The Legendary of More I and Her Son

 

Moremi Ajasoro was the wife of one of the ancient heroes of Ile ife. Probably Oranmiyan. She was a woman of great beauty and virtue, and had an only son named Ẹla or Oluorogbo.

It happened that the city of Ìfẹ́ 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 Ìfẹs attributed this affliction and distress to the displeasure of their gods, because those that attacked them from the igbó territory appeared not to be human beings, but gods or demi gods, consequently, the Ìfẹ́ felt they could not withstand them, and so these raiders use to make way 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 Moremi, fired with zeal and patriotism was determined to do whatsoever she could, to free her country from this calamity. She was resolved to find out what this igbós really were, and how to fight them. To this end she repaired to a stream called Esinmirin, and there made a vow to the deity thereof, that if she was enabled to carry out her plans, they proved successful, she would offer to the gods, the most costly sacrifice she could afford. Her plan was to expose herself to the raider 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 plan, 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 with all their customs, and learnt all their secrets: then she also learnt that those who were such objects of the terror to her people were mere men, who covered themselves from head to foot with Ekan grass and bamboo fibers, 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.'

Moremi 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 learned, freed her country for ever from the raids of the men once their terror. It remained now for her to fulfill her vows.

She repaired to the stream with her offering 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 for her only son.

She then gave up her only son in sacrifice to the gods in the fulfillment of her vows. The Ìfẹ nation bewailed her loss and promised to be her sons and daughters, for the loss she had sustained for the salvation of her country.

Oluorogbo however, when supposed to be killed, was but half dead: he afterwards received and rose again and made a rope with which he climbed up to heaven: and all Ìfẹs to this day have a full hope that he will come again to this world, and reap the 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. Ọranyan was the father of all Ọ̀yọ́s or Yorùbás proper, and two renowned sons, Ajaka and Sango, both of whom succeeded him in turns, and both of whom became famous in Yoruba history, and were defied after death.

Who is afraid of 86-year-old AKINTOYE?

By Bolanle Bolawole

As an Octogenarian inching towards becoming a Nonagenarian, Professor Stephen Adebanji (Banji) Akintoye (born 1935), should be enjoying a well-deserved retirement and rest rather than being in the trenches against retired Gen. Muhammadu Buhari’s creeping fascism, complicity with, and duplicity on the vexed issue of insurgency and the Fulani expansionist aggression that have combined to lay to waste a sizeable portion of the country while also endangering the peace and security of virtually everyone else. Akintoye has laboured and deserves to have some peace and rest in the twilight years of his sojourn on Mother Earth; he deserves to look back on his many struggles and toils, his daring exploits and close shaves with death, and the comforts he had forfeited and the sacrifices made – all in the quest for a better and greater Nigeria, and a just and egalitarian society fulfilling its mantra of “where no man is oppressed” and “where peace and justice shall reign”. Alas! Akintoye’s efforts – and those of the other nationalists and patriots like him – have, in this respect, all amounted to nothing but a waste of precious time and resources. The lofty dreams, the nationalistic fervour, the patriotic zeal of our founding fathers, and the labours of our heroes past have not only been in vain, they have also all been eaten up in the same manner that Fulani cows eat up farms all over the country, causing food scarcity and an exponential increase in the cost of living never before experienced in this country.

Akintoye qualifies as one of the “last of the origins”, being, as he was, a disciple of the late sage, Chief Obafemi Awolowo, as against the present-day caricature “Awoists” defined only by their Awo caps and spectacles! Akintoye remains one of those forged in the crucibles of struggle in the Awo era; a trusted foot soldier, a power-house of the intellectual fervour that set Awo and his political party apart from his contemporaries, and a reliable confidante that gave his all to the Awolowo “deutsche machine” that remains, till today, a reference point in the developmental strides it engineered way back ever before Independence in 1960. In the academic field, Akintoye leaves a formidable presence and is still counting; his curriculum vitae are, to say the least, intimidating.

 According to Wikipedia, Akintoye attended Christ's School Ado Ekiti from 1951–1955 and studied history at the University College (Overseas College of the University of London), Ibadan (1956–1961), and doctoral studies from 1963-1966 at the University of Ibadan where he was awarded a Ph. D. in History in 1966. He taught at the History Department at the then University of Ife (now Obafemi Awolowo University), Ile-Ife where he became a professor and Director of the Institute of African Studies from 1974-1977. He also taught African History in universities in the United States, including the University of South Florida, Tampa, Florida; Montgomery County Community College, PA, and Eastern University, St. Davids, Pennsylvania. Akintoye has written four books, chapters in many joint books, and several articles in scholarly journals. He took a leading part for some time in the politics of Nigeria and served on the Senate from 1979–1983 during the Second Republic. Akintoye is one of the current leading scholars on the history of the Yoruba people. His most recent work, A History of the Yoruba People (Amalion, 2010), draws on decades of new findings and thinking on Yoruba studies that challenge some previously dominant notions about the origins of the Yoruba. This work dispels the Middle Eastern and Arabia origins propounded by such scholars as the late Samuel Johnson (1846–1901) and also gave prominence to the works on the Pre-Oduduwa Period by Ulli Beier, among others. Akintoye also gave prominence to the role of Ilé-Ifè over that of Oyo. A reviewer, Prof. Wale Adebanwi, notes: "...this book directly contests and shifts the focus of Yoruba history away from what many have called the Oyo-centric account of Samuel Johnson... Where Johnson avoids the creation myth that positions Ife as the sacred locus of Oduduwa's original descent and the orirun (creation-source), Akintoye, justifiably, restores Ile-Ife to its proper place as ibi ojumo ti mon wa'ye (where the dawn emerges)..."

 Scripture says from the mouth of two or three witnesses, the truth of a matter is established (2 Corinthians 13: 1); so let us consider what another source (Careerbridge Africa...serving the disadvantaged) says of Akintoye on the occasion of its appointment of the erudite professor as chairman of its Board: “Prof. (Senator) Stephen Adebanji Akintoye brings to the service of Careerbridge Foundation a dignified career of high level service in academia and scholarship, governance and political leadership, assistance to businesses and entrepreneurship, experience in international relations, and extensive travel and contacts throughout the world.

 “Prof. Akintoye attained his Doctor of Philosophy degree at the University of Ibadan in 1966, became a lecturer at the then University of Ife (now Obafemi Awolowo University) immediately, and rose very rapidly to the position of full professor in 1974, based on the exceptional quality of his academic work in research, publications, and impressive teaching. He was subsequently appointed Director of the Institute of African Studies in the same year. Prof. Akintoye has led an exemplary academic career spanning nearly five decades in Nigeria and the United States.

 “Prof. Akintoye was the first employee of the new University of Ife (now Obafemi Awolowo University) to take residence on the university’s new campus at Ife in 1967 and during his tenure he earned commendations for his contributions to various aspects of the development of the new campus and university community. He was appointed Hall Master of the first male Hall of Residence, Fajuyi Hall, served for several years as the Secretary of the Ife chapter of the Nigerian University Teachers Association, and as the University Orator and, on commission by the University Council, wrote the first history of the university. Prof. Akintoye has also served as Visiting Professor at a number of American universities and contributed significantly to the establishment of an African and African-American Studies Program in one.

 “Prof. Akintoye is one of the most eminent scholars of African History in our time. He has authored two books that are acclaimed as classics in Yoruba History, as well as five other books on various other aspects of African History. Additionally, Prof. Akintoye authored and co-authored many chapters in joint books, articles in academic journals, research papers for seminars and conferences worldwide, and hundreds of articles in newspapers and magazines.

 “Prof. Akintoye is also a distinguished and influential elder statesman. One of the best known intellectual leaders in the political life of Nigeria in the era of the Nigerian Second Republic, he served as one of the founders and executive officers of one of the foremost political parties of the era. He was elected to the Nigerian Senate in 1979, where he served with great distinction for four years. He also briefly served as the Commissioner for Health in Ondo State of Nigeria.

“Prof. Akintoye is still admirably busy in the task of contributing to the building of the country of his birth, Nigeria. In particular, he invests much thought and energy in encouraging start-up businesses and growth among Nigerians. It is a great honour and inestimable asset to have Prof. Akintoye as the first Chairman of the Board of Careerbridge”.

 Akintoye lived in Pennsylvania, United States for a long time before coming back home finally and was, in August 2019 at Ibadan, the Oyo state capital, elected president, Yoruba World Congress, by a conglomeration of Yoruba self-determination groups. The ovation, however, did not last long as personality clashes and differences in modus operandi between Akintoye and some other leaders of the YWC led to its splintering a year later. After efforts to paper over the cracks failed, Akintoye and his loyalists changed their name to Ilana Omo Oodua in October 2020. Incidentally, none of the Yoruba self-determination groups that fought bitterly over “ownership” of the Yoruba World Congress is making waves with the name today! Every one of them adopted new names and moved on! Akintoye’s “Ilana Omo Oodua”, however, appears the frontrunner of them all. His insistence on self-determination, and not restructuring, sounds the right chord with most Yoruba nationals home and abroad who insist on the Yoruba going their separate ways from a floundering and tottering Nigeria rendered impotent and incapacitated by Buhari and his Fulani clan. Only the unbundling of Nigeria may put an end to its arrested development.

Enter Sunday Ighoho! The street protests by Igboho, actively supported by Akintoye’s Ilana group, have heightened the tempo of the Yoruba or Oodua self-determination struggle. Those who point at the reported tainted pedigree of Igboho miss the point; same also with those alarmed at the sudden radicalization of 86-year-old Akintoye. US President JF Kennedy said “Those who make peaceful revolution impossible make violent revolution inevitable” Another speaker said when you drive discussions away from the open place; you drive them into cellars where revolutions are made. Many knew why Igboho had to run for dear life after his house was invaded by the DSS in the dead of the night, with an unconfirmed number of his aides killed in cold blood, but not many were aware that Akintoye himself had been profiled, tracked, hounded and hunted silently by the same agents of the State. Only recently did information about his likely or impending arrest filter into the open. During the COVID-19 lockdown Akintoye discretely relocated from his Magodo, Lagos home to a secret location at Ife. When Ife also became unsafe, he had no choice than to move again, this time outside the shores of the country.

Akintoye has no apologies to offer for “fleeing” Nigeria, even if that is what some have chosen to call it. And he should not be in a hurry to return. He must ensure he does not put himself in harm’s way. He has nothing to prove by hastily returning to the vice-like grip of jackals and bloody hounds who have demonstrated scant regard for justice and low respect for the rule of law.  It is to the eternal shame of the Buhari junta if an illustrious citizen like Akintoye is run out of town by fellows inferior to him in all materials in particular. In saner climes, Akintoye will be toasted and celebrated, not harried and hounded. But, then, this is Nigeria! I am sure you know what I mean! A popular saying is that he who fights and runs away lives to fight another day! I also heard the following saying from Mr. Osuolale Mustapha, a one-time General Manager of the PUNCH newspapers, to wit, “It is the cowardly General who tells the story of how the valiant General died in the battle field!” In the contest between two rams, the one that engages the reverse gear does so to muster more strength!

Need I say more? (To be continued).

Ìgbà Ìwà

 

At the commencement of every reign, the Ìgbà Ìwà or Calabashes of divination are brought from Ile Ìfẹ to the new king to divine what sort of reign his will be.

Two covered Calabashes, of similar shapes and sizes but with quite different contents are brought, one containing money, small pieces of cloth and other articles of merchandize, denoting peace and prosperity; the other containing miniature swords and spears, arrows, powder, bullet, razor, knives, etc., denoting wars and trouble for the Village. The King is to choose one of them before seeing the contents, and according as he chooses so will be the fate of the Village during his reign. 

HISTORY OF ILORIN

 

Hundreds of years ago, there was a forest called Oko-Erin, there were many elephants in this bush, that was why it is called Oko-Erin [elephant forest], only the brave and powerful hunters lives in this forest. Òjó Oníṣekúṣe [Ojo the promiscuous], who was from Ijesha, was the first hunter to arrive Oko-Erin he was a brave and powerful hunter. Ẹ̀mìńlá from Ìlá- Ọ̀ràngún also came and met Òjó Oníṣekúṣe in this forest; he was a powerful hunter too.

