EDE

A SHORT HISTORY

AGBALALE OLOFA INA

The Origin of Ede.

It is necessary to realise from the outset that the foundation of Ede cannot be

accurately dated because of the lack of written records. But it would seem that Ede was

founded in the reign of King Sanyj of Oyo.

There are historians of the Yoruba who deny this, but authentic tradition both

handed down orally and traceable in the Sango festival rites shows that Ede must have

been founded during the reign of King Sango.

Sango had many nobles who formed his bodyguard and the core of his army, and

the foundation of Ede started with a conflict between two of these Eso. (1)

Their names were Agbale-Olofa-Ina, and Gbonka Ebiri. The former was given the

cognomen, Olofa-Ina, because he was an expert archer, who used to shoot his arrows

with such force that they used to produce sparks of fire. Gbonka Ebiri, besides being a

good soldier, had great knowledge of magical medicines. These two amassed so much

power that king Sango found it difficult to control them. Not only that, Sango was so

much afraid of them that he wanted them killed or banished from Oyo. For this purpose

he called his Council together and asked them how he might be rid of these two

unmanageable nobles.

The Council advised that the two must be separated. Agbale-Olofa-Ina, who was

more dreaded was to be sent on a mission that would lead to his death. Sango did not

know where to send him, but the Council reminded him of the Ijesa raiders who had

constituted themselves pirates robbing peaceful travellers and traders from Ara and Awo

to and from Oyo and Apomu. If the king would send Agbale to some spot, midway

between Ara and Awo, it was sure that these Ijesa raiders would soon get rid of him, and

since Sango was the king of the Yoruba, he could hide behind the fact that he merely

wanted to protect his subjects at Ara and Awo. The king took the advice and sent Agbale

away after he had paid glowing tribute to him.

Agbale swallowed the bait without knowing the underlying motives of his being

given this important commission. The folio wing day, he collected his army and left Oyo

on the king's mission. He paid scrupulous attention to king's orders and stayed exactly

midway between Ara and Awo. The site was verging on grassland, so that deciduous

forest and Savarmaland were intermixed. Mis followers pressed that they would like to

stay either in purely Savannaland or purel; but Agbale refused and told them that the

king's orders were that he should settle midway between Ara and Awo, and that there he

would settle no matter what was there—grassland, deciduous forest, evergreen forest or

what you will. The most common tree in the area was the "Ede" tree, the rook; of which

were used for teeth cleaning. It was these trees that the town Ede got its name, for

everyone referred to it as settlement in the Ede bush.(2)

The Growth of Ede.

Soon, after Agbale's settlement, his army so effectively patrolled the ro; that traders and

travellers from Awo and Ara to and from Oyo and Apomu became safe and had nothing

to fear from the Ijesa robbers. Life became safe that an unarmed woman had nothing to

fear, and peace reigned in the area. This ability of Agbale to curb the Ijesa brought whole

villages to Ede to settle under his protection. That was how Ede started to grow.

When conditions became settled, Agbale asked from the Alafin permission, to

collect a toll of 5 cowries per head on all traders pissing through his territories (cowries

were the units of currency during that period). The Alafin grant the request. Agbale

turned his attention to administrative matters both in Ede and in the surrounding villages

especially at Ara and Awo. He judge all minor cases but appeals, and cases involving

capital punishment were sent to the Alafin at Oyo.

For some time Agbale sent part of the tolls collected to the Alafin as proof of his

loyalty and sign of dependence on the king. After some time however, he started to think

that since he was practically an exile, no longer enjoying city life, he would compensate

himself by keeping to himself all he collected from these tolls. He therefore stopped

sending anything to Alafin. When King Sango, the Alafin, did not see the usual tribute

from Agbale he sent one of his messengers called "T'obalagbo" to ask Agbale, the Elede,

why he had not sent his annual tribute. The Alafin further commanded T'obalaji to bring

the tribute back. But Agbale, the Elede, refused to pay any more tribute and told the

messenger exactly why he had refused. The messenger went back and told king Sango

the result of his mission. Sango was enranged and sent a small force to Ede to press

Agbale to pay his annual tribute. Agbale would not be compelled by this show of force

and he refused to pay. The force returned empty handed. Then Sango collected a fairly

sizeble army and sent it to Ede to bring Agbale n captive to Oyo, but Agbale had no

difficulty in driving the king's force back.

