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THE REVOLUTION AGAINST ALAAFIN AOLE AROGANGAN

None of Alaafin Abiodun‘s numerous children succeeded him on the throne. Aole, a tall and handsome. Prince, a cousin of the late King was elected in his stead. But unfortunately, Alaafin Aole Arogangan’s reign was a very unhappy one; it marked the commencement of the decline of the nation until it terminated in the tragic end of the fifth King after him.

Laiye Abiodun l’a fi igba won’wo
Laiye Aole l’adi adi kale.

In Abiodun’s reign money we weighed by bushels
In Aole’s reign, we packed up to flee.

But there was nothing more in his actions than in those of his predecessors to warrant this saying, on the contrary, he was probably too weak and mild for the times.

On the Alaafin Aole Arogangan’s accession, according to custom when the time came for him to send out his first expedition, he was asked who was his enemy, that they should fight him. Alaafin Aole Arogangan named the Bale of Apomu , and hence Apomu was doomed.

Apomu was the market town where Oyos, Ifes, Owus, and Ijebus met for trade. It was situated in Ife territory, and in the border of the Olowu’s dominion. Raiding and man-stealing were rife at those times. Oyos particularly were in greater danger, as they came from afar.

During the last reign several Oyos were stolen and sold here, and hence King Abiodun sent orders to both the Olowu and the Ooni of Ife to keep a strict watch and prevent the recurrence of these practices. The Ooni and the Olowu in turn sent strict orders to the Bale of Apomu to be on the watch, and arrest any offender.

Alaafin Aole Arogangan who was then a private man used to trade in these parts with a friend who was also his attendant; and on one occasion, he bartered away his friend for merchandise!

The Ijebus were actually taking him away when it was reported to the Bale of Apomu that an Oyo man was being sold away. Fortunately for the man by the prompt action of the Bale he was rescued at a certain spot named Apata Odaju (the rock of the heartless), perhaps so named from this circumstance, and brought before the Baale.

Investigation soon showed who the slave-dealer was; but as Aole was an Akeyo (Prince) and could not more severely be dealt with, in order that justice may not miscarry, he was ordered by the Bale to be severely flogged. This was the reason why Alaafin Aole Arogangan now named the Bale of Apomu as his enemy.

When the Baale of Apomu heard that war was declared against his town on his account he took refuge in the court of the Ooni of Ife his over-lord, and whose orders he had obeyed.

But as the offense was against the Suzerain, even the Ooni could not save him; so this faithful Baale, in order to save his town and his people from destruction, committed suicide, and his head was cut off and sent to Oyo to appease the offended monarch!

But an expedition must in any case be sent out, Alaafin Aole Arogangan was, therefore, approached again and asked to name his enemy for the second time since Apomu was not raided due to the bravery of the Baale of Apomu.

But Alaafin Aole Arogangan replied, “My enemy is too formidable for me” Being pressed, he named the powerful chief Afonja (who eventually became the Kakanfo and his nightmare) residing at Ilorin with great reluctance, as he foresaw evil ahead.

After the death of the Kakanfo Oyabi, Afonja of Ilorin demanded the title; but as a Prince (through the mother) the title was below his rank, for the Kakanfo ranks after the Basorun, but being the highest military title, it suited his restless nature best, and so he obtained it, almost by force.

But Alaafin Aole Arogangan was unwilling to initiate any civil war, and refused to take any action against Afonja after he had granted him the title.

Hitherto, Afonja alone was his enemy, the other chiefs were as yet loyal to him, but circumstances occurred, one after the other which created a disaffection between him and the Basorun and the other chiefs, fanning into a flame the destructive fire already smouldering in its embers.

The cause of quarrel between Alaafin Aole Arogangan and Asamu the Basorun was this :—

One Alaja-eta a Hausa trader at Oyo was plundered of his goods, under the pretext that he was bringing bad charms into the city. Among his confiscated goods was his Koran which he prized more than all his other stolen property.

He appealed to Alaafin Aole Arogangan, and he, from a sense of justice ordered that all his goods be restored to him. All but the Koran were accordingly restored.

The Hausa again appealed to Alaafin Aole Arogangan for this his most valued treasure; Alaafin Aole Arogangan insisted that search should be made and the lost Koran be restored. The Basorun in whose possession it probably was, or who at any rate knew where it could be found, refused to restore it and told the King it could not be found!

His Majesty felt this keenly as an insult to his dignity; Alaafin Aole Arogangan was heard to say “Is it come to this that my commands cannot be obeyed in my own capital? Must it be said that I failed to redress the grievance of a stranger in my town? That he appealed to me in vain?”

