Category: African History

ALÁÀFIN ABIODUN’S PEACEFUL REIGN

Aláàfin Abiodun had a long and prosperous reign. He was said to have been the father of 660 children.

Aláàfin Abiodun’s firstborn Agunpopo was said to have been the issue of an illicit intercourse with one of his father’s wives, during the father’s lifetime; hence the the Oyo citizens refused to have him as the aremo (crown prince).

Ige Gbengeru his legitimate firstborn was accepted for that title, but he was of a delicate constitution, and died prematurely; the office of Aremo now devolved upon the next prince, Adesina.

It was said that when Aláàfin Abiodun was fully established on the throne he found out that a young Mohammedan had hidden one of Basorun Gaa’s children for many years.

The King not only graciously spared the young man, but also rewarded Basorun Gaa’s child preserver for his generous act, and confirmed his goodwill by giving one of his daughters to the Moslem for wife; for surely, said the King, you would have done the same if I had ended up like Basorun Gaa.

Towards the latter part of the King’s reign, certain of the Popo tribes had a quarrel among themselves, and two of their kings came to Oyo with a large retinue of about 4,000 people for an appeal.

They were detained for 3 years without their case being heard, and in the end they were informed that they were no more to return to their own country, but kept as the Alaafin’s body guard under the command of his son, Agunpopo whom the Oyo citizens rejected for the reason stated above.

One act of revenge marred this distinguished sovereign’s reputation. Long before his accession, he was a trader in potash. He once had a quarrel at Ijaye with the Baale’s son but the Baale, out of deference to his high birth interposed and sharply reprimanded his son.

 

 

Upon his accession he avenged the alleged insult by ordering the destruction of the town. Ijaye was then an Egba town. This fact is noted because this was the first time Ijaye was taken, a town which was destined hereafter to play a notable part in Yoruba history. His other wars were against the Popos every other year; they were completely subdued.

The Crown Prince Adesina turned out to be a very vain and extravagant young man, weak in character, yielding to flattery. E.g., it was said that some of his followers used to say to him
Prince, you can give me 10 heads of cowries now (a substantial amount of money in those days), if only you wish why; you have only to say the word and it would be done; come now, why be reluctant about it? It is only to speak, etc. The Prince would yield, and order the money to be given.

Aláàfin Abiodun attained to a good age, full of honours, having all his enemies subdued. The Aremo had hoped to succeed his father. Not satisfied with the high honour and unrestricted liberty he was enjoying, he was too eager to occupy the throne, and so he hastened his father’s death by poison.

The end of Alaafin Abiodun’s reign marked an important epoch in Yoruba history. With the death of Alaafin Abiodun ended the universal
despotic rule of the Alaafins of Oyo in the Yoruba country.

Aláàfin Abiodun the last of the Kings that held the different parts of Oyo-Ile (Old Oyo Empire) together in one universal sway and with him ended the tranquility and prosperity of the Yoruba country.

The revolution ensued and the tribal independence, with the loss to Yoruba of the Tapa and Bariba, and Dahomey provinces, and the Popos later on, which has continued to our own day. In a word, with Aláàfin Abiodun ended the unity of the Yorùbá kingdom.

Kangidi succeeded Basorun Gaha as the Basorun of Alaafin Abiodun’s reign.

Eventually, none of Alaafin Abiodun’s numerous children succeeded him on the throne, not even the ambitious “Aremo” (crown prince) Adesina. Aole Arogangan, a tall and handsome prince, a cousin of the late King was elected in his stead as the Aláàfin of Oyo.

 

– Johnson Okùnadé

 

 

Thanks for visiting My Woven Words. We create firsthand and first-class contents. We are also passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.

Support us on our quest with Your donations by clicking the donate button below

DONATE

COPYRIGHT

Copyright © 2019 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law. For permission requests, contact the admin on admin@johnsonokunadea.com, or WhatsApp/Text him on +2347036065752

 

BASORUN GAA: THE MOST CONTROVERSIAL FIGURE IN THE HISTORY OF OYO-ILE (OLD OYO EMPIRE)

WRITTEN BY JOHNSON OKUNADE

 

 

Basorun (also called Bashorun) Gaa (Also called Gaha) is without doubts one of the most controversial and notable powerful figure in the history of Oyo-Ile (Old Oyo Empire).

As a Basorun, the way he made and unmade Alaafin (emperors) of the Old Oyo empire points out the fact that Yorùbá’s system of government was perfect and gave room for check and balancing. As powerful as the Alaafin is, the Oyomesi (Kingmakers) presided over by the Basorun (Prime Minister) can keep him in check.

I’m sure this Yoruba saying is coming to your mind right now: “b’ó ba l’áyà ko sè’kà, b’ó rántí ikú gáà ko sòótó” which translates: “If you are audacious in doing evil continue, but if you remember Gaa’s death, adhere to the truth”

Basorun Gaa was the son of Basorun Yamba, a well loved and respected Basorun of Oyo-Ile.

Basorun Gaa, the chancellor of the empire and president of the seven Oyo Mesi (Kingmakers), his power and influence were immeasurably greater that those of the remaining six Oyo Mesi put together.

A Basorun’s power is absolute. If the Alaafin is ultra-tyrannical and withal unconstitutional hence unacceptable to the nation it is the Basorun’s prerogative as the mouth-piece of the people to move his rejection as a king in which case the Alaafin has no alternative but to take poison and die.

Basorun Gaa harnessed this power and became the most feared man of his time. He was fearless, powerful and brave to the terror of all including some Kings he made and unmade.

The potent spiritual charm he possesses was like no other; It was said that he had the powers to transform into any animal he wished. He was feared to the extent that he became more authoritative than the Alaafin who made him the Bashorun. No one was bold enough to question him or put his tyranny to check.