This was shameful enough for the imperial forces. But more than that, The Alafin

realised that if Agbale, the Elede could successfully refused to pay any more tribute to the

Alafin, other might follow his example, and soon the Alafin would lose his sway and his

money. Elede's action, if allowed to pass, might in fact be a signal for civil rebellion. One

more thing worried King Sango, Agbale had keen sent to Ede where it was thought he

might killed by the Ijesa in which case the king would no more have to reckon with him.

But instead of being killed, Agbale had made himself ma:iter in that S:J Eastern part of

the kingdom, and was getting rich fast on the tolls he s collecting. Not only that, he was

asserting his independence and the kings attempts to bring him back to obedience had

failed.

King Sango then summoned his Council and asked them for advice to do with

Agbale. The Council thought that a nice opportunity had come for one of the two

overmighty subject of the king to be got rid of. It advised that Gbonka Ebiri, the other

wild fighter-noble, member of the king's body guard, and a close friend of Agbale should

be dispatched with a weak army to light Agbale at Ede.

King Sango then called Gbonka, told him how insolent Agbale had become, and

asked him to bring Agbale back to his allegiance At the same time King Sango secretly

instructed the army not to fight wholeheartedly but to fight in such a way as allow

Gbonka to be killed in the battle. Without knowing these secret orders, Gbonka took his

army and set out on the king's mission. On reaching Ede, he declared war on Agbale.

Agbale was surprised to see his best friend turned his enemy, but lost-no'time in

collecting his own forces and joining the battle,

In the first and second encounters, the Ede forces drove back the Oyo forces.

Gbonka, the leader of the Oyo forces perceived' that his army was planning to have him

trapped and killed. He therefore suggested that the battle should be decided, by a directed

encounter between the two opposing captains. His suggestion was adopted and the armies

gathered on opposite sides to watch the duel. Agbale, the captain of Ede forces shot his

arrow as he was, won't to do, but missed. Gbonka then cast a spell on Agbale who fell

asleep, was bound hand and foot and taken to King Sango at Oyo. King Sango thanked

Gbonka for a good job well done, but inwardly was not happy-at the result of the battle.

He called his Council again and told them what had happened. He had wanted one of the

leaders killed and possibly the other to remain a virtual exile. Instead, they both were

back at Oyo, hale and hearty. What was he to do? The Council advised that the king

should express some doubt on how Agbale could have been bound hand and foot and

brought to Oyo like a simpleton, and ask the two captains to repeat the battle at Akesan

Market in Oyo, in the presence of the Council and the populace. The king did as he was

advised, and commanded the two captains to fight in his presence how they fought in his

absence.

They both obeyed, but Gbonka saw through the ruse. They did in Akesan market

exactly what they did at Ede. Agbale shot his arrow but missed, Gbonka cast a spell on

Agbale who again fell asleep. Gbonkaenraged, there and then beheaded Agbale. That was

how the founder of Ede died. The king and his Councillors were happy for they had at

least got rid of one of the overmighty subjects. But more was to happen, for King Sango

himself was later forced to abdicate and commit suicide.

When Gbonka 'realised that what the king wanted was to get rid of him, he sent to

the king, after killing Agbale, that the king must either die or abdicate and be exiled. He

further boasted that no forces in Oyo, natural or supernatural, could kill him, and if the

king wanted to disprove it, he should cause a huge fire to be made, as huge as any fire

could be, and should command that all sorts of fuels, should be poured on it to give it

additional strength then the king should command him, Gbonka, be thrown into that fire.

