AKẸ̀YỌ́: How Sàngó’s Filial Quest Transformed Ọ̀yọ́ Royal Identity

Sàngó Tella-Oko, the third Aláàfin of Ọ̀yọ́, once felt a deep desire to perform an act of filial piety by worshipping at his mother’s grave. Tragically, she had died when he was just a babe, leaving him without even the memory of her name.

Aláàfin Sàngó’s mother was Torosi, the daughter of Elempe, a powerful Nupe king. Elempe, it was said, played a significant role in fortifying Sàngó with mystical powers, enabling him to emit fire from his mouth and nostrils.

This preparation preceded Sàngó’s return to his father, Ọ̀rànmíyàn—the first Aláàfin of Ọ̀yọ́—before Sàngó eventually succeeded his brother, Àjàká, as Aláàfin.

The Yorùbás and Nupe (often called Tápà by the Yorùbás) share a long, intertwined history. Over generations, the two groups have mixed so thoroughly that some people of Nupe descent identify as Yorùbá and vice versa.

One example is the famous Yorùbá actor Ibrahim Chatta, who, despite his Nupe heritage, is often perceived as Yorùbá. Many people believe he’s the best in the Yorùbá movie industry.

Elempe, seeking to cement an alliance with Ọ̀rànmíyàn, gave his beautiful daughter Torosi in marriage to him, and their union brought forth Sàngó.

To learn his mother’s name, Sàngó devised a plan. He sent a trusted Tẹtu and a Hausa slave to the Tápà country to visit his grandfather, Elempe, under the guise of offering a horse and a cow for a sacrificial ceremony.

Sàngó respected his grandfather greatly and did not want to appear irresponsible by asking for his mother’s name outright.
Instead, he instructed the messengers to carefully listen to the first name mentioned by Elempe during the sacrificial rites, believing it would reveal his mother’s identity.

Upon reaching Tápà, Elempe warmly received and lavishly entertained the messengers. However, the Hausa slave, overwhelmed by the hospitality, lost focus, got drunk and neglected his duty.

During the ceremony, the priest invoked, “Torosi, listen to us; thy son, Sàngó, has come to remember and honour you.”

The Tẹtu noted the name “Torosi” with great care, but the distracted Hausa slave was not sober yet so he paid little attention.

Upon returning to Ọ̀yọ́, the Tẹtu was handsomely rewarded for his diligence, while the Hausa slave faced severe punishment.

His penalty was 122 razor cuts inflicted across his body—a permanent warning for any who might shirk their duties.

Ironically, the scars left by these wounds fascinated the king’s wives, who found them strikingly beautiful and suggested that such marks should henceforth adorn royalty, not slaves.

Sàngó agreed and became the first to undergo this ritual at the hands of the two royal Olóòlà (Makers). However, he could only endure two cuts on each arm before halting the process.

These distinctive marks, known as Ẹ̀yọ̀—broad ribbon-like scars running from shoulder to wrist—remain a symbol of the Ọ̀yọ́ royal family’s heritage.

Those who bear the marks carry it as a distinctive badge of royalty and are honoured as AKẸ̀YỌ́, true members of the royal lineage.

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