BASORUN GAA AND ALAAFIN OLABISI: Alaafin Labisi spent only 15 days as the king. committed suicide because of pressure from Basorun Gaa‎. This unfortunate king was elected to the throne but not allowed to be crowned.

His Basorun, Gaa became very powerful, conspired against him and killed all his friends. Labisi eventually committed suicide when he could not rule. Gaa remained powerful, long after him; installing kings as he pleases.

BASORUN GAA AND ALAAFIN AWONBIOJU: Alaafin Awonbioju spent 130 days in the throne. He was Installed by Gaa after Alaafin Labisi. Alaafin Awonbioju And Basorun Gaa eventually grew apart, he was subsequently killed by Basorun Gaa when he refused to prostrate for him.

He reigned for only 130 days.

 

BASORUN GAA AND ALAAFIN AGBOLUAJE: Alaafin Agboluaje‎ was a very handsome prince installed by Basorun Gaa after he killed Alaafin Awonbioju.

Aláàfin Agboluaje’s reign was peaceful and long. His kingdom was big and prosperous because he did the bidding of Basorun Gaa at every moment.

Basorun gaa made him fight the king of Popo who was his friend and destroy his kingdom. In frustration, Alaafin Agboluaje committed suicide before the expedition arrived.

BASORUN GAA AND ALAAFIN MAJEOGBE: Alaafin Majeogbe‎ the king after Alaafin Agboluaje‎ tried to defend himself against Gaa and his sons who were now too powerful.

Basorun Gaa and his household were snatching and taking anything they like. People’s belongings and property were vandalized and maliciously damaged by the notorious members of his family. The houses and property of the innocent citizens were set ablaze; wives of innocent citizens were forcefully taken away from them.

Force labour was unnecessarily imposed on people and freedoms of people were taken away from them. The period was recorded as the most turbulent period in the history of Oyo kingdom. They collected all the tributes and were cruel.

Alaafin Majeogbe eventually died, but not before he caused Gaa to be paralyzed by poison.

 

BASORUN GAA AND ALÁÀFIN ABIODUN:

The king after Alaafin Majeogbe, Alaafin Abiodun had a long and peaceful reign. He was handsome, wise and dignified. His reign was so significant that it has since passed into proverbs. The Yoruba believed that Oyo Empire actually started declining after his death. He defeated Basorun Gaa and his children.

Maybe you know this song:

Láye Olúgbón mo dáborùn méje
Láye Arèsà mo dáborùn mefà
Láye Abíódún mo ra àrán, mo ra bùbá, mo ra sányan baba aso
Àfòle ló le pé ile yi kòdùn o a fi òle

The song talks about how a accommodating the economy was during the reign of Abiodun, only the lazy would say otherwise.

Lot of atrocities climaxed Basorun Gaa’s tyranny. Aláàfin Abiodun couldn’t take it anymore, enough is enough: “Alubàtá ò kí n dá orin, ó tó gé”

 

 

The third Aare Ona kakanfo (The Generalissimo or Field Marshall) of Yorubaland, Oyabi of Ajase was equally a powerful man. Oyabi was based in the garrison town of Jabata from where Aláàfin Abiodun sent for him to help in vanquishing Basorun Gaa. The Eso were lead into the city like Caesar did across the Rubicon River and Basorun Gaa was killed by Oyabi.

There was a civil strife between the two powerful men, but Gaa caved in by decoy. He changed to an inanimate object in a bid to escape the wrath of the people he had traumatised. Kakanfo Oyabi through his mystical power, uncovered the decoy, reverted Gaa back to a human being and disarmed him completely.

Kakanfo Oyabi of Ajase handed Gaa back to Alaafin for appropriate sanction and the king who was still bitter about the misconduct and abuse of office and power of Gaa, recommended that Gaa be sentenced into instalmental killing.

Basorun Gaa was tied to a stake at Akesan market and Alaafin Abiodun ordered that every citizen cut a pound of flesh from his body and drop it in a huge fire in front of him.

He was made to smell the odor of his own flesh, his nose was not allowed to be cut and flesh from his left part of the chest was excluded too (to prevent him from dying quickly).

The remains of his body were later burnt in fire to prevent the re-incarnation of this wicked man. What a terrible route to death!

 

 

“b’ó ba l’áyà ko sè’kà, b’ó rántí ikú gáà ko sòótó” which translates: “If you are audacious in doing evil continue, but if you remember Gaa’s death, adhere to the truth”

Thanks for your time; Àrìn’nà ko ire, Àkò’yà ibi. Ire ní ojó gbogbo!

Drop your opinion in the comment session below, I’m open to correction or constructive critiquing.

 

Written By Johnson Okunade

 

 

 

About Me 

A Lifestyle Blogger and lover of culture with so much passion for creating world-class online contents. I’m also a Writer, Humanitarian, Historian, Computer Scientist, Lifestyle/Travel Blogger, Web Developer, Web Content Creator, Culture Activist, Proudly Bowenian, and a friend-to-all. Feel Free to Contact me.

CONTACT ME and connect with me:

• Email:  johnsonjakins@gmail.com and johnson.okunade@johnsonokunadea.com
• Whatsapp/Telegram/Text/Call: +2347036065752
• LinkedIn:  Johnson Okunade
• Facebook/Messenger: Johnson Okunade
• Facebook Fan Page: Johnson Jakins
• Instagram: de_jakins
• Twitter: de_jakins
• YouTube: Johnson Jakins
• Reddit: JohnsonJakins
• NairaLand: JohnsonJakins
• Upwork: Johnson Okunade
• Clarity:  Johnson Okunade
• GooglePlus: Johnson Jakins

I render loads of services, SOME of which are highlighted below:

• Creation and promotion of Cultural/Historical Documentary
• Online Content Creation/Marketing
• Blog/Website Design and Maintenance
• Social Media Integration/Marketing
• Digital Marketing/Promotion
• Online Content Creation
• Seminar Training

 

 

Thanks for visiting My Woven Words. We create firsthand and first-class contents. We are also passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.

