HOW ODUDUWA AND HIS DECENDANTS FORMED AND RULED YORUBA LAND - M.O AKANDE

HOW ODUDUWA AND HIS DECENDANTS FORMED AND RULED YORUBA LAND

Oduduwa had only one Son, his name was ‘OKANBI’ alias ‘Idekoserake’. Okanbi in turn gave birth to seven children: the first of them being two princesses after which came five princes.

1) The first princess was married to an Ifa priest and was the mother of the ‘OLOWU’ of ‘OWU’.

2) The second princess became the mother of the “ALAKETU” of ketu.

3) The Third Child and first prince became the King of the Benin Kingdom.

4) The second prince and forth child, the ORANGUN became king ILA. I.e. Orangun of ‘ILE-ILA.

5) The fifth child, also a prince became ONISABE’ of Sabe or the king of the Sabes which was in Benin republic.

6) The sixth child, and forth princes became the ‘OLUPOPO’, the king of the Popos also in the republic of Benin.

7) The seventh child of which is the propagator of the Yoruba race proper, was called ‘ORANMIYAN’, Alafin Ajaka and Alafin Sango where the direct descendants of Oranmiyan.

THE SHARING FORMULA OF ODUDUWA’S PROPERTY

On the death of Oduduwa, their grandfather, his property was unequally divided as follows:

1. The king of Benin inherited Oduduwa’s money (consisting of cowry shells).

2. The Orangun of Ile-Ila inherited Oduduwa’s wives. 

3. The king of Sabe, his cattle.

4. The king of Popo, “Olupopo”, his beads.

5. The Olowu, Oduduwa’s garment. 

6. The Alaketu inherited his crowns. 

7. And Oramiyan inherited his lands.

Oranmiyan was absent on a war like expedition when the property was being shared, so he was shut out of all movable property. Oramiyan was however satisfied with his portion, which he proceeded forth with to turn to good use, with the utmost skill. He held his brothers as tenants and thus received women, cattle, beads, garment and crowns as payment for rent. Apart from inheriting his entire grandfather’s land he was also named his successor. His brother were assigned various provinces which they ruled more or less independently, while Oramiyan himself being placed on the throne was the ‘ALAFIN’ OR Lord of the royal palace at Ile-Ife. As Oramiyan’s brothers could not live on the surface of the water, they had to pay on animal tribute to their younger brother for sharing his inheritance (the land). Since the land was attributed to Oromiyan, hence the saying ‘Alafin l’onile’ i.e. Alafin is the lord of the land. 

The ‘Alake’ and ‘Owa’ of Ilesha are said to be related to the Alafin. They were from the same mother. This woman was called ‘Ejo’ who afterward took up her abode with her youngest son Alake of Egba land until her death. Hence the common saying ‘Ejo ku Ake’. Meaning, Ejo died at Ake. This relationship was acknowledged by the Owa of Ilesha paying a yearly tribute of a few heads of Cowries, mats and sum products of his forest to the Alafin. While the Alafin in term would send presents of ropes, verb and other superior artifacts well worthy of living as an elder brother.

SHORT HISTORY OF OLOWU

All of Okanbi’s Son;s became Kings of their respective domains and as kings wore special crowns called ‘AKORO’, a high crowned head gear embroidered, and laced with silver. But it may be remarked that the Olowu’s father was a commoner and not a Prince of the bloodline, yet he became one of the crown heads. The Yorubas processes has the liberty of choosing husbands according to their fancy, from any rank and tile of the kingdom so Okanbi’s eldest daughther chose to marry her father’s Ifa priest, for whom she bore the Olowu.

This young prince (Olowu) was one day playing in the laps of his father and he pulled at the crown of his father. The indulgent parent placed the crown on the child’s head, but like some spoiled children, the child refused to give up the crown when required, so it was left with him, the father putting on another. When the child fell asleep in the mother arms, she took it off and returned it to his father, but the father told her to keep it for her Son as he seemed so anxious to have it. Hence came the right of the Olowu to where the crown like his uncles, the same right was later accorded the “ALAKETU” the progenitor of the Ketu people.

HOW OYO ORIGINATED

Oranmiyan was a nickname his real name was ‘ODEDE’ He was a man of great Physical power. He first obtained renown as a mighty hunter and in process of time. He became like Nimrod, a mighty conqueror. When Oranmyan was sufficially strong he set of on an expedition against Mecca, to which he summoned his brothers, to avenge the death of their great-grand father Lamurudu and the expulsion of his party from that city. Before he left, he entrusted ‘Adimu’, one of his father’s servants, to be in charge of the royal treasury and charms in Ile-ife, with strict injuctions to observe the customary worship of the national gods ‘Idi’ and ‘Orisa Osi’. This was a duty of the greatest importance, pertaining to the King himself, but this was how slaves or high servants were often entrusted with such duties in those days.

