Category: African Culture

In a video attached below, Apostle Agboola said some things about Ajé as being a foot soldier of Mammon.

As an enthusiast of Yorùbá culture, I feel led to correct what he said in the clip as it is misleading and false. Rev Agboola can just as well tell us to stop speaking Yorùbá simply because we are Christians. 

In Yorùbáland, Ajé represents commerce, it’s not limited to a deity. Monday, being the first day of the week, marks the beginning of commerce, which is why it’s called Ọjọ́ Ajé. Most of this “deity = demon” mentality doesn’t even exist in the Yorùbá worldview. 

What actually happens is that different natural and social phenomena are deified as principles that are to be studied and taken seriously.

That’s why Ajé isn’t just about commerce, cowry was a means of exchange and at the same time used to represent Ajé in Yorùbáland; that explanatory enough. Ògún represents metallurgy, Ọya represents wind, Sàngó represents lightning and thunder, and Ọbalúayé represents smallpox.

In fact, by studying the principles of smallpox through Ọbalúayé, our forefathers discovered inoculation and vaccines long before Europeans. (Go and Google Onesimus, the African man who taught the West about vaccination.)

You people really need to stop demonizing everything that comes from our ancestors, as though they were without reasoning. Africa will never grow this way: a house divided against itself cannot stand.

Let’s not forget: the Yorùbá civilization has existed for thousands of years, while Christianity in this land isn’t even 200 years old.

Sàngó Tella-Oko, the third Aláàfin of Ọ̀yọ́, once felt a deep desire to perform an act of filial piety by worshipping at his mother’s grave. Tragically, she had died when he was just a babe, leaving him without even the memory of her name.

Aláàfin Sàngó’s mother was Torosi, the daughter of Elempe, a powerful Nupe king. Elempe, it was said, played a significant role in fortifying Sàngó with mystical powers, enabling him to emit fire from his mouth and nostrils.

This preparation preceded Sàngó’s return to his father, Ọ̀rànmíyàn—the first Aláàfin of Ọ̀yọ́—before Sàngó eventually succeeded his brother, Àjàká, as Aláàfin.

The Yorùbás and Nupe (often called Tápà by the Yorùbás) share a long, intertwined history. Over generations, the two groups have mixed so thoroughly that some people of Nupe descent identify as Yorùbá and vice versa.

One example is the famous Yorùbá actor Ibrahim Chatta, who, despite his Nupe heritage, is often perceived as Yorùbá. Many people believe he’s the best in the Yorùbá movie industry.

Elempe, seeking to cement an alliance with Ọ̀rànmíyàn, gave his beautiful daughter Torosi in marriage to him, and their union brought forth Sàngó.

To learn his mother’s name, Sàngó devised a plan. He sent a trusted Tẹtu and a Hausa slave to the Tápà country to visit his grandfather, Elempe, under the guise of offering a horse and a cow for a sacrificial ceremony.

Sàngó respected his grandfather greatly and did not want to appear irresponsible by asking for his mother’s name outright.
Instead, he instructed the messengers to carefully listen to the first name mentioned by Elempe during the sacrificial rites, believing it would reveal his mother’s identity.

Upon reaching Tápà, Elempe warmly received and lavishly entertained the messengers. However, the Hausa slave, overwhelmed by the hospitality, lost focus, got drunk and neglected his duty.

During the ceremony, the priest invoked, “Torosi, listen to us; thy son, Sàngó, has come to remember and honour you.”

The Tẹtu noted the name “Torosi” with great care, but the distracted Hausa slave was not sober yet so he paid little attention.

Upon returning to Ọ̀yọ́, the Tẹtu was handsomely rewarded for his diligence, while the Hausa slave faced severe punishment.

His penalty was 122 razor cuts inflicted across his body—a permanent warning for any who might shirk their duties.

Ironically, the scars left by these wounds fascinated the king’s wives, who found them strikingly beautiful and suggested that such marks should henceforth adorn royalty, not slaves.

Sàngó agreed and became the first to undergo this ritual at the hands of the two royal Olóòlà (Makers). However, he could only endure two cuts on each arm before halting the process.

These distinctive marks, known as Ẹ̀yọ̀—broad ribbon-like scars running from shoulder to wrist—remain a symbol of the Ọ̀yọ́ royal family’s heritage.

Those who bear the marks carry it as a distinctive badge of royalty and are honoured as AKẸ̀YỌ́, true members of the royal lineage.

Subscribe on YouTube

During the Bátẹ̀dó/Ìjàyè War from 1844 to 1846, the forces of Ìbàdàn and Ìjàyè clashed fiercely. The alliance of Ògbómọ̀ṣọ́ was also sought by both sides.

Ògúnrùnbi, a notable Ògbómọ̀ṣọ́ war chief, declared his support for Ìbàdàn without the permission of the Baálẹ̀. However, Baálẹ̀ Jayéọlá Báíyéwùwọ́n Kélébénìjà of Ògbómọ̀ṣọ́ and his council sided with Ìjàyè, alongside Abẹ́òkúta.