Both Òjó Oníṣekúṣe and Ẹ̀mìńlá does not live at Oko-Erin, they only hunt for a while and return to their family. Ọláderin arrived Oko-Erin after Ẹ̀mìńlá and Òjó Oníṣekúse. Ọláderin has a hut in this forest; he was the leader of all the elephant hunters at the time and he was the first settler at Oko-Erin. He was from Oyo Alaafin. Whenever his co-hunters returns from hunting, they took some rest at Oladerin’s hut, Oladerin was so powerful that both humans, elephants and other animals fear him. Laderin has a big pot of concoction, when he enters this pot, he can turn to any type of animal he desires. That was why he was referred to as Ola di erin[Oladerin.] There was a stone used for sharpening their machetes at Oladerin’s hut, whenever their machetes got blunt; they took it to Oladerin’s hut to sharpen it on this particular stone. while heading to Oladerin’s hut to sharpen their machete, if anybody asks them where they are going, they would say “mò ń lọ lọ irin mi lọ́dọ̀ọ Láderin” [I want to go and sharpen my machete at Laderin’s place] they used to call this stone Ìlọ irin [a sharpener]Ilorin derived its name from this stone. The stone they used for sharpening their machetes is still at Bámidélé house in Ilorin until today. Ojo onisekuse was said to have fled Oko-Erin because of his promiscuity, he was fond of sleeping with his daughter and families, and this act is forbidden when he was caught, he had to flee Oko-Erin. Eminla went back to Ila-Orangun, while Ojo onisekuse fled to Ojoku near Offa where he later died.

People started coming to Ilorin from villages around Oyo to live with Laderin, some of the hunters too decided to settle at Ilorin with Laderin that was how Ilorin started to expand. Laderin was the first chief [baálẹ̀] in Ilorin; there was no other tribe in Ilorin as at this time aside from the Oyo indigene and its environs.

After Laderin’s death, his son Pàsín took over as the second chief [baálẹ̀ ] during Pàsín reign as baálẹ̀ in Ilorin, Bashọ̀run Gáà was disrupting the peace of Oyo, Pàsín interfered in the issue because he was not pleased with the way Bashọ̀run Gaa was tormenting the people of Oyo; this was what led to Pasin’s death. Bashorun Gaa killed him in an open space. After Pasin’s death, Àlùgbìn the son of Pasin became the next baale in Ilorin. During Alugbin’s reign, Ilorin has become a big town. After Alugbin’s demise, his son Àfọ̀njá became the new baale in Ilorin. Afonja was brave, courageous, and fearless; he was a warlord who possesses supernatural powers.

Afonja became baale in Ilorin during the reign of Alaafin Abíọ́dún Adégoólú in Oyo kingdom. After the demise of Alaafin Abiodun Adegoolu, another king was crowned in Oyo, his name was Aólẹ̀ Aróganganlóyè; he was a powerful king. Before Aole was crowned a king, Afonja has become so powerful that he was feared by everyone in Yoruba land, he has waged war against many Yoruba villages, he waged war against some villages near Ilorin, overpowered them and rule over them; he has waged war against few villages like Ìdòfìàn, Òkè-Òyì, Ìbẹ̀rẹ̀-Igbọ́n, Ẹlẹ́rínjàre, and many villages close to Ilorin. Many villages near Ilorin are no longer in existence due to Afonja’s war against them. Some of these villages see Afonja as their god. Most people no longer fear the Alaafin, the only person they fear and dread was Afonja; they often say “Bí Aláàfin ó bá bínú kó bínú, bí Àfọ̀njá ò bá sáà ti bínú àbùsebùse” [If Alaafin like he can get angry as long as Afonja is not.] Nobody dares question whatever Afonja does. Aole has heard of Afonja before he became the king that he is more like a devil. After Aole was crowned as the Alaafin, Ọyábí was the Ààrẹ ọ̀nà kakaǹfò [the Yoruba generalissimo.] After Oyabis’s death, Afonja insisted that he would be the next Yoruba generalissimo [Aare ona kakanfo] meanwhile, Afonja’s mother was from a royal family in Oyo, they told Afonja that becoming the Yoruba generalissimo is ridicule to him, and the royal kingdom, but Afonja insisted that he must be the next kakanfo. Alaafin Aole agreed to make him the Kakanfo and this was the genesis of the problem in Yoruba land.

It was customary in Yoruba land that whenever a new kakanfo in chosen, the Alaafin must send him to war to ascertain how powerful the new kakanfo is, the warrior would ask the king to tell them who his enemy is, and whoever or a town the Alaafin declares as his enemy would turn to ashes my the armies. Afonja and his armies were expecting the Alaafin Aole to send them to war, but Aole did not. There was a reason why Aole did not send Afonja the new kakanfo to war; he knew that whatever war he sent Afonja, he will definitely win, and he doesn’t want Afonja’s supremacy to keep spreading in the Yoruba kingdom, he believed that Afonja was a rascal. Afonja suspected that Aole does not like him, and Aole sees Afonja as his enemy and the major threat to his throne. He thought to himself that Afonja might want to overthrow his throne. One day, the Ọ̀yọ́mèsìs who was the head of chiefs in Oyo kingdom that gives advice to the king asked the Alaafin Aole to tell them who his enemy was so they can tell the armies to wage war against his enemy. They said it is an abomination to elect a new kakanfo without sending him to war to know how powerful and capable he is. Alaafin Aole opened up to them that his only enemy was Afonja the new kakanfo that forced himself on him; he said his enemy is powerful than he is. Moreover, they are from the same royal family and he is confused about what to do.

The Oyomesis told Alaafin Aole that they know what to do; they assured him that he would conquer Afonja, they agreed to send Afonja to a war that he won’t return. It is forbidden for any kakanfo in Yoruba land to reject any war that Alaafin sent him, and it is necessary that kakanfo win the battle or never return. They connive to send Afonja to wage war against Iwere. No one has ever dare wage war against Iwere in the history, this was as a result of two things, firstly, Iwere was located on the hill, it is difficult to wage war against them. Secondly, the mother of both Alaafin Abiodun and Aláàfin Àjàgbó who reigned in the year [1587-1624] was from Iwere, Ajagbo was the one that established the kakanfo, and it was in their agreement that no kakanfo will ever wage war against Iwere. They believed that if Afonja wages war against Iwere, he would be killed. Peradventure he won at Iwere, another plan was for the Oyo armies to kill Afonja on their way. Their plan was not to disclose to Afonja that he is waging war against Iwere, they planned to lure him to the battlefield before telling him that Alaafin Aole wants him to wage war against Iwere.

One of Afonja loyalist went to him and disclosed their plan to get rid of him, after the plan has been revealed to Afonja, he pretends as if he doesn’t know their plan. On the day he was to go for war, he was set with his armies to do the order of Aole, the Aole’s armies were leading him to Iwere, when they got to Iwere border, Afonja wage war against Alaafin Aole armies and killed them all. Afonja returned to Oyo with his armies, when he got to Oyo border, he sent a message to Alaafin Aole that their secret has been opened, he said he should commit suicide or he Afonja would wipe out his entire family. Aole knew he has no option than to do afonja’s wish; he went into his room and brought out a pot with six arrows in it; he shot one arrow to the east, one to the south, one to the north and one to the west. He started to curse the entire Yoruba race with strong incantations as he shoots the arrows. Part of his curse was that the Yorubas will never agree on one thing and they will never love one another, he said the Yorubas would become slaves under the tribes they have ruled over, and whomever the Yorubas helped will always pay them back with evil. After all the curses, Aole lifted the pot and smashed it, the put brakes into pieces; he said no one would be able to revert his curses. After the curses, Aole poisons himself and die.

After Aole’s demise, Adébọ̀ was crowned as the new Alaafin in Oyo, there was turmoil in the whole of Yoruba land during this time, Afonja withdrew Ilorin from the authority of Oyo, and he said they no longer wanted to be part of Oyo. No one dares question Afonja, except the one who wants to die prematurely. Afonja was looking for all means that the authority of the entire Yoruba race would be under him so he can rule over the entire Yorubas. It seems Aole curse was working faster on him. Afonja neglected Alaafin completely, he never takes any order from him. Afonja has the enormous armies in the entire Yoruba race then. He began to wage war to all Yoruba villages and towns; this makes him be more dreadful. Afonja wanted to rule over the Yorubas, he then sent for a man called Álímì who was a Fulani man and alfa from the north to be his herbalist who will fortify him with more supernatural powers. While Alimi was coming to Ilorin, he came with his entourage who are Hausas and most of them were his slaves. Afonja also sent for one of his rich friends called Sọlágbẹrú to settle with him at Ilorin in other to achieve his aim. Solagberu also came and settled at Òke-Súnà in the outskirt of Ilorin; Afonja was ruling over them. Some slaves will run away from his or her master and run to Afonja, and no one dares to question him that he snatches his or her slave. Most of the Muslims stay with Solagberu because he was a devoted Muslim who is rich and wise.

After Adebo’s demise, a new king called Máàkú was crowned as Alaafin Oyo, they sent a message to Afonja that a new king has been crowned in Oyo. Afonja asked them the name of the new king, and they told him his name is Maaku [Don’t die.] Afonja replied that “ìgbà wo ni máàkú ò ní kú” [he would eventually die].

Afonja began to recruit the Fulani and Hausa armies into his armies and everyone address them as Afonja armies, they call these armies Jànmọ́ọ̀ [comrades] . They wage war against Ìgbómìnà land; Afonja’s name started spreading across Yoruba land. The janmoos after waging war to towns and villages return with foods and different possessions of the people they wage war against; they were increasing in numbers as time. Whenever they don’t go to war, they torment the people of Ilorin by stealing their livestock. These Fulani armies were so enormous that Afonja himself don’t know their numbers, no one dare report this janmoo armies to Afonja. At a time, Fágbohùn who was the baálẹ̀ of Jàbàtá confronted Afonja that his Janmoo was disrupting the peace of the people and if care is not taking, the Fulanis and the Hausas he was shading will destroy Ilorin. Afonja sent for Alimi to consult for him if what Fagbohun said was actually true. Alimi told him that The Fulanis and the Hausas were gods sent to assist him, he said the Yorubas are planning to destroy Ilorin. Afonja was so furious, he wanted to kill Fagboun, but Fagbohun quickly runs for his life. This issue led to a quarrel between Afonja and his friend Solagberu because he advises Afonja to send these Hausa and Fulani armies out of Ilorin because Alimi is a hypocrite and he has compromised. Fagbohun vowed to support Afonja on this; he also told Afonja that Alimi has hypnotized him.

Afonja was happy that he has nothing to fear because he has more than enough armies, he doesn’t know that they were not faithful to him. These janmoos knew that Afonja been a Yoruba might decide that they should leave Ilorin and it’s environed any time, Afonja armies who were Hausas and Fulani went to Alimi and told him to be their godfather and Alimi accepted their offer.

It was too late before Afonja got to know that they were planning to overthrow him. He was preparing for war to correct his wrongs, he wanted to set Ilorin free from Janmoo, he told Alimi to leave Ilorin with his men, Alimi refused, he said they can’t leave Ilorin, Alimi joined hand with the Janmoo to fight Afonja, the war broke out between Afonja and Alimi his close friend.

Afonja sent for Oníkòyí and some other warriors to come and assist him but they denied his request. He sent for Solagberu at Oke-Suna, but he did not answer him, he said he started it alone so he should finish what he started. Before Afonja knew what was happening, the war he was preparing for was already with him. They started to shoot their arrows at him. The arrow found on Afonja’s body was more than five hundred thousand. Afonja died standing on his foot, they were scared to move close to him thinking he might be performing some magic; the arrows were all over his body that there was no space on his body without an arrow; it was the arrows that don’t allow Afonja to fall. The brave one amidst them moved close to him and shot him another arrow; it was then that he was certain Afonja is dead. All the Yoruba armies have fled, no one to render assistance to Afonja.

They took Afonja’s corpse and burnt it after which Alimi went to Afonja compound and lure them that there was a little misunderstanding between him and his friend Afonja, that he was very sorry for what happened. Alimi rebuilt Afonja’s house, took the post of baale away from Afonja’s family, and became a baale. He was the first baale of their tribe.

Alimi later killed Solagberun that said he is not interested in the war between Afonja and Alimi, he beheads him in the open.

❤︎❤︎❤︎ Abd Lateef Niasse agbajelola by name ❣︎❣︎❣︎

Adebayo Faleti and His Biography.

Adebayo Faleti, a Nigerian playwright and veteran broadcaster, was born on the 26th of December 1930 in Agbooye, Oyo State but he lived in Obananko, Kuranga near Oyo State.

Adebayo is the first son of his father, Joseph Akanbi Faleti and the only child of his mother, Durowade Ayinke Faleti.

Adebayo Faleti, from an early age, was passionate about drama. He could not pursue his dream at that time due to lack of funds.

As a result of this, he decided to suspend his primary education.

In order to actualize his dream, Adebayo proudly founded the First Operatic Acting Group in Oyo in 1949, with the support of his colleagues who shared the same dream.

Alagba Faleti later found his way back to school by getting a job in a primary school in which he worked for six years. During this period, he was able to raise enough funds for his secondary school education coupled with financial support from his father.

He was a pioneer teacher at Ife Odan near Ejigbo.

In 1966, Adebayo attended the University of Dakar in Senegal and obtained a Certificate of proficiency in French Language and Civilization. Two years later, he graduated from the University of Ibadan with an honours degree in English Language.

In 1971, he attended Radio Netherlands Training Centre, Holland and received a certificate in Television Production.

