LIFE OF ALAAFIN ABIIPA OBAMORO (THE GHOST CATCHER)
Alaafin Abiipa was the 12th Aláàfin of Oyo. He was preceded by Alaafin Ajiboyede and succeeded by Alaafin Obalokun.
He ruled in Oyo-Igboho of the old Oyo empire from 1570-1580. Being the fourth and last king who reigned in Igboho.
His effort was to carry out the last wishes of his father, which was to remove the seat of the empire’s Government back to the ancient capital.
The nobles however, and those born at Igboho were strongly opposed to the removal, but could not prevent or dissuade the king from carrying out his purpose; they therefore had recourse to a stratagem by which they hoped to thwart his purpose.
When they knew the king was about to send his messengers to inspect the old sites, and to propitiate the gods as a preliminary to reoccupation, emissaries were secretly dispatched by them to precede the King’s messengers.
The Basorun sent a hunchback, the Alapini an albino, the Asipa a leper, the Samu a prognathi, the Laguna a dwarf, the Akiniku a cripple. All these emissaries are considered by the Oyo people as unnatural beings, suffering the vengeance of the gods, hence they are termed “Eni Orisa” (the belongings of the gods).
They are usually kept as priests and priestesses to Obatala and other gods, especially the albinos, dwarfs and hunchbacks.
As the King’s messengers sent to inspect the old site were about to offer the sacrifices at the place appointed, these counterfeit apparitions who, according to instructions from the high chiefs had posted themselves on the hill Ajaka, at the foot of which the old palace was built, by preconcerted plan suddenly began to chant: “Ko si aye, ko si aye nibi mo” (no room, no space here any longer).
At night, they roamed about the hill, hooting and cooing with lighted touches in hand, and they were taken for spirits of the hill refusing them readmission into the old Oyo.
This report was distressing to the king, he was at a loss what to do. The Ologbo or Arokin (chief cymbalist) shrewdly suspecting the real facts of the case advised the master to send hunters to investigate the truth of the matter. The six brave hunters sent to inspect the matter were: Boni, Igisubu, Alegbata, Loko, Gbandan and Olomo.
The six famous hunters armed themselves with weapons and with charms to meet any contingency for self defense.
When these hunters discovered that they were human beings, they descended upon them with gusto, one of the hunters took aim and would have shot one of the deformed beings had he not cried out and begged for his life.
They were all taken alive and brought before the king; and being questioned they were obliged to betray their masters who were at this time ignorant of what had taken place.
The king adopted a most characteristic way of administering to his nobles a silent rebuke which told.
At the weekly meeting of the king and the noblemen for the Jakuta sacrifices (which occur every 5days) after the usual proceedings and religious ceremonies of the day were over, and they retired into the banqueting hall for refreshments as usual, the king on this occasion sent to each of the noblemen a calabash full of locally made beer by the hands of his own deformed emissary.
The Basorun saw with ineffable surprise his hunchback whom he thought was playing the ghost at a distant Oyo emerging from the King’s inner apartment with a calabash full of beer for him, the Alapini saw his albino coming towards him with beer, the Asipa looked perplexed as he saw his leper, the Samu awed at the sight of his Prognathi, the Laguna marvelled when he saw his dwarf waddling towards him and the Akiniku amazed as his cripple approached to serve him with locally made beer.
Each of the high chief being waited upon by his own deformed emissary.
Instantly a deep silence pervaded the room and the rest of the time passed in an ominous stillness.
The king and his noble chiefs parted without a word being spoken on the subject. The noblemen, however, showed their resentment by poisoning the Ologbo the King’s adviser; but he in order to show his love and esteem for the deceased, ordered for him a semi-state funeral, and had his body wrapped in ass’s skin to be taken to the old “Oyo” site for interment.
From this incident, Alaafin Abiipa was nicknamed Oba m’oro (the king who caught ghosts).
Another nickname given to the king that had connection with this event was derived from his head slave Bisa, a Bariba, who was his favourite and one time had great influence with his master.
The king found out that Bisa was accomplice with the Nobles in thwarting his designs. His majesty now adopted a characteristic method of administering him a very sharp rebuke which he never forgot. This is the method he used:
Alaafin Abiipa one day called Bisa and told him that Eleduwe (the king of his native country, Ibaraba) was dead, and that the Baribas have sent to him to pay the ransom of Bisa, who has been elected to the vacant throne.
“Now Bisa, will you go?” Aláàfin Abipa asked “Yes, your majesty” replied Bisa, “and your majesty may be sure of this, that when I ascend the Ibariba throne, the Ibariba country to its utmost limits will be free and open to all Yorubas”
The king, Aláàfin Àbíìpa then rejoined “why do you wish to go to your country and yet you were trying to prevent me going to my own ancestral home by planning with the nobles? Therefore, you shall not go.”
Bisa begged hard, but his master remained resolute, hence he was nicknamed “Ogbolu Akohun, Akohun Bisa Jale” (Ogbolu the refuser, who totally refused Bisa’s entreaties). From this time, Bisa lost all influence with the king.
The design of removing the seat of Government to Oyo by Aláàfin Abiipa was now successfully carried out and Oyo from that time was known as “Oyo Oro” meaning Oyo of the Ghosts.
Oranmiyan founded Oyo-Ile around 892 AD, and his son Alaafin Ajuan popularly known as Ajaka Ekun ascended the throne around 1042. Sango, a great leader won the heart of everyone with his bravery and valour after freeing Alaafin Ajuan from the captivity of Olowu of Owu. He was made the Alaafin of Oyo and the incumbent Alaafin Ajuan was exiled.
Asides from the fact that he was posthumously deified, Sango was also a famed and fierce king who was said to be bestowed with spiritual power by his Mother’s people in Nupe. His grandfather gifted him thunderbolt stones which he used in summoning thunder from the sky when needed. The power he had was so intense that to the extent that whenever he got angry, fire came out of his mouth. After reigning Oyo for 7 years, he was deified as the God of fire and thunder.
Ṣango (known as Changó or Xangô in Latin America; and also known as Jakuta) is an Orisha. He is syncretized with Saint Barbara in Santeria of South America.
Ṣango is historically a royal ancestor of the Yoruba as he was the third Alafin (king: owner of the palace) of the Oyo Kingdom, born Arabambi (and according to some sources he was also known as “Olufiran”) to Oranmiyan, founder of Oyo, and the Tapa (Nupe) Princess Torosi.
Some regarded him as the second Alaafin after his elder brother Ajaka was dethroned, arguing that Oranmiyan never officially assumed the title of “Alaafin” before going back to Ile – Ife.
Ṣango married at least three wives known as Ọbà, Ọ́sun and Ọ́yá. Ọbà was his first wife who controlled his household as the Iyale. Ọ́sun his second, a woman of immense beauty who Ṣango had used his dancing talents to attract, and Ọ́yá, his last, who was his companion at battle. Although he didn’t pay her bride price… she had just run away from her cruel husband to Sango’s arms. While this act might run contrary to tradition, it is believed that both Ṣango and Ọ́yá were destined to be together, as Ifa had revealed through Orere, the greatest Babalawo of that time.
Conception And Early Life Of Sango
Torosi, his mother was given by her father known as Elempe to Oranmiyan as a result of the treaty between them. At this time, Oyo-ile was at war with the Bariba of Borgu who wanted to subjugate the new city which was still under construction. Orangun Ajagunla of Ila, Oranmiyan’s elder brother had stormed in with his men to assist.
Not long after the war was won, Oranmiyan, his first son, Ajuwon Ajaka, was born. Much later Arabambi was born by the woman he received from the Elempe Tapa. It is believed that the name “Sango” was either given by his maternal grandfather or was adopted from the local name for the God of Thunder. Either way, the royal family was devoted to the worship of the Spirit of Thunder.
At a young age, Arabambi played with Leopard cubs and developed a wooden axe that he carried around with him everywhere.
Later in time, he left the palace with his mother and stayed in a place later known as Koso. There, he became an entertainer, dancing with Masquerades. He even had his own personal drum (Bata) and drummer. He wouldn’t dance to the beat of other drummers, but his own. Everywhere Sango went his drummer followed him, even to fighting contests.
One day after Arabambi was teased by the spectators for giving his usual tricks and having nothing new to offer, he decided to go to his mother’s Tapa people, where they gave him the ingredients to emit fire out of his mouth and breath.
Sango’s Ascension To The Throne As Alaafin Of Oyo
At the time Alaafin Ajuan popularly known as Ajaka Ekun (The second Alaafin of Oyo and Son of Oranmiyan) was ruling as Alaafin, the Oyo empire was besieged by war from Owu. The Olowu who was the cousin of Alaafin Ajuan (Ajaka Ekun) in his bid to conquer and claim Oyo sent warriors to capture Alaafin Ajuan.
After Oranmiyan left Oyo in the care of his son Ajaka and the Oyomesi, conditions became worse for the people as Owu had developed into a fine kingdom with the best military in the area, with which they subjugated Oyo.
