I. The Mythological Period : Oduduwa to Ajaka
II. The Period of Growth and Prosperity : Aganju to Abiọdun
III. The Decline, Revolutionary Wars and Disruption: Àólé to Oluewu
IV. The Arrest of Disintegration, Efforts at Restoration OF Unity, Tribal Wars, the British Protectorate : Atiba to Adeyẹmi
FIRST PERIOD—MYTHOLOGICAL KINGS AND DEIFIED
HEROES
Chapter I
THE FOUNDERS OF THE YORUBA NATION.
I. Oduduwa
Oduduwa the reputed founder and ancestor of the race is
really a mythical personage. The Etymology
of the term is from Odù(ti o) dá ìwà. Whatever
is unusually large as a large pot or container
is termed Odù: the term then implies, the
great container the author of existence. According
to Ifẹ mythology, Oduduwa was the son of OlODUmare, i.e. the father or Lord of Odú; Oduduwa was
sent by Olodumare from heaven to create the earth. Olokun
i.e. the goddess of the ocean was the wife of Oduduwa, Ọranmiyan and Isẹdale their children, and Ògún a grand-child.
Such is the desire of most nations to find a mythical origin for themselves through their kings and ancestors. All that was known of him has been told in my previous tweets, which gives an account of
the emigration of the ancestors of the Yorubas
from the east to ile Ife where Oduduwa died in
peace and was deified, being worshipped to this day by the
Ifes, and up to the time of the British Protectorate,
human sacrifices were offered to him at regular
intervals. The soil of ile Ife is said to be sacred to him. He was the grandfather and great-grandfather of renowned Kings and Princes who ruled and made history in the Yoruba country.
The number of years embraced by this period is unknown, but it includes the time during which the Yoruba kingdom was in prosperity, and the Kings despotic. The capital of the kingdom then was Ile Ifẹ. The Basọrun of this reign was Ọlọrunfun-mi.
2. Ọranyan
Ọranyan the grandson of Oduduwa succeeded his grandfather on the throne. He was a very brave and war like Prince,
and of an indomitable courage. He was the
founder of the order of the Ẹsọs vide. His
body-guard consisted of 150 welltried soldiers. How he headed his brothers on an abortive expedition to the east to avenge the death of their great-grandfather, and how they quarrelled at Igangan and dispersed from that place, has been told in my part one of this tweets. After
founding the city of Ọyọ where he resided for a time he was said to have pushed on to a place called Oko, leaving Oyo in charge of one
of the princes. This is not unlikely when we
remember that that was not an age of settled government, but that the warlike and restless King was engaged in extending his dominions far and wide. Much that was known of him has been told before. He resided at Òkò for many years and according to some died there, but others affirmed that he died at ile Ifẹ, where his grave is shown to this day. But the Yorubas have a custom whenever any one died away from home, to cut the hair of his head and pare his nails, and these are taken to the place where they would have him buried, and there ceremoniously and religiously deposited. It may thus have been the case here. But an anecdote connected with his later years must here be told :
It was said that after a long period of reign an urgent
necessity made him revisit the city of Ile Ifẹ, which he had left for so long a time ; perhaps to arrange some family affairs, or to possess himself of some of his father's treasures left in charge of Adimu. He left his son Ajaka as Regent and went. Having stayed much longer than the time fixed for his return (communication between the two places being then dangerous and difficult) the people thought he was dead, or that at any rate he would no more return to Oko; the OYO MESI who were the
authorised rulers of the town consequently confirmed
Ajaka on the throne, investing him with full powers, and
all the insignia of royalty.
But his father was returning ; and having come within a short distance of the city, his attention was arrested by the sound of the Kakaki trumpet—a trumpet blown for the sovereign alone. Upon enquiry, he learnt what had taken place. He thereupon retraced his steps quietly to Ile Ifẹ where he spent the rest of his days in
peaceful retirement. An obelisk termed Ọpa Ọranyan (Ọranmiyan's staff) erected on the spot he
was supposed to have been buried is shown at ile Ife to this day. This would seem to confirm the view that he died and was buried at He Ifẹ and not at Oko.
This obelisk is about 10 or 12 feet in height and about 4 feet square in width at its base
; it tapers to a point, and has upon one face of
it, several spike nails driven into it, and some carvings as of ancient characters. The nails are arranged in such an ordered manner as to render them significant. First, there are 61 in a straight line from the bottom upwards at intervals of about 2 inches in midline; and next, at about a distance of 4 inches on either side of this, and from the same level on top, two parallel lines of 31 nails each running downwards and curving below to meet those of the midline. Then in the space between these three rows of parallel lines, and about the level where they converge, is found the most conspicuous of the carvings,.