In response, Olúyọ̀lé, the Bashọ̀run of Ìbàdàn, sought the alliance of the Emir of Ìlọrin and the assistance of his powerful Balógun Àlí, to wage war against Ògbómọ̀ṣọ́. 

To secure their support, Olúyọ̀lé sent provisions to the Ilorin troops, who were suffering from a severe food shortage, and requested that they lay siege to Ògbómọ̀ṣọ́. He also sent a contingent of infantry to aid the Ìlọrin forces.

The war that ensued became known as Asofẹ́yẹjẹ—Aso-fún-ẹiye-jẹ meaning “fruited for birds to consume”. It was clear that the war was masterminded by Ìbàdàn but executed by Ìlọrin.

The combined forces of Ìlọrin and Ìbàdàn mounted an effective blockade, striking at the heart of Ògbómọ̀ṣọ́. The people were trapped, with all gates of the town sealed from the inside.

The enemy was determined to starve the town into submission before conquering the survivors. Horsemen patrolled the walls, ensuring the blockade was complete.

It was a critical time for Ògbómọ̀ṣọ́. Famine gripped the town so severely that parents would place stones in cooking pots, telling their starving children that food was almost ready, just to keep them quiet for a while.

The enemies, aware of this dire situation, mocked the people of Ògbómọ̀ṣọ́, throwing melon fruits over the wall and taunting:

“Ẹ̀yin ará Ògbómọ̀ṣọ́,

Bẹ ti pọ̀ tó bẹ́ẹ̀ lẹ gọ̀ tó,

Ẹ̀ ńpa rànùn láàrin ìlú.”

(O people of Ògbómọ̀ṣọ́,

As many as you are, so is your foolishness,

You swarm aimlessly within your town.)

Fruit trees in the surrounding farms ripened, but the farmers dared not venture out to harvest them. As a result, birds feasted on the ripened fruits, giving rise to the name Asofẹ́yẹjẹ – Aso-fún-ẹiye-jẹ (fruited for birds to devour). 

The situation became intolerable, prompting the Ògbómọ̀ṣọ́ war council to hold desperate meetings. Eventually, they devised a tactical offensive to break the siege.

Although Ògbómọ̀ṣọ́ was not lacking in men of valour, why the warlords allowed the situation to deteriorate so gravely remains a mystery.

The Ògbómọ̀ṣọ́ army reorganized, divided into four camps, and launched a coordinated attack from all sides. They fought valiantly against the besieging Ìlọrin forces.

The strategy paid off, as it was a well-executed defence that transitioned into a brilliant attack led by the war leaders.

Àrẹàgò, Abẹsẹ̀, and Kuola, along with their forces, advanced towards Apàké; Bameke and Ò̩gúnròmbí took the Adunrin route; Oluya and Lágbẹ̀dù were assigned to Pàkú; while the king, Kélébé, and Lálùdé took charge of Pópó.

In the end, Ògbómọ̀ṣọ́ gained the upper hand, routing and displacing the Ìlọrin marauders, driving them back to their homeland, thus winning the Asofẹ́yẹjẹ War.

However, the men of Ògbómọ̀ṣọ́ did not pursue them far, recognizing that the Ìlọrin forces were skilled horsemen and had many Sarumis (cavalry warriors) who were formidable on horseback, unlike the infantry-heavy Ògbómọ̀ṣọ́ forces.

REFERENCE

1. History of Yoruba by Rev Samuel Johnson
2. Iwe Itan Yoruba by Prof ND Oyerinde
3. Ogbomoso in the Early Times, Modern Era and in Today’s Contemporary World by Chief Oyebisi Okewuyi
4. Ogbomoso Insight Website

Before Emir Abdulsalam, the son of Alfa Alimi, became the first Emir of Ilorin, the city was ruled by Láderin, Pàsín, Alùgbìn, and Àfọ̀njá.

Alfa Alimi was a traveling Islamic scholar who arrived in Ilorin to spread Islam. Although Islam had already been introduced to Yorùbáland—particularly in Ẹdẹ, Ìwó, and Ọ̀yọ́—by Islamic scholars from Mali, Alimi’s arrival marked a significant moment. Islam in Yorùbáland is often referred to as “Èsìn Ìmàle.”

Upon his arrival, Àfọ̀njá invited Alfa Alimi to stay and assist his army. Àfọ̀njá placed his trust in Alimi’s followers, known as the Jamaa, more than in his own people. However, this trust proved misplaced, as the Jamaa, under Alimi’s leadership, eventually rebelled against Àfọ̀njá, killing him and seizing control of Ilorin.

Before the Ìbàdàn warriors and the Òsogbo War, Báálẹ̀ and Ààrẹ Tóyèjẹ Àkànní, nicknamed Alébíosù, succeeded Àfọ̀njá as the Kakanfò and also served as the Báálẹ̀ of Ògbómọ̀ṣọ́.