He was one of the pioneer staff members at the First Television Station in West Africa, Western Nigeria Television (WNTV), now known as Nigerian Television Authority (NTA), Ibadan, where he worked as a newscaster and a television producer until the split of the cooperation after the creation of Ogun, Ondo, and Oyo States out of the Western Region in 1976.

Adebayo Faleti, an 83 year old poet, translated the Nigerian National Anthem from English to Yoruba when he was the General Manager of the Broadcasting Corporation of Oyo State (BCOS).

He initiated the broadcast of Islamic programmes during Ramadan period and and came up with the idea of having Mobile Father Christmas from village to village.

Adebayo, a custodian of the Yoruba culture, coined the Yoruba translation of Father Christmas to Baba Keresi. He is a successful Yoruba translator who helped to translate the speeches of military President Ibrahim Babangida, and Chief Ernest Shonekan, head of the National Interim Government from English to Yoruba.

Alagba Faleti, a brilliant and seasoned actor, has produced a number of Yoruba folklore length plays. He has also acted, produced and written several popular Yoruba plays. He has featured in landmark Yoruba movies like Saworoide, Agogo Eewo, Thunderbolt (Magun), Ite Oba, Basorun Gaa etc.

Adebayo is also known for famous poems he has published. His poems include Ijamba Odo Oba, Alagbara Ile ati Alagbara Oko, Adebimpe Ojedokun and many more.

Adebayo, a man who is extremely knowledgeable about the Yoruba Culture, published a Yoruba dictionary showing the proper use of Yoruba names

The Yoruba Legend, who has a unique way of wearing his cap (Fila), has received several awards, both locally and internationally. His awards include the National Honour, Officer of the Order of Niger (OON), the Festival of Arts awards with Eda Ko L’aropin 1995 and the afro-Hollywood Award for Outstanding Performance in Arts in 2002, to mention a few.

He died on the 23 July, 2017.

Continue to rest in peace Baba.

Why does enemies attacked Oyo Empire but Couldnt attacked Ilé-Ifè?

Both Oyo Empire and Ile-Ife are from the same ancestors, they are brothers, they are One, they are children of Oduduwa. According to existence, Ile-Ife Kingdom existed before Oyo Kingdom.

One of the son of Oduduwa migrated from Ile-Ife to create Oyo Empire. All sons of Oduduwa adopted a name called Yoruba.This is just like forming an association. i.e. like saying "Association of Oduduwa Children". Since they're all a Traditionalist, they usually consult their ancestors and ask questions before doing anything either it will be good or harm them. So they consulted their ancestors if the name Yoruba will be good for their association. This is how they are called "Yoruba Omo Oduduwa"

Oyo empire existed between 12th century to 18th century. During its apogee (1650–1750), most of the states between the Volta River in the west and the Niger River in the east. It was the most important and authoritative of all the early Yoruba principalities.

The visitors from Mali who came for business in Oyo Empire brought them a religion called Islam (Esin Imale) in peace, and some of them started embracing the religion since it was brought to them peacefully. There was no fight, no war.

As at this time, Ile-Ife under the control of Oranmiyan whose stool title is called "Ooni of Ife" never gave a room for any foreign religion, and they only worships their ancestors. The rulers of Ile-Ife told the Oyo rulers to caution his citizens from embracing another belief that is different from their ancestors belief, but it seems it couldnt stop until the religion started spreading as they practices the religion and also worships their ancestors.

Those who practices this new religion among them were the first to receive some particular visitors called fulani. The belief and mentality of oyo people about islam was entirely different from the way their newly welcomed visitors practices it.

Those newly welcomed visitors were later the ones that launched a sudden attack on Oyo Empire after they have penetrated deeply through the alliance of some Oyo Citizens who practices same belief with them. It was later believed that no one was aware of these visitors attacked.

The fleeing Oyo citizens later regrouped and prepared his armeies who are mostly Traditionalist (ancestoral worshippers). Oyo armies retaliated and got back the control of their Territories.

When Ile-Ife heard of the sudden attack on Oyo Empire by the visitors, the ruler of Ile-Ife sent both physical and spiritual chariots to support Oyo. It was a victory for Oyo Citizens after they fought back and get back their land.

This is where a popular saying comes out "Isese Ni Agba", meaning "ancestral is the supremacy"

The story of Alaafin Oluewu

The Alaafin Oluewu is one of the most tragic as his life was messed up by Ilorin. This vibrant king made spirited attempts to recover Ilorin but things turned around along the way & it was so bad that he had to visit Ilorin to bow before the Emir, Shita (who was the son of Alimi), in homage.

It was one of the most disgraceful points in the history of Alaafinate & many even avoid talking about it or do so with great sadness. When Oluewu bowed before Emir Shita, he seized the royal Gbedu drum saying there can be no two kings in his dominion. Oluewu never wanted to pay homage in the first place but his chiefs had advised him to stoop to conquer. Ilorin was that powerful then or let me say Oyo was that weak. Shita deeply humiliated Oluewu so much so that he stormed to Oyo & flatly refused Shita's second call for homage. Basorun & Asipa told him to go, Alaafin vowed that would happen over his dead body. He then instructed his chiefs not to also go but Basorun & Asipa disobeyed & went to bow before Shita in Ilorin.

Alaafin Oluewu remained unbowed & refused to accept Islam but he decided to take decisive steps. So, in 1835, he restructured his army & formed one of the most formidable military alliances called the Oyo-Borgu Military Alliance. He reached out to leader of the Borgu (Bariba) Empire (Borgawa Eleduwe Warikura) north of the River Niger & they joined hands to face their common enemy: Fulani emirate in Ilorin.

They commenced battle & Alaafin Oluewu led the forces. They recorded tremendous victory at first, it was almost certain he was going to reclaim Ilorin. It was on the last leg of his battle to take over the northern portion of Yorubaland (particularly Ilorin) from the Fulanis that he was killed. Alaafin Oluewu's death was orchestrated by Yoruba elders like Okedare Lanloke (Chief of Ogodo), Prince Atiba of Ago, Timi the Bamigbaiye of Ede & others. They went against what they had initially planned together with Alaafin Oluewu & they leaked the battle plan to the Fulanis. Some of them even opened the corridor for Fulani soldiers to penetrate. Oluewu did not know that his army had gbabode-d. The Borgus that he formed alliance with supported him till the very end but treachery & betrayal from his own side did not allow him achieve his dream & he was killed in battle. The Bariba warrior king Warikura also died fighting on Oluewu's side.

This is not a full piece, I am just writing briefly because I think Kabiyesi Oluewu's effort is not really well-known. He is one of my favourite kings & I admire his resilience. Many Alaafins made a lot of effort to free other Yorubas, another example is Alaafin Ojigi (1724-1735) who tried to free Igbomina Yorubas who were ly by the Nupes. More history coming. Let me attend to my customers first.

THE ORIGIN OF GUDU GUDU MEJE ATI YAYA MEFA

Some Ibadan Chiefs went to a meeting with Mr Hezekiah Shunklebottom the notoriously difficult British district officer ( during the colonial days).

In the course of the meeting the district officer was happy with what the Ibadan chiefs had to report and present

via an interpreter. He kept nodding and saying *_good good good good good good good yeah yeah yeah yeah yeah yeah._*

One of the chiefs counted the "good"s which turned to be 7 and the "Yeah" which was counted as 6.

... And so when they got back to Ibadan they reported to Ibadan folks that the "Oyinbo se gudu gudu meje ati Yaya mefa.

AKINTOLA TAAKU" (AKINTOLA REMAIN Adamant)

It was three o’clock in the morning. 

The telephone rang in the Governor’s official residence in Ibadan. 

Oba Sir. Adesoji Aderemi: The Ooni of Ife (Governor of Western Region) 

Who could be calling the Governor at this time of the day? 

 The Governor was told it was someone from Lagos and the caller insisted that he must speak with the Governor personally. The caller said it was urgent and important.

The Governor of Western Region, Oba Tadenikawo Adesoji Aderemi, the Ooni of Ile-Ife, answered the phone. 

His Royal Highness recognized the voice on the other end. It was the voice of a royalty, a prince, a jurist and a Knight of the British Empire. 

The caller was His Lordship Sir Adetokunbo Ademola, the Chief Justice of the Federation.

“Kabiyesi, may I respectfully advise Your Majesty to vacate the Government House immediately.”

Oba Aderemi thought it must be a joke, and an expensive one at that. Vacate the Government House? And immediately too? 

As if reading His Majesty’s mind, Justice Ademola assured Kabiyesi that it was not a false alarm and that the Arole Oodua might be forcibly ejected from the Government House before the end of the day if he failed to leave. 

His Lordship was calling because as a prince himself he didn’t want Kabiyesi, and by extension, the throne of Oodua, to be disrespected.

Kabiyesi did not bother to sleep again. Ilo ya, Onibode Apomu! He summoned his staff and with dignified calm and regal fortitude as befits the Oonirisa, the Arole Oodua directed them to pack his personal belongings. 

By 10 am, Baba Tejumade was on his way to his Royal Throne in the ancient city of Ile-Ife.

What could have caused the Ooni, the Supreme Representative of Oduduwa, the founder of Yoruba race to be asked to leave the Government House in the middle of the night. 

It was barely two years ago that history was made when he was appointed the Governor of Western Region, the first indigenous governor in black Africa and the Commonwealth.

It was indeed a joyous occasion for the whole of Yoruba race. 

Iya Agba told me that they were on the farm in Aba Alaro when Baba Dauda brought the news from Ife. They all abandoned the village and trooped to the Palace. 

Haruna Ishola, the father of Apala music, released an album to mark the momentous occasion in which he sang:

“Ìjoba Westan Naijiriya won n pon oba le, Ooni je gomina, Dudupariola Baba Tejumade, Kofoworola Omo Adekunbi…”

[Western Region Government of Nigeria dignifies Royalty, the Ooni is appointed the Governor, the handsome Ebony who begets Tejumade; Ooni who did't buy his honour, the son of Adekunbi]

Now, Kabiyesi was being ‘advised’ to vacate the Governor’s Lodge! 

What could have gone wrong? That midnight or early morning call was like no other call. 

It was the call that would alter both the political and legal landscapes of Nigeria forever. 

The call was the climax of events which had begun as drizzle in 1960. 

By the time the call came in 1962, the drizzle had become torrential rainfall. Let's go back to 1960.

Cracks began to appear on the walls of the Action Group immediately after Chief Ladoke Akintola became the premier. 

He was sworn in by the Governor, Oba Tadenikawo Adesoji Aderemi.

In deference to the exalted throne and position of Oba Adesoji, the newly installed Premier took off his cap to shake hands with the Governor-King. It was a vintage expression of Yoruba tradition! Oba lo ba lori ohun gbogbo!

Following series of political actions and decisions taken by the new Premier who was also the Deputy Leader of the Party, it dawned on Chief Obafemi Awolowo, the Leader of the Party that Chief Akintola was “determined to run the show alone regardless of accepted Party conventions and procedure”.

These actions, according to Chief Awolowo, include the unilateral appointment of Ministers into the Cabinet of Western Region, reduction in the price of cocoa, reducing flat-rate tax from an average of #4.17.6d, exemption of women from taxation, and increases in Assumed Local Contributions in Western Nigeria’s secondary grammar schools, amongst others.

More importantly, Chief Akintola was of the view that the experiment of separating the leadership of the Party from the leadership of the Government in the Western Region had failed. 

What was left unsaid was that the Premier ought to be the Leader of the Party.

Chief Obafemi Awolowo

By the time the Party came back from its Jos Convention, it was clear to all and sundry that the festering wound of the Action Group had become an open sore.

Agba kii wa loja ki ori omo tuntun wo. Elders won't allow the neck of a newborn to go askew. 

On February 9, 1962, the Ooni of Ife, Oba Adesoji Aderemi called a peace meeting of the party leaders in order to resolve the differences between the two great men. 

The Ooni was supported in this regard by some leading Obas and Chiefs in the region. The meeting however failed to conclusively effect a settlement.

It was becoming apparent that something must give. 

Àgbò meji ko le mu omi ninu koto kan naa. It is impossible for two rams to peacefully drink from the same saucer at the same time. 

On May 19, 1962, at a meeting of the Executive Committee of the Action Group, Chief Obafemi Awolowo levelled three charges against Chief Ladoke Akintola. 

The Leader accused the Deputy Leader of maladministration, anti-party activities, and indiscipline. 

In support of the charges, Awolowo spoke for four hours. In his defence, Akintola denied the charges and spoke for three hours.

The jury of party executives listened to both the plaintiff and the defendant. A motion calling on Akintola to resign as the Premier was moved. 

The defendant’s group moved a counter-motion for the Premier to only be reprimanded and not removed. The counter-motion was defeated. 

The motion for the premier to resign was carried by 81 to 29! The meeting had lasted for 11 straight hours!

The party leadership waited patiently for Akintola’s letter of resignation. No letter was forthcoming. 

A ti ki òjé bo oloosa lowo, o ku baba eni ti o bo. Who is going to remove the charmed bracelet from the wrist of a chief priest? 