What is conjectured as most probable in these arrangements is that the 61 nails in midline represent the number of years Oranyan lived, and that the 31 each on
either side indicates that he was 31 when he began to
reign, and that he reigned 31 years, the year he
began to reign being counted twice as is the manner of the Yorubas ; and that the carvings are the ancient characters Resh and Yod which stand for Oranyan.
Besides Ọpa Ọranyan, there are to be found to this day, in groves at ile Ife, and at other Ife
settlements outside the city, carvings in stone of natural
objects such as tongs and anvil, table, stool, fish, and several other
objects of curiosity which are generally hidden from
strangers, because they are held sacred ;
they represent the handicrafts of the founders of the race.
The art of carving on stones or drilling holes in them has
since become lost among Yorubas, and consequently, how nails
could have been driven into stones and various figures cut
out of them is usually explained to be, that
these objects were once carved out of wood,
and when the carvers were deified, their work became petrified! As these gods were once men, so these stones were once wood!
The Ifes are the guardians and custodians of these sacred relics from ancient times.
Nearly all legends and folklore are attributed to the age of Oranyan, among these may be mentioned the following told by an
ffe :—
About four feet was
broken off from the top of this obelisk during a
storm in the year 1884. The obelisk has since twice fallen down and inartistically re-erected. But a stump of it now remains.
The Legend of Mọremi and
her Son
Mọremi was the wife of one of the ancient heroes of ile Ifẹ, probably Oranmiyan. She was
a woman of great beauty and virtue, and had an only son
named Ẹla or Olurogbo. It happened that the city of Ife was at one time in a state of frequent commotion and unrest, owing to the repeated raids of a tribe of people called the Igbos. This continued for a series of years.
The Ifes attributed this affliction and distress to the
displeasure of their gods, because those that
attacked them from the Igbo territory appeared not to be
human beings, but gods or demi gods, and
consequently the Ifẹs felt they could not
withstand them, and so these raiders used to
make away with easy plunder, including their
valuables, with their women and children. For this they propitiated and called upon their gods for help, but received no response.
Now, this Mọremi, fired
with zeal and patriotism was determined to do what
she could to free her country from this calamity. She was
resolved to find out what these Igbos really were, and how to fight them. To this end she repaired to a stream called Èsínmirìn, and there made a vow to the deity
thereof, that if she was enabled to carry out her
plans, and they proved successful, she would offer
to the god the most costly sacrifice she could
afford. Her plan was to expose herself to the raiders, and get caught, and be taken to their country where she could best learn their secrets: 'But,' she said, ' if I perish, I perish.'
At the time of the next raid she undertook to carry out her plans, she was caught by the Igbos and taken to their country ; and being a woman of great beauty, she was given up amongst others, and sundry booty to their king. Her beauty and virtue soon won her a place in the country and the confidence of the people; she became familiar with all their customs, and learnt all their secrets : then she also learnt that those who were such objects of terror to her people were mere men, who covered themselves from head to foot with Ekan grass and bamboo fibres, making them appear extra human, and are nicknamed Eluyare.
She extracted from her husband also the secret of attacking
them successfully. ' If your people know how to make a
torch, and have the courage to rush amongst them
with lighted torches, they cannot stand that.'
Mọremi feeling she was now conversant
with everything amongst the Igbos, having disarmed
any suspicion they may have entertained of her as a
captive, suddenly escaped one day to her native land, and
by making use of the secrets she had learnt, freed her country for ever from the raids of the men once their terror. It remained now for her to fulfil her vows. She
repaired to the stream with her offerings of lambs, rams, and goats for sacrifice, but the god would not accept any of these.
She then offered a bullock, which the god also refused to
accept, then she prayed the priests to
divine for her what would be acceptable; this was done, and the god demanded of
her, her only son!
She then gave up her only son in sacrifice to the gods in the fulfilment of her vows. The Ifẹ nation bewailed her loss and promised to be to her sons and daughters,
for the loss she had sustained for the salvation
of her country.
Olurogbo however, when supposed to be killed, was but half dead; he afterwards revived and rose again, and made a rope with which he climbed up into heaven; and all Ifẹs to this day have a full hope that he
will come again to this world, and reap the full
reward of his good deeds."
We may discern in this legend a confused idea of the story of Jephtha, and that of the Blessed Virgin and her Son perverted, Oranyan was the father of all Oyos or Yorubas proper, and was the universal conqaeror of the land. He left behind him two renowned sons, Ajaka and Sango, both of whom succeeded him in turns, and both of whom became famous in Yoruba history, and were deified after death.