Tóyèjẹ Àkànní, also known as Alébíosù, led several attempts to reclaim Ilorin from the Fulani:

• Battle of Ogele (1824): The first attempt to recover Ilorin from the Fulani.
• Mugba Mugba War (1825): The second attempt to reclaim Ilorin from the Fulani.
• Battle of Pamo (1830): A battle against Adégún the Oníkòyí, who had allied with Ilorin.

Despite his efforts, Tóyèjẹ Àkànní was unable to recover Ilorin due to the lack of cooperation and treachery among other powerful Yorùbá leaders. He focused his efforts on his beloved hometown, Ògbómọ̀ṣọ́, until his death. Despite Ògbómọ̀ṣọ́’s proximity to Ilorin, the Fulani were never able to subjugate it, regardless of their efforts.

In 1840, the Òsogbo War broke out. Unable to pass through Ògbómọ̀ṣọ́, the Fulani opted to route through Òsogbo to fight and attempt to conquer Yorùbáland.

Ìbàdàn, having emerged as a formidable city of warriors after the fall of the old Oyo Empire (Ọ̀yọ́-Ilé), played a crucial role. The brave Ìbàdàn warriors fought valiantly, defeating the Fulani and preventing their advance. The surviving Fulani retreated to Ìlorin in fear of the Ìbàdàn warriors and never attempted to subjugate Yorùbáland again.

After the fall of Ọ̀yọ́-Ilé, following the death of Àfọ̀njá, Aláàfin Àtìbà decided to settle in Àgọ́, a region ruled by a powerful warrior named Ọ̀já. As the original landowners, the descendants of Ọ̀já became the Asipa, the seventh Ọ̀yọ́mèsì, when Ọ̀yọ́ relocated to Àgọ́.

Today, the present-day Ọ̀yọ́ is known as Àgọ́’dọ̀yọ́.

The Egba people, often referred to as the children of Lisabi, are a prominent sub-tribe of the Yoruba who inhabit the southwestern part of Nigeria.

As the largest ethnic group within Ogun State—one of Nigeria’s 36 states—the Egbas are a significant force in the cultural and historical landscape of the region.

Nestled between their neighbours, the Lagosians of Lagos State, the Ibadans and Ibarapas of Oyo State, and the Beninoise from the Republic of Benin, the Egba people have carved out a unique identity.

They are predominantly farmers and traders, their livelihoods deeply rooted in the fertile lands they inhabit.

In matters of faith, the Egbas are diverse, with Islam and Christianity being the major religions, though a small number still adhere to the rich traditions of African traditional religion.

Culturally, the Egbas are vibrant, and their heritage is vividly expressed in their attire, cuisine, festivals, and ceremonies. At the heart of this cultural richness lies the legendary figure of Lisabi, the traditional hero of the Egba people.

Abeokuta, the capital of Ogun State and the heartland of the Egbas holds the memory of this extraordinary man close.

Lisabi was not just any man; he was a giant, both in stature and in spirit. Although he lived in Igbehin, his roots are traced back to the Egba village of Itoku.

His unmatched prowess in warfare earned the people of Igbehin the exclusive right to the prestigious title of Balogun of Egbaland, a title that resonates with the echoes of their warrior past.

During Lisabi’s time, the Old Oyo Empire, ruled from Oyo-Ile by the Alaafin, extended its influence over much of Yoruba land, including Abeokuta.

The Alaafin’s representatives, known as Ilaris, were stationed in Egba villages and wielded their power with a heavy hand, oppressing the people and demanding their submission.

While most Egba leaders accepted this fate, Lisabi was different. He could not rest until his people were free from the yoke of servitude imposed by the Oyo overlords.

Lisabi’s mind was sharp, his resolve unbreakable. He devised a plan, beginning with the formation of a mutual aid society called Egbe Aro.

This group of farmers supported each other in cultivating their lands, but Lisabi had a grander vision. He intended to transform this cooperative society into a formidable military force—and he succeeded.

Lisabi is remembered as an energetic leader who worked harder than anyone else. His dedication was such that when it was time for others to help him on his farm, he astonished them by instead declaring war on Oyo.

The members of his cooperative society were initially stunned and fearful, but they could not bring themselves to break their promises. United in their loyalty, they followed Lisabi into battle.

In 1775, Lisabi struck a decisive blow against the Oyo Empire. He began by killing the Alaafin’s representative in his village of Igbehin. This act sparked a revolt that saw about six hundred imperial agents slain in a matter of moments.

Anticipating swift retribution, Lisabi acted swiftly. He relocated the women and children to a hidden ravine known as Ogbun Melegun, while he and his small army took cover in another part of the same ravine.

When the Oyo forces arrived, they were met with a fierce and unexpected assault. Lisabi’s tactical brilliance won the day, and the Egba people basked in the prosperity that followed their hard-fought victory.

Lisabi’s legacy is monumental. He is honoured as the father of all Egba people, a title that reflects the enduring impact of his leadership.

However, his life ended tragically when, in his old age, the nobles of the land, weary of his senile leadership, conspired to murder him.