Akintola called a Press Conference and announced that he was not going to resign his post as the Premier. 

Instead of a letter of resignation, the embattled premier wrote two letters. 

The first letter was to the Ooni, asking the Governor to dissolve the House of Assembly. 

The second letter was to the Speaker of the House calling for an emergency meeting of the House for a vote of confidence or otherwise.

The Ooni and the Speaker were perplexed. 

How could the House be dissolved and a meeting of the House still be called at the same time? 

O pe laye, oju re ko ni ri ibi, ikan ni eniyan yoo fi owo mu. It is either you live long and witness unsavoury things or die young 

and experience nothing. It was either for the House to be dissolved or for a meeting of the House to be called.

Awolowo was a legal practitioner. Akintola was a legal practitioner. 

They were both brilliant men trained in the finest tradition of the British Bar. 

They were both familiar with the Constitution of the Federation of Nigeria and the Constitution of Western Region 

(Yes, the Regions had their own constitutions then). 

They were also familiar with the common law of England as well as parliamentary practices in the Commonwealth. 

The question before Awolowo and the Party was how could a premier be removed from office? 

The issue before Akintola and his group was whether a premier could be removed from office.

Awolowo knew that a barber needed another barber to barb his hair. He did the most natural thing. 

He requested two of the most brilliant legal minds in the Region to prepare a legal advisory for the Party. Chief Rotimi Williams, 

the Legal Adviser of Action Group and Mr. S. O. Ighodaro, the Attorney General of the Western Region accepted the assignment.

The two legal giants spent sleepless nights consulting books of laws from various jurisdictions. 

The contentious provision itself was simply worded. It was the proviso to section 33(10) of the Constitution of Western Nigeria which provides that:

“The Governor shall not remove the Premier from office unless it appears to him that the Premier no longer commands the support of a majority 

of the members of the House of Assembly.”

Simple? Not quite!

The duo of Williams and Ighodaro were of the firm opinion (your lawyer will tell you that there is a difference between an opinion and a firm opinion) that the operative words in the provision were ‘unless it appears to him’. 

The legal experts concluded that as long as it appeared to the Governor in any form or format, the premier could be removed. 

It did not even have to be on the floor of the House.

Armed with this legal advice, a form was prepared and members of the House who wanted Akintola to be removed as the Premier 

appended their signature. They were 66 in number.  

The form was sent to the Governor, His Royal Majesty, the Ooni of Ife.

Based on the signatures of 66 members out of 112 as contained in the form forwarded to the King, it then appeared to the Governor 

that the Premier no longer commanded the support of a majority of the members of the House of Assembly. 

The Governor exercised his constitutional power!

Sir Adesoji Aderemi removed Chief Ladoke Akintola as the Premier!

Akintola was in the Premier’s Office when he was served with a letter from the Governor removing him from office. 

The premier who had just been removed as the premier did three things immediately he finished reading the letter.

He called a Press Conference to inform the world that he was still the premier.

He then called on the Prime Minister, Sir Abubakar Tafawa Balewa, to remove Sir Adesoji Aderemi as the Governor.

Finally he filed an action in court to restrain the Governor from removing him from office.

The Awolowo group was also not idle. 

Immediately they were informed that the Governor’s letter had been delivered to the ‘ex-premier’, the party’s Parliamentary Group 

elected Akintola’s Minister of Local Government, Alhaji Dauda Soroye Ishola Adegbenro, as the new premier of Western Region. 

The Governor was informed of the new appointment. 

Oba Adesoji Aderemi accepted the recommendation and His Royal Majesty promptly administered the oath of office to the new Premier. 

Alhaji Dauda Adegbenro, the Ekerin of Egbaland and the Balogun of Owu, had become the Premier! 

The Commissioner of Police soon arrived. He pledged his services to the new Premier.

The Commissioner of Police was just leaving the newly installed premier when a signal came from Lagos. 

He was directed to ‘forthwith withdraw his services, and should take no instructions whatsoever from Adegbenro’.

The people of Western Region woke up on that fateful day in May to find out that they had two Premiers. 

On one hand was Chief Akintola who was claiming that his removal as the Premier was ineffectual. 

On the other hand was Alhaji Adegbenro who had just been sworn in as the Premier and who had appointed his cabinet members.

Akintola Ta ku [Akintola Remains Adamant] was the headline of The Daily Times.

Across the Atlantic, the New York Times came out with a banner headline: Nigerian Leader Resists Ouster: Fights Removal 

As Premier of Western Region. According to the paper: “Samuel L. Akintola has stubbornly refused to accept his dismissal as 

Premier of Nigeria’s Western Region.”

 On May 23, 1962, the Western Region High Court in Ibadan was filled to capacity. It was the case of the century. 

The Governor had removed the Premier. 

In turn, the Premier had asked the Prime Minister to sack the Governor. 

The new Premier, Alhaji Adegbenro, was however not a party to the case at this stage.

The Chief Justice of the Western Region then was My Lord Justice Samuel Quarshie-Idun. 

(At the time, head judges of the regions were also called Chief Justices. They are now addressed as Chief Judges). 

Of course you know Mr. Justice Quarshie-Idun now. That was the trial judge in the case of Adegoke Adelabu! Ha! You remember him now! 

His Lordship was however not in Ibadan at the time the suit was filed. 

The CJ was on tour of the Midwest area of Western Region. Justice Olujide Somolu quickly sent message to His Lordship to come back to 

Ibadan for the very important case. 

Chief Akintola’s legal team was led by a Queen’s Counsel, Chief Ladipo Moore, the brilliant son of the legendary lawyer, Eric Olawolu Moore. 

(You know Eric Moore Road in Surulere, Lagos? The street is named after the formidable advocate). 

Eric Moore’s daughter, Miss Kofoworola Moore (later Lady Ademola), was married to Sir Adetokunbo Ademola, the Chief Justice of the Federation. Lady Ademola was reputed to be the first black African woman to earn a degree from Oxford University.

The Ooni was also represented by a Queen's Counsel, the indomitable Rotimi Williams whose brilliance was unparalleled. 

Of him, Chief Awolowo said: "Timi's output, in any assignment, was always as big as his physical stature."

The proceedings had hardly begun when Chief Akintola’s counsel fired the first salvo. 

Chief Moore objected to the competence of Chief Williams to appear for Sir Adesoji Aderemi. The Court agreed with his submission. 

Chief Williams was refused permission to continue to act as counsel for the Ooni. 

The Governor promptly instructed another brilliant counsel, Barrister Akinyele to lead his defence.

It was at this stage that Chief Ladipo Moore advised his client on the need for them to join Alhaji Adegbenro as a Defendant. 

Immediately he was joined, Alhaji Adegbenro filed a counter-claim against Chief Akintola. 

It was now a case of Two Premiers and a Governor! Where would the pendulum swing?

Whilst the case was going on, Alhaji Adegbenro had moved into the Premier’s Office. 

He had started functioning as the Premier and he was also using the Premier’s official car. 

In fact, when he was later restricted under the Emergency Regulations, it was the official car of the premier that took him to Osogbo, 

his place of restriction.

On the adjourned day, Chief Moore argued his application for injunction to restrain Sir Adesoji Aderemi from purporting to relieve 

Chief Ladoke Akintola of his office as premier in the absence of a resolution of the House of Assembly.  

The motion was opposed by Mr. Akinyele who argued that to the extent that Chief Akintola was no longer the premier, there was nothing 

for the court to restrain. It was classical advocacy at its best.

His Lordship listened to the arguments from the two brilliant advocates. It was indeed a very difficult case. 

The Court then made two rulings. 

In respect of Chief Akintola’s motion, His Lordship granted the injunction prayed for by the man who would later become the Aare Ona Kakanfo of Yorubaland. Justice Quarshie-Idun ordered Alhaji Adegbenro not to assume the office of Premier. 

In other words, Chief Akintola was to continue in office. At least, pending the determination of the suit itself.

 With regard to the substantive suit, the Chief Justice referred the case to the Supreme Court because of its grave constitutional importance.

At the Supreme Court, it became a battle Royale! 

The apex Court itself admitted that it was being “called to perform a difficult duty.” Something like that had never happened before. 

There was no precedent to be followed.

The Supreme Court then did something. It invited all the Attorneys General in the country to appear as amici curiae.

We had already explained the meaning of this expression in Sunny Ade’s story. 

It was however only the Eastern Nigeria Attorney General that sent his Solicitor General to assist the court.

Four Lord Justices sat to hear the case. 

Sir Adetokunbo Ademola, a Prince of Abeokuta and a Knight of the British Empire, presided as the Chief Justice of the Federation. 

Also on the panel was Honourable Mr. Justice Lionel Brett, a World War II veteran, who was the last expatriate to serve as Nigeria’s Solicitor General. Mr. Justice Idowu Taylor was also on the panel. 

The Magistrate Court Complex at Igbosere, Lagos is named after him. Another Knight, Sir Vahe Bairamian, was the fourth Justice.

The question before the Court was whether the Governor could remove the Premier based on a letter signed by a body of members 

of the House and not as a result of a vote of no confidence on the floor of the House. 

In other words, how would it appear to the Governor that the premier no longer enjoyed the support of the majority of parliamentarians?

After exhaustive deliberations, My Lord Justice Adeokunbo Ademola held that the Governor exceeded his constitutional powers. 

According to His Lordship: “The Governor cannot validly exercise power to remove the Premier from office except in consequence 

of proceedings on the floor of the House.” 

Justices Taylor and Bairamian agreed with His Lordship.

My Lord Justice Brett, the World War II veteran, was however unable to agree with the reasoning of the majority. 

In his dissenting judgment, the former Solicitor General of Nigeria held that: “the Constitution does not preclude the Governor 

from acting on any information which he considers reliable.”

Chief Akintola’s group erupted with happiness. Official’s Removal Reversed in Nigeria screamed the New York Times’ headline of July 8, 1962.

Chief Akintola, the master linguist, didn’t allow the moment to go without poking fun at his opponent. 

The middle name of Alhaji Adegbenro is Soroye which could be literally interpreted to mean ‘do you see honourary title?’.  

According to various accounts, Chief Akintola quipped: Sóoróyè kii je oye. Yio ma roye ni, ko ni je oye. (‘Do you see honourary title can only see title but he cannot become a titleholder.

 Adelabu’s story that the Federal Supreme Court was not the final court of appeal at the time. 

Alhaji Adegbenro appealed to the Privy Council in London.

On May 27, 1963, the Judicial Committee of the Privy Council delivered its judgment. 

Five Lord Justices heard the appeal which had come all the way from the Federal Supreme Court of Nigeria.

I hope you recall that Chief Rotimi Williams and Mr. Ighodaro had opined that the Governor could exercise his power to remove the 

Premier as long he was convinced that the premier no longer commanded majority support. 

I hope you also remember that the dissenting judgment of Brett FJ agreed with this reasoning. That’s good. It shows that you are following me.

The Privy Council held that the Federal Supreme Court misapplied the law. 

The PC agreed with the legal opinion of Chief Williams and Mr. Ighodaro. 

The Council therefore allowed the appeal and reversed the majority decision of Ademola, Bairamian and Taylor. 

The council upheld the minority decision of Brett FJ. 

In effect, the Council held that Oba Adesoji Aderemi exercised his power to remove Akintola constitutionally!

Adegbenro has won!

The Privy Council did not stop there. 

It also directed Chief Akintola to pay Alhaji Adegbenro the sum of #1,140:8s: 5d as the costs incurred in prosecuting his case 

from Nigeria to the United Kingdom.

This time around, it was the turn of Alhaji Adegbenro’s group to erupt with joy!

But it was a short-lived joy. 

As the Privy Council Lord Justices were signing off on their judgment in London, something was happening back home in Nigeria. 

On the same day, the Western House of Assembly amended its constitution.

I hope you have not forgotten that the decision of both the Supreme Court and the Privy Council was based on the proviso to section 33 (10) 

which had quoted above. 

Minutes after the Privy Council had announced its decision, the provision was amended by adding the following phrase: “…in consequence 

of the passing of a resolution in the House of Assembly by a majority of the members of that House”.

That’s not all. The amendment was also backdated by three years. It was deemed to have taken effect from October 1960! 

I hope you are not becoming confused with the legal theatrics. 

In other words, the decision of the Governor taken in 1962 was now null and void because it was not in consequence of the passing 

of a resolution in the House of Assembly by a majority of the members of that House! 

The decision of the Privy Council delivered in 1963 was also of no legal effect.

The long and short of it is that Chief Akintola had never been removed as the Premier! Legally speaking!

Adegbenro had scored his goal in London. 

Unfortunately, the goal post had been moved in Ibadan. Ibadan lo mo, o mo láyípo!

That however was not the end of the story.

Alhaji Adegbenro, the Ekerin Egba, had lost the premiership but he was not about to lose the costs awarded in his favour 

by the Privy Council. 