The Basorun of this reign was Efufu-ko-fẹ-ori.
3. Ajuan alias
Ajaka
Ajuan alias Oba Ajaka was at first only a Regent when his father left for ile Ife, but was subsequently
confirmed on the throne as was mentioned above. He
alone of all the Yoruba Kings had the singular
fortune (or misfortune) of being called to the
throne twice, being once deposed, but afterwards recalled to the throne.
Very little was known of his earlier reign, except that,
unlike his father, he was of a peaceful disposition,
loved husbandry and encouraged it. Being too mild for the warlike spirit of the age, and tamely suffering the encroachments of provincial kings, he was dethroned, and he went to Igbodo where he remained in retirement seven years during which period his brother Sango reigned in his stead. His Basọrun was nick-named Erin-din-logun-Agbọn kò se da ni Ifa (i.e. sixteen cocoa nuts is
unsuitable for Ha divination). That is to say
cocoa nuts are not suitable substitutes for palm nuts. The reason for this sobriquet is not known.
4. Sango or Olufiran
Sango son of Oranyan, and brother of Ajaka was the fourth King of Yoruba (Ọyọ). He was of
a very wild disposition, fiery temper, and skilful
in sleight of hand tricks. He had a habit of emitting fire and smoke out of his mouth, by which he greatly increased the dread his subjects had of him.
The Olowu at this
time appeared to have been more powerful than the
King of Ọyọ, for after the death of the uncle
Oranyan, he compelled his cousin the peaceful
Ajaka to pay tribute to him. This was probably the reason
why Ajaka was deposed.
On Sango's coming to the throne, being a much younger man, the Olowu meant to take advantage of his youth ; he demanded the tribute of him, but Sango refused to acknowledge his primacy, notwithstanding the Olowu' s threat to deprive him of his wives and children ; consequently his capital was besieged and a sharp fight ensued. Sango there displayed his wonted bravery as well as his tricks ; volumes of smoke issuing from his mouth and nostrils so terrified the Olowu and his army that they became panic stricken and were completely routed and put to flight.
Sango pushed on his advantage, and with every fresh victory he was the more firmly established on the throne ; he thereby became elated and was tyrannical. It was his
ambition now to remove the seat of government from Oko to
Oyo then called Oyokoro, he knew he would meet with strong
opposition from the prince of that city and so he set upon devising plans by which he could effect his purpose with as little fighting as possible.
Sango was now possessed with a desire of performing an act of filial piety. He wished to worship at the grave of his dead mother, but he did not so much as remember her name for she died when he was but a babe. She was the daughter of Elempe a Nupe king, who formed an alliance with Oranyan by giving him his daughter to wife, of which marriage Sango was the issue.
Sango therefore commissioned a Tetu and a Hausa slave to
proceed to the Tapa country, to his maternal
grandfather Elempe for the purpose giving them a horse
and a cow for the sacrifice. ' The King's charge to these
messengers was, that they should listen
carefully to the first name uttered in the invocation which evidently will be his mother's name.
The messengers were heartily welcomed and highly entertained by Elempe, their King's grandfather, so much so that the Hausa forgot himself and the duty he was charged with. At the time of the sacrifice, the priest said at the grave " Torosi, lya gbodo, listen to
us, thy son Sango is come to worship thee." The Tẹtu noted the name Torosi, but the
Hausa, being far from sober paid no heed to
what was said ; therefore, on their return home, the Tẹtu who had faithfully carried out his
orders was highly rewarded, and the Hausa slave severely
punished. The punishment meted out to him was 122 razor
cuts slashed all over his body as a lasting warning for
all time.
The scars left by these wounds strangely took the fancy of
the King's wives who thought that they added comeliness
and beauty to the man, and therefore they advised
that in future such marks should not be performed upon
a slave, but on actual members of the royal family as
distinctive of royalty.
Sango took this advice, and placed himself first in the hands of the " Olowolas " (the markers) named Babajegbe Osan and Babajegbe Oru ; but he could stand only two cuts on each arm, and forbade them to proceed any further. This is what is termed Ẹyọ. The marks are to this day retained in the royal
family, as a distinctive badge of royalty,
and hence members of the royal family are termed Akeyọ. They are two broad ribbon marks on the arms from the shoulder to the wrist.
When the King had determined upon taking Oyokoro, it occurred to him to employ this as a device by which he could effect his purpose easily without loss of lives. He thereupon sent the Hausa slave to Oloyo-koro for him to see how beautiful this slave looks with these marks, and that it has been resolved to use the same as a mark of royalty ; he therefore advised the Oloyo-koro to submit himself to be thus marked, with his principal chiefs for rank and beauty, stating that he himself had done so. To this they consented, Babajegbe Osan and Babajegbe Oru were sent over there, and admirably did they perform their tasks.