Then, Ajaka was captured by Owu soldiers, the Oyo generals were confused, leading to heated disagreements between them on how to address the situation. To prevent a total state of anarchy, the Oyomesi invited Arabambi from the Tapa lands to take command as Regent. Immediately after taking charge, he restructured the Oyo army, leading the rescue mission to Owu, where he succeeded in bringing Ajaka back to Oyo. But the Oyomesi dethroned him (Ajaka) as being too weak to lead, and made Sango the new Alaafin.
As Alafin he was unlike his brother who was a weak Commander-in-chief. Sango placed each of his generals in strategic locations to keep the mighty Owu in check. He also undertook successful campaigns to liberate some villages from Owu.
Everybody in Ọ̀yọ́ feared the overbearing Sango. Even his wives and the Oyomesi also feared him.
Seeking greater powers, he approached the Babalawos for ways to make his enemies perish instantly. A charm was prepared for him with a fine stone that enabled Sango to conjure lightning and thunder at will. This charm known as “Edun ara” is still being fabricated up to this day.
Eventually, Sango became completely possessed by the spirit of thunder and lightning!
A fighter, head of the Sango cult, King, dancer, and military strategist, he was a Legend who was at his best in everything he embarked upon. He made everything he laid his hands on to prosper.
As a king warrior, Sango had two powerful generals: Timi Agbale Olofa-ina (the founder of Ede, now in Osun state) who could shoot arrows of fire and Gbonka who was equally powerful.
Sango And His First Wife; Oba
When it was time for Sango to get his wife, his mother advised him to pay attention to every beautiful and virtuous lady that comes his way.
As his hobby, Sango loved dancing and could dance very well. One day, a young, and beautiful lady won his heart while dancing during a cultural event.
Without a second thought, Sango fell in love instantly with the excellent dancer, named Oba. With his mother’s advice in his mind, Sango was convinced that Oba would make a suitable wife, so they got married.
Unfortunately for Oba and Sango, Oba couldn’t get pregnant and Sango desperately wanted an heir. With Oba’s permission, Sango decided to get another wife.
Sango And His Second Wife; Osun
It was said that Sango loved and recognized a well-prepared meal. One afternoon, he was coming from his friend’s house when he passed a hut. Osun, an expert in preparing sumptuous local delicacies was cooking inside the hut.
On perceiving the irresistible aroma from the hut, Sango wasted no time in knocking on the door of Osun’s house. Osun, a friendly and beautiful lady opened the door and that was the beginning of a relationship between him and Osun.
He took his new wife, Osun home. She was well received by her “Iyale” (senior wife). Oba and Osun got along and they didn’t have issues until Sango declared that Osun would be the only one cooking his meal.
Oba felt jealous and insecure. After Sango married Osun, Oba was able to conceive. Both of them gave birth to children for Sango but Oba started seeing Osun as a threat to her children and herself. She concluded that since Osun was Sango’s favourite, her children might not be the heir.
Sango And His Third Wife; Oya
One day, Sango went to buy yam on a market day and there, he saw the most beautiful lady he had ever seen in his life. He was fascinated by Oya’s beauty and he couldn’t resist silently following and tracing Oya despite the congestion in the market. He was awed and totally captivated by her beauty.
Silently, Sango followed Oya to the entrance of Ira town and to his surprise, he watched in rapt astonishment as Oya put on her fur and transformed into an Antelope (Agbonrin) after which she ran off. This made Sango visit Orunmila to make divinations about the beautiful and mysterious lady.
After narrating what he saw to Orunmila, the Ifa Oracle was consulted. The Ifa Oracle made it known to Sango that Oya, the Antelope-Lady is very powerful and blessed with great aura; “She has the power to control the wind and earth”, Orunmila said. Sango was stunned at the same time fascinated with the thought of having a wife that is as powerful as he was.
“I want her as a wife. How can I get her?” Sango asked
Orunmila sighed and responded, “Get her fur that she used in transforming and she’ll be yours. But please, make sure she never gets angry. Her rage is terrible.”
On the next market day, Sango hid behind a big rock, waiting for Oya. An Antelope approached sooner and looked around before turning to a woman. She hid her fur inside the bush before entering the market.
Sango came out of his hiding and grabbed the fur. He ran home with the fur to hide it in his sacred room. When Oya back to the bush, she couldn’t find her fur. She knew it was impossible for her to enter without her fur. She began to cry. Sango came at the right time and consoled her. Eventually, he took her home and married her.
In time, his last wife, Oya, discovered his secret for conjuring lightning when she found his hidden Edun Ara stones. She stole some of them for her own use. From then on, Ọ́yá stood up obstinately to Sango without fear.
His Babalawos then advised him against any confrontation, but to harness her newfound powers to his own advantage. From then on she became his companion in battle. Oya in her own right was a priestess of the rain spirit. But now, with her combination of powers, she could conjure terrible storms against their enemies during battles.
Sango was so happy, he felt Oya was his good luck charm. He slept more in her room to the dismay of the other wives.
Yoruba people believe Oya was Sango’s third wife although the other wives hated her deeply.
Oba And Osun Against Oya
Out of jealousy, Oba and Osun pestered Sango about Oya. They wanted to know about her. After a while, he was convinced to tell them the full details. After Oba and Osun got the secret about Oya’s supernatural identity, they started taunting her and singing every time to mock her:
She eats and drinks like human
but she is an animal
and her fur
is in the sacred room
She didn’t understand the meaning of the song at first until One quiet morning, she was lazy on the bed when the music played in her head. She sneaked to the sacred room and found her fur. On discovering that her fur had been in the house with Sango all along, She became so angry.
Oya Felt Betrayed
Sango was coming back when an Antelope ran very fast passed him. He suspected it was Oya so he ran inside to check the fur and found out it was missing. He ran to Orunmila’s house and explained what happened.
Oya ran to the Ira kingdom to meet her parents. They were pleased to see her again. After eating, she told them all that happened and her new husband. They got angry because Sango didn’t pay her dowry or marry her properly. It led to a heated argument and the matter was taken to the king. The king told her it was an abomination in the land to marry without a dowry. Oya insisted the deed was already done which infuriated him. The king banned her from the kingdom. She looked at her parents’ faces and the tears got her angry. She stormed out and became a tornado headed towards Sango’s house seeking revenge.
Fortunately, Sango met Orunmila in his shrine, he narrated what happened to him. He implored him to go home immediately to make beans cake which he would use to appease her. He then warned him to be careful of the other wives. He quickly rushed home to make the food. His other wives watched in fear as he did. Immediately after he finished, he went outside and saw the tornado coming towards his house. The roofs of the houses she passed got blown, and trees got uprooted from their root.
That was the first time Sango got very scared.
As soon as she saw him, she turned to a Buffalo and charged towards him. He quickly offered her the bean cake. The aroma softened her heart and she broke her horns and gave to him.
Then she ate the bean cake. They both apologized to each other and went inside. She instructed him to hit the horns together whenever he needed her help.
Osun Tricked Oba
King Sango and his wives were feared all over the land. He built different houses for his wives in the palace and slept in their houses as he pleased.
Oba noticed that Sango still preferred Osun’s cooking and it was obvious she was her favorite so she approached her to tell her how to get the love of their husband. Osun tricked Oba, she told her she used to cook his favourite soup by cutting and adding pieces of her ear to the soup.
She fell for it and convinced Sango to allow her to cook for him. She thought if Sango could love Osun because she cooks with parts of her ear, he would love her more by preparing soup for him with her full ear. She chopped off her left ear and made soup with it.
On top of the soup, Sango saw the ear floating on the soup and thought she wanted to poison him. He chased her out of the palace. She ran off and rested on a tree stump. She cried till she became a river goddess (goddess of matrimony). She is presently known as River Oba in Osun State, Nigeria.
Eventually, Sango found out about Osun’s mischief and chased her too from the palace with so much rage. She ran till she fell and became a river goddess (goddess of fertility) in Osun State, Nigeria.
Sango Gbonka and Timi
Oya became the only wife of Sango and eventually gave birth to twins. The naming ceremony was the biggest ever in Yoruba land. Kings came from east, west, north and south to celebrate him. On the night of the naming, Oya pressed his husband to reveal his source of power to him. He was in a very good mood and he told her about the thunderbolt stones.
During his seventh year as the king, he appointed two generals. Timi Agbale Olofa-ina (a master in shooting arrows with fire) and Gbonka who was equally powerful. They were equally as powerful as Sango. Oya was scared and told Sango to get rid of them.
After they disobeyed his direct order not to match on Owu in battle, Sango followed Oya’s advice to get rid of the two generals and sent them to govern the border towns of his Empire. Timi obeyed and left for Ede, but Gbonka stayed back in Oyo to pose further threats. In a scheme to destroy them both, Sango sent Gbonka to Ede to capture Timi where he believed they would both destroy one another.