It is said that the route by which they came from “MECCA” which took ninety days was by that time rendered impassable owing to an army millions of black solder ants blocking up the path. Hence Oranmiyan was obliged to take another route which lead through the ‘NUPE’ and TAPA country. All his brothers but the eldest joined him. It is said that, at Igangan Oranmuyan and his brothers quarreled over a pot of beer and refused to follow his lead again and they dispersed. Oranmiyan eldest brother had earlier agreed with him to continue his journey eastward and make his attack from there,while Oranyan himself would make his attack from the west. But when he saw the length of the journey he would have to make through the TAPA country, he lost courage.

Oranyin pushed on until he found himself on the banks of the river Niger. The Tapas were said to have opposed his crossing of the river Niger and as he could not force his way through, he was obliged to remain a while near the banks of the river, and afterwards retrace his steps. To return however, to Ile-Ife was too humiliating to be thought of, and hence he consulted the king of ‘Ibariba’ near whose territory he was then encamping, as to where he could make his residence. Legend has it that the king of Ibariba made a charm for him, which he affixed to the head of the Boa, and told him that wherever the Boa stopped for seven days and then disappeared, there Oranmiyan was to build a town.

OYO HOW AJAKA TOWN WAS BUILT 

Oranyan and his army followed the king of ‘Ibaribas’ directives and went after the Boa to the foot of a hill called ‘AJAKA’ where the reptile remained for seven days and disappeared. According to the instruction Oranmiyan built a town there and called it ‘OYO AJAKA’. This was the ancient city of Oyo marked in ancient maps as ‘EYEO’ or ‘KATUNGA’, the latter being term for the Oyo capital of ‘YARIBA’ and the same city visted by the explorers Clapperton and Landers. Oranyan remained and prospered in the new town. His descendants spread East, West, and Southwest. They had free communication with ‘ILE-IFE’ and Oranyan would offen send for anything required from the treasury entrusted by him to Adimu.

In the process of time, back in Ile-Ife, Adimu made himself great because he was not only the chief worshipper of the national deities, but the custodian and dispenser of the king’s treasures. Because of this he was commonly designated ‘ADIMU OLA’, meaning Adimu of the treasures or ‘ADIMU LA’, meaning, Adimu has become wealthy. But this Adimu who became of so much consequence from performing his royal duties was originally the son who was condemned to death. But being found , at the time of execution, in the way of becoming a mother, was granted temporary reprieve, until the child was born. This child at birth was given to the perpetual sevice of gods, especially ‘OBATALA’ to which his mother was sacrificed. He was said to be honest, faithful and devoted to the king as to his own father and therefore, was loved and trusted.

HOW ‘ADIMU LA’ BECAME RULER OF ILE-IFE

When Adimu was announced all around as the person appointed by the king to take charge of the royal treasures, and to worship the national deities during his absence, it was genarallly asked “Who is this Adimu?” and the answer would come, “Omo Oluwoo ni” (Oluwoo being the term used for a Stanger that had become a sacrificial victim). Today it tis being translated to ‘Ooni’, the title given to the paramount ruler of Ile-Ife. Som in subsequent years when the seat of government was removed to Oyo, supremes at Ile-Ife and their successors, to this day are termed the ‘OLORISAS’ i.e. High priest or fetish worshippers to the king, and the people of the whole Yoruba nation. the name Adimu has since been adopted as the cognomen and the term ‘OWO-NI’ as the title of their kings; or more properly the high priest of Ile-ife till this day, the duties of this office not being local or tribal but national.

THE INTERMENT OF ORANMIYAN

After the death of Okanbi, Oranyan having succeded and assumed the command, emigrated to ‘OYO-OKO’ where he reigned and died . The seat of government was tranfered in the reign of Sango-Alafin to ‘OYO-KORO’ i.e. the afore said ancient city of ‘OYO’. Oranyan actually died in ‘OYO-OKO’, but his grave is shown at Ile-Ife till this day. This is because Oranyan’s hair and nails where buried there. It was a common practice among the Yoruba -and still observed to this day- to peel the nails and shave the hair of anyone who died a considerable distance from the place where they would have been buried. These relics were taken to the place of interment, there decently buried in place of the deceased, and the funeral observed as if the corpse itself was buried there. The ‘OPA’ Oranyan (Obelisk statue) was erected at his burial site. Now, the interment of Oranyan is quite a controversial issue as some believe it was his body that was actually buried at Ile-Ife. This next account summarizes and supersedes (generally more accepted)the previous one.

