faction, in contrast, supported ending the slave trade and accommodating to British demands. The Fly faction grew more powerful with the British naval blockade of 1852 and Ghezo eventually agreed to end the slave trade; however, the Elephant faction and the interests of de Souza's family remained important for the rest of his reign. Historian Robin Law largely believes that the elite factionalism to Ghezo developed in 1856 when he had reduced the slave trade. In that year, a faction for the resumption of the slave trade formed, headed by the Migan and Yovogan (governor of Whydah) which pushed Ghezo toward resuming the slave trade in 1857.
One additional way that Ghezo maintained domestic support was by lengthening the ceremony cycle in the 1850s with additions to the Annual Customs including a ceremony for the palm oil trade, one to celebrate ending tribute to the Oyo empire, and one dedicated to Ghezo himself (but to the time when he was a prince).
As part of the British campaign to abolish slavery, the British government began putting significant pressure on Ghezo in the 1840s on ending the slave trade in Dahomey. Ghezo responded to these requests by emphasizing that he was unable to end the slave trade because of domestic pressure and instead proposing an expansion of palm oil trade. Domestic support had shifted as well with the declining power of Francisco Felix de Sousa and his death in 1849. The attempt at compromise with the palm oil trade was unable to be maintained following the defeat of Dahomey against Abeokuta and the establishment of a British naval blockade on the ports of Dahomey in 1851. By January 1852, Ghezo signed an agreement (along with both the Migan and the Mehu) with the British. The agreement specified that Ghezo was to end the slave trade from Dahomey. The British believed that Ghezo never implemented the provisions of this treaty, although he believed he did comply by stopping slave trade through Dahomey's ports even though he allowed slaves to be traded from Dahomey to other ports and then sold into the slave trade.
The decrease in the slave trade resulted in additional reforms during the last years of Ghezo's rule. He significantly reduced the wars and slave raids by the kingdom and in 1853 told the British that he reduced the practice of human sacrifice at the Annual Customs (possibly ending sacrifice of war captives completely and only sacrificing convicted criminals). However, these positions were reversed dramatically in 1857 and 1858 as Ghezo became hostile to the British, he revived slave trade through the port of Whydah, and in 1858 attacked Abeokuta. The attack on Abeokuta was apparently resisted by Ghezo, but there was such significant domestic pressure for the attack that he allowed it to happen.
Death and succession
The details of Ghezo's death are different depending on the historical source. It is claimed that there was a prophecy made in the early 1850s that if Ghezo attacked the city of Ekpo, under the control of Abeokuta, he would die as a result. This may explain his resistance to the war against them in 1858. Regardless, he died very soon after the campaign in 1858. Causes of death have ranged from poisoned by Dahomey priests upset at the ending of human sacrifice, smallpox, killed in battle, to assassinated by a sniper hired by Abeokuta.
During the last years of his life, his heir Glele had become the leader of the conservative faction that wanted the resumption of the slave trade. Although Glele was the official heir, although not the oldest son, he was challenged in his attempt to rule but was supported by the conservative faction. Many of the reforms attempted by Ghezo were partially undermined by Glele who began slave trading, warfare, and human sacrifice to some extent.
- Bay, Edna G. (1998). Wives of the Leopard: Gender, Politics, and Culture in the Kingdom of Dahomey. University of Virginia Press. ISBN 0-8139-1792-1.
- Akinjogbin, I.A. (1967). Dahomey and Its Neighbors: 1708-1818. Cambridge University Press.
- Araujo, Ana Lucia (2010). Public Memory of Slavery: Victims and Perpetrators in the South Atlantic. Amherst, NY: Cambria Press.
- Law, Robin (1986). "Dahomey and the Slave Trade: Reflections on the Historiography of the Rise of Dahomey". The Journal of African History 27 (2): 237–267. doi:10.1017/s0021853700036665.
- Law, Robin (1977). The Oyo Empire c. 1600-c. 1836: A West African Imperialism in the Era of the Atlantic Slave trade. London: Oxford University Press.
- Law, Robin (1997). "The Politics of Commercial Transition: Factional Conflict in Dahomey in the Context of the Ending of the Atlantic Slave Trade". The Journal of African History 38 (2): 213–233. doi:10.1017/s0021853796006846.
- Yoder, John C. (1974). "Fly and Elephant Parties: Political Polarization in Dahomey, 1840-1870". The Journal of African History 15 (3): 417–432. doi:10.1017/s0021853700013566.
- Forbes, Frederick E (1851). Dahomey and the Dahomans: Being the Journals of Two Missions to the King of Dahomey, and Residence at His Capital, in the Year 1849 and 1850 - World Digital Library. London: Longman, Brown, Green, and Longmans - via World Digital Library. Retrieved 2014-06-19.
- Alpern, Stanley B. (1998). "On the Origins of the Amazons of Dahomey". History in Africa 25: 9–25. doi:10.2307/3172178.
- Dahomey and the Dahomans: Being the Journals of Two Missions to the King of Dahomey, and Residence at His Capital, in the Year 1849 and 1850 features accounts of conversations with Ghezo
|King of Dahomey