Turning to the Basorun and pointing upwards he said, ” Very well then, if you cannot find it my father (meaning the deified Sango) will find the Koran for me.”

As the god Sango is reputed to take vengeance on thieves and liars by burning their houses, so the next day, when lightning struck the Basorun’s house, great was his rage against the King for being instrumental in convicting him of theft and lying!

The ceremony of appeasing the god by the devotees, entailed heavy expenses on the Basorun who, had it been another man’s house might have gone shares with the Alafin in the fines imposed upon the sufferers.

He knew where the trouble came from, for he noted Alaafin Aole Arogangan‘s words “My father will find it for me.”  In this way be became the King’s enemy.

Another circumstance occurred which added the Owota one of the Esos to the list of Alaafin Aole Arogangan‘s enemies. One Jankalawa who had offended the late King and who had escaped to the Bariba country when he sought to kill him, now returned after the King’s death and was flaunting about the streets of Oyo under the protection of Lafianu the Owota.

The late King‘s wives were angry at this and complained to Aole against Jankalawa. Said they “You have inherited our late husband’s wives, his treasures, slaves and his throne. Why not make his cause your cause and his enemies yours as well? Why do you allow this Jankalawa to stalk so defiantly about the streets of Oyo?”

By thus appealing to him from day to day, Alaafin Aole Arogangan yielded to their entreaties and remonstrances, and ordered the arrest and subsequent execution of Jankalawa. The Owota’s pride was wounded, because he was not respected by Alaafin Aole Arogangan, in that one known to be under his protection should be so summarily dealt with.

Thus the Basorun and the Kakanfo found an accomplice in the powerful Owota. A conspiracy was formed but not being ripe for execution, they awaited a favorable opportunity.

At length the time arrived when an expedition must be sent out, and Alaafin Aole Arogangan was again asked “Who is your Majesty”s enemy?” He replied, “I have told you earlier that my enemy is too formidable for me, and besides we are the same kith and kin.”

However, he advised that as the last campaign ended at Gbeji, the war should be prosecuted from that place. But in order to gain their object in view, which is the removal of the Kakanfo, the King’s Councillors advised that the Kakanfo and the army should be sent against Iwere.

Iwere is a place fortified by nature and by art, and impregnable to the simple weapons of those days, and as the Kakanfo by the oaths of his office must either conquer within three months or die, and Iwere is impregnable, he will have no other alternative, but as in honor bound to make away with himself.

It was, however, arranged that he should not be forewarned, but decoyed as it were to that place until he found himself at the foot of the hill on which Iwere was built; hence it was given out that war was declared against Gbeji. But the royal party leading the army received private instructions to lead the army to Iwere and when there to inform the Kakanfo that that was the place he was sent against.

But private intelligence had reached the Kakanfo at Ilorin, of all the plots and intrigues going on in the capital. However, he with his accomplices in the city deferred the execution of their design till after their arrival at the seat of war.

The army at length stood before Iwere and the Royal party, consisting of Alaafin Aole Arogangan‘s brother, the Eunuchs, and the principal slaves, and their men, pointing to it said “This is the town to be taken by the order of the Alaafin.”

The time was now come for the mutiny to break out. The Basorun and the Owota at the head of the troops from the city, the Onikoyi and the Kakanfo leading those from the provinces now alleged as a pretext for the mutiny that “If the King had not aimed at our destruction, he would not have ordered us to this impregnable town. And besides, is not this the maternal town of Alaafin Ajagbo? Are there not Kobis in the Queen Mother’s palace there?”

The watchword was now given “O Ya” (now is the time) and so the whole army turned their swords upon the royal party and massacred them!

Chief Opele of Gbogun in particular was famous as a swordsman; he made himself notorious on that occasion, and took to himself a name “A ri agada pa aburo Oba ” (one who has a blade for slaying the King’s brother).

The siege was immediately raised, and the whole army stood before the city for forty and two days. Alaafin Aole Arogangan sent word to say if they have returned from the expedition, whether successful or unsuccessful, let them come in for an interview.

The insurgent chiefs sent word back to say that the royal party had offended them and that the result had proved unfortunate. “Very well,” said Alaafin Aole Arogangan, “in any case, come in for an interview.”

Several weeks passed, and they were still encamped before Oyo irresolute as to what they should do next. At last an empty covered calabash was sent to Alaafin Aole Arogangan—for his head! A plain indication that he was rejected.