But on the third day, when the Oloyo-koro and his chiefs were very sore, Sango appeared with his forces against them ; no resistance could be offered, and the city fell easily into his hands : shamefully and brutally he put to death the prince and his chiefs, the dupes of his stratagem.
Thus the seat of government was permanently removed from Oko (or as some would have it, from ilee Ife) to Oyo the ancient " Eyeo
or Katunga." Sango reigned for seven years, the
whole of which period was marked by his restlessness.
He fought many battles and was fond of making charms. He
was said to have the knowledge of some preparation by which
he could attract lightning. The palace at Oyo was built at
the foot of a hill called Oke Ajaka (Ajaka's hill). One day the King ascended this hill accompanied by his courtiers and some of his slaves, among whom were two favourites, Biri and Omiran ; some of his cousins went with him, but none of his children. He was minded to try the preparation he had in hand ; thinking it might have been damp and useless, he first made the experiment on his own house. But it took effect, a storm was immediately raised and the lightning had struck the palace before they came down the hill, and the buildings were on fire. Many of Sango's wives and his children perished in this catastrophe.
Sango who was the author of his own misfortunes became alarmed and dismayed at what had happened and from a broken heart he was resolved to abdicate the throne and retire to the court of his maternal grandfather, Elempe king of the Nupes.
All Ọyọ was now astir, not only to
sympathize with the King, but also to dissuade him
from carrying out his resolution ; but he could
not bear any opposition, and so mad was he, that he even used his sword against some of his loyal subjects who ventured to remonstrate with him, and who promised to replace for him his dead wives by others, by whom he might beget children, and so in time make good his present losses.
According to other accounts, he did not abdicate of his own freewill, but was asked to do so by a strong party in the state. Both accounts may be true, there may have been two parties, for to this day, Yorubas have an abhorence of a King given to making deadly charms ; because for one who already has absolute power invested in him by law, this strange power can only be used spitefully, so that no one near him would be safe.
He was said to have caused 160 persons to be slain in a fit
of anger, of those who were showing much concern and
over-anxiety on his behalf, and who would prevent
him by force from carrying out his resolve.
Thus determined he set out on his fateful journey with a few followers. Biri his head slave and favourite was the first to regret the step taken, and to urge on his master to yield to the entreaties of those citizens of Oyo, who with
all loyalty promised to replace his losses, as far as man
can do it, and to rebuild the palace ; but finding the
King inexorable, he forsook him and returned to the city with all his followers ; Omiran likewise followed his example, and the King was thus left alone. He now repented his rashness, especially
when he found himself deserted by his favourite Biri.
He could not proceed alone, and for shame he could not return home, and so he was resolved to put an end to his own life ; and climbing on a shea butter tree, he hanged himself. His friends hearing of this tragedy went immediately and performed for him the last act of kindness, by burying his remains under the same tree.
On hearing of the King's death, his personal friends followed his example, and died with him. Biri committed suicide at Koso (where the King died), Omiran did the same. His cousin Omo Sinda committed suicide at Papo, Babayanmi at Sele, Obei at Jakuta and Oya his favourite wife at Ira.
Thus ended the life of this remarkable personage, who once ruled over all the Yorubas and Popos. He was afterwards deified, and is still worshipped by all of the Yoruba race as the god of thunder and lightning.
In every Yoruba and Popo town to this day, whenever there is a flash of lightning followed by a peal of thunder, it is usual to hear from the populace shouts of " Ka bo o," " ka biye si"
(welcome to your majesty, long live the King.) Ajaka his brother was now recalled from exile, and he once more held the reins of government. Salekuodi
was the Basorun of this reign.
5. Ajaka's Second
Reign
King Ajaka who was dethroned for being too peaceful was now recalled to the throne. He proved after his re-instatement a totally different man to what he had been before, and showed himself more warlike than even his brother Sango, He led an expedition into the Tapa country. Tradition has it, that he employed large and well-trained birds, armed with arrows, and after crossing the Niger they showered down these deadly weapons upon the maternal relations of his brother Sango. What is certain is, that the expedition was successful but by what means, it is not really known. But thus it was with the Yorubas (as with all superstitious people) that brave deeds and extraordinary acts of daring are always attributed to the supernatural.