Support us on our quest with Your donations by clicking the donate button below

DONATE

COPYRIGHT

Copyright © 2019 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law. For permission requests, contact the admin on admin@johnsonokunadea.com, or WhatsApp/Text him on +2347036065752

 

EMERGENCE OF ODUDUWA AS THE SUPREME HIGH PRIEST IN ELU

Ile-Ife, the city of the survivors where the dawn of the day was first experienced, Head of the whole universe, the land of the most ancient days.

The history of Ile-Ife is wrapped in a thick fog of myths and mythologies.

In about the late ninth ‎century, there were majorly thirteen established settlements in “Elu” now known as Ile-Ife and its origin dates back to the paleolithic period when religion had a dominating influence on the life of our ancient ancestors.

Ile-Ife according to Yoruba belief is the earthly origin and fountain of all. Yoruba is a pre-historic race.

Ile-Ife traditional history maintains that from Ife scattered the various species of mankind. Yoruba history also highlighted that the personage Oduduwa migrated to Ile-Ife where he reigned and held sway to establish the Yoruba dynasty.

Oral traditions has it that Ife history is divided chronologically into three:

• Ife Oodaiye
• Ife Ooyelagbo
• Ile-Ife

The first was Ife Oodaiye, Ile Owuro (the land of the most ancient days where the dawn was first experienced). Tradition tells us that this Ife ended as a result of a flood.

The survivors formed the nucleus of the second Ife, Ife Ooyelagbo also called Ife Ooye  (Ife, the city of survivors) this existed until the arrival of elements from the east whose attempt to seize power led to a bloody struggle between the strangers led by Oduduwa and the aborigines led by Obatala.

Oral tradition of Ile-Ife tells us that many communities existed in the second Ife. Each having its own Oba and each Oba had his Chiefs. Archaeological field survey shows that 13 of these communities have been revealed.

These settlements which were big and small in sizes include among others the following:

1. Ideta ruled by Obatala, presently found along Mokuro road
2. Parakin ruled by Obalufe
3. Imojubi ruled by Apata. Along Ondo-Ife road
4. Odin ruled by Olokore Obameri. Along Ifewara road
5. ‎Oke Oja ruled by Obajio. Present day Modakeke
6. Iloran ruled by Obaloran
7. Oke Awo ruled by Owa Fegun
8. Omologun ruled by Obadio, the present site of OAU
9. Ijugbe ruled by Obalejugbe. Present day Modakeke
10. Iraye ruled by Obalaye. Present day Modakeke
11. Iddo ruled by Onipetu
12. Iloromu ruled by Obaluru. Along Ife‎-Ilesa road
13. Iwinrin ruled by Obawirin. Present Koiwo and Oronna quarters.

There were other settlements that emerged a little after the major settlements. these settlements are;

1. Ita yemoo
2. Orun Oba Ado
3. Idio

Oduduwa’s victory led to the centralization of these communities and he became the first Ooni (ruler).

These settlements are all unique and substantial in their own rights with each having a high priest as the ruler. Each settlement has its own separate market while a general one that serves the whole settlements was known as “Oja Igbomoko” which was surrounded by vast farmlands. So also, all the inhabitants of “Elu” at that point in history were referred to as “Igbo”.

The growth and expansion of these settlements increased the quest for more farmlands and other activities. These and more made the smaller settlements like Iloromu to seek for more farmlands and also share from the emerging prosperity. The growth, expansion and the subsequent population growth tilted the existing trado-political arrangements

This necessitated series of alliances across the settlements leadership and it brought about the emergence of ORANFE the high priest of the thirteen settlements as the first head of the settlements alliance. He presided over the spiritual and political affairs of the alliance. However, it was of note that the chairmanship of the alliance becomes rotational in case of death.

Oranfe emergence as the head of the alliance was plagued with a lot of internal strife and agitations leading to major unrest but he was able to supress it all. Obatala the high priest of Ideta succeeded Oranfe after his death as the head of the alliance. However, Obatala’s reign as the head of the alliance was the last in the alliance and it was marked with lot of wars.

Oduduwa led a revolution against Obatala because of his elitist nature of governance. Over time, a lot of the settlements left the alliance and pitched their tent with Oduduwa while Obatala’s excessive claim to leadership and his uncontrollable appetite for drink also alienated many from him.

Obameri the high priest of Odin and the war general of Obatala left the alliance to join the revolution on the side of Oduduwa. A major attack led by Oduduwa and Obameri forced Obatala and Obawirin to abandon Ideta and Iwinrin settlements respectively and they established a new camp at Ideta-Oko beyond the Esinmirin stream. After a long period of time, a peace agreement was brokered between the warring parties by one of the respected elders of the alliance named Ojomu from Iloran settlement. The peace agreement allowed for the return of both Obatala and Obawinrin to the ruins of Ideta and Iwinrin settlements under the new leadership of Oduduwa in a newly unified settlement now renamed “Ile-Ife”(the land of love some insist it is land of expansion). Obatala had no choice other than to return after he had conceded both power and leadership to Oduduwa the new supreme high priest of Ile-Ife.

Obawinrin now known as “Olu Igbo later Olugbo”(Lord of Igbo) refused to come back to Ile-Ife with Obatala because he felt unsecured and embittered and he decided to relocate to a far place known as “Igbo-Igbo” now the present day Oke-Igbo. Obawinrin continued to harass and attack Ile-Ife people under the guise of masquerade until it was stopped through the deft intervention of Moremi. Igbo-Igbo was eventually sacked by the forces of Ile-Ife and Obawinrin and his people finally relocated down south in the riverine area.