Today, the memory of Lisabi is kept alive through the annual march to the Lisabi Sacred Forest in Oba Village, located in the Obafemi/Owode Local Government Area of Ogun State.

This event is a significant part of the Egba tradition, where sons and daughters of the land come together to honour their legendary ancestors.

The forest said to be the final resting place of Lisabi, stands as a silent witness to the bravery and sacrifice of a man who dared to defy an empire and secure freedom for his people.

Despite the era in which they found themselves, African ancestors had left us with ancient landmarks, but we must endeavour to build upon that landmark with creativity and effective use of creativity they set as standards for human advancement, Ogun Lakaaye is far beyond a deity of worship, but a platform for black man and Africa re-emergence to global competitiveness and relevance.

Most of our ancestors were posthumously deified which connotes the name “Orisa”. Orisa (deity) means eni ti ori sa da (one whose destiny was picked and created uniquely). Most of them were inventors who had a particular skill or mastery in a specific field. They were able to make the world better than they found it hence, after death, they are being venerated as a reference or an icon who lived that particular lifestyle of greatness in totality.

Introduction

Ogun Lakaaye is a prominent deity(orisa)/ancestor in Yoruba indigenous cosmology. He is renowned and might not require the introduction needed for some other deities in Yorubaland. In Yoruba mythology; Ogun is referred to as “Oshin Imole” – the leader of the deities because he once led the other deities to earth. This is the reason he is frequently referred to as “Olulana” (path-finder) and given this superior position among deities.

Thus, Ogun Lakaaye remains the leader and path-finder of other deities which include but are not limited to Osun, Oya, Ifa, Obatala, Osanyin, Sango, and Yemoja, as he is acclaimed to have cleared the path, being a warrior and a blacksmith, and led the deities to earth.

In affirming this and reiterating the heroic deeds of Ogun, Ofeimun stated:

“Whether from the standpoint of a creation myth in which Ogun is the path-maker who cleared the way from the gods to humankind, or the entrepreneur who produced the fire of civilization to lift humanity from barbarism, or the war-monger who protects the weak but could also devour them in sheer gore-mongering…Ogun had become a twentieth Century deity, who superintended not only over iron foundries that gave rise to modern civilization but also other scientific pursuits, beyond metallurgy, in electricity, electronics and related feats”.

Variations in the Identity of Ogun Lakaaye

To different people at different levels of life and spiritual understanding, Ogun Lakaaye is portrayed differently. When an Abrahamist (Christian or Muslim) hears “Ogun Lakaaye”, what comes to his/her mind is an idol that is being worshipped by onisese (traditionalist).

But to an Onisese (traditionalist) Ogun is one of the greatest inventors the world has ever seen. Ogun remains one of the greatest patriarchs of the Yorubas who can also be seen as an ancestor or deity (orisa) whose lifestyle in his days represents valour, creativity, energy, industry, hunting, and warfare.

During the slave trade era, Ogun Lakaaye travelled abroad in the hearts of Yoruba people who were taken as slaves and the existence of Ogun Lakaaye has not only survived but thrived in those countries even more than in Yorubaland where he originated from.

Ogun Lakaaye has taken, within syncretic formations, a new name in the Americas. It is St. George in Rio de Janeiro and St. Anthony in Bahia, Brazil. For those in Trinidad, it is St. Michael. To the Fon people of Benin Republic; Gu, in Brazilian Candomble; Ogum, in Haitian Vodou; Papa Ogou.

Chief Falola Okunade in his words said, that Ogun is and was never the god of Iron, but iron is an iconic representation and interpretation of his skills, inventions and power. Even other tribes like the Benin and Nupe have high regard for the deity represented as ‘the god of iron,’ being the first person to cast iron into cutlasses and hoes for farming in Yorubaland or any town that so took its origin from the cradle of the Yoruba race, ‘Ile Ife’.

Taking Ogun as an embodiment of the religion of Yoruba masses par excellence, Prof Wole Soyinka describes Ogun as an essential god for the protection of orphans and a symbol of transcendental, humane, but rigidly restorative justice.

However, by focusing on the name and the functions of Ogun within the Yoruba social structure, in contrast, Prof Wole Soyinka likens Ogun Lakaaye to Dionysius, the Greek god of war.

Yet, on the same function and name, those who take the native ascription as truth would argue that, although of lesser significance than Olodumare, the supreme God, Ogun is a leader, a pathfinder: he has two matchets, one which prepares the farm, the other which clears the road.

Without Ogun, there is no way to the divinity. There is, in addition, no way to wealth. And, of course, the path to civilization is paved with dangers.

It’s important to emphasise that Ogun Lakaaye lived in an era that solely relied on crude implements and technology for economic activities while we are in an era of modernity that relies and automated and innovative technology.

Regarding Ogun as a deity of valour, creativity, energy, and industry, connotes more than being object of worship, but is a way of respecting and honouring a great ancestor.