He spent the latter part of his years in waging intestine
wars with his subjects. He was said to have been engaged in
civil wars with 1060 of his chiefs and princes among whom
were the principal vassal or provincial kings,
the Onikoyi, the Olugbọn, and the Arẹsa. He had in his service certain " medicine men," who made charms for him, viz., Atagbọin, Omo-onikoko, Abitibiti Onisegun, Paku, Teteoniru, Oko-adan Egbeji, Alari baba isegun, and Elenre.
The following fable was related of him :
—
After his wars, some of these " medicine men " went
up to him, and humbly prayed to be allowed to
return home ; but the King refused to grant them leave,
fearing lest their services might be required by
some other kings, and in that way, others might be in possession of the charms they made for him. As they were determined to go home they showed the King by demonstrative proofs, that they made the request simply out of courtesy but that the King could not detain them. Paku fell down before him, and disappeared. Tete oniru, Abitibiti Onisegun, and Alari baba Isegun performed the same feat
and vanished. Egbeji threw up a ball of thread
which hung suspended in space, and he climbed up
it and disappeared. Elenre alone remained standing before him. Then said the King to him " Elenre, you had better follow the examples of your colleagues and vanish, or I shall wreak my vengeance upon you for their disobedience." " Kill me if you can " replied Elenre. The King thereupon ordered him to be decapitated ; but the sword was broken in two on the attempt. He then ordered him to be speared but the spear became bent and the spearman's arm withered! He ordered a large stone to be rolled over him to crush him to death but it fell on him as light as a ball of cotton-wool.
The King and the executioners were now at their wits' end, and then it occurred to one of them to " plough with his
heifer." His wife Ijaehin being prevailed
upon, told them that no iron or steel can affect him:
"Pull off a single blade of grass from the thatch of the
house, and with that you can decapitate him."
This was done, and the head was struck off, but instead of falling to the ground, it fell into the King's hand, and he involuntarily grasped it. The King tried all his best to drop it off, but to no avail. Any food brought to the King the head devoured, and drank all the water likewise. The King soon became famished, he was losing flesh, and was really dying from hunger.
All the " medicine-men " of every tribe in the
kingdom were sent for, to disenchant this alarming
phenomenon : as soon as anyone entered, the head
would call him by name, tell out the composition
of his charms, and then ask " Do you think that can affect me ? " Thus many were baffled, until at last came one Agawo ; this man at once prostrated at a
distance and entreated the head to forbear with him,
saying :—" Who am I to oppose you? In
what am I better than my predecessors whom you have already foiled ? I came only in obedience to the King's commands as I dare not refuse to come." The head replied " I will
respect you because you are wise and respect
yourself ; I yield to your entreaties." Then,
falling suddenly from the King's hands. Elenre's
head became a flowing river known at Oyo to this day as Odo Elenre (Elenre's river).
His wife Ijaehin who disclosed the secret of his strength was also converted into a stream, but Elenre's head said to it " Thou shalt not flow," therefore Ijaehin became a stagnant pool at Oyo unto this day. From this incident King Ajaka made it a rule that from henceforth no King should be present in person at an execution.
He put to death all the vassal kings 1060 in number taken in war ; the relics of their skulls were put together and are worshipped under the name of Orisa'la to this day. This is the probable origin of that worship.
The reign of the mythological heroes abound in garbled forms of scriptural stories, showing as was remarked in the earlier part of this history that the ancestors of the Yorubas were acquainted with Christianity in the land of their origin. The fable here related is evidently the story of Elijah in a perverted form.. His putting to death so many priests of Baal has been perverted into Ajaka slaying all his vassal kings and their skulls converted to an object of worship. His judgment of fire on those sent to arrest him finds a counterpart in Elenre's head anticipating those who came to exorcise it, both yielded to a wiser delegate who substituted entreaties for authority. The name Asawo (i.e. one who deals in mysteries) is very significant ; it is evidently a mythological rather than a real name. Elijah going up to heaven became Egbeji climbing up a cord and disappearing as the saying goes " Egbeji ta 'kun O lo si Orun," i.e. Egbeji suspended a cord
and by it went up to heaven. The river Jordan crossed by
Elijah suggested Elenre's head becoming a
river, etc.
The Ogidigbo drum was introduced into Oyo during this reign. It is of all drums the most inartistic, and is totally devoid of any embellishment.
It consists of a block of wood about 3ft. in length hollowed out from the centre to about 6 inches of both extremities, and is beaten with a rod. It is used only for the King
and theBasorun at the great festivals when they
dance together at his public appearance. Nothing is
known of the end of Ajaka, probably he died in peace.
Salekuodi continued as the Basorun of this reign also.
From History of the Yorubas.