He filed an application at the Supreme Court of Nigeria for the Court to direct the Premier to pay him his costs. 

He was represented this time by Chief Akin Olugbade. Chief Akintola was represented by Chief Moore.

Chief Akintola argued that he should not pay any costs because his government had nullified the decision of the Privy Council. 

The court disagreed. The apex court found merit in the application of Alhaji Adegbenro. 

After all, aya òle la n gba, ko si eni ti o n gba omo òle. A lazy man can only lose his wife and not his child. 

The court ordered Chief Akintola to pay Alhaji Adegbenro the costs incurred in the Supreme Court of Nigeria and the sum of #1,140:8s: 5d 

being the costs of his appeal to Privy Council in England. 

 Chief Akintola paid the costs.

The story did not end there…

You are wondering why appeals were still being taken to the Privy Council notwithstanding Nigeria's status as an independent country. 

It was because the country remained a Commonwealth Realm with the Queen as her Head of State. Nigeria was not yet a republic.

Following the decision in the Akintola case, Nigerian Government felt the time had come to become a full republic. 

Ti a ba fi agbo fun egun, a fi okun re le ni. When you give a ram to the masquerade, you ought to leave the rope. 

Why was Her Majesty still holding on to the rope after giving us the ram? The time had come to cut the political umbilical cord. 

The 1963 Republican Constitution was promulgated. 

With that singular act, Nigeria became a Republic and appeal to Privy Council was abolished. 

The Supreme Court became the final court of appeal for the Federal Republic of Nigeria.

HISTORICAL RECONSTRUCTION OF ỌFFA, KWARA STATE

1.0 INTRODUCTION 

Today, Ọ̀ffà is distinguished with five phenomena in Yorùbá lands:

It is the head of Ibọlọ land/dialect of Ọ̀yọ́ (Ibọlọ starts from Ìwo in present-day Ọsun State tó Ajashẹ-Ipòo in Kwara State. The former is Ifẹ Town, being founded by Telu, the firstborn of Luwo, the 21st Ọọni of Ifẹ and the latter is considered Gateway to Ìgbómìnà Kingdom. I have written on both).  

Ọranmiyan's descendants were divided into four (4) distinct families by their dialects. These formed the four provinces of Ọ̀yọland́: Ẹkun Ọtun, Ẹkun Osi, Epó and Ibọlọ provinces. The Ibọlọ, which Ọ̀ffà belongs and subsequently become the Head, lies to the South-East of Ẹkun Osi towns. Prominent towns in this province were: Irẹsa, Ọ̀ffà, Ọyan, Òkùkù, Ikirun, Osogbo, Ido Ọsun, Ilobu, Ejigbo and Ẹ̀dẹ̀. All these, except Ọ̀ffà, are in present-day Ọsun state, South-West, Nigeria.

2. After Ifẹ and Ìjẹ̀sà, the noun Ọ̀ffà is the most likely used as prefix for Towns/Villages heterogeneously in Yorùbá. I gathered 16. These are all historically connected to the present Ọ̀ffà (Ọ̀ffà Arìnlolu/Ilé): 

Ọ̀ffà-Maíkà

Ọ̀ffà Ora

Ọ̀ffàtẹdo (founded by Ọba Adégbóye; its history would be subsequently treated)

Ọ̀ffà Baba Ìsàlẹ̀ 

Ọ̀̀ffà Àtìpẹ 

Ọ̀ffà Igbo (D, E and F are now areas in Ìbàdàn, Ọ̀yọ́ State) 

Ọ̀ffà Igbolotu (defunct)

Ọ̀ffà Ọfun (also called Ọ̀ffà Ọjaka)

Ọ̀ffà Irese (used to be beside Ìgbàja. Read my submission on Irese and Olú Òjé ancestries)

Ilọfa (also in Kwara State)

Ọ̀ffà Èésun (near the Naval School) 

Ìsàlẹ̀ Ọ̀ffà in Òkùkù, Ọsun State (also founded by Ọba Adégbóye; its history would be subsequently treated)

Ọ̀ffà Igbó-Oro (close to the present-day Ọlọffa Palace)

Ọ̀ffà Ikose (near the present town of Ilẹmọna) 

Alairin family in Ikẹrẹ-Èkìtì in presentday Èkìtì State

Ìsàlẹ̀ Ọ̀ffà in Ìgbayé (Odò-Ọtin Local Government of Ọsun State) 

3. Ọffa is a hub of western education. It is said to be second to Èkìtì in production of highest number of professors in Yorùbá land. Moreover, today, Ọffa is the only town with the highest number of tertiary institutions in Kwara state: 4 universities; (two proposed) 4 polytechnics, 1 Health Technology, 1 Naval School and 2 colleges of Education (1 is affiliation center). 

University Of Offa [Proposed]

Summit University 

Ebenezer University [Proposed]

NOUN University 

The Federal Polytechnic [FEDPOFFA]

Graceland Polytechnic

Lens Polytechnic 

Metropolitan Polytechnic 

Ila Ọ̀ràngun Study Centre

PAN Africa College of Education

Kwara State Health Technology

4. Ọ̀ffà is the second most populated town in Kwara State after Ilọrin, the capital, with a population of about 113,830 or more inhabitants. 

5. It is the headquarters of Ọ̀ffà Local Government in Kwara State. The only town to be solely made LG in the state. 

Offa is well known for cultivation of sweet potatoes, yam and maize. The two aforementioned are (with peacock) are totemic symbols of Ọffa, as evident in one of her eulogy being addressed as the home of sweet potatoes and yams were the cause of the wrestling between the two brothers that's latterly regarded as tradition of Ọffa. Ìjàkadì Lóró Ọ̀ffà. 

Also, the town is noted for its weaving and dyeing trade, using vegetable dyes made from locally grown indigo and other plants. Hence the Oríkì: 

Ọmọ ojú tí dáro dáro Onimọka 

Ó dáro tán, ọwọ rẹ dúdú. 

Arò dúdú, arò ó yà bù mu

Arò dúdú, arò ó yà bù wẹ 

Arò dúdú, arò ó yà bù bọju........ 

1.1: OFFA AND LITERATURE

Ọ̀ffà's rich history is comprehensively documented in a book written by James Bukoye Ọlafimihan, an educationist and clergyman, titled 'Ìwé Ìtàn Ọ̀ffà', literally translated The Book of the History of Ọffa. It was the earliest historical attempt on Ọ̀ffà. 

Another full effort is 'Ọlọfamọjọ: A Socio-Cultural Political History of the People of Ọ̀ffà' by Raheem A. Lateef in 2009. It is published by NNI Publishers Ltd in Ilọrin, Kwara State Capital. I read the book's copy of Chief Onikoyi of Ọffa and owner of Mayor Rentals who is a retired Custom Officer. 

Other books are: 'Augustus Bandele Oyèdiran: A Life Lived For Others' [by Akinjide Ọsuntokun, Babajimi Fasẹkẹ and Tẹ́nìọla in 2013], J. S. Olawoyin’s My Political Reminiscences 1948 – 1983, L. A. K Jimoh’s ILORIN: The Journey So far, Path of Destiny [by Professor Jimoh Mosobalaje Oyawoye] partly trace Ọ̀ffà histories. 

Ọ̀ffà is the home of the legendary Mọremi, who was responsible for the defeat of the frequent Ugbo of Ilajẹ ẹsẹ Odò in present-day Òndó State who raided Ifẹ. This has been discussed in my submission titled, "THE CRADLE: ILÉ-IFẸ̀, ODÙDUWÀ AND THE YORÙBÁ" (1-3).

 

1.2: GEOGRAPHICAL AND HISTORICAL BACKGROUND OF OFFA 

Geographically, Ọ̀ffà is centrally located in the midst and middle of many neighboring towns like Erin-Ilé in the south, Ijagbo  (read my historical reconstruction of Ijagbo and on Aláran ancestry) in the north, Igosun and Ìpẹẹ̀ in the east and Ilẹmọna, Iraa (read my submission on this town and some part of Ọ̀̀yọ́ ancestry where I mentioned Ọya), Ìkọ́tun (this is Ìkọ́tun Ilé, its subordinate in Lagos is Orílè Ìkọ́tun aboriginally) and Ojoku in the west. 

Ọ̀ffà as a city found in Kwara, Nigeria is located 8.15 latitude and 4.72 longitude and it is situated at elevation 419 meters above sea level. It operates on the WAT time zone which means that it follows the same time zone as Ilọrin, Kwara State Capital. It lies along the rail road from Lagos and at the intersection of roads from Ilọrin town, Lafiaji and Ikirun. 

This sub-chapter discusses the settlement, geography and historical background of Offa. Also, it provides an overview of the people occupying the area, the good climatic condition of Offa which endears it to foreigners, etc. Thus, it is an attempt to provide comprehensive historical background of Offa from the earliest time.

This equally highlights the efforts made by the founder of Offa, Olalomi Olofagangan, to establish a formidable town, which served as a reference point for the successive kings irrespective of incessant ransack/persecutions faced in the hands of attackers.

A. The Geographical Location of Offa in Kwara State 

Offa is located on the south-east of Ilorin, the capital of Kwara State. The town is situated on longitude 50o East and latitude 80o North. Offa is bounded to the south by Ijagbo; to the north by Erin-Ile; to the east by Ira; and to the west by Ipee. It is about 56 kilometres from Ilorin, 20 kilometres away from Ira, and also, about 3 kilometres from Erin-Ile. There is no clear cut boundary between Ijagbo and Offa because houses are built on both sides. Demarcation could be ascertained through signposts and statutory papers endorsed by the Ministry of Land and Survey for clear boundary demarcation between the two communities. 

Offa is situated on a gentle plateau of about 1,429 feet (408.9m) above sea level. It has, indeed, been aptly described as a watershed between the Ogun-Osun River Basin and Niger Basin. It is also situated 215 miles (344km) on the south-west (SW) rail line from Lagos. It is regarded, geographically, as a “gap town” and has been a major Railway Depot Station since 1956 when the railway station was upgraded from corrugated iron sheet building to a full-fledged office.

The climate in Offa is divided into two seasons the rainy season, characterised by heavy rainfalls, which usually start from April and end in October, with little showers to mark the end of the rains in early November and the dry season characterized by excessive sunshine, leading to the hot and dry climatic conditions in the area. It usually starts in late November and ends in March.  

B. The Historical Origin of Offa

Going by the history lane, though, strenuous efforts were made to obtain reliable archival records from various sources as there were controversies surrounding the exact year of its existence. A source has it that Ọ̀ffà was first settled around AD 1000. While another source documented it to have been around 1395, A.B.O.O (2013) speculates "around 1350". If analyzed with the year 1448 which Ọlalọmi expired, 1395 is probable. 

Be it as it may, none ever debunked the fact that Offa was founded by Ọlalọmi Olúlákun Ọlọ́fangangan who happened to be a crown prince from Ọ̀̀yọ́. He was a direct descendant of Ọranmiyan. He is a descendant of Ọranmiyan from the maternal side. His mother’s name (Tapa name) sounds like Yanrin, same pronunciation as a kind of Yorùbá vegetable. Hence, Ọ̀ffà considered it sacrilegious to call Yanrin by name. In Oríkì Ọ̀ffà, it is said "Èése tẹ le pe Yanrin lookọ (what can't you call Yanrin by name)? 

Adeboye (1967) gives the above line and explanation.

Over-time, Ọlalọmi was nicknamed Ọlọ́fa [a person who owns an arrow] which he usually carried around, hung on his shoulder ad side, conspicuously. Ọlọfa was a renowned hunter credited for his professionalism as an archer. For even those who did not see him physically, the name gives a mental picture of “Ọlọfa Gangan,’’ reflecting the way he moved around with his bow and arrow and his unrivalled prowess as a marksman in his various hunting expenditures in Yorùbá land.

 

He was to undertake a sojourn to a virgin land which was later named Ọ̀ffà, derived from Ọlọfa. Reasons behind his departure have been a cause of debate. Some say it might be a succession dispute. There is also possibility that he left on a game expedition. Or he left due to adventurous spirit. The trio was common in those days. 

His first established community was at the bank of a river known as Maika, on the way to Ira Town, in present-day Ọyun Local Government of Kwara state. It was called Ọ̀ffà-Maíkà, compound noun for both the arrow and the river. A sort of compromising name. He left Maíkà because of its unsuitability and relocated to Ilọfa. He deserted Ilọfa for Ọ̀ffà Ora, in the land of Nupe/Tapa, his mother land. 

He afterwards returned to Yorùbá side and found Ọ̀ffà Irese near Ìgbàjá in the present-day Ifẹlodun Local Government of Kwara state. The impact of Tapa (Nupe War) forced him to Ọ̀ffà Ikose, near the present town of Ilẹmọna. From here, his next destination was Ọ̀ffà Èésun, near the now Naval School in Ọ̀ffà. It was at Ọ̀ffà Èésun that Ọlalọmi  Ọlọfagangan died by 1448, as the first ruler of Ọffa (Ọlọffa), after he had successfully established a virile Ọ̀ffà Community.

