The Old Oyo Empire, also known as Oyo-Ile, was a powerful and influential state that flourished from the 14th to the 19th century. Its capital, Oyo-Ile, was a centre of trade, culture, and military strength.

Alaafin of Oyo during the Oyo-Ile era (old Oyo Empire) was not a king; he was an Emperor, a deity! Even up to date, the Alaafin of Oyo’s power is paramount.

The trio phrase of; ‘IKÚ BÀBÁ YÈYÉ” which is translated as; ” THE DEATH, THE PATERNAL and THE MATERNAL” might not mean anything to us in this modern Democratic Era but in the ancient Yoruba Days, it meant a great deal.

Behind the grandeur and might of the Oyo Empire and the power of the Alaafin was a unique political institution that played a pivotal role in its governance – the Oyomesi.

Yet, as powerful as the Alaafin was and still is, the system of government in Yorubaland is considerate and gives room for “check and balance”. The Alaafin’s power can be checked and cautioned by the Oyomesi.

The Oyomesi developed as a check on the Alaafin’s power, preventing the Alaafin from being a tyrant; the Oyomesi compelled many Alaafin of the old Oyo Empire to commit suicide during the 17th and 18th centuries through AROKO, a non-verbal system of communication. The Aroko in this case is usually an empty calabash presented to the king, once this happens, the Alaafin must commit suicide in response, and it means the Oyomesi wants the Alaafin’s head in an empty calabash.

The Oyomesi can be regarded as kingmakers. Oyomesi consists of the seven most noble and honourable councillors of the state. The consent of the Oyomesi is required before the Alaafin can make any reasonable decision.

The position of each of the seven state councillors, Oyomesi is hereditary in the same family but not necessarily from father to son; it is within the king’s rights to select which of the members of the family is to succeed the title or he may alter the succession altogether.

The Oyomesi represent “the voice of the nation”; on them devolves the chief duty of protecting the interest of the empire. The king is also expected to take counsel from them whenever any important matter affecting the state occurs.

Each of them has his state duty to perform, and a special deputy at court every morning and afternoon whom they send to the Alaafin at all times when they are unavoidably absent.

According to Samuel Johnson in his book: The History of the Yorubas, the Seven Oyo Mesi are of the following order:

1. Basorun
2. Agbaakin
3. Samu
4. Alapini
5. Lagunna
6. Akiniku
7. Asipa

The Seven Oyomesi

Basorun: The Osorun or Iba Osorun

First on the list of the Seven Oyomesi is Basorun, The Osorun or Iba Osorun may be regarded as the Prime Minister and Chancellor of the kingdom and something more. He is not only the president of the council but his power and influence are immeasurably greater than those of the other six members of Oyomesi combined.

His’ is the chief voice in the election of a King, the King as supreme is vested with absolute power, yet, that power must be exercised within the limit of the unwritten constitution, but if he is ultra-tyrannical and unconstitutional or unacceptable to the nation it is the Basorun’s prerogative as the mouth-piece of the people to move the Alaafin’s rejection as a King in which case His Majesty has no alternative but to take poison and join his ancestors.

The Basorun is next to the Alaafin in authority and power; he often performs the duties of a King. He takes precedence over all provincial kings and princes.

There were times in the history of Oyo when the Basoruns were more powerful than the Alaafin himself. A good example is Basorun Gaa.

Some points of similarities may be noted between Alaafin and his Basorun. The Alaafin is “Oba” (a king) he is “Iba” (a lord). The Alaafin’s wives are called “Ayaba“, and the Basorun’s “Ayinba”.

The Alaafin is known to have his crown, his throne, and his “Ejigba” around his neck. The Osorun has a specially made coronet of his own, a special ornament skin called “Wabi” on which he sits, and a string of beads (Ileke) around his neck also like “Ejigba”.

Although the title is hereditary in the same family, it is within the King’s power to change the line of succession when necessity demands that he do so.

Agbaakin

The Agbaakin comes second. He is also powerful and well respected but not up to Basorun. Agbaakin is a noble title, just as the name implies: Àgbàlagbà akin which means “elderly brave one”.

Agbaakin can be assigned to perform responsible roles. He is well respected and highly esteemed.

In history, Agbaakin has been known to be in charge of the festivities and worship of Oranmiyan, the founding father of Oyo.

Samu

Samu is another notable member of the Oyo Mesi that is hereditary within a single lineage. Although not as powerful as the Basorun, he is also a force to reckon with.

Just like the Agbaakin, Samu can also be assigned to perform responsible roles as a member of the Oyomesi council.

His presence is expected in meetings and contributions needed in a crucial decision that affects the kingdom.

According to unverified claims, although now dormant, it was said that the Samu was known as the sacrificial minister during the days of Oyo-Ile (Old Oyo Empire); whenever an emperor died, the Samu was obligated to commit ritual suicide and thereby escort him to the afterlife

Alapinni

Then there is the Alapinni, who is the head of the Egungun mysteries, and as such, he is the head of religious affairs in general.

He has the charge of the famous Jenju, the head Egungun of the old Oyo Empire; He is both a religious and a secular nobleman.