The Identity Of Ogun Lakaaye

In Yoruba myths, Ogun is a human being with royal blood acquired through his connection, as a son to Oduduwa, the autochthonous founder of the Yoruba race. The descent confers authority. Had Ogun wanted, he could have become a king over one of the Yoruba sub-kingdoms that traced its origin to Oduduwa. Instead, he served as the Commander-in-Chief of Oduduwa’s army.

In one myth he returned to Ire, a town in Yoruba land, after one of his military exploits and saw the people drinking and merry-making. Nobody would give him any attention. No drink or food was offered to him.

In anger, he drew his sword to kill the people. The son, however, emerged in time with wine, food, dogs, snails, and palm oil to cool his temper. This myth resembles many others in plot and character. It establishes the status of Ogun as a leader; it also gives insight into his character.

It thus persuades feelings in a certain direction which gradually crystallizes in other myths. In one such myth about Ogun, he was returning home as Oduduwa’s Commander-in-Chief when he met a beautiful lady who emerged from the forest. Ogun became interested in her and requested her hand in marriage.

She agreed and followed him to Ile-Ife. In Ile-Ife, Oduduwa also developed an interest in the lady. He asked if Ogun had slept with her. Ogun lied and thus paved the way for Oduduwa’s engagement to the lady.

Later, when she had a son who was a half-cast, it was discovered, through consultation with the gods, that Ogun had slept with her.

The marriage broke up and Ogun married the lady. The child was named Oranmiyan. He became the founder of the Oyo Empire. Oyo People to date still believe Ogun to be Okanbi.

Ogun’s wife also had another son for him named Ogundaunsi. He was an excellent cook. Whenever the father returned from war, he cooked for him a delicacy of dog, oil, snail, mice, fish, and other meats.

Ogun was so pleased with this delicious dish that he decided to set up a kingdom for him. He went into the forest and searched and searched without finding a suitable kingdom.

He decided to go back to Ife and rest. Upon arrival, he discovered that his people were no longer there. He went back to the forest and continued to search for a kingdom for Ogundaunsi.

While still searching, however, he saw a small party of people sitting and drinking. He was hungry and thirsty but nobody would give him any drink or food. In anger, he took out his sword and killed all of them. To his chagrin, those killed were his people so he committed suicide.

According to another Yoruba mythology, the gods once lived in union here on earth with human beings, and their relationship with mortals was marked by camaraderie and mutual regard for one another.

However, either through rebellion or disobedience on the part of mortals, the gods withdrew into the heavens.

A long isolation from the world of mortals brought about an “immense chaotic growth which had sealed off reunion [between mortals and the gods]” The gods tried unsuccessfully to demolish this impassable barrier, until Ogun, “armed with the first technical instrument which he had forged from the ore of mountain-wombs” triumphantly hacked a passage through the chaotic growth to reunite the gods with humans.

He thus earned the appellation “the first creative energy, the first challenger and conqueror of transition”

In the Panegyric of Ogun, some verses maintained that Ogun is originally from Saki, a town in the Oke-Ogun region the present-day Oyo state.

Other evidence points that Ogun Lakaaye inhabited Ile-Ife in the present-day Osun state, the most obvious evidence and establishment identified to belong to Ogun in Ile-Ife is the Oke Mogun Shrine which is said to be Ogun Lakaaye’s Blacksmith workshop while he was staying in Ile-Ife, hence dedicated to him as a Yoruba deity.

Tinuoye in Itan Ogun Onire affirms that Ogun, who is often erroneously believed to be a descendant of Oduduwa and given birth to in Ile-Ife, was a foreigner who journeyed to Yorubaland. His father’s name was Tabutu; his mother’s name was Orororiran and he is said to have lived around 1383-1475 AD.

Ogun during his lifetime was a skilled and renowned warrior, craftsman, hunter, blacksmith and medicine man who had a passion for war and was always ready for war.

Ogun Lakaaye is the progenitor of hunters, butchers, barbers, farmers, blacksmiths, carpenters, sculptures, warriors and general allied professions; hence he is referenced by all that deals with Iron/metallic substance.

Ogun Lakaaye is also portrayed as the instigator of beginnings, founding and innovations. Ogun is like a friend and an enemy, a representation of order and of chaos.

The Yoruba represent this character in the dog, Ogun’s sacrificial object. Ogun’s philosophy is that we must act with courage and heroism in living and dying while serving the needs of our immediate environment.

He was more than skilled and renowned at war; he was an enthusiastic warlord, who delighted in war. Odu Ogunda Meji, an Ifa verse buttressed Ogun’s tenacity and preparedness for war. It states that:

Ile nimoti jade wa
Ona mi nimo n to
A dia fun Ogun
Ejemu Oluwonron Adigirigiri re bi ija.

Tinuoye further stated that Ogun was deified after his demise and he is presently being worshipped in the Yoruba nation and beyond, as far as Cuba and Brazil.

Ogun Lakaaye’s Relationships with the Following:

Ogun Lakaaye’s relationship to Osoosi and Ija: Osoosi and Ija are both deities in the Yoruba pantheon. Both Osoosi and Ija lived together with Ogun Lakaaye during his days on earth as a human. We could say they were siblings or followers of Ogun Lakaaye; to date, the three deities share common personalities.