However, Gbonka succeeded in subduing Timi, and Sango believing that the match in Ede was stage-managed asked for a re-match in Oyo. Gbonka defeated Timi again, but despite this victory, Sango still ordered that he should be burnt to ashes. Mysteriously, however, Gbonka reappeared after three days, giving Sango an ultimatum to vacate the throne for his infidelity.
Alaafin Sango Oba Koso (King did not Hang) and Deification
To prepare. Sango called his wife to collect the thunderbolt stones. He found out they were moist with her period which is a taboo in Yoruba land. He climbed on a nearby rock to test the potency of the stones, thunderstruck and burnt down the palace killing his children and some of his guards.
He left the palace to a high rock facing the palace to reaffirm the potency of his thunderbolt. The thunder he created stroke the palace and burnt it down.
At the fire disaster caused by Sango, which extended to large parts of the city, groups started to riot, cursing Sango and demanding his removal from the throne.
Heartbroken, he left the City for Nupe followed by chiefs and members of his royal cult known as Baba-Mogba who tried to persuade him not to leave. They had to pass through Oya’s hometown, Ira so they could get to Nupe before dawn. When they got there, she felt reluctant to pass through and not see his parents so he took an excuse.
After Ira, they got to Koso land, Gbonka was already there to challenge Sango. The fight was so brutal, they both disappeared into thin air with Gbonka having the upper hand. Some of the chiefs ran back home to inform them about the demise of Sango. Meanwhile, Sango killed Gbonka with thunder and burnt him to ashes.
However, after journeying with him for some time, these chiefs deserted him as they approached an Ayan tree at Koso, returning to Oyo with the news that the king had hanged himself after being defeated by Gbonka.
But another story told by the few Chiefs of the Baba-Mogbas who did not abscond was that Sango was attacked by Gbonka. However, Sango unwilling to fight varnished into thin air, only to appear in the sky to destroy those peddling the rumours that he had hanged himself – Hence the popular saying OBAKOSO OR OLUKOSO meaning the king did not hang.
Oya heard rumours of the demise of his husband and committed suicide. As she fell to the ground, she became a river goddess called odo-oya (river Oya). Sango went back to find his wife and heard about her death.
He was so sad and angry. He wanted to burn down the whole Yoruba land with fire and thunder. The ancestors saw this and knew it would be the end of the race. The earth opened up and swallowed him. That was the end of Sango and his 3 wives.
Till today, they are deities and have worshippers around the world. River Oba, Osun and Oya still exist.
Oriki Sango
Ṣángo Olúkòsó Akata yẹri yẹri Àrábámbí Ọkọ Ọ́yá Aláàfin, ẹkùn bu, a sa Olójú Orógbó Ẹ́lẹ́rẹ́kẹ obi Ẹ́lẹ́yínjú ogunna Olúkòsó lalu Iná l’ójú, iná l’ẹ́nu E ègún tin’yọ́ná lẹ́nu Òrìṣà ti nbologbó lẹ́rù San’giri, la’giri Ola’giri kankan fígbá ẹ́dun bo A ri igba ọ̀ta, ṣetẹ́ O fi alapa ṣẹ́gun ọ̀ta Ajiṣaye gbege ọkọ́ Ọ́ya Oloju Orogbo, Ṣango olukosooo!…
Many won’t believe we have such a rare and astonishing tourist site in Nigeria, least of all Oyo state. A hanging lake is an almost impossible site which is why we only have two of such in the whole wide world. It is one of the most fascinating places to visit in Nigeria. According to my tour guide, the lake is bottomless and have swallowed those who have dared to measure its depth. It was said that a group of white men visited the lake once and one of them was curious enough to plunge into the lake in search for its depth. The doubting Thomas never came back and neither was his body discovered till date.
About seven feet from Iyake lake is another restricted mysterious site called: “Agbe omo fun Iyake / Agbomofunyake” (collect the child and give to Iyake). A very shallow pit usually filled to the brim with water. It is believed that whenever the lake is filled with water, whoever touches or puts his/her leg on the surface of the Agbomofunyake gets drag to the bottom never to reappear again. My tour guide, Wasiu Owoiya emphasised that there is another world that exists beneath the Iyake lake; a place which he called: “Ile-nla”. The aborigines of Ado-Awaye believe that beneath the lake exists another world that looks like the earth, and whoever transits into that world by diving into the lake will never be able to return to our own world again.
According to Atabo, another adventurer who visited Ado-Awaye to learn about its history, the town was formed in 1500 AD. The Alaafin of Oyo’s crown prince, Koyi, who was supposed to become the Alaafin was denied and his younger brother, Onigbogi, took over. In anger, he left Oyo with one of his father’s crowns and decided to go and settle in Otta, his mother’s town. However, he went through plain grounds until he got a foot of the Ado Hill, where he saw smoke. He climbed the mountain and there, he met some escapees from the Dahomey war. Having agreed and discussed with them, they decided to make him King of Ado. Iyake Lake was discovered around this 1500 AD by the Dahomey refugees who are now head of the kingmakers for Alado of Ado Awaye chieftaincy. One of the myths surrounding Iyake lake is that Iyake Lake was a barren woman who turned into water.
Hiking up to the peak of Ado-Awaye mountain is no easy task. The climb begins with about 363 steps built into the rock to assist tourists. After the 363 crudely built steps, the journey continues through bush paths and steep rocks.
I really enjoyed this hike because there was a good mix of geographical features, a very soothing presence of natural and cultural significance on the mountain.
Asides Iyake lake, lots of other intriguing tourist sites are on the Ado-Awaye mountain peak that makes Ado-Awaye a fascinating destination and significant cultural heritage:
Ishage Rock (Oke Ishage)
A gbe omo fun Iyake / Agbomofunyake” (collect the child and give to Iyake)
Elephant Tree
Iya Alaro lake (Odo Iya Alaro)
Ancient Palace
Ese Awon Agba (Footprints of the elders)
Ese kan Aye, Ese kan Orun (A wide and deep chasm on the mountain)
ISHAGE ROCK (OKE ISHAGE)
Climbing through the first 363 steps to the peak of Ado Mountain (Oke Ado), Ishage rock is the first spectacular tourist site to see. a large elongated boulder of rock, balanced and standing upright on one of its small edges. The fact that this boulder has not fallen off the steep mountainside on which it rests remains a mystery to the Ado-Awaye people and tourists visiting the mountain.
Oke Ishage (Ishage Rock)
Ishage Rock is believed to be the bringer of rain for the Ado-Awaye people. Whenever it doesn’t rain and rain is needed, the chief priest goes to the rock, covers the “waist” of the rock with a white cloth, then rainfalls for 3-4 days straight. People go to the mountain to worship the Ishage Deity and as a form of appreciation for answered requests, they buy the Deity white cloth. “The Deity usually requests for clothing occasionally, whenever the white cloth used in covering the Ishage rock falls off the rock, it’s requesting for a new cloth doesn’t want the cloth given to him again. At that moment, another new white cloth must be given to the deity” Wasiu said. A pile of used clothes could be seen a few steps from Ishage rock.
AGBOMOFUNYAKE (COLLECT CHILD AND GIVE IYAKE)
About seven feet from Iyake lake is another restricted mysterious site called: “A gbe omo fun Iyake / Agbomofunyake” (collect the child and give to Iyake). A very shallow pit usually filled to the brim with water. It is believed that whenever the lake is filled with water, whoever touches or puts his/her leg on the surface of the Agbomofunyake gets drag to the bottom never to reappear again. My tour guide, Wasiu Owoiya emphasised that there is another world that exists beneath the Iyake lake which he called “Ile-nla”. The aborigines of Ado-Awaye believe that beneath the lake exists another world that looks like the earth, and whoever transits into that world by diving into the lake will never be able to return to our own world again.
A gbe omo fun Iyake / Agbomofunyake” (collect child and give to Iyake)A gbe omo fun Iyake / Agbomofunyake” (collect the child and give to Iyake)
ELEPHANT TREE
Also on the Ado Awaye Mountain, there’s another almost impossible site know as Elephant tree. This is composed of the tangled trunk or root of a fallen tree which dramatically takes the form of the head and trunk of an elephant at first glance. The eyes of the elephant are also well represented on the formation. Another interesting feature on the tree is a small “tree-formed hand” resting on the tree, with the five fingers indisputably humanlike. Hikers on the mountain are often tempted to climb the formation and sit on the ‘elephant’s head’ while posing for photos, which is exactly what I did!
The Elephant TreeClimbing the Elephant TreeOn the Elephant Tree
IYA ALARO LAKE (ODO IYA ALARO)
The lake was named after an old woman in the Ado-Awaye village, who specializes in dying of clothes. Iya Alaro was popular and influential in her days, it is said that the old woman, known as “Iya Alaro”, worships the lakes and sacrifices to it at specific times during the year. The woman used to get some materials from the surface of the colourful lake which she used to apply in making her dye. The lake is characterized by a gloomy depth which underscores its association with Iya Alaro and its surface and surrounding is bedecked with a lush overgrowth of colourful vegetation.