Alaafin Aole Arogangan had suspected this all along and was not unprepared for it. There being no alternative His Majesty set his house in order; but before Alaafin Aole Arogangan committed suicide, he stepped out into the palace quadrangle with face stern and resolute, carrying in his hands an earthenware dish and three arrows.

Alaafin Aole Arogangan shot one to the North, one to the South, and one to the West uttering those ever-memorable imprecations, “My curse be on ye for your disloyalty and disobedience, so let your children disobey you. If you send them on an errand, let them never return to bring you word again. To all the points I shot my arrows will ye be carried as slaves. My curse will carry you to the sea and beyond the seas, slaves will rule over you, and you their masters will become slaves.“

With this he raised and dashed the earthenware dish on the ground smashing it into pieces, saying ” Igba la a pa a ki pa awo, beeni ki ori mi o, mo se to! to! ” (a broken calabash can be mended, but not a broken dish; so let my words be—irrevocable!) He then took poison and died, after which the camp was broken up, and each of the chiefs repaired to his own place.

Thus ended an unhappy reign of about seven years, and Prince Adebo succeeded him on the throne.

Asamu Agba-o lekan was the Basorun of Alaafin Aole Arogangan’s reign.

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LADI KWALI: THE ONLY SIGNIFICANT WOMAN ON THE NIGERIAN CURRENCY

All Nigerian currencies have the faces of prominent people on them. For the 20 Naira note, however, the mint green note which shares a colour family with the American dollar has two notable Nigerian citizens on it.

The front of the note has Former Head of State, General Murtala Muhammed, while the back bears renowned Nigerian potter, Ladi Kwali.

LADI KWALI, the woman at the back of the ₦20 remains the only significant woman on the Nigerian currency. She was an exceptional world-class Nigerian potter.

Born in the small village of Kwali, of the present Kwali Area Council of the Federal Capital Territory, in 1925, Other historians indicate her date of birth is actually 1920. She was born to Gwari region where pottery was an indigenous female tradition.

She learned to make pottery as a child. Mallam Mekaniki Kyebese, Ladi Kwali’s younger brother, stated: “even in the early years of pottery making, Ladi Kwali excelled in the crafts and her wares were often sold even before they were taken to the markets”.

Her first name “Ladi” means “born on Sunday” while her surname “Kwali” is the name of her village in which she was born. As a child, Ladi learned the traditional art of pottery using a method referred to as “coiling and pinching”. As a small child, served as an apprentice under an aunt.

She made figurative patterned pots of different shapes and sizes using her natural ability to throw clay with her hands. These pots were used for ornamental purposes in the residences of aristocrats, as decorations and for domestic use.

In 1954, Ladi Kwali joined the Pottery Training Centre in Suleja (then called “Abuja”) as its first female potter under the supervision of Michael Cardew, who was appointed to the post of Pottery Officer in the Department of Commerce and Industry in the colonial Nigerian Government.

She learned how to throw pots on the wheel from the European potter, Cardew, and who in return taught him some of her local pottery skills. She made dishes, bowls, and beakers with graffito decorations glazed in a high-temperature kiln. Her potteries were displayed during Nigeria’s independence celebration in 1960.

Ladi Kwali’s pottery really impressed Micheal Cardew which prompted him to help her showcase her art around the world. From her cultural tradition, where females were primarily responsible for pottery, Ladi Kwali’s ceramics became “art objects”.

Ladi Kwali’s pots were featured in international exhibitions of Abuja pottery in 1958, 1959, and 1962, organized by Cardew. In 1961, Kwali gave demonstrations at the Royal College, Farnham, and Wenford Bridge in Great Britain.

She also gave demonstrations in France and Germany over this period. In 1972, she toured America with Cardew. Her work was shown to great acclaim in London at the Berkeley Galleries.

On her return from a trip abroad, she was named “Radio London”, due to her enthusiasm to share her tour experience. Although she could neither read nor write, Ladi was awarded a doctorate degree by the Ahmadu Bello University of Zaria in 1977.

Ladi Kwali gave lectures and demonstrations on her craft in Nigeria and beyond and was a part-time lecturer and demonstrator at the Ahmadu Bello University. She was later invited to the United Kingdom, despite her informal education, to teach her art to students as an external lecturer/tutor.

She was a Member of the Most Excellent Order of the British Empire (MBE). Ladi was given Silver Award for Excellence, Tenth International Exhibition of Ceramic Art, Smithsonian Institute, Washington DC.