The spiritual and political affairs of ile-ife were handed over to Oduduwa and he did it with all fairness. He exhibited the traits of a statesman even at a very young age. He also directed the spiritual affairs of Ile-Ife very well to the admiration of all. He got the title “Onirisha (eni orisha|one with the trait of the deities)” from his conduct and proper coordination of the spiritual affairs of the settlements while he brought order and peace. The “Itapa” festival has since been celebrated to commemorate the defeat and reunion of Obatala (Orishanla) and Obawinrin (Olugbo) till date.

Tradition tells us that Oduduwa had many children, male and female. Oduduwa’s first child was a daughter, and mother of Olowu, Asunkungbade the founder of Owu Kingdom. Towards the end of Oduduwa’s reign, He some historians said he became blind and lost four of his powerful sons.

Yoruba Obas referred to themselves as brothers even though their kingdoms waged war against each other. The all see themselves as descendants of Oduduwa.

 

The first Ooni of Ife was Oduduwa the founder of Yoruba Race. The fourth Ooni of Ife was Obalufon Ogbogbodirin.  He lived and reigned for unusually long period of time. Obalufon alayemore, son of Obalufon Ogbogbodirin became the fifth Ooni of Ife after the death of his father, while Oranmiyan was still on sojourn.

HAVE YOU READ?: LIST OF OONI’S OF ILE-IFE IN HISTORY

After a prolonged war adventure, that took Oranmiyan to Benin, Oyo and other parts of the North East, Oranmiyan returned to Ile-Ife. He was welcomed to Ife as the Akinlogun (war hero).

Ooni Obalufon Alaiyemore was driven into exile and went to found the town of Efon Alaiye. Oranmiyan was placed on the throne of his father Oduduwa as the sixth Ooni and the Lord of the Royal palace of Ife.

 

SOURCES;

• OLOOLUTOF
• OLUREMI OBATERU
• OMOTOSHO ELUYEMI
• ADEBANJI AKINTOYE

 

 

Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.

Support us on our quest with Your donations by clicking the donate button below

DONATE

COPYRIGHT

Copyright © 2019 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law. For permission requests, contact the admin on admin@johnsonokunadea.com, or WhatsApp/Text him on +2347036065752

Ojo Olannipa “Aburumaku” after the death of Baale Odunaro in 1865 became the 14th Baale (king) of Ogbomoso and at the same time the 11th Aare Onakakanfo (Generalissimo or Field Marshal) of Yorubaland.

Thus, Ojo Aburumaku became the third Aare Ona Kakanfo produced by Ogbomoso in Yoruba history. According to Ayo Adelowo, of the 15 Aare Onakakanfos to date, 7 are of Ogbomoso extraction. Of the old and new Oyo Empire which produced 12 Aare Ona Kakanfo (6) hailed from Ogbomoso.

Nicknamed “Aburumaku” because of his wickedness and stubbornness which he exhibited from the youth. He was commonly referred to as Ojo Aburumaku in his time.

Ojo Aburumaku’s father, Toyeje Akanni nicknamed “Alebiosu” meaning one who shines like the moon is an important and significant figure because his ascension to the throne of Ogbomoso had far-reaching results and effects not only on the course of Ogbomoso history but indeed on Oyo empire as a whole.

Toyeje Akanni (1808-1831) also doubled as the 9th Baale (king) of Ogbomoso and 7th Aare OnaKakanfo (Generalissimo) of Yorubaland. He was Otun (Deputy) Aare Kakanfo to Afonja before becoming Baale of Ogbomoso.

He succeeded Afonja of Ilorin at a point when the peace and order that reigned during the kingship of Alaafin Abiodun was no more. Toyeje Akanni was exceptionally brave; he took part in war campaigns and tried all his best to bring back order to Old Oyo Empire (Oyo-Ile).

Read: HOW AFONJA (YORUBAS) LOST THE ILORIN THRONE TO FULANI

On the other hand, Ojo Olannipa (Aburumaku) was not like his father, Toyeje Akanni (Alebiosu). In the words of Professor Oyerinde N.D., Ojo Aburumaku was determined and desperate, for instance, to get rich rightly or wrongly.

In another instance, Chief Oyebisi Okewuyi also mentioned how Ojo Olannipa Aburumaku used contact and connection to become Aare Ona Kakanfo of Yorubaland from Alaafin Adelu without going to any war or having any reputation that qualifies him for the post.

As the Aare Ona Kakanfo of Yorubaland, Ojo Aburumaku had no war to fight. Just to fight his enemies, Ojo Olannipa “Aburumaku” fomented a civil war in his native Ogbomoso which he then had a good sport of putting down with severity.

As an Oba and Aare, Ojo Olannipa Aburumaku’s greatest achievement was that in the 1860s, following Ibadan’s pattern of Warlord, he instituted the title of Balogun and added it to the kingmakers.

According to Professor N.D. Oyerinde in his book, Ìwé Ìtàn Ògbómòsó [A History of Ogbomoso]. Ojo Aburumaku installed Odufopo as the first Balogun of Ogbomoso, Ayoola Ajibowoje became the first Otun Balogun, Ilori became Osi and Popoola was made Bada.

In his days, Ojo Aburumaku did as he likes with nobody to question his actions. After all, he was Aare Onakakanfo (Generalissimo of Field Marshall) of Yorubaland, the Supreme Head of the Ikoyi Esos; the 70 military commanders who make the Yoruba warrior caste.