Ogun Lakaaye and Iron (Irin): The Iron Age remains the beginning of humankind’s progressive leap into modern technology which has ushered us into a modern era. Ogun Lakaaye mastered the art of metallurgy to the extent that irons became his representation after he was posthumously deified. Ogun invented cutlass, knives, swords, bullets, guns, and countless other metallic inventions.

Ogun Lakaaye and Plutonic Igneous Rock (Ako Okuta): The Stone Age was a broad prehistoric period during which stone was widely used to make tools with an edge, a point, or a percussion surface. The Stone Age preceded the Iron Age which Ogun Lakaaye is famous for, Ogun Lakaaye reportedly made use of ako okuta due to the nature of the object in most of his inventions. A very good example of Ogun Lakaaye’s usage of ako okuta is still seen in blacksmith workshops to date, irons are being hammered and processed on ako okuta. Aside from that, the ako okuta found in blacksmith’s workshops is a representation of Ogun Lakaaye and “Ogun” serves as a synonym for such plutonic igneous rocks.

Ogun Lakaaye the Pathfinder (Olulana): Ogun Lakaaye remains the leader and the one who used one of his many inventions, cutlass to create roads for himself and other deities which include but are not limited to Osun, Oya, Ifa, Obatala, Osanyin, Sango, Yemoja, as he is acclaimed to have cleared the path, being a warrior and a blacksmith.

Ogun Lakaaye and Palm Fronds (Imo Ope): It was said that Ogun lived in seclusion at the top of the hill where he went about hunting. Tired of a secluded life, he decided to go for a settled life, which he had rejected earlier on. He came down from the hilltop on his way, he took fronds from the palm tree as clothing.

Ogun Lakaaye and Dog (Aja): Ogun’s personality is also seen as “doglike”: aggressive, able to face danger, friendly, and straightforward. Aside from that, the dog was also a friend and companion he took with him when hunting. They were very close and understood each other until the dog betrayed him and he also qualified to be “a sort of” prey that he eats as meat. Dog meat became his favourite dish and to date, dogs are offered as sacrifice when Ogun Lakaaye is to be venerated.

Ogun Lakaaye and Palm Wine (Emu): Ogun’s favourite drink is palm wine (emu). According to Prof Wole Soyinka in one of his publications titled “Dawn”, Ogun so much loved drinking palm wine on a particular day, Esu the trickster left a gourd of palm wine for Ogun Lakaaye who was very thirsty. Ogun found it exceptionally delicious and drained the gourd to the dregs. In that state, Ogun drunkenly turned his fury against his own people as well as the enemy, slaughtering friends and foes alike; a concrete lesson from this occurrence is that alcoholic beverages should be consumed moderately if consumed at all. To date, during festivals in honour of Ogun Lakaaye, Pam wine is still used as libation.

Interpretations of the Names and Panegyrics of Ogun Lakaaye

The panegyrics of Ogun are full of silent, but loud metaphoric messages to the discerning ones. Unfortunately, most of the names and Panegyrics are being misinterpreted to connote negativity.

Lakaaye | La-kari-aye (One Who Was Everywhere): This name emphasizes the global availability of Ogun Lakaaye. Though Ogun has variations in different cultural settings, he exists globally. With his skills in creating pathways, he could go anywhere in the world.

Oshinmole | Oshin-Imole | Oshin-Irumole (Chief among divinities): The leader of the deities because he led the other deities to earth. In the Yoruba religion, Ogun is given a superior position among deities/divinities.

Olulana | Olu-la-ona (The Pathfinder): Acclaimed to have cleared the path, being a warrior and a blacksmith, and led the deities to earth This is the reason he is frequently referred to as “Olulana”. Talking with Awo Fakorede Amosun, he further explained that the concept of Ogun Lakaaye as the Olulana is deep and broad in Yoruba cosmology as it encompasses all aspects of societal economy, livelihood, commerce or work. Ogun was responsible for creating the pathways leading to the market, the road to streams, and all the roads connecting the settlements together.

Ogun Alada Meji, Ofi Okan Sanko, Ofi Okan Yena (Ogun The Owner of Two Cutlass, Uses One for Making Pathway, And the Other For Farming): This illustrates Ogun Lakaaye is someone who is an expert in the art of creating pathways and at the same time farming. Ogun Lakaaye was so skilled that used to do both tasks simultaneously.

Oni Omi Ni Ile Fi Eje We (One That Has Water at Home Yet Bathe with Blood): Ogun remains the inventor of cutlass, spear, gun and many other weapons used in warfare. His inventions such as the sword are usually soaked in blood during war and iron is also seen as the representation of Ogun himself, hence the name: one that bathes with blood.

Aso Ina Lo Mu Bora (He Adorned the Cloth of Fire): Ogun Lakaaye is closely related to blacksmiths and the fiery furnace associated with a blacksmith’s workshop. Ogun himself forges his inventions in fiery furnaces and he’s an expert in the mastery of how fire is used in shaping and forging irons. Also, we mentioned earlier that Ogun himself is represented with iron and iron is always put inside a fiery furnace while being forged.