In 1980, the Nigerian Government invested on her with the insignia of the Nigerian National Order of Merit Award (NNOM); the highest national honour for academic achievement. She also received the national honour of the Officer of the Order of the Niger (OON) in 1981.

She was the best known Nigerian potter before her death on 12 August 1984. She died in Minna, Niger State. Course of death still unknown till date.

To honour her, The Abuja Pottery was renamed the Ladi Kwali Pottery and a major street in Abuja is called Ladi Kwali Road. She left a rich legacy of her works, which are icons of modern art in Nigeria, and also a school of “students” at the Abuja Pottery Training Centre.

The Sheraton Hotel houses the Ladi Kwali Convention Center, one of the largest conference facilities in Abuja with ten meeting rooms and four ballrooms.

– Johnson Okùnadé

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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

OJO AGUNBAMBARU was one of the surviving sons of the renowned Basorun Gaa. He had escaped to the Bariba country at the general massacre of Gaa’s children and relatives During the reign of Aláàfin Abiodun.

None of Alaafin Abiodun’s numerous children succeeded him on the throne. Aole Arogangan, a tall and handsome prince, a cousin of the late King was elected in his stead.

Hearing of Aláàfin Aole Arogangan’s death and the present state of the deteriorating Oyo-Ile (Old Oyo Empire), he thought there could never be a more favourable opportunity for him both to avenge his father’s death and also to obtain his title without opposition.

He returned from the Bariba country with an immense army, and entered Oyo. Under the pretext of espousing the King’s cause, he put to death indiscriminately most of the influential citizens who were named as Afonja’s friends and allies.

The Òwòta, one of the “Esos” was the first victim of his ambition and revenge. On the whole, about 100 chiefs were despatched, who were either his father’s enemies or who might have opposed him in his main object.

He now set off for Ilorin to measure strength with Afonja the powerful Kakanfo, whose father was one of those who swelled Kakanfo Oyabi’s army for the overthrow of his father the Basorun Gaa, and who had succeeded the same Kakanfo Oyabi of Ajase in his title as Kakanfo.

These were his grievances against Afonja; but besides these, Afonja was the only person in the land after Opele of Gbogun, who might have opposed him in his designs.

If Ojo had acted with prudence, he might have succeeded without the slightest doubt but his indiscriminate slaughter of the chiefs and others in his track, and his threats against the Onikoyi, tended to weaken his own strength at the outset.

Fire and the sword marked his path to Ilorin, and so great was the dread of him, that such towns as Ogidi, Ogele and others, were deserted at his approach.

Adegun the Onikoyi being one of Afonja’s secret friends, was on his list for destruction but he was reserved till after the war. Both were kept informed of all Ojo’s movements, policy and designs by the Oyo people who followed him trembling, not really as friends, but rather as traitors, their minds having been prejudiced against him, on account of his excesses, and a secret combination was formed between them and the Onikoyi, to desert Ojo at the most critical moment.

Ojo’s army was further swelled by recruits from all the Yoruba towns who feared his vengeance should victory crown his efforts without their help and even the Onikoyi who knew himself to be a marked man, declared for him and swelled his army.

Afonja met this large army a great way off but he was defeated on three successive engagements. His army being completely routed he fled precipitately to Ilorin to fortify the town against the approach of the conqueror.

Ilorin had not been walled, and there was no time to think of doing so now, so he had to extemporise fortifications, erecting stockades with the locust and shea-butter trees.

Ilorin was soon besieged and was nearly taken, as Afonja’s courage was failing from repeated reverses, private messages from the enemy’s camp were sent to encourage him to hold out a little longer.

At last, the final decisive battle was to be fought, Afonja and his army were hard pressed on every side, being shut up within their forts, and the town was on the point of being taken when Adegun the Onikoyi and his accomplices suddenly gave way, in the heat of the battle, and the great conqueror irretrievably lost the day.

The traitors fled away in confusion, but Ojo and his trusty Bariba troops retreated orderly. The Kakanfo could not follow up the victory by pursuing Ojo Agunbambaru from the dread he had of the Baribas, who were renowned for being good archers, and for their poisoned arrows.

Ojo Agunbambaru made good his escape with the remnant of his army. Being thus deserted by those whose cause he professed to espouse, Ojo Agunbambaru considered himself unsafe among them and therefore returned to the Bariba country with the wreck of his army watching for another favourable opportunity.

Reference:

Samuel Johnson; The history of the Yorubas: from the earliest times to the beginning of the British Protectorate; C.M.S. (Nigeria) Bookshops, Lagos, Nigeria, 1921

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

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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.

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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

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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

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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.

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