In his days, Ojo Aburumaku was eulogized in the following manner:

Èsó Ìkòyí won kìí gbofà léyìn
Iwájú ni wòn fií gbota
Àgbà Ìkòyí tó gbójó ikú tórèé gbálú
Ìkòyí Èsó, arógun yò

The military commanders doesn’t use there back to receive shot arrows
They face bullets with open chests
Veteran military commander that celebrates expected deaths
The Military Commander that jubilates when he sees war

Ojo Aburumaku died in September 1869. Among the children he left behind include Otunla, Itabiyi, Folarin, Oyeleke and Oyekan.

By the time of Aare Aburu’s death, his son Otunla unilaterally on his own usurped the throne.

He was removed from power after six months on the throne and so afterwards the leadership of Aare passed to Latosisa of Ibadan who fought for it from Alaafin.

 

 

REFERENCES

1. Ogbomoso In The Early Times, Modern Era And In Today’s Contemporary World – Written By Chief Oyebisi Okewuyi (JP)
2. Ogbomoso, The Journey So Far – Written By Ayo Adelowo
3. Ìwé Ìtàn Ògbómòsó [A History of Ogbomoso] – Written By Professor N.D Oyerinde

 

 

Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.

Support us on our quest with Your donations by clicking the donate button below

DONATE

COPYRIGHT

Copyright © 2019 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law. For permission requests, contact the admin on admin@johnsonokunadea.com, or WhatsApp/Text him on +2347036065752

THE INVASION OF OFFA

A JUSTICE FOR TREACHERY

Balogun Abubakar Karara, The Balogun of Ilorin and one of the most powerful warriors of his time stationed his army close to Offa after the Kiriji treaty.

Many of the Yoruba warlords suspected he intended to invade and sack the city because they broke ties from Ilorin to pledge alliance to Ibadan after the latter rose to be a dominant force in the region.

Ogedemgbe Agbogun Gboro and the Balogun of Ibadan were both worried that if they disbanded their army and left for home (Ibadan), Karaka would invade and destroy the city.

Ogedemgbe was mostly worried because some of his boys were under the command of Karara in an arrangement put in place during the coalition fight against Ibadan.

Ogedemgbe sent messengers to Karara that if he dispersed the army and released his boys along with the Ekiti Soldiers under his command, he would also release Ilorin soldiers under his command at Oke Imesi.

Karara responded that he did not care if his boys perished and would not care if the Ekiti soldiers under his command perished (Karara was a brutish cold blooded short fused general).

Ogedemgbe tried to get the British involved but they could care less about Offa. Their major interest was the more important cities close to the coasts.

The Balogun of Ibadan sent word to Karara that they were happy to surrender all tributary rights of Offa to Ilorin but wanted assurance that Karaka would not destroy the city.

Karara responded that he would not and asked all the armies to disband. He said Ibadan should disband first and go back home. They refused, knowing fully well that Karara could not be trusted.

They insisted that Karara should withdraw and go back home first just as his father Ali (previous Balogun gambari) did during the Otun campaign between him and Jegede Ogboriefon.

The Balogun of Ibadan sent messangers to the emir at Ilorin to plead on behalf of Offa. The Emir reminded them that Offa used to be a vassal state of his father and he had no intention of destroying his father’s legacy but that Ibadan warriors must disband and go home first.

The negotiations went on for many months and Ibadan warriors grew frustrated, so they decided to declare war to force the Ilorin army disband and go home. The senior chiefs were however reluctant to engage Ilorin, Knowing fully well that Ogedemgbe would once again be forced to react in an attempt to protect his boys still in Karara’s camp.

In the midst of these tensions, the people of Offa rose against their king, threatened to turn their back on him and pledge allegiance to Ilorin. The newly installed Olofa was Prince Adegboye.

They claimed the ancient custom at Offa was for a regent to rule before a new king was installed and that it was wrong for Adegboye to take the throne immediately after the death of his father. The Ibadan warlords got very upset, reminded them that the priority should be on how to defeat Ilorin; the enemy on their door step and not royal rumbles.

Ibadan wanted Adegboye on the throne because he was well connected and had a private militia. This would be of great help in defending the city.

The people insisted that they would not accept him without due process and some started pledging alliance to Ilorin.

This act of treachery greatly upset Ibadan, they saw no reason why they would risk their lives against the enemy while the people they were trying to protect went behind their backs to pledge alliance with them. (Ęni tí à ń’to rí ę gbàwę…tó ń’jǫ sán)

They recalled their army and asked Olofa Adegboye to relocate his capital from the scene of the combat to another location further in the heart of Yorubaland with the people loyal to him.

In the cover of darkness, he took his favorite wives and children and left the city for good and relocated to a new Town between Osogbo and Ede. The new Settlement he founded is Offa-Tedo. A settlement that exists even till date

The following morning, when the people in the other camp saw that the Olofa had left the city, the danced for joy and sang as they made their way to Karara’s camp. He asked them why they came to his camp dancing and they told he Ibadan solders have gone and that the king, Adegboye has also disappeared.

Then he told them to go back to the city, that he would visit them in the morning.

The next day, he rode to Offa and placed garrisons at the boarders of the city, then he summoned all the chiefs and elders to be brought to him.

When they were assembled, he told them that they commited an unforgivable offense. That if they truly declared for him, they should have secretly worked with him to let his troops enter when Ibadan soldiers were around.

As he spoke, the chiefs and elders prostrated before him. While the lay flat on the ground, he ordered his soldiers to slit their throats. That was the day Karara invaded and sacked the city of Offa.

Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.