Iya Alaro Lake (Odo Iya Alaro)
ESE AWON AGBA (FOOTPRINTS OF THE ELDERS)
Esè àwon Àgbà translates to “the footprint of the elders”. It is a cluster of large “footprints” found all over the mountain. It is believed that the gods once walked over the mountain to protect the locals during the time the locals stayed up the mountain.
Ese Awon Agba (Footprints of the elders)Ese Awon Agba (Footprints of the elders)Ese Awon Agba (Footprints of the elders)
ESE KAN AYE, ESE KAN ORUN
This is a wide and deep chasm on the mountain which separates one part of the mountain from the other part which hosts the peak of the mountain. Only brave mountain climbers dare cross this valley as the rock slopes steeply along the valley walls. Only a narrow, very steep and slippery path across the valley, links the two parts of the mountain.
A view of Ado-Awaye from Ado Hill
The ancestors of the Ado people believe that the lake is so powerful that whatever prayer is made with its water will yield supernatural results. It is also said that there are sixteen (16) deities on the Oke-Ado Mountain. These deities are embodied in specific natural landmarks on the mountain. Each of these landmarks constitutes tourist attractions on the mountain, lined up along the path which leads up the mountain. While the Ado people lived on the mountain, they worshipped the mountain and revered the various unique natural formations they found on the mountain. It was said that barren women among the people at the time were able to give birth due to their devotion to the worship of the mountain. The tranquil Iyake Lake is one of the most revered attractions on the mountain.
Just like some other sites on Ado Mountain (Oke Ado), natives of Ado-Awaye believe Iyake Lake is a deity, the main god of fertility of the Mountain. Once a year, inhabitants of Ado-Awaye climb the Ado mountain (Oke Ado) to worship the Iyake deity with a cow. According to my tour guide, Wasiu Owoiya: “lots of people also visit the Iyake lake, not for tourism or to appreciate nature but just for miracles, they stand beside the lake and pray.” He continues by saying, “some travel from far away places just to fetch the water from the lake and use it on diseased and ailing family or friends.”
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
Ogbomoso, Home of the brave is a Yoruba town situated close to Ilorin, another Yoruba town that was presided over by Afonja, the Aare Ona Kakanfo (generalissimo) of Yorubaland in the early nineteenth century. Ilorin was taken over by a Fulani scholar of Islam that was hosted by Aare Afonja and later invited into his ranks, Shaikh Al Alim Ibn Salih (Alfa Alimi).
After “Alim al Salih” and his army of Fulani Jihad razed Oyo-Ile (situated close to where Igboho is now) in 1835, took over Ilorin and with the fall of Oyo-Ile (old Oyo empire), Alfa Alimi was convinced that other Yoruba towns were already laid bare for him to conquer, he proceeded with his grand plan of conquering and Islamizing Yorubaland. Still, Ogbomoso was impassable for Alimi and his army.
Ogbomoso became invincible, maybe because “Ogbomosos” were great warriors and veterans of war strategies. All the schemes and attacks by “Alim al Salih” from his base in Ilorin were unsuccessful and even sometimes leaked. It was so prevalent and beyond doubt that Ogbomoso can never be subjugated by the end of the Nineteenth century. This is evident in the Ogbomoso anthem which was poetically composed by Late Pa. Oladele Ajao in the early twentieth century:
A de’nu oko a sinmi o A de’nu oko a sinmi Ogun ko ja, ko ko Ogbomoso ri A de’nu oko a sinmi
The third line: “Ogun ko ja, ko ko Ogbomoso ri” (No war has ever been waged that subjugated Ogbomoso) emphasises the invincibility of Ogbomosoland; Ogun oja‘lu (war cannot invade). A fortification that dates back to the nineteenth century during the reign of Baale Jaiyeola Baiyewuwon Kelebe (1841 – 1847).
Baale Jaiyeola Arolafin Kelebe Baiyewuwon Alao was the eleventh king of Ogbomoso. So as to fortify Ogbomoso and build a reliable spiritual defence for his town, Ogbomoso, he asked the most outstanding herbalists and magicians of that era to create a kind of “monumental shrine” for the fortification of Ogbomoso from invaders. It was said that of all the herbalists, Ajayi Inajokun an Offa man emerged as the greatest.
According to Chief Oyebisi Okewuyi: “The fortification was so potent that if war is planned against Ogbomoso, the plan will leak to her (Ogbomoso) or in the alternative the enemies will disagree before a state of war is declared and if they enter, the spirits will surely fight against them and drive them out of the town. In this period it was well for Ogbomoso for all the attacks and onslaughts during the turbulent period of the nineteenth century were either foiled or the enemies became powerless”.
For generations yet unborn and even this present generation, the “monumental shrine” is but a “historical monument”. The location of Ogun o ja’lu (Ogun ojalu) Ogbomoso is almost by the roadside linking Masifa and Isale Afon on one side and Oja Igbo road on the other side. The site is not far from Ogbomoso town hall. It was said that royal workers used to keep watch over the small building. Also, high Chief Bara provided the elephant grass that was used in the thatched roofing while the Onpetu of Ijeru provided the ropes for weaving.
However, the thatched grass roof of the small building was replaced with corrugated iron sheets in 1963 when the then Governor-General of Nigeria was about to visit Ogbomoso.
Some people strongly believe that it’s forbidden to walk around the ogun oja’lu site three times. Such people insist that anyone that tries such a thing will become forgetful of the road that leads to his/her house. Such a fellow will just start wandering around and might eventually get lost. This might be a way of dissuading enemies of the town from trying to decipher the secret behind the fortification.
Ogun ojalu Ogbomoso
Also, there are those who hold the belief that the “Ogun Oja’lu” has an adverse effect on Ogbomoso. They claim that just as the fortification wades war and keeps the town safe, it also keeps Ogbomoso from developing and becoming a recipient of good things. They insist that if good things are planned for the town, such good things or plans fail because there is usually disagreement on the part of the Ogbomoso people, thus preventing the materialization of operation of such positive things to manifest.
From all that has been said, the invincibility of Ogbomoso in time of war or attack, whether it is a myth or reality; It is best to leave that to you all to conclude!
REFERENCE
Chief Oyebisi Okewuyi (JP.) 2013, Ogbomoso in the Early Times, Modern Era and in Today’s Contemporary World, Published and printed by Johnny Printing Works, Beside Okelerin Court Area, Ogbomoso, Nigeria
Thanks so much for your time. Please drop your opinion in the comment session below.
The 10th Alaafin of Oyo was a female “king” who reigned Oyo in the imperial era, Alaafin Orompotoniyun Ajiun (usually referred to as Orompoto), was Alaafin of Oyo from 1554-1562.
Her father was the 7th Alaafin of Oyo, Alaafin Onigbogi. When Alaafin Onigbogi was on the throne, Oyo was in Ibariba Land. After he died, his first son, Ofinran was crowned Alaafin of Oyo after him in 1512.
After Alaafin Ofinran became king, he decided to move from Ibariba Land and move to the place where Oyo-Ile was later situated, near Igboho. After making his decisions, he told his subjects and his siblings; Prince Egungun Oju (also known as Egun Oju), Princess Orompotoniyun, and Prince Ajiboyede. They all agree with Alaafin Ofinran on his decision.
The Royal family and their entourage left Ibariba Land. Whilst on their way, one of the King’s “Olori” gave birth to Prince Tella Abiipa.
Alaafin Ofinran died before they could get to Oyo-Ile. Prince Egungun Oju was crowned Alaafin of Oyo in 1534 when they got to Oyo-Ile. It was Alaafin Egungun Oju that led the people of Oyo to the Oyo-Ile, very close to Igboho before it was razed to the ground in 1835 led by a Fulani scholar of Islam called Alim al Salih and his Army of Fulani Jihad. It was Are-Ona Kakanfo (the empire generalissimo) Afonja, master of Ilorin, who invited Alim al Salih into his ranks.
Those that survived moved to Ago d’oyo / Oyo Atiba where Oyo town is right now.
About the same time that they inhabited the land, the Nupe people also started occupying the land and both Oyo and Nupe people started fighting for supremacy over the land.
Alaafin Eguguoju also died shortly after they settled down in Oyo-Ile. The remaining siblings of Alaafin Ofinran (Alaafin Onigbogi’s children) were Princess Orompotoniyun and Prince Ajiboyede.
Prince Ajiboyede was still a little prince and Alaafin Ofinran‘s son, Prince Tella Abiipa was but a toddler. The Oyomesi wanted to use one of the two, without considering the age factor but princess Orompotoniyun Ajiun insisted that she was the legitimate heir to the throne.
The Oyomesi also insisted that it had never been in history that Oyo had a female king. They told Princess Orompotoniyun that they could not crown her as the king, they would rather use either of the little prince Ajiboyede or toddler Tella Abiipa as the Alaafin of Oyo.
Princess Orompotoniyun felt offended and told the Oyomesi that she’ll show them that she’s “male” and brave, not illegitimate and female as they claim. She promised to show them the reason why she is entitled to the throne. She asked them to meet her at the palace in seven days’ time.