After his demise, Ọlalọmi was succeeded by his eldest son, Olutide, who ruled from 1448-1491 (43 years). Olutide's reign was characterized by a period of peace, joy and prosperity. This peaceful period was however short-lived as the Nupe War resurfaced. This necessitated their move from Ọ̀ffà Èésun to Ọ̀ffà Igbolotu. 

Oluwole became the Ọlọffa at Igbolotu, after Nupe War ceased in 1526. Oba Oluwole later went back to Ọ̀ffà Èésun to bury his father, Ọba Olùgẹsinde (1491-1526), who ruled after Ọba Olutide. He gradually returned the Ọ̀ffà people to Èésun. 

Unfortunately, soon after their return, they were confronted with another problem - an invasion by mysterious giant rats. This made them relocate to Ọ̀ffà Igbolotu for the second time. 

While in Offa Igbolotu, Okunmolu (1567-1624) was installed as Ọlọffa after Ọba Oluwole's demise. It was during Okunmolu's reign that the people of Ọffa cultivated farms at a place known as Ọ̀ffà Igbó-Oro, close to the present-day Ọlọffa Palace. The farms at Igbó-Oro were ravaged by wild animals. This prompted the people to protect their farms with Oro, a sort of fetish guard. It is from this special guard that the place derived its name (Igbo-Oro: forest/farms protected by fetish guard). It is presently located behind the palace of the Ọlọffa of Ọffa, close to the stream of Odo-Ayaba.

Before people could peacefully settle at Igbó-Oro, the menace of giant rats resurfaced. The rats terrified and bit aged people while asleep. They absconded with small infants, whenever their mothers were out of sight. These rats forced people to shift a little further to a place known as Ọ̀ffà Arinlolu. This is the present day Ọ̀ffà. It also goes by the name Ọ̀ffà Ilé. 

The first set of people to move to Ọ̀ffà Arinlolu from Ọ̀ffà Eesun are known and the compound they established is called Asalọffa (they who run from Ọ̀ffà). The full appellation is A sa l'Ọffa Èésún (those who run from Ọ̀ffà Eésun {to Offa Arinlolu}).

It was after they migrated to this site (Ọ̀ffà Arinlolu) that Ọba Okunmolu died. The year was 1624.

Note that Ọ̀ffà Arinlolu has expanded to three more Ọ̀ffàs: Ọ̀ffà-Maíkà, Ọ̀ffà Èésun and Ọ̀ffà Igbó-Oro. Hence Ọ̀ffà Arinlolu is 4 in 1, in biblical language.

When referring to these journeys, Ọ̀ffà indigenes are praised:

Ilẹ́ yí ko gbaayé, a ko lo si Ọ̀ffà Maíkà

(This land [Ọ̀yọ́ Ilé] could not occupy us, we moved to Ọ̀ffà Maíkà) 

Nígbàtí Ọ̀ffà Maíkà ko gba wa mọ, a ko lọ sí Ọ̀ffà Irese

(When Ọ̀ffà Maíkà could not occupy us, we moved to Ọ̀ffà Irese) 

Nígbàtí Ọ̀ffà Irese ko gba wa mọ, a ko lọ sí Ọ̀ffà Ikose,

(When Ọ̀ffà Irese could not occupy us, we moved to Ọ̀ffà Ikose) 

Nígbàtí Ọ̀ffà Ikose ko gba wa mọ, a ko lọ sí Ọ̀ffà Èésun,

(When Ọ̀ffà Ikose could not occupy us, we moved to Ọ̀ffà Èésun) 

Nígbàtí Ọ̀ffà Èésun ko gba wa mọ, a ko lọ sí Ọ̀ffà Igbólotu

(When Ọ̀ffà Èésun could not occupy us, we moved to Ọ̀ffà Igbólotu) 

Nígbàtí Ọ̀ffà Igbólotu ko gba wa mọ, a padà sí Ọ̀ffà Èésun,

(When Ọ̀ffà Igbólotu could not occupy us, we returned to Ọ̀ffà Èésun)

Nígbàtí Ọ̀ffà Èésun ko tún gba wa mọ, a ko lọ sí Igbo-Oro

(When Ọ̀ffà Èésun could not occupy us, we moved to Ọ̀ffà Igbó Oro)

Nígbàtí Igbo-Oro ko gba wa mọ, a ko lọ sí Ọ̀ffà Àrínlolu

(When Ọ̀ffà Igbó Oro could not occupy us, we moved to Ọ̀ffà Àrínlolu)

Rahaman Adetunji Lateef, in his work Olofamojo A Socio-Cultural and Political History of The people of Offa, analyses the erroneous impression about Offa people regarding the settlement and re-settlement of Offa as a community engaged in incessant wars between her and the Nupes, and in the course of escape from natural causes such as the rat invasion. He says that, it has been alleged in some quarters that “Offa has no land”, and that she abandoned her land in entirety in the course of her resettlement(s). 

He further states that Offa currently occupies the land of her suburb towns like Erin-Ile. He argues that these allegations are totally misconstrued. 

His analysis provides historical evidences to the ownership of Offa land by saying that it is an incontrovertible fact that Olalomi Olofagangan first launched the first Offa community at “Maika” after years of hunting in the wilderness, which later became Offa town as earlier explained. He maintains that it could be authoritatively asserted that when Olalomi first settled at Maika, he met nobody or towns on the landmass in which he hunted for long time. The author’s analysis is relevant to this work because of the erroneous conceptions created in some quarters that Offa had no land to accommodate anything such as railway structure, hence  the people of Offa capitalized on the weakness of their neighbouring towns to carve out more land into their fold.  

Lateef equally gives a historical background of how the neighbouring towns met the founder of Offa at the onset and how most of these towns paid homage to him. There was no indication that he (founder of Offa) had to pay tribute or homage to anybody for the use of the land, and he did not have to seek the consent of anyone to settle on the virgin land, except the Alaafin of Oyo who authorised him to occupy part of Ibolo Division with his people. He argues that, if Olalomi had occupied a wrong land or was given land by any suburb towns to raise his home, he would have been compelled to pay tribute (isakole) to his landlord. No suburb towns, including Erin-Ile, had received isakole from the Olofa of Offa.  Rather, the Olofa had received tribute from the suburb towns in the past. The text is relevant in the analysis of the origin, migration and settlements of Offa people. It puts in place the chronological events of how Offa was established by the founder and the attraction the area gave to the people before the coming of the white men. The area had a record of success in term of population growth in spite of the incessant wars of conquest it experienced. The large concentration of people in Offa had contributed to her economic development. This had placed the area (Offa) in better advantage for economic prosperity within Ibolo Division up till 2008.

 

1.3: ỌFFA AND ILỌRIN: A DECADE OF WAR 

BRIEF: L. A. K Jimoh, in his book, ILORIN: The Journey So far, analyses the major cause of rivalry between Offa and Ilorin. 

He argues that the unilateral declaration of independence by Offa immediately after the Jalumi disaster of 1878 betrayed the Olofa’s disloyalty to Ilorin. It also reminded Ilorin of the two previous incidents in which Offa similarly collaborated with the enemies of Ilorin. The first occasion was the complicity of Offa in the Ogele War during which Kankanfo Toyeje of Ogbomosho led combined Yoruba armies to invade Ilorin only to be crushed at Ogele. The second was an alliance between Offa and the Yoruba under the leadership of Adegun, the Onikoyi, during which the duo attempted to invade Ilorin. 

Jimoh’s analysis explains the struggle between Offa and Ilorin which led to the demotion of Olofa district head in 1917 and its restoration in 1980 after a protracted struggle. This analysis provides an in-depth knowledge of the struggle between Offa and Ilorin. Also, it has given adequate information on the efforts made by members of the Offa Descendants’ Union (ODU), This task was led by J.S Olawoyin to restore the title of Olofa as a first class Oba in Kwara State.

EXTENSIVE: There are three identified causes of this nine years war which took place during the reign of Ọba Morounfolu Okunoye, the 14th Ọlọffa. It commenced in 1878 and was terminated 1889 - a period of eleven years. 

The first was the collapse of Ọtin Bridge. Second was the duo-betrayals of two Ọ̀ffà chiefs: Balógun Agídíako and Ọjọ́mu Gẹdẹngbẹ and the third, the "carry Qur'an to the sea (Lagos)" Jihad. 

Actually, Ọ̀ffà was not particularly at the centre of the century-long Yorùbá civil conflicts. However, it should be noted that it shared close proximity with Ilọrin, an extremely active player in the providence. As a result, Ọ̀ffà, one way or the other, played a significant role. As known, Ilọrin, through the activities of Afọnja, Sọlagbẹru and the succeeding Fulani rulers subjugated smaller Yorùbá entities under their control. Ọ̀ffà was one of such annexed kingdoms. 

Consequently, Ọ̀ffà was mandated to contribute a certain quota of soldiers to aid Ilọrin in her war efforts. This was the least case until 1878 when Ọba Morounfolu Okunoye refused to contribute his quota to aid Ilọrin in the Ikirun/Jalumi War of 1878, as he deemed contribution to such a war as unnecessary. This refusal by Ọ̀ffà, which led to the defect of Ilọrin and her allies led to a period of severe hostilities between Ọ̀ffà and Ilọrin, which culminated in the Ọ̀ffà-Ilọrin (1878-1889).

Ọ̀ffà seemed to bear the booth of the century-long civil strive in the entire Yorùbá land. 

Ilọrin originally had nothing to do with the Jalumi War, as it was direct confrontation between the Èkìtì and Ikirun. It was the Èkìtì that solicited the support of Ilọrin as well as the Ìjẹ̀sà. On the other hand, Ikirun formed alliance with both Ìbàdàn and Ẹ̀gbá. 

NEITHER OF THE PARTY INVITED ỌFFA TO BE PART OF THE WAR. 

Ìbàdàn, which had the greatest military might in Yorùbá land at the time, and also a long time enemy of Ilọrin, helped Ikirun to victory. After conquering the Ìjẹ̀sà camp, and much later, the Ẹ̀gbá camp, the Ìbàdàn soldiers went on to ransack and destroy the Ilọrin camp. A good number of Ilọrin soldiers who tried to escape the wrath of Ìbàdàn soldiers ran towards the Ọtin Bridge. The relentless Ìbàdàn soldiers pursued them and by the time the fleeing soldiers Ilọrin soldiers reached the river, the bridge was nowhere to be found. The fleeing soldiers inevitably plunged into the river in order to escape mutilation. Thousands of Ilọrin soldiers who could not swim lost their lives in addition to those that were already killed in the battle. It is from this incident of plunging into water (Ja Lu Omi) that the war was tagged Jalumi. 

The perfidious actions of Balógun Agídíako, a long standing enemy of Ọba Morounfolu Okunoye, convinced the then Emir of Ilọrin that Ọlọ́fa was the brain behind the collapse of Ọtin Bridge. He then pleaded allegiance to Ilọrin and urged them to attack Ọ̀ffà. The Ilọrin was livid about their defeat and severe losses didn't bother to verify the veracity of the clam and opted to attack the culprit, Ọlọ́fa. What's there to verify, anyway? A whole Balógun, one of the four principal chiefs and also chief of War couldn't have lied against his own king! 

Balógun Agídíako who was to become the instrument of treachery to Offa people was appointed by Okunoye to succeed his father Balógun Asegbe, as compensation for the support Balógun Asegbe gave to Okunoye to ascend the throne. As soon as Agídíako became Balógun, enmity began between him and Okunoye; Agídíako made frantic efforts to topple Okunoye as the Ọba. The military was highly respected at that time. It was during the enmity between Okunoye and Agídíako that the Ilọrin people went the Jalumi War.

Another version says, "afer the Jalumi War, Ilọrin wanted to go to war with Ẹrin-Ilé, Òkùkù, Inisa, Ijabẹ and as far a town as Ìbàdàn. Ilọrin army under the leadership of Balógun Karara solicited for Ọba Okunoye’s assistance, which was rejected, after three months of silence, Balógun Agídíako (the then head of Ọffa army) decided to meet Ọba Okunoye without success and this led to the movement of the former with his army people of Ilọrin. We were told that the on the way to Ilọrin, Agidiako met prince Oyewale; the don of Temileke, and killed him. Balogun Agidiako, on getting to Ilorin he informed the Ilorin people that he was the only ‘man’ in Ọ̀ffà having left, Ilọrin could wage war on Ọffa. Oba Okunoye solicited for the assistance of Ibadan (which was granted) to fight Ilọrin."

It's on record that Ọba Morounfolu Okunoye had earlier warned Emir Aliu of Ilọrin to avoid any form of confrontation with Ìbàdàn people because they were at the peak of their military strength and were the strongest military force in the Yorùbá land at the time. Consequently, the Ọlọ́fa refused to contribute his regular soldiers to Ilọrin's war effort. This was interpreted as dissent and insubordination. It was therefore not difficult for the Ilọrin to believe that Ọlọ́fa was a traitor that had collaborated with the enemy and orchestrated the collapse of the Ọtin Bridge, which ultimately accounted for the heavy defeat of the Ilọrin army in the Jalumi war. This strained the relationship that existed between Ọba Okunoye and Emir Aliu and subsequently resulted in war. 