The king accepted the challenge, confident that that would be the end of his second

overmighty subject. A tremendous fire was made and Gbonka thrown into it, When

everything had burnt to ashes, (Gbonka included, it was thought) the king's friends started

to congratulate him on getting rid of his two powerful enemies. While they were thus

rejoicing, messages came to the king that Gbonka was out in the streets dancing. Gbonka

was in fact coming to the palace and soon he came. He then re-iterated his former

ultimatum that the king must abdicate or die and that, if within five days the king did not

do either, he Gbonka would drive him out of the town with stones. (This was why, when

later Sango became deified, he was worshipped every five days on what was called

"Jakuta's" day), (3)

King Sango was however not going to allow himself to be stoned out of his

capital, so he decided to go on a voluntary exile. But to his surprise, most of his friends,

family and dependants forsook him. That was too much to be borne, so he committed

suicide by hanging himself on an Ayan tree just outside the city gate. (4)

Gbonka himself then disappeared from history and nothing was known of him until

recently, when it was claimed that he founded a small village called Orile Osupa where

his descendants continued to be the Bale until the village was destroyed by the Fulani and

the remnants came to Ogbomoso where Gbonka's descendants continue to he the Bale of

Oke-Osupa.

ALAPO TIEMI T1EMI

How the Elede came to be called Timi.

We do not know whether Agbale-Olofa-Ina had any children. What is clear is that at that

time headship of Ede was not hereditary and whoever succeeded Agbale was not a direct

descendant of his. For some time after Agbale's death, Ede did not attract attention.

The Ijesa, however, realised that the strong arm of Agbale had been removed and no one

was capable of stepping in his shoes. They started their piratical occupation again. And

again, the inhabitants of Awo and Ara appealed to the Alarm for help. But it was not until

the reign of King Kori (5) that another brave soldier was sent-to Ede. His name was

Alapo-tiemi-ticmi (6)' and was an "Eso"a fighter noble) like Agbale. He employed all his

energy ta brine peace and progress to the area and the town of Ede improved greatly

during his reign. It was from his name that the subsequent rulers of Ede derived their title,

for it was his name "Tiemi-tiemi" that was contracted into Timi.

This Timi was very powerful and had a long reign. He had many wives from

whom he had many children among who were brilliant soldiers and worthv successors of

their father. He made the title of ruler of Erie hereditary andsucceeded bv his son called

Laokun. It was this Laoknn and his brother who ruled in turns at Ede,

The time when Alapo-tiemi-tiemi was sent to Ede co-in.cid.id with the Tapa raids. These

Tapa attempted many times to break into Ede town andcause devastation within it, but

failed for the defences wer.tt .impregnable and Timi tv.is much too powerful for them. At

last, they succeeded through treachery and this was what they did. They contacted one of

Timi's wives who at that time had a little child. They promised this woman rich rewards

and elevation in social status if she could .throw open the gates of the town and make

Timi, her husband powerless to meet the Tap hosts. She agreed and promised to help

them to succeed. She gave them a date on which they were to come, back, the time they

were to break in and the part of the town they were to attack first.

The Tapa host kept the appointment punctually, and were atthe rendezvous before

the time. Shortly before the time, this treacherous wife told her husband that she was

going to fetch some water from the brook or fountain, and that her husband should take

care of her little child until she returned. The faithful husband took the child in his lap

waiting for the mother to come. The treacherous wife took her pitcher and went first to

the husband's armoury. There she removed all her husband's fighting instruments, natural

and supernatural, packed them into her pitcher and made for the rendvous to meet the

Tapa and deliver the booty into their hands.