From that day, Princess Orompotoniyun started dressing like a prince, not a princess. She started acting and dressing like a male.
On the seventh day, when the Oyomesi got to the palace, Princess Orompotoniyun removed the “male” agbada she wore. The Oyomesi were not surprised that Princess Orompotoniyun had little or no breast at all.
This did not surprise the Oyomesi, they were not moved, They just hissed and responded: “It’s not new seeing a lady that has a very small breast on her chest, that does not make you entitled to the throne, you are still a female”. “Even dressing and acting like a royal prince doesn’t change anything. You remain a princess, a princess has never been crowned in our history. It won’t happen now”
Orompotoniyun just smiled and removed her trousers. To their surprise, they didn’t only see what looked like a penis but also a scrotum sack with two scrotum balls dangling below the penis. It’s why she used to eulogize herself thus: “Emi Ajiun, a ri òbò sẹgun ọtẹ” meaning “the custodian of the vagina that kills evil plots”.
Terrified, the Oyomesi immediately prostrated for the princess and started eulogizing her and chanting, Kabiyesi o. She was immediately crowned Alaafin of Oyo.
Ruling from the town his predecessor and brother, Alaafin Egungun Oju founded (near Igboho). Her valour and leadership laid the foundation for the then-powerful “old Oyo Empire”. An empire that united the whole Oduduwa race as a Yoruba Nation and even subjugated various towns up to Togo and Dahomey (Now Benin Republic) with the Alaafin as the Emperor.
Just like the famed warrior queen from northern Nigeria; Queen Amina of Zaria, Alaafin Orompotoniyun Ajiun led men to war. She fought and conquered all battles waged against Oyo or by Oyo. In 1555 (a year after she became Alaafin of Oyo), she totally vanquished the Nupe warriors that had terrorized Oyo-Ile for a long.
Alaafin Orompotoniyun Ajiun’s grave
Alaafin Orompotoniyun was reportedly masterfully skilled on horseback and created a specialized order of cavalry officers within her army that was known as the Eso Ikoyi. She used horses extensively in military battles, it’s why “BBC Yoruba” describes her as a valiant warrior who vanquished her enemies on horseback.
Myths and Legends of Heroic Women, From days of old, they have intrigued people all over the world: brave, defiant warrior women who stir imaginations, rouse passions, and often inspire thousands of followers.
The first of its kind, the cavalry was a force to be reckoned with in the various wars with Oyo’s enemies. Considered a skilful warrior herself, she is said to have distinguished herself at the Battle of Illayi. While fighting her enemies there, she lost three war chiefs in quick succession, titleholders that are known as Gbonkas in Oyo.
The third of them is believed to have fallen with his face locked in an unnerving grin. The enemies thought that he was still alive and was making a mocking gesture, and were overwhelmed by what they considered to be their inability to best the Oyo gbonkas. They abandoned the battlefield thereafter, and the Oyo later claimed victory.
Her reign was peaceful and tranquil.
Writtenby Johnson Okunade
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
The Origin Of ‘Iyawo’….The Yoruba Word For Wife!!!
It is unknown to many speakers of the Yorùbá language that the original Yorùbá word for wife is ‘aya’ and not the commonly used ‘Iyawo’.
Back in the early years of the Yorùbá people, the word “ Iyawo “did not have a place in the Yorùbá language not until an incident brought about its coinage and usage. Old Nigeria present you the origin of the Yorùbá word Iyawo .
Origin of the Yorùbá word Ìyàwó:
Long ago in Yorùbá land, a beautiful princess and daughter of the first king of Iwó town named Wúràọlá was in the quest of getting herself a patient, tolerant and well mannered husband.
Strong and good looking men, the likes of Sàngó, Ògún and others, had already traveled to Iwó town to seek the hand of Wúràọlá in marriage but left not with a wife but uncontrollable anger. Wúràọlá had been rude to everyone of them. In fact, she hurled insults and curses at her suitors which made them all leave on the same day they arrived the town of Iwo because they couldn’t tolerate her bad behaviors.
Ọ̀rúnmìlà, a good looking man, also journeyed to Iwó in the bid to win the hand of Wúràọlá in marriage. But before he set out, he had already consulted Olódùmarè , the supreme being, through Ifá . Olódùmarè revealed to Òrúnmìlà that he must be patient with Wúràọlá and endure her behaviors no matter how bad they are in order to succeed in the quest of marrying Wúràọlá .
When Òrúnmìlà got to the palace of the king of Iwó, he was greeted with a hiss and scornful look by Wúràọlá. The unperturbed Òrúnmìlà smiled and returned her greetings with kind and sweet words and also presented gifts to the king.
Òrúnmìlà stayed in Iwó for seven days which can be described as nothing but a hell on earth. Wúràọlá didn’t serve Òrúnmìlà water let alone food. She insulted the goodness out of Òrúnmìlà but he stayed calm and smiled at her. He even smiled when she used his opon ifa (divination board) as firewood and when she took his pouch (àpò ominijekun) from him. Though, Òrúnmìlà boiled with rage, still, he didn’t show it or leave Iwo according to the instructions of Olódùmarè .
On the sixth day of Òrúnmìlà’s stay in Iwó town, the king of Iwó gave Wúràọlá in marriage to him after concluding that he is a patient, kind and tolerant man suitable to marry his daughter. Meanwhile, Wúràọlá’s bad behaviors were planned to test her suitors so as to get her a husband with good manners and temper. She was a lovely, caring and well behaved lady. Òrúnmìlà was glad that he heeded to the instructions of Olódùmarè and on the seventh day, he and Wúràọlá journey back to his town.
Òrúnmìlà was welcomed and praised by his townspeople for his achievement. When they asked him about Wuraola, his wife, he responded, “Ìyà tí mo jẹ ní Iwó” (my sufferings in Iwó town ) That was how wives became known as Ìyà-Iwó (sufferings in Iwó) and now Iyawo . So men don’t be afraid or surprise by what you experience daily, it started ages ago….!
Olojo Festival is the celebration of God Almighty, Eledumare. It is the way of Yoruba culture, Tradition and noble heritage. The festival is as old as Ile-Ife, the source of Yoruba race.
The spiritual head of all Yoruba race, Ooni of Ife would go into 7 days seclusion after which he would adorn “Aare Crown” one of the oldest crown in the world after which he would bless the Yoruba race.
The annual program of events for the Olojo Festival is calling on all Oduduwa sons and daughters to visit the historical city of their forefather as an avenue to promote and showcase their cultural strength and heritage to the world. The festival attracts over 1m attendees from all over the world, especially Brazil.
AARE CROWN
An Ooni would adorn the Aare crown on Olojo festival.
This is the ancient, sacred crown inherited by the king and it is the only physical symbol of authority the Ooni of Ife.
The crown is believed to be the original crown used by Oduduwa during his reign in the classical era of Yoruba history.
Myth has it that the holy Aare crown is made of over 149 undisclosed objects such as cutlasses and hoes and weighs, conservatively 100 kilogrammes.
This crown holds great significance in the Olojo celebration, as the Ooni of Ife is the only person spiritually enabled to wear it during the cultural feast.
Historically, it is believed there is a deep tie between the sacred crown and the Ogun deity (the god of iron) due to the crown’s components and it must be brought before the Ogun deity at Oke-Mogun shrine in Ile-Ife on each Olojo festival season.
This year’s, Ojo Aare was a thoroughly entertaining day with over fifty families performing before the king, praying for the king who in turn gifted the families with cash.
OLOJO FESTIVITIES
On this day, the Ooni (king of Ife) appears after several days of seclusion and denial communing with the ancestors and praying for his people.
At the beginning of the festival, which also signified the entry of the Ooni into seclusion in Iledi House in Iremo Quarters to perform traditional rites, for seven days during which he communed with the ancestors and prayed for peace, unity and development of the town. During the seven days seclusion, the Ooni would not be receiving visitors nor step outside.
This is to make him pure and ensure the efficacy of his prayers. Before the Ooni emerges, women from his maternal and paternal families sweep the Palace, symbolically ridding the Palace of evil.
In the Olojo mysticism, it is said that the night the king first appears to the people, whatever he says will come to pass as he will be highly spiritually possessed by the Irumole and the gods. Various groups from across the world waited with bated breath as they expected the exit of the king.
The King’s exit was a spectacle to behold as the monarch – supposedly possessed by the spirits, stepped out gracefully and looking every inch like a secluded man.
The Ooni later appears in public with the Are crown (King’s Crown), which is believed to be the original crown used by Oduduwa to lead a procession of traditional Chiefs and Priests to perform at the Shrine of Ogun. The next stage of the ceremony is to lead the crowd to Okemogun’s shrine. Here he performs duties including the renewal of oath, divination for the Ooni at the foot of Oketage hill by Araba (Chief Priest), as well as visiting places of historical importance.