 

Ilọrin people, being Fulani Muslims, desired to take their Jihad to Lagos. This made them launch attacks on several towns and villages in Yorùbá land, including Ọffa, under the tag "carrying Qur'an to the sea". Apart from their Jihad, there were unverified claims that Ilọrin people had an insatiable appetite for war. 

 

Ọ̀ffà was succumbed in 1889. Bashọrun Kaara ensured that no peace agreement was reached. 

Out of the nine years of the war, Oba Okunoye reigned for five years before he died.  Oba Adegboye took over from him, and fought four years as the Oba before he left town together with his chiefs and people. (For other details consult “gazetteer of Ilorin province“  by H.B Hermon Hodge pg. 99).

 

Stories of Ọba Morounfolu Okunoye and Ọba Adégbòye Atoloyetẹlẹ would be provided in 1.4.

Someone gives another, vivid account as thus: 

Facts about the Offa War [News Hub CreatorJun 20, 2020 1:49 PM]

“The troops of the Ilorin army who survived the Jalumi disaster re-grouped at Ojoku and encamped there to ponder over their misfortune, particularly over the mysterious disappearance of the bridge across the River Otin. There were strong indications that Offa was responsible for the sabotage because it similarly collaborated with Ilorin’s enemies in previous wars. Whatever doubts there might have been about Offa’s complicity in this sabotage was removed when, the... “…Oloffa of Offa, always ready to seize any favourable opportunity to revolt, owing to the machinations of an Ibadan by name Kaniki, thought this an excellent time to throw off the Ilorin yoke. On lbadan promising assistance, he declared his independence.” (Elphinstone; op. cit; p.18).

“This unilateral declaration of independence by Offa immediately after the Jalumi disaster portrayed the Oloffa’s disloyalty to Ilorin. It also reminded Ilorin of the two previous incidents in which Offa similarly collaborated with enemies of Ilorin. The first occasion was the complicity of Offa in the Ogele war during which Kakanfo Toyeje of Ogbomosho led combined Yoruba armies to invade Ilorin only to be crushed at Ogele. The second was an alliance of Offa with the Yorubas during the Mugba-Mugba war in which combined forces of the Yorubas under the leadership of Adegun, the Onikoyi, abortively attempted again to invade Ilorin.

“Offa's complicity in the Mugba-Mugba war caused the first sacking of the town by Ilorin at the end of that war. That sacking of Offa by Ilorin caused the Oloffa to flee to Ikoyi where he lived for years until he was pardoned by the Emir and allowed to return to his domain at the instance of the Onikoyi after the Pamo war.

“With these two incidents still fresh in the mind of Ilorin, the latest sabotage by Offa could not be pardoned. A decision to besiege the town was, therefore, taken. The siege lasted eleven years from 1878 till 1889 under the command of Ka’ara, the Balogun Gambari of Ilorin. 

“However, toward the end of the war several unsuccessful efforts were made to get Balogun Ka’ara to lift the siege to alleviate the resultant suffering to which Offa was being subjected. British colonial officials in Lagos even came to both Ilorin and Offa to join in the plea for the siege to be lifted. The British did so not because they loved Offa but because the siege was hampering the flow of trade between the hinterland and the coastal areas thereby hurting the commercial interests of the colonial administration in Lagos.

“The First colonial officer sent to Offa to negotiate terms of settlement between the two belligerent armies, that is, the Ilorin and the Offa/Ibadan armies, was one Reverend C. Phillips. He arrived at the warfront in Offa on 1st April, 1886 and was joined a day later by two other representatives of the Governor of Lagos. The negotiation was a protracted one and it involved Reverend Phillips shuttling between the two opposing camps for weeks. Not much was achieved by the negotiators because Balogun Ka’ara insisted that Ibadan troops should withdraw from Offa as a pre-condition for lifting the siege. The Oloffa, on the other hand, pleaded frantically that Ibadan troops should remain in Offa to protect the town against an onslaught by Ilorin.

“The following year, that is, in 1887, emissaries of the Emir of Gwandu also arrived in Ilorin to plead on behalf of the Sultan of Sokoto that the siege be lifted by Balogun Ka’ara. The Emir Aliyu Dan Shitta, was receptive to the Sultan’s plea but the Baloguns at the war-front would not yield. Mediatory efforts, however, continued and.......

“Later in 1889, Major Macdonald went to Ilorin to have an interview with the Emir. The latter seemed sympathetic, but Ka‘ara, who was on bad terms with this Emir, and doubtless feared the reception he would get at home if he did not return victorious, was resolved to continue the Offa war. He treated the various envoys sent to him including Captain Ferryman with scant respect, and demanded as a condition of peace that Ibadan should not only retire forthwith from Offa, but also hand over Ekiti country." (Hermon-Hodge; op. cit;p.72).

“At another meeting with representatives of the Governor, Balogun Ka’ara, with who were the other three Baloguns and some princes including Prince Momolosho who later became the immediate successor of the incumbent Emir, explained in detail why the Ilorin army would not lift the siege until Ibadan troops withdrew from Offa. His explanation as reported by Reverend Samuel Johnson, who was present on the occasion, went thus: ‘

“The Ilorins had been masters of several towns in the Oyo and Ekiti provinces and had their Ajeles (political Resident) in them; but the Ibadans had ousted them from every one of them and would like to oust them from Offa also. That he would agree to the armistice of six months only on condition that the Ibadans withdrew their contingents from Offa. He said however, that the Ibadans were remarkable for their treachery, ‘but could they equal the Fulanis for williness and cunning (political gimmick and diplomacy)? The Fulanis have seven different tricks, they have only used one as yet against Offa and Ibadan, before they have made use of the remaining six Offa will be taken.

“Two years ago the Emir of Gwandu sent his envoy here to mediate between us. We observed the armistice for five months. Not only did we suspend hostilities, but also allowed traders on both sides to carry on between Offa and Ilorin and even beyond. Unexpectedly the Ibadans shut their gates upon our traders; they refused to release them though we sent back their people to them.’

“He went on to say that the Ibadans were the common enemy of all, even the Alaafin, their King, was on friendly terms with Ilorin and had exchanged presents with the King of Ilorin. ‘If the Governor would interfere at all, let him bid the Ibadans retire from Ekiti and Ilorin territories.” (Johnson)*

”After this lengthy explanation, the Governor's delegates went to hear Offa’s side of the case. The Oloffa denied all the allegations which Balogun Ka’ara levelled against both Offa and Ibadan. He maintained that Ilorin was the real aggressor and that Ibadan got involved in the war just to protect Offa. He cautioned that any precipitate withdrawal of Ibadan troops from Offa might expose Offa people to annihilation by Ilorin troops.

“The delegation returned to Ilorin’s camp in the afternoon to resume discussion with Balogun Ka’ara. The meeting began with Balogun Ka’ara introducing to them those who were present with him at the meeting thus:

“Sitting on my left are the Balogun of the Fulanis; Ajikobi, the Balogun of the Yorubas and, last in order, the Balogun of the 4th Standard of the Ilorin army, I, myself being the Balogun of the Gambaris. Sitting before me are Agidiako, the Balogun of Offa who deserted to me at the rebellion of the King of Offa; next to him is Ogunmodede, the head of the Ijesha contingents here. Sitting on my right are Princes, the King’s brothers. Now go on to deliver your message.” (Johnson)*

Unfortunately, the high tone of the address by the leader of the delegation angered and provoked Balogun Ka’ara and members of his war council. The Balogun, therefore, reacted sharply accusing the delegation of partiality and being secret agents of Offa. He ordered it to return to Lagos, its master's station, immediately with the following pompous warning:

“If you choose to remain at Offa you shall see what we can do. In a few days we shall take Offa, and you, if you remain there, you will be taken. If you loiter on your way back to Offa the horsemen will be upon you.” (Johnson)*

“The following day, true to Ka’ara’s words and to show the Lagos delegation that the warning was not an empty boast; the Ilorin cavalry furiously attacked Offa and sacked the town. Hundreds of people were killed in the gruesome encounter which was reported as follows:

“When Offa was eventually captured in 1891, wholesale slaughter took place and the town was deserted, Oloffa and survivors fleeing south to Ido-Osun. There they built a new town [Ọ̀ffàtẹdo]." (Hermon-Hodge; op. cit; p.72)

”This new town built by the people of Offa was named Ọ̀ffàtẹdo. At the end of the war, Balogun Ka’ara showed no intention of returning to Ilorin immediately. He defied the Emir’s order on him to do so. This intransigence aroused fears and suspicion in Ilorin about the Balogun’s real intention. Rumours filled the air that he was planning to make himself an Emir in Offa. This rumour strained relationship between him and the Emir, Emir Aliyu. But soon after this development, Emir Aliyu died and Prince Momo, who was at the battle front with Balogun Ka’ara in Offa, was chosen as the new Emir. Balogun Ka’ara, who was instrumental to the decision, was pleased with the selection of Prince Abdulsalami Momolosho as the new Emir. He was optimistic that Prince Momo, being a friend and a comrade-in-arms at the Offa war-front throughout the duration of the war, would support war and be favourably disposed toward the Baloguns.

“Ka’ara, therefore made very elaborate arrangements for Momo’s triumphant entry into Ilorin and for his installation as the Emir.

“Nearly everybody who could be spared in the camp at Offa was ordered to escort the Emir-designate to Ilorin in a grandeur that was unprecedented in the history of Ilorin. The entourage was virtually limitless. Several hundreds of people also joined it along the route. So large was the entourage that the Emir-elect was: “….said to have returned to Ilorin with an escort of 20,000 foot and 20,000 horses.” (Hermon-Hodge)

“But Ka'ara’s hopes of having a subservient Emir in Momo were soon dashed. Momo turned out to be a completely different person as soon as he became Emir. The new Emir opposed war and was particularly conciliatory in his dealings with the Yorubas, including the Ibadans. He also condemned Ka’ara’s intransigence and hard-line posture on the issue of allowing Offa refugees at Ido-Osun to return to Offa. Shocked and disappointed by Oba Momo’s pacifism, Balogun Ka’ara began making preparations to return to Ilorin. He actually dispatched an advance team to put his residence in Ilorin in shape before he himself arrived.

“The Emir was not comfortable about this development. He was suspicious of and apprehensive about the Balogun’s real intention. It was feared that Balogun Ka’ara will attempt to overthrow the Emir. But to the Emir’s relief, the Balogun never lived to return to Ilorin. He died mysteriously in his sleep shortly thereafter at Idofian, where he passed the night in order to arrive in Ilorin in day-time. His death was a big relief to Oba Momo, the Emir.

 

“With Ka’ara dead, Oba Momo intensified his pacific romance with the Oyos and with the British Administration in Lagos. This angered the remaining Baloguns and the other war chiefs, who with the late Balogun Ka`ara, really saw hell in the numerous wars between Ilorin and the Yorubas.

“This was the beginning of the disaffection between the Emir and his war chiefs which culminated in the revolt against him by the Baloguns in 1895. When Oba Momo was eventually overthrown early in 1896, he was succeeded by Oba Suleiman. The new Emir, drawing his lesson from the fate of his predecessor, was more diplomatic in his dealings with the aggrieved Baloguns. However, he, too, was conciliatory towards the Offas. Eventually, in response to pressure by the colonial authorities in Lagos,

“In 1902, the Emir invited the Oloffa Adegboye to return, and Offa was rebuilt.” (Hermon-Hodge)

 

1.4: FORMATION OF ỌFFATẸDO IN ỌSUN STATE

 Mo s'Ọ̀ffà s'Ọ̀ffà, ìgbà tí ó tó, mo bá wọn tún ṣe Ido-Ọsun létí Ẹdẹ

Ọba Adégbòye Atoloyetẹlẹ  became the next Ọlọ́fa in 1882. The Friday following the day of his father’s Burial, Okunoye. The war between Ọ̀ffà and Ilọrin continued and five years after, the war was still on.

At this point, Balógun Karara of Ilọrin had to call on Agídíako to justify his claim that after his exit from Ọ̀ffà, there was no man left in Ọ̀ffà. Offa was assisted by Ogbómoṣọ́ and because of their anxiety to defeat Ilọrin; a lot of casualties was recorded on the side of the former i.e. the Ogbómoṣọ́'s. It must, however, be emphasized that the assistance granted by the Ogbómoṣọ́ strengthened the relationship between Ọ̀ffà and Ogbómoṣọ́ people till today. 

During the war, Ọ̀ffà women also fought like men, which manifested as very significant contributions. That day became known as in history as “Ọjọ́ ogun ojo”. It is also called Jakuta war because Ọ̀ffà women used stones to fight the Ilọrin people when guns won't fire due to rain. 