The Tapa hosts, seeing that Timi had been made powerless, gave a yell of victory. This

yell called forth a reply of the. Tapa hosts are back again". Confusion followed in the

town. Timi expected the mother of the child on his lap to come and take the child so that

he could be free to arm himself and call forth the Ede hosts. Little did he realise that his

wife had gone to the enemy with all his nghting materials.There was a cry outside the

palace for Timi to come out and fight the Tapa hosts as he was wont to do, but Timi

could not come out because there was nobody to whom he could entrust the child left to

his care. With nobody to oppose theni, the Tapa hosts swept past the defences of the town

and entered the town. The Ede people shouted to Timi, informing him that the Tapa hosts

were already in the town but the Timi only sent to say that he would he out soon. By that

time Timi had diacovered that his wife was no more to be found. He got up and went into

his armoury only to discover that everything had been removed. In anger and despair, he

killed both the child and himself rather than submit to ignominy. Tradition says that he

caused an opening to appear in the ground and he descended together with the child,

causing it to close again after him. That was the end of the Erst Timi and the second ruler

of Ede.

This story is preserved in the oriAi (cognomen) given to every subsequent Timi since that

time :

Timi, the son of a man who tics a band round the waist n his courtyard; who uses n shrub

To Fasten his child securely to his watst.

The memory of this event is also preserved, in the taboo that every Timi since that

time is forbidden, from the day of his coronation, .to put in his lap any child from any of

his wives.

The Tapi hosts were disappointed that they could not capture the Timi and in .their

anger beheaded the Timi's treacherous wife and left her the city walls.

LAOKUN

Ede Chieftaincy becomes Hereditary.

Laokun, the eldest sonof the deceased Tmi, succeeded his father. During his reign, the

Tapa raids subsided and Ede was left at peace.

Laokun grew up to be as powerful as his father had been but there no war during

his time, during which he could show his prowess, How this lack of external attack gave

him plenty of time to turn his hand to rr.a needed administrative reforms and defence

repairs. He built two ramoa round the town which were called the Inner and Outer

ramparts. He hadthree children, Lakade, Lalemo and Leleyin, only one of whom became

after his death. There was peace and contentment in the town. Laokun creu several chiefs

andjgave each one a duty to do.

Laokun did more: lie divided the town into wards and saw to it that each ward was put

under the charge of a chief who was directly responsible to the Timi. (8) The town of Ede

had by this time become very large. Thus town was in order and all the citizens were

contented. About seventy townsand villages cameunder Ede during this time for

protection. This Timi died in peace.

LAMODI

Lamodi, the younger brother of Laokun succeeded the latter. He one of the most

famous Timi to reign in Old Ede for he had many male children. He was reputed to have

had four hundred male children and five of these reigned as Timi. He was so famous that

one might think he founded Ede. All subsequent Timi were called Lamodi’s son as if

they were his direct decendants. During his reign the times,were quiet and the town

peaceful in e-respect. The names of his son's who became Timi after his death were:

Alade, Eniyito, Oke, Atagba and Bale-Iwin-gbori.

ALALE

Alale, the eldest son of Lamidi succeeded his father. By this time, thechiefs in the town

were becoming wealthy and self confident. But Alalewas harsh and-unsympathetic to his

subjects. He was very vindictive andwould behead anyone who of tended him

personallywithout the usual judicial processes, nor would he yield to any entreaties of his

CouncilMoreovel he broke his promise, without any compunctions. When -the town

Council and the citizens were fed up with him, they deposed him. (9) He wasthe first

Timi to be deposed in Old Ede. Tradition says, that he reigned aboutseven years before

he was deposed. We do not know whether he had any children.

LALEMO

Lalemo ascended the throne after the deposition of Alale. He was the son of Laokun and

therefore, a first cousin of Alale. His reign was peaceful. He was loved by the citizens

for he was very generous. Very often he: would throw large parties to which any of the

citizens could come and feed to Satiety. He rebuilt the town fortifications in preparation

for any sudden acts of Aggression. He was as famous as Lamodi, and he was also

regarded as a worthy ancestor of every subsequent Timi. He had children worthy of their

ancestry and. it would appear that all the ruling houses in Ede today descended, from him

Here are the names of some of them: Kubolaje, Bamgbaiye, OjoArohanrah, Oduliyi, and