THE RETURN OF ORANYAN FROM OYO-OKO TO ILE-IFE

It was said that after a long period of reign at ‘OYO-OKO’ an urgent necessity made him revisit the city of Ile-Ife, which he had left for so long a time, perhaps to arrange some family affair or to posses himself of some of his treasures left in the care of Adimu. He left his son, Ajaka as reagent and left for Ile-Ife. At Ile-Ife Oranmiyan spent much longer than the time fixed for his return. Communication between the two towns being difficult and dangerous to ply, he did not send any word. Thus the people at ‘OYO-OKO’ thought he had died, or at any rate would no longer return. The ‘OYO-MESI’, who were the high chiefs and king makers of the town, consequently confirmed Ajaka as king, investing in him all powers of the throne and all the insignia of royalty. When Oranyan on returning came within a short distance of the town, his attention was arrested by the sound of the ‘KAKAKI’ trumpet, a trumpet blown for the sovereign alone. Upon inquiry he learnt what had taken place. He there upon retraced his steps and quietly went back to Ile-Ife, where he spent the rest of his life in peaceful retirement. An obelisk termed ‘OPA ORANYAN’ i.e. Oranyan’s staff , erected on the spot where he was buried, is shown till this day, at Ile-Ife. This is to confirm the view that he actually did die, and was buried at Ile-Ife and not Oyo-Oko.

As Yorubas worship the dead and have the belief that prayers offered at the grave of deceased ancestors are potent to procure blessing, all succeeding Yoruba kings on their ascension , and before coronation are expected to perform acts of worship at the grave of Oduduwa and receive the benediction of the high priest at ‘IPEBI’. The sword of justice, known as ‘IDA ORANMIYAN’ (Oranmiyan’s sword) is to be brought from Ile-Ife and ceremoniously placed in their hands. Without this being done, the king has no authority what-so-ever to order an execution.

SEPERATION OF POWERS IN OLD OYO EMPIRE

Oranyanis descendants in the process of time where divided that four district families, identified by their distinctive dialects. They formed the four provinces of the Yoruba people. They were as follows: 

1. The Ekun - Otun province

2. The Ekun – Osi province

3. The Ibolo province

4. The Epo province

The ‘EKUN OTUN’ or western province uncluded all the town along the right bark of the river ogun , down to ‘IBERE KODO’, ‘IGANA’, ‘OKE- HO’, ‘ISEYUN’,’IWAWUN’, ‘ERUWA’ etc. In this province two distinct chalets are spoken. The people inhabiting the outer most boarders known as the ‘IBARAPAS’ and were distinguished by a nasal twangs in their speech

The ‘EKUN – OSIE’ or metropolitan province comprised of all the towns east of Oyo, uncluding ‘KISSI’. And ‘IGBOHO’, in the north. The chief town being Ikoye, other important towns were:’ILORUN’, IRARO’, ‘IWERE’, ‘OGBOMOSO’ uncluding the ‘IGBONAS’. The Igbonas are distinguished by a peculiar dialect of the own. The Ekun-Osi Oyo’s are regarded as speaking the purest form of Yoruba.

The ‘IBOLO’ province they to the south east of the Ekun-Osi towns and goes as far down as ‘EDE’, ‘IRERA’ being the chief town. The after important towns are ‘OTA’, ‘OYAN’, ‘OKUKU’, ‘IKERUN’, ‘OSOGBO’, ‘IDO’, ILOBU’, ‘EJIGBO’ and ‘EDE’

The ‘EPO’ province is comprised of the towns lying to the south and west of Oyo. The Chief town of which was ‘IDODE’. Other Important towns in this division are: ‘MASIFA’, ‘IFE-ODAN’, ‘ARA’, ‘IWO’, ILORA, and AKIN MOISUN, ‘FIDITIC’,AWE, ‘AGO- OJA’.

They are called Epos (i.e. weeds) because they were them in this remote part of the kingdom. They were rude and uncouth in manners, very deceitful and far from being as loyal as the other tribes.

THE REVOLUTION WARS

Great changes have been affected in this division by means of the revolutionary wars that altered the take of the country around the early Eighteen century (1819).

In the ‘EKUN – OSI’, IKOYI the Chief from has been destroyed by ILORUN itself brought under foreign allegiance by FULAIUS. The city of Oyo now lies in rulers, its name and position being transferred to the AGO-OJA in the EPO district .In the IBOLO district and its place faked by OTTA, which in form was partially destroyed by the Ilorins in 1887. Several other towns in the district, Modakeke -a large and growing town- and peoples of Oyos of the Ekun-Osi had also sprung up in the Ife district just beyond the boarders of the Ibolos.

In the Ekun-Otun province, Igana lost its importance and its place taken by Iseyin. Owu was destroyed and never to be rebuilt. The Epo district now includes: Ibadan, Ijaye, and other towns formally belonging to the Gbaguras. Idode has ceased to be the royal city. But Ibadan which was originally an Egba village, then became the military station of the confederate army which destroyed the town of Owu and the Egba villages, and afterwards settled Oyo town. Ibadan by neans of its military force, assumed the lead not only over the Epo district, but also over a large area of the country as well. Egbas who were for the most part off-shoots of hamlets and villages that formerly lived indepenantly of one another, have through the exigencies of these revolutionary wars collected themselves from one hundred and fifty-three hamlets and townships to form one city called Abeokuta.

That’s all for now but, but watch out for the story of Ibadan and her founding fathers: Lagelu, aka ‘ORO APATA MAJA’, high chief, ‘JAGUN OF ILE-IFE’.