The Alapinni shares with the other traditional priests all religious matters and secular matters with the noblemen of his class.

Alapinni is a religious and highly spiritual figure.

Lagunna

The Lagunna, roving ambassador is another reputable member of the Oyomesi. Aside from taking part in the decision that affects the kingdom, he is also the kingdom’s representative.

The main duty of the Lagunna amongst the Oyomesi is to act as the state ambassador in critical times. By default, his oratory skills are top-notch and he can influence the citizens.

Akiniku

Akiniku is another notable member of the Oyomesi. Although not as powerful as the Basorun, he is also a force to reckon with.

Also referred to as the chief of defence staff, Akiniku can also be assigned to perform responsible roles as a member of the Oyomesi council.

His presence is expected in meetings and contributions needed in a crucial decision that affects the kingdom.

Asipa

Lastly on the list is the Asipa, the Oyomesi tasked with distributing whatever presents are given to the Oyomesi.

Asipa is referred to as the “Ojuwa” i.e. the one who distributes whatever presents are given to the Oyo Mesi. This makes Asipa very close to the remaining six Oyomesi on a personal and individual level.

It should also be noted that when the Old Oyo seat of power was shifted by Alaafin Atiba, from the former and razed location of Oyo-Ile (Old Oyo Empire) to the current location of Ago Oja or Ago D’oyo, the Son of Oja who was the son of the founder of the town was also acknowledged to be the master of the town, hence having the chief voice in all municipal affairs in addition to being the Asipa.

This makes the Asipa to be also referred to as the “mayor of the capital”, hereditary within a single lineage that is descended from the ancestral rulers of Ago-Oja – the town that eventually became the present Oyo

Asipa is also well respected and usually plays an active role in serving the kingdom.

Functions of the Oyomesi

Select a new Alaafin

One of the functions of the Oyomesi is the selection and replacement of the Alaafin or king when he died or abdicated his throne.

The Oyomesi take part in the selection and the replacement of the new Alaafin when the Alaafin is dead or abdicated from the throne. It is said that: “Ifa ko nii yan Oba L’oyo, Oyomesi nii f’oba je”.

This means: “the Ifa is not responsible for the selection of new kings in Oyo, the Oyomesi are the kingmakers”.

Installation of a new Alaafin

Another function of the Oyomesi is to install a new king after a candidate has been successfully selected to be Alaafin.

The installation of kings was one of the high points in the administration of the empire and the Oyomesi made sure they partook in all its activities.

Initiate laws

In addition, the Oyomesi had the power to initiate laws for consideration and subsequent adoption if deemed necessary for the efficient administration of the empire.

Checks on the powers of the Oba

It is also well known that the Oyomesi served as a check on the powers of the Alaafin. Led by the Bashorun, the Oyomesi could dethrone the Alaafin if the people lost confidence in his administration.

Ensure policies were implemented

In addition to the functions of Oyomesi mentioned above, they were tasked with ensuring that the policy decisions taken by the state were implemented throughout the empire.

This was to ensure that there was full compliance. 

Religious functions

It was the duty of the head of the council of Oyomesi, the Bashorun, to consult the Ifa oracle for the approval of the deities and deified past kings.

Though the appointment of a new king was the duty of the Oyomesi, the new Alaafin was seen as an appointment by the divinities and deities.

Advise Alaafin on good governance

Lastly, the Oyomesi must advise the Alaafin on matters of good governance.

Conclusion

Thus, the system of governance of the Yorubas seems to be a system of checks and counter-checks, and it has over the centuries worked well for the Old Oyo Empire until the coming of white men.

When the British came and saw how well organized the system of governance at Oyo-Ile was, they were intrigued and impressed, seeing the Alaafin as the Executive arm of government and head of administration, the Oyomesi led by the Basorun as the Legislative arm of government, the Ogboni Religious Cult as the Judicial Arm of Government and the Eso-Ikoyi headed by the Aare Ona Kakanfo, as the Military arm of government.

The white colonists went ahead to relegate the beautiful and well-structured monarchy system yet went ahead and integrated a system of governance very similar to what the Old Oyo Empire used to have by having a replica of Basorun as their prime minister. They maintained a well-structured monarchy system and then introduced what we now have as a system of governance.

The Oyomesi faced numerous challenges, navigating the complexities of politics, external threats, and internal strife. The delicate balance they sought to maintain was tested during the fall of the old Oyo empire, the periods of war, succession disputes, and diplomatic crises.

Through it all, the Oyomesi remained resilient, a steadfast pillar in the ever-enduring history of the Oyo Empire.

Today, the legacy of the Oyomesi lives on in the hearts and minds of the Yoruba people. The principles of checks and balances, justice, wisdom, and collective governance that defined the Oyomesi continue to shape the cultural and royal successions of the region.

As we reflect on the history of the Old Oyo Empire and the indomitable spirit of the Oyomesi, Let us recognize the enduring impact of their contributions to the rich heritage of African history.

References

• www.virtualkollage.com
• www.wikipedia.com
• Rev Samuel Johnson; The History of the Yorubas from the Earliest Times to the Beginning of the British Protectorate, CMS (Nigerian) Bookshops Lagos, 1921, Pg. 70-73