Support us on our quest with Your donations by clicking the donate button below

DONATE

COPYRIGHT

Copyright © 2019 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law. For permission requests, contact the admin on admin@johnsonokunadea.com, or WhatsApp/Text him on +2347036065752

Dr Abu Bakr Ibiyinka Olorun-Nimbe was born on 20th September 1908 the first child and only son of Alhaji Abdu Rahman Lawal (Olorun-Nimbe) in the Ita Obadina/ Ita Pashi ( Obadina/Pashi Square) area of Oko Faji District of Lagos Island.

His father Abdu Rahman ” Olorun-Nimbe” was a wealthy textile merchant/importer with trading links to Manchester, England whose own father before him, Lawal Amolese was also a renowned popular trader and Muslim leader in the same Ita Pashi area.

In spite of his noble birth, however, this great son of Lagos and Nigerian nationalist lived his entire life serving the common people of Nigeria.

He had his primary education at both the Government Muslim School in Aroloya and Tinubu Methodist School in Lagos. His secondary education was at CMS Grammar School and Kings College Lagos where he finished in 1928.

After a brief working spell, he proceeded to Scotland as a private student to study Medicine at the University of Glasgow with his tuition fully paid by his Father.

He qualified as a physician and Surgeon in 1937. The following year he entered the University of London to specialize in Tropical medicine.

On the completion of his studies, he returned to Lagos and joined the medical department of the Colonial Service where he like his Nigerian peers suffered racial discrimination.

They were paid lower salaries than their less-qualified European counterparts. Consequently, he resigned his appointment in 1941 and set up his own surgery at his residence on Kakawa Street in the same building that would house the Daily Times many years later.

He would later open the Alafia Clinic at Turton Street in the Lafiaji District. He was greatly appreciated by the people for both his expertise as a surgeon and his generosity and kindness.

He soon became a personal physician to Herbert Macaulay with whom he grew very close and who ultimately influenced him to become involved in politics.

Dr. Olorun-Nimbe’s initial foray into politics was his nomination to the Lagos Town Council in 1943. He thereafter joined Herbert Macaulay’s Nigerian National Democratic Party (NNDP).

In 1945, he was elected to the Legislative Council of Nigeria as the first of the 3 members representing Lagos and was reelected in 1947. All the while he kept his seat on the Lagos Town Council after winning elections as an NNDP candidate.

In June 1947, Ibiyinka Olorun-Nimbe served as a Member of the 7-man NCNC delegation that went to London to lodge a formal protest with the Colonial Secretary to demand revision of the new Richards Constitution that divided Nigeria into 3 regions.

The delegation, led by Dr. Nnamdi Azikiwe had Dr. Ibiyinka Olorun-Nimbe, Prince Adeleke Adedoyin, Mallam Bukar Dipcharima, Chief Nyong Essien, Mr. P.M. Kale and Mrs. Funmilayo Ransome-Kuti (Fela’s mother) as members.

Dr. Nimbe as he was fondly called by the Lagos market women was a grassroots politician in spite of his noble birth and felt very much at home with everyone. He helped to organize the Lagos Market women who at the time was led by the influential Madam Alimotu Pelewura, into a strong political and economic force.

He achieved a lot for the market women who in turn always backed him massively returning him with the highest votes in all elections he contested.

His political career peaked in 1950 when he was elected as the First Lord Mayor of Lagos at the age of 42.

He contested the election on the platform of the NCNC/NNDP coalition locally known as Demo against the formidable and ascendant Area Council/Action Group combination.

Dr Nimbe led the victorious 18 Demo councillors against only 6 for the AG. This achievement was no mean feat considering that his opponent in this election was no less than the recently crowned Oba Adele II of Lagos. Once again the market women delivered.

Dr. Olorun-Nimbe would shortly after gradually withdraw from politics and following the 1966 coup withdraw from public life until his death in 1973.

He was survived by 5 daughters, 2 wives and his 3 sisters.

His statue stands in front of the Lagos City Hall as a permanent and dignified tribute from the people of Lagos to its unassuming illustrious son.

Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold. 

Support us on our quest with Your donations by clicking the donate button below

DONATE

LIFE OF ALAAFIN ABIIPA OBAMORO (THE GHOST CATCHER)

Alaafin Abiipa was the 12th Aláàfin of Oyo. He was preceded by Alaafin Ajiboyede and succeeded by Alaafin Obalokun.

He ruled in Oyo-Igboho of the old Oyo empire from 1570-1580. Being the fourth and last king who reigned in Igboho.

His effort was to carry out the last wishes of his father, which was to remove the seat of the empire’s Government back to the ancient capital.

The nobles however, and those born at Igboho were strongly opposed to the removal, but could not prevent or dissuade the king from carrying out his purpose; they therefore had recourse to a stratagem by which they hoped to thwart his purpose.

When they knew the king was about to send his messengers to inspect the old sites, and to propitiate the gods as a preliminary to reoccupation, emissaries were secretly dispatched by them to precede the King’s messengers.

The Basorun sent a hunchback, the Alapini an albino, the Asipa a leper, the Samu a prognathi, the Laguna a dwarf, the Akiniku a cripple. All these emissaries are considered by the Oyo people as unnatural beings, suffering the vengeance of the gods, hence they are termed “Eni Orisa” (the belongings of the gods).

They are usually kept as priests and priestesses to Obatala and other gods, especially the albinos, dwarfs and hunchbacks.

As the King’s messengers sent to inspect the old site were about to offer the sacrifices at the place appointed, these counterfeit apparitions who, according to instructions from the high chiefs had posted themselves on the hill Ajaka, at the foot of which the old palace was built, by preconcerted plan suddenly began to chant: “Ko si aye, ko si aye nibi mo” (no room, no space here any longer).

At night, they roamed about the hill, hooting and cooing with lighted touches in hand, and they were taken for spirits of the hill refusing them readmission into the old Oyo.