At the shrine, the traditional Chiefs with the swords of office marked with chalk and cam wood, appear in ceremonial attire and dance to rhythms from Bembe, a traditional drum. The style of grum and singing for each Chief is different. Only the Ooni can dance to the drum called Osirigi.
Olojo has remained popular in Ile-Ife because of its myth and history. It connotes the day in the year specially blessed by Olodumare (the creator of the Universe). Olojo can also be literally translated as the “Owner for the day”. Prayers are offered for peace and tranquility in Yoruba and Nigeria. All age groups participate. Its significance is the unification of the Yorubas.
Tradition holds that Ile-Ife is the cradle of the Yorubas, the city of survivors, spiritual seat of the Yorubas, and land of the ancients.
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
AGANJU was the fourth Alaafin of Oyo. It was said that Alaafin Aganju Sola had spiritual powers and was the man of the people. He was greatly loved and adored by all. Alaafin Aganju Sola reigned after Sango, his brother. Some believe he might be his Father, not brother.
Oranmiyan founded Oyo-Ile around 892 AD, his son Alaafin Ajuan popularly known as Ajaka Ekun ascended the throne around 1042. Sango won the heart of everyone with his bravery and valour after freeing Alaafin Ajuan from the captivity of Olowu of Owu. He was made the Alaafin of Oyo and the incumbent Alaafin Ajuan was exiled.
After Sango was deified, the exiled Alaafin Ajuan (Ajaka Ekun) ruled Oyo as the Alaafin again before Alaafin Aganju Sola reigned as the fourth Alaafin of Oyo around 1177 AD. When Sango was Alaafin of Oyo, Aganju Sola, Sango’s brother settled comfortably in Shaki (present-day Oyo state) and was already known as a famed warrior. He was said to walk with a sword and was known to fight by shooting fire.
He was a lover of nature and animals. He was known to go into the wilderness for days. At a time, he came back with a Leopard which he domesticated and kept in his Palace. One of the things he hated most was oppression, he was known to free the oppressed and punish oppressors greatly. He also used to visit the wilderness and rivers. As a king, he used to walk anywhere with his double-edged sword. He was greatly loved and admired by all.
Aganju
While living among men, Alaafin Aganju Sola was no ordinary man. He was able to invent unimaginable designs befitting an emperor even in that era. His birth, just like that of Sango his brother was beyond ordinary. He had supernatural powers as well. Asides from the fact that he could shoot fire while fighting, he also had a way of domesticating wild animals.
He fought wars and created an outstanding reputation for Oyo just like Sango did. Even while king, he was already eulogized and seen as a deity.
Alaafin Kori was crowned after Alaafin Aganju Sola as the fifth Alaafin of Oyo. After a very peaceful kingship, Aganju was deified, and temples and shrines were built starting from Oyo where he was king. Aganju Worshippers consult him, worship him and offer sacrifices to him even up till today.
How Aganju Sola Came To Being
Much like Christians have Jesus Christ as the son of God, in Yoruba traditional worship it is believed that Obatala is the son of Eledumare. Eledumare authorized Obatala to create land on the water beneath the sky and with his effort, Ile-Ife was founded.
Obatala is believed to be the father of all Orishas and humanity. Obatala is married to Yemoja and together, they “sired” Orisas (Deities) with enormous power and valour in different aspects of mankind’s needs. Just like most Yoruba patriarchs, Aganju left Ile-Ife to Saki (now a part of Oyo state) to dominate and make a name for himself.
Aganju, together with Sango and some other Orisas (Deities) were sired by Obatala. At the time Alaafin Ajuan popularly known as Ajaka Ekun (The second Alaafin of Oyo and Son of Oranmiyan) was ruling as Alaafin, the Oyo empire was besieged by war from Owu. The Olowu who was the cousin of Alaafin Ajuan (Ajaka Ekun) in his bid to conquer and claim Oyo sent warriors to capture Alaafin Ajuan.
Sango was already a famed powerful warlord by this time, so the Oyomesi sent for Sango to rescue Alaafin Ajuan (Ajaka Ekun). Sango rescued Alaafin Ajuan and won the heart of everyone as a powerful and strong man. With this admiration and respect of the masses, Sango was crowned the third Alaafin of Oyo while Alaafin Ajuan (Ajaka Ekun) was exiled.
Sango
Sango had two powerful generals: Timi Agbale Olofa-ina (the founder of Ede, now in Osun state) who could shoot arrows of fire and Gbonka who was equally powerful.
Meanwhile, Aganju Sola, Sango’s brother settled comfortably in Shaki and was already known as a famed warrior. He was said to walk with a sword and is said to fight by shooting fire. Shaki is in the savannah area of northern Yorubaland that has monoliths and boulder outcroppings.
Variations In Aganju’s Identity
Aganju: Sango’s Father
There are some consulted sources that stated Aganju as Sango’s father. The story goes thus:
Obatala, the king of the white cloth was travelling and had to cross a river. Aganju, the ferryman and god of fire, refused him passage. Obatala retreated and turned himself into a beautiful woman. He returned to the river and traded his/her body for passage. Sango was the result of this uneasy union.
This tension between reason represented by Obatala and fire represented by Aganju would form the foundation of Sango’s particular character and nature. It was said that Sango went in search of Aganju, his father, and the two of them play out a drama of conflict and resolution that culminates with Sango throwing himself into the fire to prove his lineage.
Aganju: Husband And Sibling To Yemoja
Some consulted sources also emphasized that Aganju (male) and Yemoja (female) were both children of Obatala and Oduduwa. They later got married and gave birth to Orungan. Orungan fell in love with his mother, Yemoja, and even went to the extent of trying to have sex with her.
After trying for the first time without any success, one day, while Aganju was away from home, Orungan tried having sex with his mother for the second time and Yemoja, being a powerful deity was very angry. While endeavouring to escape from further outrage, falls and bursts open, whereupon a number of gods emerge from her gaping body and 14 Deities (Orishas) came out.
The Deities whose origin is thus accounted for as the offspring of Yemoja, are of various types. The Sea-god (Olokun), the Thunder-god (Sango), the Sun, the Moon, the Lagoon (Olosa), the three river goddesses Oya, Oshun, and Oba, the god of Mountains (Oke), and Ogun, the god of iron and war and of the River Ogun, are all the product of Nature-worship, but are not of one type, for the Sun and Moon belong to the old order of things, to the same religious system as Olorun, and are personally divine, while the others belong to the new order, and are anthropomorphic.
Shankpanna, the god of small-pox, is personified pestilence, and belongs to another type; while Dada, Oshosi, Aje Shaluga, and Orisha Oko, as the respective patrons of vegetable productions, hunters, wealth, and agriculture, may be regarded as the tutelary deities of industries, and as belonging to the third class of religious conceptions. The myth thus assigns a common origin alike to the ancient gods and to those which are more modern.
Aganju And Sango As Brothers
Before the deification of both Sango Tella-Oko and Aganju, they both ruled Oyo as Alaafin of Oyo. Asides from the mythology and supernatural existence of the two Deities, the writer believes they could be brothers as both Sango and Aganju reigned as the third and fourth Alaafin of Oyo respectively. Although they didn’t succeed each other directly as the second Alaafin of Oyo, Alaafin Ajuan (Ajaka Ekun) who was exiled by Sango ruled Oyo again for the second time after the deification of Sango.
Sango Worshippers
Both Sango and Aganju were very powerful. They remain an outstanding king even centuries after and they achieved feats thought by man to be impossible. They both lived as powerful men and brave Alaafin of Oyo before they were deified.
Alaafin Aganju Sola: The Fourth Alaafin Of Oyo
Sango reigned as Alaafin of Oyo for seven years. After this, the exiled Alaafin Ajuan (Ajaka Ekun) ruled Oyo as the Alaafin again. Alaafin Aganju Sola reigned as the fourth Alaafin of Oyo around 1177 AD. Alaafin Aganju Sola was a king that loved pleasure and having fun, his reign was very enjoyable for his subjects.
He was a lover of nature and animals. He was known to go into the wilderness for days. At a time, he came back with a Leopard which he domesticated and kept in his Palace. One of the things he hated most was oppression, he was known to free the oppressed and punish oppressors greatly. He also used to visit the wilderness and rivers. As a king, he used to walk anywhere with his double edge sword. He loved using beads majorly with colours red, yellow, light blue, dark blue, green, deep brown, and milky white. He was greatly loved and admired by all.
Under Alaafin Aganju, Oyo-Ile waged war on the West. In this battle, The Ogboro and their Igbonna Imeri and Tede allies were flawlessly defeated and claimed by the Oyo kingdom. A similar fate probably befell the town of Adikun.
Aganju greatly beautified the palace by adding piazzas in front and back of the palace. Samuel Johnson (1921) in his book; The History of Yorubas claimed that he was the first king (to the envy of other kings) to use such designs in beautifying a royal abode.