 It was during this war that Ọjọ́mu Òrìṣàsọna, the Ọjọ́mu Gẹdẹngbẹ of Ọffa sent a message to Ilọrin suggesting to Ilorin to make a friendship with Ìbàdàn so that Offa will be captured. (See the History of Yoruba’s by Rev. Samuel John and edited by Dr. O. Johnson (pg. 504-505).

Ilọrin took advantage of his information and sent message to Ìbàdàn to release Ọ̀ffà to them. At this period Ìbàdàn loved Ọ̀ffà; but because of the prolonged period of the war the former agreed with Ilọrin since her army wanted to return home. The army from Ìbàdàn sent to Ọlọ́fa that they were proceeding home but promised to send another set of people to continue the war. We were told that Ìbàdàn people informed the newly selected people that as soon as they got to the war, they should endeavor a to cunningly withdraw. This information got to Ọba Atoloyetẹlẹ and some of his people officially through the Ìbàdàn camp at Ilọrin. 

On receiving the news, Oba Atoloyetẹlẹ started packing but along the line he got information that the replacement of Ìbàdàn and Òkùkù had come. The good news was passed to Ọ̀ffà people. At the point when Ọ̀ffà people were in search of accommodation for the army from Ìbàdàn, Ọlọ́fa was informed that Ọ̀ffà will be deserted the following day, and so he was advised not to sleep in Ọ̀ffà that day. Ọba Atoloyetẹlẹ called his people on the night of the said day to relay the bad news and his decision to leave, as he would not want to be captured by Ilọrin. On the night of his departure, a well-dressed horse was tied to a stake and the environment was well lit. When Ọ̀ffà people heard the news that Ọlọ́fa had gone, they visited Ọlọ́fa's palace to confirm. On getting there they saw the well-dressed Ọlọ́fa's horse and so Ọ̀ffà people felt quite happy, that after all Ọlọ́fa was still around.

By the time, Ọ̀ffà people knew indeed Ọba Atoloyetẹlẹ had gone, it was almost morning and the army from Ilọrin had surrounded Ọ̀ffà. The Ọ̀ffà people could no longer escape. At this point the army from Ilọrin moved in to capture to capture Ọ̀ffà people including Ọjọ́mu Òrìṣàsọna who had earlier betrayed Ọ̀ffà people. The promise made by Ilọrin to Ọjọ́mu Òrìṣàsọna was not fulfilled. The said day was terrible. The archers who were also keeping vigil at the farms at Ìyẹ̀ku (in front of Ìgbàye, Ọsun State) had to abandon the farms and proceed to Ido-Ọsun in their army uniform known as “Gberi Ode”.

On the very day Ọba Adégbòye left Ọ̀ffà, he went to Èkó-Ende where he proceeded to Ikirun and then Osogbo. With the assistance of Balógun Ọsungbẹkun of Ìbàdàn, Ọba Adégbòye settle down at a place later named Ọ̀ffàtẹdo. 

 

Some say Ọba Adégbòye's decision to proceed towards Ìbàdàn was informed by his preference to be enslaved by Ìbàdàn (Yorùbá people) rather than be captured by Ilọrin (Fulani). Indeed, because of the love Ìbàdàn people had for Ọ̀ffà people rather than being enslaved, they were made to become independent. 

A period between 15 and 19 years was spent by Ọ̀ffà people at Ido-Osun. 

Moshood (2016), in his book Elegance Dreamers (Ají Lá'lá Ọ̀sọ́): A Handbook on Ẹdẹ wrote that Ọ̀ffàtẹdo came to being during Ọba Sangolami Ábíbù Lagunju. "The Ọlọ́fa with his scattered army first camp in Ẹdẹ and this made Ọba Lagunju to resettle the Ọlọ́fa and his people on a separate landmass known and called Ọ̀ffàtẹdo".

Given eyewitnesses' accounts, Professor Jimoh Mosọbaje Ọyawòye, in his autobiography titled Path of Destiny (The Memoirs of Jimoh Mosọbaje Ọlalòye Ọyawòye) wrote on this:

"The llọrin-Ọffa war was part of the Èkìtì-Ilọrin-Ìjẹ̀sà war. After the sacking of Ọ̀yọ́ and the conquest of Ilọrin by the Fulanis, they pushing further into Yorùbá land by opening new war fronts in Ọ̀ffà and other parts of Yorùbá land, notably Èkìtì. 

"But the actual war with Ọ̀ffà started with the Èkìtìs' insurgence on the Ìbàdàns in retaliation for what they called "earlier oppression by Ìbàdàn." Finding an ally in the Ìjẹ̀sàs and supported by the Ilọrin, they had mounted an offensive with the aim of wrestling from the Ìbàdàns  all her subject towns, including, other Ọ̀yọ́ towns, under her protection, notably Ọ̀ffà.

"The Ìbàdàns firmly stood against the Èkìtìs-Ìjẹ̀sàs-Ilọrin confederate and actually routed them. But it was llọrin that suffered the greatest casualty as thousands of her cavalries fell at the famous Jalumi war. Ilọrin wanted to take out her misfortune on Ẹrinlé. Karara, the llọrin generalissmo, requested a safe passage from Ọlọfa for his army to pass through Ọ̀ffà to Ẹrinlé which llọrin accused of sabotaging the river crossing at Ọtin on a revenge campaign. Ọ̀ffà declined their request, explaining that Ẹrinlé was a subject town under Ọ̀ffà which they must protect. The initial Èkìtìs' insurgence eventually snowballed into an Ilọrin-Ọ̀ffà war as Balogun Karara, the infamous Ilọrin generalissimo, sought revenge on Ọffa itself for the calamity suffered by his troops at Odo Ọtín.

"The campaigns on both fronts had gone on for several years and there were signs of fatigue in both the camps of the invaders and the defenders on the two fronts. The closing events as given in Rev. Johnson's The History of the Yorùbá are not only confusing but also incorrect, at least in the case of the Ọ̀ffà-Ilọrin front. What I was told by Ọ̀ffà elders, who witnessed the events leading to the evacuation of Ọffa, agreed more with Rev. J. B. Ọ̀lafimihan's account in Ìwé Ìtàn Ọ̀ffà.

 

"Ọ̀ffà did not surrender during the war, neither was she defeated. Ìbàdàn warriors were not present in Ọ̀ffà, but were encamped at Ikirun. They were there to prevent the overrun of those villages and towns just in case Ọ̀ffà caved in. Just as the Ìjẹ̀sàs at the Èkìtì front were seeking an honourable peace treaty with Generalissimo Karara, so was Ìbàdàn. lt was clear that there was a stalemate; both sides were war weary. 

"The war had been ongoing for nine years - the last four years of it under the command of Ọba Adegboye, my grandtather. Some chiefs were still disgruntled over the manner in which Ọba Adegboye ascended the throne, immediately succeeding his father as Ọlọfa: though most of the Ọ̀ffà population had reconciled themselves to their new powerful Ọba. They were satisfied with his effective conduct of the war. Morale was low in the Ilọrin camp, especially when Karara's first son, Dende, was killed during one of the last encounters with the Ọ̀ffà army. To lift the spirits of his army, Karara vowed to capture Ọ̀ffà the folowing day, falling which he himself would not live; the campaign took place. The conflict was intense but Generalissimo Karara failed to defeat Ọ̀ffà army as he had boasted. 

”Furthermore, he failed to commit suicide as he had vowed. Morale was totally shattered among his fighters. Then, the llọrin generalissimo resorted to subterfuge. He entered into a secret arrangement wIth one of the disgruntled Ọ̀ffà chiefs, Ọjọ́mu Òrìṣàsọna of Ọjọ́mu Gẹdẹgbẹ, who agreed to open one of the four Ọ̀ffà gates under him to Karara and his army to enter Ọ̀ffà.

"Ọba Adegboye had an elective network of informers. One of his Oríkì, recorded by Rev. J. B. Olafimihan (in page 45 of his book) testifies to this: "Má bu u, ma sá a, òrìṣà ni. A kìí bu baba, a kìí sọ̀rọ̀ rẹ lẹhin, Olukitibi t'aa bù lẹhin tó si gbọ́, Sunmíbọlá a b'eti lu kára bi ajere: ('No one derides him and no one backbite him unpunished. He is a god with ears with over his body. Dare not speak ill of  Olukitibi behind his back, he wil hear it; Sunmíbọlá, man with ears all over his body like a sieve"). When the details of the agreement between Generalissirmo Karara and Ọjọ́mu Òrìṣàsọna reached the king, he knew that he wouid be betrayed the following day and that one of the Ọ̀ffà gates wouid be opened to allow Karara and the Ilọrin army to enter Ọ̀ffà.

"The king convened a meeting of his closest chiefs that night and informed them of the matter. Most of these loyal chiefs and important Ọ̀ffà leaders and generals resolved that they should leave the town that night. To deceive Ilọrin informers and other traitors, the Oba's favourite horse was saddled, dressed and decorated and left standing at the main court of the Palace; a lit lamp was placed by the entrance to the palace. The following morning, before dawn, the Ọba, some loyal Ọ̀ffà chiefs, army Commanders and the palace wives and members of other important families left Ọ̀ffà to link up with the Ìbàdàn army.

"I was told by my mother that when they arrived at Ikirun, Ọba  Adegboye sent a message to the then Akirun (the Ọba of lkirun) to advise him of his arrival in Ikirun. The Akirun did not come to welcome him; instead, he sent a reply with the exclamation "To! Bo ti da nùun. Ẹ bá mi ki Baba ó" (Oh! lt has come to that. Greet our father for me.)

"Ọlọfa was angry at the insulting response from Akirun and he retorted, "Èmi àwaye ma jìyà ri, ọmọ Okunoye, A ni sùn níhìn-ín" (I, a descendant of Okunoye, who since birth has sufered no insults; we wili not sleep here) That was the occasion on which he gave himself that famous appellation. 

"Historical account of the incident reports that they marched on. Eventually, they stopped near Ido-Osun and settled at a site christened Ọfa-tẹdo (Ọ̀ffà settlements).

Offa's decision to leave the town was sudden. As already related, it was taken at the meeting of some loyal Ọ̀ffà chiefs when they got to know of Ọjọ́mu Ṣàsọna's betrayal and conspiracy with Generalissimo Karara to open Ọ̀ffà gate under his control to let in Karara and the Ilorin army that morning. The main Ọ̀ffà army was said to be at Aboto when they heard that the king had left Ọ̀ffà. They did not come back to Ọ̀ffà, but instead passed through Ira to join the Ọ̀ffà refugee party on the march.

"What Karara promised Ọjọ́mu Òrìṣàsọna for his betrayal of his king and Ọ̀ffà town was never revealed. However, what Karara did in anger when he discovered that Ọlọfa had left the town could not have been what he promised. Karara ordered him and some Ọ̀ffà Chiefs and high ranking people left behind to be brought to the centre of the town to be taken to Ilọrin. Once in the town centre, they were laid on their sides and slaughtered callously like rams, one after the other."

* Path of Destiny page 2-5  

1.5: THE RETURN TO Ọ̀FFÀ-ILÉ 

At the time Ọ̀ffà people move to Ọ̀ffàtẹ̀dó, Alimi was the Emir of Ilọrin and he was succeded by Emir Monmon (Muhammad). Emir Monmon pleaded with Ọba Adégbóye to return but he refused. Emir Sule (Suleiman) who succeeded Monmon also pleaded with Ọba Adégbóye for the return of people to Ọ̀ffà and the offer was again rejected.

Thereafter, Ọba Adégbóye was approached by Captain Bower who was then the “District Officer” if he wanted to return home. Ọba rejected initially; but after continuous plea by Captain Bower, Ọba Adégbóye reconsidered his position and return home, particularly in view of the promise by Ilorin that Ọ̀ffà people will no longer be disturbed.

The decision to return home by Oba Adégbóye and some of his followers was not well received by Ìbàdàn people. Ọba Adégbóye had to apologize to his friends. The Ìbàdàn people for his decision to return home and Ọ̀ffà people left Ido-Ọsun in 1900. 

On the day Ọba Adégbóye was to leave Ọ̀ffàtẹ̀dó. Some of his people refused to go with him. This did not go down well with Ọba Adégbóye and he had to curse the people concerned.

On getting to Ọ̀ffà, Ọba Adégbóye met Ọtakògbàye or Arookan on the throne as Ọba. The latter was one of the sons of Olugbensẹ and so there was no room for Adégbóye since there could not be two Ọbas in a town. Ọba Adégbóye had to leave Ọ̀ffà on the 6th day to settle at Òkùkù for a year. The place he stayed is named Isalẹ Ọ̀ffà in Òkùkù till date.

He went back to Ọ̀ffà in 1901, when he was finally declared as being the appropriate person to occupy the throne. Ọba Adégbóye was said to have ruled the whole for a period of about 25 years on the throne, including the years in Ọ̀ffàtẹdo.