This report was distressing to the king, he was at a loss what to do. The Ologbo or Arokin (chief cymbalist) shrewdly suspecting the real facts of the case advised the master to send hunters to investigate the truth of the matter. The six brave hunters sent to inspect the matter were:
Boni, Igisubu, Alegbata, Loko, Gbandan and Olomo.

The six famous hunters armed themselves with weapons and with charms to meet any contingency for self defense.

When these hunters discovered that they were human beings, they descended upon them with gusto, one of the hunters took aim and would have shot one of the deformed beings had he not cried out and begged for his life.

They were all taken alive and brought before the king; and being questioned they were obliged to betray their masters who were at this time ignorant of what had taken place.

The king adopted a most characteristic way of administering to his nobles a silent rebuke which told.

At the weekly meeting of the king and the noblemen for the Jakuta sacrifices (which occur every 5days) after the usual proceedings and religious ceremonies of the day were over, and they retired into the banqueting hall for refreshments as usual, the king on this occasion sent to each of the noblemen a calabash full of locally made beer by the hands of his own deformed emissary.

The Basorun saw with ineffable surprise his hunchback whom he thought was playing the ghost at a distant Oyo emerging from the King’s inner apartment with a calabash full of beer for him, the Alapini saw his albino coming towards him with beer, the Asipa looked perplexed as he saw his leper, the Samu awed at the sight of his Prognathi, the Laguna marvelled when he saw his dwarf waddling towards him and the Akiniku amazed as his cripple approached to serve him with locally made beer.

Each of the high chief being waited upon by his own deformed emissary.

Instantly a deep silence pervaded the room and the rest of the time passed in an ominous stillness.

The king and his noble chiefs parted without a word being spoken on the subject. The noblemen, however, showed their resentment by poisoning the Ologbo the King’s adviser; but he in order to show his love and esteem for the deceased, ordered for him a semi-state funeral, and had his body wrapped in ass’s skin to be taken to the old “Oyo” site for interment.

From this incident, Alaafin Abiipa was nicknamed Oba m’oro (the king who caught ghosts).

Another nickname given to the king that had connection with this event was derived from his head slave Bisa, a Bariba, who was his favourite and one time had great influence with his master.

The king found out that Bisa was accomplice with the Nobles in thwarting his designs. His majesty now adopted a characteristic method of administering him a very sharp rebuke which he never forgot. This is the method he used:

Alaafin Abiipa one day called Bisa and told him that Eleduwe (the king of his native country, Ibaraba) was dead, and that the Baribas have sent to him to pay the ransom of Bisa, who has been elected to the vacant throne.

“Now Bisa, will you go?” Aláàfin Abipa asked
“Yes, your majesty” replied Bisa, “and your majesty may be sure of this, that when I ascend the Ibariba throne, the Ibariba country to its utmost limits will be free and open to all Yorubas”

The king, Aláàfin Àbíìpa then rejoined “why do you wish to go to your country and yet you were trying to prevent me going to my own ancestral home by planning with the nobles? Therefore, you shall not go.”

Bisa begged hard, but his master remained resolute, hence he was nicknamed “Ogbolu Akohun, Akohun Bisa Jale” (Ogbolu the refuser, who totally refused Bisa’s entreaties). From this time, Bisa lost all influence with the king.

The design of removing the seat of Government to Oyo by Aláàfin Abiipa was now successfully carried out and Oyo from that time was known as “Oyo Oro” meaning Oyo of the Ghosts.

 

 

COPYRIGHT

Copyright © 2020 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law.

 For permission requests, contact the admin on admin@johnsonokunadea.com, or WhatsApp/Text him on +2347036065752

Many won’t believe we have such a rare and astonishing tourist site in Nigeria, least of all Oyo state. A hanging lake is an almost impossible site which is why we only have two of such in the whole wide world. It is one of the most fascinating places to visit in Nigeria. According to my tour guide, the lake is bottomless and have swallowed those who have dared to measure its depth. It was said that a group of white men visited the lake once and one of them was curious enough to plunge into the lake in search for its depth. The doubting Thomas never came back and neither was his body discovered till date.

About seven feet from Iyake lake is another restricted mysterious site called: “Agbe omo fun Iyake / Agbomofunyake” (collect the child and give to Iyake). A very shallow pit usually filled to the brim with water. It is believed that whenever the lake is filled with water, whoever touches or puts his/her leg on the surface of the Agbomofunyake gets drag to the bottom never to reappear again. My tour guide, Wasiu Owoiya emphasised that there is another world that exists beneath the Iyake lake; a place which he called: “Ile-nla”. The aborigines of Ado-Awaye believe that beneath the lake exists another world that looks like the earth, and whoever transits into that world by diving into the lake will never be able to return to our own world again.

According to Atabo, another adventurer who visited Ado-Awaye to learn about its history, the town was formed in 1500 AD. The Alaafin of Oyo’s crown prince, Koyi, who was supposed to become the Alaafin was denied and his younger brother, Onigbogi, took over. In anger, he left Oyo with one of his father’s crowns and decided to go and settle in Otta, his mother’s town. However, he went through plain grounds until he got a foot of the Ado Hill, where he saw smoke. He climbed the mountain and there, he met some escapees from the Dahomey war. Having agreed and discussed with them, they decided to make him King of Ado. Iyake Lake was discovered around this 1500 AD by the Dahomey refugees who are now head of the kingmakers for Alado of Ado Awaye chieftaincy. One of the myths surrounding Iyake lake is that Iyake Lake was a barren woman who turned into water.

Hiking up to the peak of Ado-Awaye mountain is no easy task. The climb begins with about 363 steps built into the rock to assist tourists. After the 363 crudely built steps, the journey continues through bush paths and steep rocks.