Oni Aso Ni Ile Fi Imo Ki Imo Bora (One That Has Clothes at Home Yet Adorns Palm Fronds): Earlier, I mentioned that while coming down from a hill where Ogun Lakaaye was, he needed clothes, but could only find palm fronds which he woven together and used as clothes. Ogun Lakaaye became accustomed to the palm fronds, as a way of remaining grateful to the palm fronds for serving as clothing in time of need, he stuck to using them even after he decided to wear clothes.

Agbe’le Aye, Mo se T’orun (The one on earth, yet doing heaven’s will): “Heaven” in this concept means Olodumare, the almighty supreme being. Awo Fakorede Amosun mentioned how Ogun as a divinity represents the will of Olodumare on earth, Ogun lived on earth doing the will of Olodumare as we’ve established his many roles on Olodumare’s green earth.

Seven Modifications of Ogun Lakaaye

Ogun Lakaaye is universally acknowledged as an indispensable god in the Yoruba traditional belief system. He is regarded as the owner of all iron and steel. Thus, his celebration cuts across all professions. He is also called Olulana (he who secures the road) and road users are also expected to celebrate him. Ogun is, therefore, celebrated everywhere in the Yoruba-speaking country whether by individuals or the community at large.

Again, Lakaaye, Oshinmole, Olulana or whatever name they choose to designate him refers to Ogun Lakaaye. The differences in the various brands of Ogun like Ogun Alara, and Ogun Onikola are predominantly seen in their various modes of celebration.

It is only Ogun Onire who accepts the sacrifice of a ram from the Onire because a son worships his father with a ram. Continue reading to see the relationship between the Ire Community in Ekiti state and the Onire (the first king of Ire), Dahunsi who was Ogun’s son.

The seven Oguns are part of a recurring mood and a persisting set of motivations. Each of the seven variants is a pragmatic factor in the structuring of social relations. Ogun is multifaceted and multidimensional, an Ijala (Hunter’s poetry often dedicated to Ogun) verse emphasizing the different personalities of Ogun goes thus:

Ògún méje logun mi,
Ògún alára ni n gb’aja,
Ògún onire a gb’àgbò,
Ògún onikọla a gb’agbín,
Ògún onigbajamo, irun ori nije
Ògún gbenagbena oje ìgí nìí mu,
Ògún wodowodo/wadowado, eja ni je
Ògún alapata nije eje eran

Translation
My Ògún manifest in seven different ways
Ogun of Ilara accepts a dog
Ogun of Ire accepts a ram
Ogun of onikola (circumcision) accepts a snail
Ogun of onigbajamo (barbers) eats the hair on the human head
Ogun of Gbenagena (Sculptor) drinks tree sap
Ogun of Wodo Wodo (fishermen) eats fish
Ogun of Alapata (butcher) consumes the blood of animals

Listening further to the Ijala Ode, you’ll hear Ògún mákindé ti dogun lẹyin odi, Bi o ba gba Tapa a gb’Aboki, A gba Ukuuku a gba Kèmbèrí. (Ogun the brave that wages wars against foreign invaders, will consume either Nupe or Hausa. He consumes foreign people; He will consume the Kanuri too.)

The terms Tapa, Uku-uku, and Kemberi are designations for non-Yoruba. That is, these ethnic groups are strangers to the Yoruba-indeed they were enemies in the historic past. Their presence outside the city wall is dangerous to the stability and peace of Yoruba society.

Ogun Lakaaye and Ire-Ekiti of Ekiti State

Ire-Ekiti is a town in present-day Oye Local Government Area of Ekiti state in southwestern Nigeria. The town is also called Ire m’Ogun because of its connection to Ogun Lakaaye. The present-day Ire-Ekiti has always been unknown with the name and has not always occupied its present location. It used to be known as Oke-Ori or Igbo Irun.

During his lifetime, Ogun Lakaaye had a son called Dahunsi (who had been given the title “Onire” meaning the owner of fortune). Together with Dahunsi and his entire household travelled from Ile-Ife to Igbo Irun. Ogun Lakaaye, the newcomer, established dominance over the aborigines and established his son, Dahunsi, as the king of Igbo Irun.

Igbo Irun, having a king with the title of Onire (owner of ire) while ire means fortune, became known as Ire. Ogun Lakaaye, having established dominance over the kingdom of Ire, departed from them and embarked on a military adventure. Dahunsi, the Onire and the people of the Ire community lived contentedly till the outbreak of a smallpox epidemic.

When the Ifa oracle was consulted as regards the disease, they were instructed to go farther in the eastward direction for better living. They moved eastwards for about four miles and settled in the present site of Ire-Ekiti.

Dahunsi, Ogun Lakaaye’s son and the Onire became the first king of Ire-Ekiti. Subsequent kings of Ire assumed the title of Onire and in the common parlance, claim they were descended from Ogun. To such a degree, Ogun is believed and regarded as the father of the Onire, starting with the first to the present Onire of Ire-Ekiti in Ekiti state.