Centuries after, Shitta the then emir of Ilorin and a vicious foe of Oyo-Ile (Old Oyo empire) covet the designs and sent Jimba, one of his head slaves after one of the preceding Alaafins, Alaafin Olewu (1834-1837) to ransack the palace and bring those piazzas and anything else beautiful so that Oyo may not be said to have anything which Ilorin has not.
Jimba followed the order of the emir and also removed the 100 brass posts in the long corridor of the palace erected by Alaafin Aganju Sola while he was king.
Deification In Yoruba
There are many incarnations of the deities who had lived before and were posthumously deified. Sango Tella- Oko in Oyo, Ogiyan in Ejigbo, Ayelala in Ekiti, and Oluorogbo in the city of Ile-Ife. This is evident in the feeding preference and dressing of the devotees of these deities. These incarnations may have been Obatala’s children who migrated out of Ilé-Ifè, to resettle in these new locations. They were subsequently honoured and later deified probably because of their father’s magnanimity and prowess.
In Yoruba traditions, the concept of ori is as important as Eledumare, the supreme being. Yorubas believe that “Ori Apere” is an Orisha in charge of everyone’s destiny, changing bad destiny to good one, and resisting bad to happen to someone. Every morning, most knowledgeable Yoruba men will use their hands to hold their head and after saying “Ori mi Apere”, they pray and tell the Ori deity to turn any evil lurking in the dark for the day to good, they’ll tell the Ori deity what they want and say prayers as they deem fit.
With this belief and mindset about Ori, some Ori are believed to be a repository for Orishas (Deities). Some people are born as human but with the ability to live on earth like deities with unimaginable power and valour. This leads to the Imori ceremony – which is the first rite that is performed after a Yoruba child is born. During Imori, a diviner determines whether the child comes from his/her mother’s or father’s lineages or from a particular Deity (Orisha). If the latter is the case, then the child will undergo Deity (Orisha) initiation during adulthood, during which the person’s head (Ori) becomes the spiritual vessel for that particular Deity (Orisha).
To prepare for these ceremonies, the person’s head is shaved, bathed and anointed.
Posthumous Deification Of Alaafin Aganju Sola
Sango reigned as Alaafin of Oyo for seven years. After this, the exiled Alaafin Ajuan (Ajaka Ekun) ruled Oyo as the Alaafin again. Alaafin Aganju Sola reigned as the fourth Alaafin of Oyo. Alaafin Aganju Sola was a king that loved pleasure and having fun, his reign was very enjoyable for his subjects.
From what we’ve been reading so far about Alaafin Aganju Sola, we could decipher that while living among men, he was no ordinary man. He was able to invent unimaginable designs befitting an emperor even in that era. His birth, just like that of Sango his brother was beyond ordinary. He had supernatural powers as well, asides from the fact that he could shoot fire while fighting, he also had a way of domesticating wild animals.
He fought wars and created an outstanding reputation for Oyo just like Sango did. Even while king, he was already eulogised and seen as a deity.
Around 1300, Alaafin Kori was crowned after Alaafin Aganju Sola as the fifth Alaafin of Oyo. After a very peaceful kingship, Aganju was deified, and temples and shrines were built starting from Oyo where he was king. Aganju Worshippers consult him, worship him and offer sacrifices to him even up till today.
Aganju: An Orisa (Deity) Of Volcanoes And Deserts
In the words of Chief Yagbe Onilu, Aganju is truly an Orisha (deity) of great antiquity.
Just like Obatala, he’s seen as a sage and a patron deity in the Orisha Pantheon. His patterns consist of nine beads: two brown, one red, one yellow, one blue, one yellow, one red, and two brown is one pattern. He likes offerings of alcoholic drinks and beef.
Aganju
Aganju is noted for his legendary strength and his ability to bring about drastic change. He’s sometimes represented by the sun, which is essential for growth. It’s also believed that he plays a significant role in assisting men to overcome depression and barriers (both physical and psychological).
As Lord of Caves, he owns all the mineral wealth of the earth and can be appealed to part with some. He also acts as the god of untamed lands, from deserts to mountains, and is the navigator, knowing the safe passages and fords across rivers.
Aganjú’s role as a mediator is further developed in his capacity as the ferryman who takes souls from the material to the spiritual plane after they experience death. A ferryman has to know the river he travels very well; he must chart the safest course and keep his passengers out of harm’s way. In this fashion, Aganjú personifies the wise guide who takes people to new places, the teacher who tells his students that sometimes the greatest blessings come out of overcoming great obstacles.
Aganju has been associated with Oshun, with whom he had a relationship, as well as with Yemoja. He is associated with the shoulder and has a strong, powerful, and determined character. Being a recognized member of the deified royal family of old Oyo, he is considered “one heart” with Oya and is received by all of Obatala, Sango, Osun, and Oya’s followers.
Many thanks to: Mr. Adeyemi Asaleye; the CEO of Ashdam Solar Co. Ltd
• • • • • • •
Writtenby Johnson Okunade, an enthusiast of Yoruba culture
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
STORY THAT BIRTH THE YORUBA ADAGE: “ENI TI O LE SE ALAABARU L’OYINGBO, KO LE SE BI ADEGBORO L’OJA OBA”
Just like most hardworking, energetic, and focused Yoruba youths, Adegboro left Ibadan for Lagos in search of greener pasture. On getting to Lagos, he couldn’t get a good job as he envisaged before leaving Ibadan for Lagos. So as not to stay idle and go hungry in a foreign land, he decided to be carrying loads (Alábàárù) on his head at Òyìngbò market so as to earn a living.
Adegboro was very consistent and dedicated. He saved the money he was making from carrying loads on his head for people (Alabaaru) and in a few years’ time, he bought a cart from his savings and this eased the pain of carrying loads on his head for commercial purposes.
The Cart made his work much easier and also increased his income. Instead of living large and spending the money he was making on himself, he continued living in denial of a pleasurable and comfortable lifestyle, he kept saving the money.
After a while, he used the money he had been saving to acquire six (6) more carts which he rented out to his colleagues in the business of carrying loads (Alabaru). After about 7 years of using and renting out carts, Adegboro bought a van which is popularly known as “Bolekaja” and learning how to drive, he handled the business by himself.
Bolekaja
Adegboro was a disciplined and focused Ibadan Man. After about another Four (4) years into the “Bọ́lẹ̀kájà business”, Adegboro had been a proud owner of six (6) Vans (Bolekaja).
Adegboro’s Bolekaja business boomed. A few years after, the same homeless and poor Alabaru named Adegboro from Ibadan was already rich. As a bonafide Ibadan son, (ọmọ bíbí ìlú Ìbàdàn), rest is sweet after work and there’s a Yoruba adage that says: “Ile ni abo isinmi oko”. ADÉGBỌRỌ̀ built a magnificent building at ỌJÀ-ỌBA where the Olúbàdàn Palace was situated.
People who knew Adegboro especially his friends and family members in Ibadan started approaching him to show them the secret behind his success. What was he doing in Lagos?
How was Adegboro able to amass wealth to the extent of building such a magnificent building at Oja-Oba? They all look at him in perplexed askance and begged desperately to show them the way, how did you do it? they all asked. We are ready to do anything you ask us to do! They said.
Adegboro simply smiled and asked them if they could carry loads on their heads in the market to earn income (alábàárù)? The once energetic and ready friend(s) would frown and their response had always been “NEVER”.
Adegboro too would look them in the eye and spontaneously say “ẸNI TÍ Ò LE SE ALÁBÀÁRÙ L’ÓYÌNGBÒ, KÒ LE SE BÍ ADÉGBỌRỌ̀ L’Ọ́JÀ ỌBA” – this is a replica of the adage also in Yoruba land that says; “ÌṢÀṢÙN tabi ÌKÒKÒ TÍ YÓÒ J’ATA (ỌBẸ̀), ÌDÍ RẸ̀ A KỌ́kỌ́ GBÓNÁ”. (A pot that wants to consume a palatable soup must have its bottom burnt or heated with fire first).
Lasting wealth doesn’t come with ease, it takes years and consistent effort to make it in Life. Also, don’t assume someone is Lucky, most people didn’t know about what Adegboro passed through in Lagos they didn’t see him toiling morning, afternoon, night carrying loads on his head for survival; they only saw the magnificent building he built in Oja Oba.
Always remember that tough times never last but tough people do. Be consistent in whatever you do and success will always be yours.
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
Olumo rock is a massive outcrop of granite rocks of primitive formation from which Abeokuta the capital of Ogun state derived its name. Olumo rock sits in the heart of Abeokuta – a name which means ‘under the rock’. It serves as home to many caves and shrines.
According to the official website of Ogun State , Olumo means “all the troubles and sufferings were over”. But some also claim that Olumo means “Lord moulded it” (“Oluwa-lo-mo”, “Oluwa-mo” “Olu-mo”).
The entrance of Olumo Rock
Olumo rock was turned into a tourist site in 1976 and was commissioned by Chief Olusegun Obasanjo in February 3rd 2006.