I really enjoyed this hike because there was a good mix of geographical features, a very soothing presence of natural and cultural significance on the mountain.

Asides Iyake lake, lots of other intriguing tourist sites are on the Ado-Awaye mountain peak that makes Ado-Awaye a fascinating destination and significant cultural heritage:

• Ishage Rock (Oke Ishage)
• A gbe omo fun Iyake / Agbomofunyake” (collect the child and give to Iyake)
• Elephant Tree
• Iya Alaro lake (Odo Iya Alaro)
• Ancient Palace
• Ese Awon Agba (Footprints of the elders)
• Ese kan Aye, Ese kan Orun (A wide and deep chasm on the mountain)

ISHAGE ROCK (OKE ISHAGE)

Climbing through the first 363 steps to the peak of Ado Mountain (Oke Ado), Ishage rock is the first spectacular tourist site to see. a large elongated boulder of rock, balanced and standing upright on one of its small edges. The fact that this boulder has not fallen off the steep mountainside on which it rests remains a mystery to the Ado-Awaye people and tourists visiting the mountain.

Ishage Rock is believed to be the bringer of rain for the Ado-Awaye people. Whenever it doesn’t rain and rain is needed, the chief priest goes to the rock, covers the “waist” of the rock with a white cloth, then rainfalls for 3-4 days straight. People go to the mountain to worship the Ishage Deity and as a form of appreciation for answered requests, they buy the Deity white cloth.
“The Deity usually requests for clothing occasionally, whenever the white cloth used in covering the Ishage rock falls off the rock, it’s requesting for a new cloth doesn’t want the cloth given to him again. At that moment, another new white cloth must be given to the deity” Wasiu said.
A pile of used clothes could be seen a few steps from Ishage rock.

AGBOMOFUNYAKE (COLLECT CHILD AND GIVE IYAKE)

About seven feet from Iyake lake is another restricted mysterious site called: “A gbe omo fun Iyake / Agbomofunyake” (collect the child and give to Iyake). A very shallow pit usually filled to the brim with water. It is believed that whenever the lake is filled with water, whoever touches or puts his/her leg on the surface of the Agbomofunyake gets drag to the bottom never to reappear again. My tour guide, Wasiu Owoiya emphasised that there is another world that exists beneath the Iyake lake which he called “Ile-nla”. The aborigines of Ado-Awaye believe that beneath the lake exists another world that looks like the earth, and whoever transits into that world by diving into the lake will never be able to return to our own world again.

ELEPHANT TREE

Also on the Ado Awaye Mountain, there’s another almost impossible site know as Elephant tree. This is composed of the tangled trunk or root of a fallen tree which dramatically takes the form of the head and trunk of an elephant at first glance. The eyes of the elephant are also well represented on the formation. Another interesting feature on the tree is a small “tree-formed hand” resting on the tree, with the five fingers indisputably humanlike. Hikers on the mountain are often tempted to climb the formation and sit on the ‘elephant’s head’ while posing for photos, which is exactly what I did!

IYA ALARO LAKE (ODO IYA ALARO)

The lake was named after an old woman in the Ado-Awaye village, who specializes in dying of clothes. Iya Alaro was popular and influential in her days, it is said that the old woman, known as “Iya Alaro”, worships the lakes and sacrifices to it at specific times during the year. The woman used to get some materials from the surface of the colourful lake which she used to apply in making her dye. The lake is characterized by a gloomy depth which underscores its association with Iya Alaro and its surface and surrounding is bedecked with a lush overgrowth of colourful vegetation.

ESE AWON AGBA (FOOTPRINTS OF THE ELDERS)

Esè àwon Àgbà translates to “the footprint of the elders”. It is a cluster of large “footprints” found all over the mountain. It is believed that the gods once walked over the mountain to protect the locals during the time the locals stayed up the mountain.

ESE KAN AYE, ESE KAN ORUN

This is a wide and deep chasm on the mountain which separates one part of the mountain from the other part which hosts the peak of the mountain. Only brave mountain climbers dare cross this valley as the rock slopes steeply along the valley walls. Only a narrow, very steep and slippery path across the valley, links the two parts of the mountain.

The ancestors of the Ado people believe that the lake is so powerful that whatever prayer is made with its water will yield supernatural results. It is also said that there are sixteen (16) deities on the Oke-Ado Mountain. These deities are embodied in specific natural landmarks on the mountain. Each of these landmarks constitutes tourist attractions on the mountain, lined up along the path which leads up the mountain. While the Ado people lived on the mountain, they worshipped the mountain and revered the various unique natural formations they found on the mountain. It was said that barren women among the people at the time were able to give birth due to their devotion to the worship of the mountain. The tranquil Iyake Lake is one of the most revered attractions on the mountain.

Just like some other sites on Ado Mountain (Oke Ado), natives of Ado-Awaye believe Iyake Lake is a deity, the main god of fertility of the Mountain. Once a year, inhabitants of Ado-Awaye climb the Ado mountain (Oke Ado) to worship the Iyake deity with a cow. According to my tour guide, Wasiu Owoiya: “lots of people also visit the Iyake lake, not for tourism or to appreciate nature but just for miracles, they stand beside the lake and pray.” He continues by saying, “some travel from far away places just to fetch the water from the lake and use it on diseased and ailing family or friends.”

 

Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold. 

Support us on our quest with Your donations by clicking the donate button below

DONATE

COPYRIGHT

Copyright © 2019 by My Woven Words: No part of this published blogpost and all of its contents may be reproduced, on another platform or webpage without a prior permission from My Woven Words except in the case of brief quotations cited to reference the source of the blogpost and all its content and certain other uses permitted by copyright law. For permission requests, contact the admin on admin@johnsonokunadea.com, or WhatsApp/Text him on +2347036065752