The Atunfase Awo Adimula of Oyo state, Chief Falola Adigun Okunade chanted an odu ifa that goes thus:

Pooro bayi, Aala bayi
Adifa fun Aja, A bu fun Ehoro
Nijo ti won ni ki won lo fi Ogun han Onire
Ebo ni won ni ki won lo se
Ehoro nikan ni nbe leyin tin tubo
Nje pooro bayi oo, Aala bayi mo re

The odu ifa above talks about how Ogun was to be introduced to his son, Onire. The process required a sacrifice which involved the hare and the dog, after the sacrifice, only the hare survived as the dog was used as a sacrifice; an act that remains the same even to date.

This is further confirmed in Odu Idingbe, an Ifa verse which says:
Aja, awo Onire lo difa fun Onire
O l’ehoro l’ebo
Agbo, awo Onire lo difa fun Onire
O l’ehoro l’ebo
Akuko, awo Onire lo difa fun Onire
O l’ehoro l’ebo
Ehoro, awo Onire lo difa fun Onire
Nigba ti ko ri iba ile baba re mo
Nje ta lo f’Ogun han Onire?
Ehoro, oun lo f’Ogun han Onire Ehoro.

Translation
The dog was Onire’s diviner
Who cast divination for Onire
And told him to sacrifice the hare
The ram was Onire’s diviner
Who cast divination for Onire
And told him to sacrifice the hare
The cock was Onire’s diviner
Who cast divination for Onire
And told him to sacrifice the hare
The hare was Onire’s diviner
Who cast divination for Onire
When his father’s blessing on him was waning
Who helped to reconcile Ogun and Onire?
The hare was the one
Who helped to reconcile Ogun and Onire

The phrases in this Ifa Verse which indicate the relationship of Ogun and Onire are:

The hare was Onire’s diviner
Who cast divination for Onire
When his father’s blessing on him was waning
Who helped to reconcile Ogun and Onire?

This verse clearly shows that Ogun is the father of Onire. Furthermore, the writer was able to assert that dog, ram and cock are used as sacrificial items for Ogun because none of them could reconcile him and his son. But this is not the same for the hare who succeeded in the reconciliation attempt between Ogun and Onire. The hare is therefore never sacrificed in the worship or celebration of the Ogun Onire festival.

Transfiguration of Ogun Lakaaye

Legend maintains that when Ogun was returning to Ire in search of his people who had moved from their previous settlement, he came across a group of people holding Ujo Oriki (a silent meeting). Since speaking was forbidden at the meeting, they could neither greet Ogun Lakaaye nor acknowledge him.

Ogun Lakaaye got angry because he was not spoken to and was not offered palm wine his favourite drink. Ogun Lakaaye unsheathed his sword and massacred many of the people at the meeting. When the tragic news of the horrific massacre got to King Dahunsi, he recognized the perpetrator as his father – Ogun Lakaaye. The king ordered and supervised the preparation of food and drinks for Ogun.

Ogun realized he had killed his townspeople when his fury abated. He went back the way he came and met a man who appeased him with roasted yam and palm wine. After he had been appeased, Ogun invited the people and promised to come to their aid whenever he was called upon for help. He taught them how to call him, drove his sword into the ground, crouched on it and was swallowed by the earth at a place called Iju.

The man who appeased Ogun became known as Elepe – the one who, and his children after him became the custodian of Iju even till date.

Reference

1. Ijala Ode: Hunter’s poetry often dedicated to Ogun
2. Odu Ogunda Meji – Ifa Verse
3. Odu Idingbe – Ifa Verse
4. Wole Soyinka (1967), Dawn the first poem in ldanre and Other Poems.
5. Olatunde Bayo Lawuyi (1988), Ogun: Diffusion across Boundaries and Identity Constructions
6. Yaw Adu-Gyamfi (1997), Wole Soyinka’s “Dawn” and the Cults of Ogun
7. Olatunji Ojo (2009), ‘Heepa’ (Hail) Òrìşà: The Òrìsà Factor in the Birth of Yoruba Identity
8. Tinuoye, O.A. (2010), Itan Ogun Onire
9. Adeleye, Oluwafunke Adeola (2019), A Historical Analysis of the Interconnectivity of Ogun Onire Festival and Ire-Ekiti: Tracing the Ancestral Link
10. Yeye Asabioje Afenapa: An Ifa Orisa traditional Musician
11. Awo Fakorede Amosun: A Traditional Spiritual consultant, Ifa priest and Physiologist (BSc)
12. Oluwo Jogbodo Orunmila: A therapist, poet, and an Ifa priest
13. Baba Yooba: An African Spirituality teacher, Ifa consultant, Revolutionist and Crusader.
14. Chief Falola Adigun Okunade: Ifa priest, Akoda Awo of Lanlate, Atunfase Awo Adimula of Oyo state and the Alaga Egbe Orunmila Afopesoro.

Image Credits: My Woven Words