The rock is an historical monument which served as shelter and fortress for the Egba people who at 1830 had settled under the rock during the intercity wars. The rock is a monument of Faith, Unity source of strength and unfailing protection for Egba people.
The highest point of the rock is 137 meters above sea level with existence of a muster tree growing for over 200 years and surrounding caves.
Olumo rock tourist complex has modern infrastructures of a heavy duty glass escalator running through the different levels of the rock with a well-constructed stairway for tourists with phobia for climbing mountains.
Also, included are eatery/restaurant, a museum, conference hall, multi-purpose hall, garden, parking space and a heavy duty generator.
LISABI, THE FAMED EGBA WARRIOR
Lisabi Agbongbo Akala was an Egba man who lived in the 17th century in the Egba community of the Yoruba speaking people of West Africa. He was born in Itoku and lived in Igbehin. He was a farmer turned warrior and one of the founding patriarchs of Egbaland.
Lisabi set up a mutual aid society which he called Egbe Aaro . But this was no ordinary cooperative society. They didn’t discuss pricing or collective bargaining power. Their secret aim was freedom. Liberation from the firm grip and tribute payment in the form of humans and goods to the Oyo empire.
Yoruba men 1970s Photo Credits Eliot Elisofon SI website
The Alaafin of the Oyo Empire, which by virtue of acquired cavalry and ammunition maintained a stranglehold over all of Yoruba land and beyond to the West and slightly North, had groups of his men known as the Ilari engaged all over the land. They were his enforcers, his eyes and ears stationed in the tributary communities.
The Ilari in the Egba community were infamously oppressive and had established themselves as a nuisance to the peace of the people. The King’s messengers were known as Ilari or Are. Ilari wore a special hairstyle with most or half of the hair shaved off . William Fagg captured this image, and has published many photographic books on Yoruba art.
Kings’s messenger, “Ilari” or “are”. Shaki. Photo by William Fagg, 1959.*
Why or how Lisabi came to take it upon himself to eradicate the Ilari problem of the Egba people is not clear. He was not a king or a leader at the time, the Egba were famous for not having a king. There is a famous saying “Egbas have no King, they are all of them like masters”.
But one day, under cover of his cooperative society Egbe Aaro, Lisabi and the other members hatched a plot.
The mission? To rise up and kill every single Ilari messenger of the Alaafin’s on Egba land. Absolute secrecy , unquestionable faith in each participant’s ability to perform his , or her, role must have been necessary. Precise timing, and death defying commitment to the mission. There would only be one chance to get it right.
At a time when the Yoruba had no single agreed form of written communication (individuals were known to share codes between themselves) , one can only imagine what method was used to agree the moment to strike, and to share that clue throughout the land undetected by the intended victims.
And to do the deadly deed, what means? Were the men lured into women’s bed chambers and dispatched in their moments of vulnerability? Were they invited to dance dramas of which they were the finale? Were they treated to deliciously prepared meals loaded with poison?
What’s sure is that on that day in 1780, Lisabi and his men showed uncommon planning acumen, communication skills and efficiency. Because not only were the murders executed swiftly in Igbehin, but the success of the mission in Igbehin town was replicated simultaneously throughout all the Egba towns in synchronised attacks. An army of 600 or more Ilari were murdered by the townspeople in one fell swoop across Egba land!
Even the army of vengeance sent urgently from Oyo by the Alaafin to quash the insurgency was cut down mercilessly by the ready ranks of Lisabi and his men!
In the Egba forests, circa 1780 , the Alaafin’s army was humiliated and the Egba freedom from evil oppression of Oyo Empire was won….
Was this the end of oppression and evil for the Egba? Sadly it was not. There followed many decades of war in the 18th century, as the disintegration of the Oyo Empire and the boom of the slave trade exposed the Egba to frequent attacks from neighbours far and near, and led to the founding of Abeokuta as an Egba refuge from war which later became the sprawling town we see today.
For years, a part of the Olumo rock served as hiding place for aborigines of Egba. The took refuge from calamities of war under the rock (Abe-Okuta).
EGBA WAR HIDEOUT
When my tour guide took me to this spot on the Olumo rock, he referred to the place as the first creative flat buildings in this part of the world.
It was an era when architects weren’t yet trusted with the responsibility of making building plans and carefully supervise the building of houses for convenient use like we see today.
The Egba War hideout displays an apexed creativity in our forefathers, demonstrated in how they carefully partitioned the cave with mud and each family or individual could live without inconveniencing the other.
It was said that an Hunter discover the hideout and told the natives about it during the war.
Egba people faced different war, waged on them by different Kingdoms. It was said that Egba men were powerful and resilient, they didn’t submit to any invading monarch. They stood there ground for years. Women, old men, children, disabled men and men not brave enough face the enemies lived in this hideout for years till the war was over.
ORISA OLUMO CHAMBER
Not only does the famous Olumo Rock stand as a Tourist Centre, it also serves as a mountain of worship for traditionalists, providing an unfailing protection for the Egbas.
This is evident in a mystical tree that grows by the branch of this rock. Legend has it that for over 200 years, the tree still flourishes and functions as miracle effigy. “Come rain or dry season, this tree neither withers nor sheds its leaves throughout the year,” says the tour guide.
A very rare tree could also be found on Olumo Rock; “Igi Akoko” (Akoko tree). The leave from the tree; Ewe Akoko (Akoko leave) is used for coronations.
There are lots of shrines, traditional priests and priestess living on Olumo Rock. The tourist site is believed by traditional worshippers to be sacred and Olumo Deity (Orisa Olumo), a deliverer in time of tribulations.
After the initial first stage (120 steps stairway), about 30 more steps connects you directly to the ”Orisa Olumo Chamber’ also know as “Ile Ase Egba” by locals.
Only the Alake of Egbaland and chief priest alone can enter. The iron door at the entrance of the chamber was locked with a strong padlock.
Olumo chamber house is opened once in a year. sacrificial items including a white cloth coloured with red oil, bottles of Seaman Schnapps and bird feathers littering the floor could be spotted.
Before an Alake of Egba can be crowned king, he must sleep in Olumo Chamber House overnight.
LISABI GARDEN
After taking the first 120 steps stairway from the ground, we reached the first stage of Olumo Rock. We got to a spot known as Lisabi Garden.
The beautiful garden called Lisabi garden which was named after the aforementioned warrior; Lisabi. Asides Lisabi, there were other brave egba warriors like:
Sodeeke: first Balogun of egba, an egba man and seasoned warrior
Ogungbona: an egba man and brave warrior
Alatise: an egba man and gallant warrior
Lunloye: an egba man and fearless warrior
Otonporo: an egba man and fierce warrior
The spot where Lisabi Garden is situated today served as a place of relaxation for reputed egba warriors. They would gather there to meet, plot war strategies, drink concentrated palm wine (emu oguro), play “ayo olopon” and enjoy themselves in the evening.
Asides that, they could stand guard and be on the watch in case of invading enemies.
A MYSTERIOUS SAPENT
According to story, a snake had somehow crawled onto the rock which was somewhat a taboo or an offence for such an animal and so the deity of the rock in anger turned the snake into stone.
Another version said it was some powerful enemy of the indigenes who turned into a snake and climbed the rock with the hope of discovering where the people were hiding. The Rock deity in defense of the people then struck the snake with lightening and the snake turned into stone.
PANORAMIC VIEW OF THE CITY FROM OLUMO ROCK
One of the features of the rock that visitors would not want to miss would be the enchanting panoramic view at the top. The old St. Peters Cathedral (first church in Nigeria), the Ogun River, the city’s beautiful central mosque, the Alake’s palace (royal king’s palace) and many others can all be seen from atop the rock.
OLUMO MUSEUM
At the base of the rock situated Olumo Rock, a major museum of history where tourists and other visitors can learn about the history and importance of the rock to the people of Abeokuta.
The city is culturally and historically enriched with many artefacts relatively important to the establishment of the city and the museum at the Olumo rock is one of the places to learn about the past.
Olumo Canada (an alias); the writer’s tour guide
SPECIAL THANKS TO:
Mr. Ajibade Babasola: My big brother and motivator who drove me to Olumo Rock and made sure I got everything needed.
Mrs. Sinmi Babasola: My sister-in-law and enthusiast of my rare articles who also followed me to the tourist site.
Amb. Michael Somefun (SMT): My big brother and Ajibade Babasola’s friend who also gave his support all through and was also there to drop and pick me up from Olumo Rock
Canada Olumo (an alias): My tour guide and narrator of the history/important facts about Olumo Rock in Abeokuta, Ogun State.
I’m a Writer, Humanitarian, Historian, Computer Scientist, Lifestyle/Travel Blogger, Web Developer, Web Content Creator, Culture Activist, Proudly Bowenian, and a friend-to-all. Feel Free to Contact me.
Thanks for visiting My Woven Words. We are passionate about historical heritage and we are dedicated to supplying nearly extinct historical and cultural contents to the world on a platter of gold.
Support us on our quest with Your donations by clicking the donate button below