Oyewole. He reigned for about fifteen years. It was inthe reign, of Lalemo, that Sango

came to replace Ogun as the principal orisha of the Timis. One of Lalomo's sons, Ajeniju

Bamgbaiye, who later became Timi was born with both fists closed. It was 'impossible

to open them. The worried Timi sent to a babalawo who said that only the Sangopriests

from Oyo could deal with the situation. A priest was sent for and after a ceremony the

child openedits fists. It was revealed that the child had been clasping a cowry shellin one

hand and a small thunder stone in the other. This was taken to mean that Sango claimed

the-child as a worshipper and follower, untiltoday Sango is the principal orisha of the

Timi.

ENIYITO

After Lalemo's death, his cousin, Eniyito, the son of Lamodi succeeded to the title. He

was as bad as his elder brother, Alale. There was no attack from the outside and the town

endured everything he did in the hope that he would later become wiser. But he grew

worse with the years. When the townspeople were fed up with him, theyasked him to

abdicate and. go into voluntary exile. They asked him more thanonce,but often he,would

apologise and promised to amend. He never reformed and was finally forced to abdicate

as his elder brother had been forced to abdicate. Tradition says he reigned for about five

years but does not record whether he had any issue.

LAKADE

Lakade succeeded Eniyito, He was the son of Laokun and worthy succes of his father.

He was simple and discreet, and never went against the wishes of the people. For this he

was much beloved by his people. There was no war during his reign and both the town

and the surrounding district were peaceful. The town chiefs had nothing to be anxious

about. He reigned for about twelve years, but tradition is silent on his family.

OKE

Oke, Lamodi's son and the younger brother of Eniyito, succeeded Soon after his

accession lie became very oppressive, far more oppressive his elder brother Eniyito.

The council and all the citizens found they were powerless against this man. They

therefore sent co the Alarm, as the overlord, and told him that they no longer wanted Oke

as their Timi, but they were powerless to depose him.The Alafin agreed to help them and

sent to Oke to come and pay him a visil Timi, in obedience to the command of his

overlord, prepared to go to Oyo His council advised him to take the staff of Oranyan (10)

along. The council knew very well that this Obanyan's staff must not be taken out of Ede

unless Timi was going to war, but apparently the Timi did not know. He took that advice

and carried Orauyan's staff. When he got to Oyo the Alafin either fr plan or from genuine

alarm it seeing the Opa Oranyan thought the Timi had come to fight him. It'wasin vain

that Timi protested that he did not come a fight the Alafin. The Alafin immediately

ordered Timi to be deposed andorder was promptly carried out as it accorded well with

the wishes of the people.

After the deposition, Okes younger sister then went to the Alafin plead her brother's case.

She.explained to the Alafin that the Timi's Councilor were the cause

ofTimi'smisbehaviour. It was they who counselled him I bring theOranyan's staff with

him to Oyo, although, they knew very well that was wrong. TheAlafin told the woman

that .the explanation came too late, Oke had already., been deposed. However, the Alafin

married thewoman with the approvalof the deposed Timi, who went on a voluntary exile

to his mother's hometown. In all Oke reigned for about three years be was deposed.

BABA IWINGBORI

Babal iwingbori, the younger brother of. Oke became the T'imi after deposition. About

three months after his accession he died. It was thus impossible to assesswhat sort of

ruler he was.

ALAGBA

Alagba, the younger brother of Baba Iwingbori, made himself the Timi in place of his

deceased elder brother. Meanwhile, another prince called Oyefi, had gone to Oyo to get

the title of Timi conferred on himself. This Oyefi was the son of Lamodi and a grandson

of one Alafin, for his mother was the daughter of one Alafin who gave her in marriage to

Lamodi. By the time Oyefi came back to Ede, Alagba had assumed the title of Timi

without any coronation ceremonies. When the princess of Lalemo's ruling, house saw that

Alagba had no support of the town, they started, a civil fight duringwhich they were

successful in taking the possession of the Oranyan's staff, the symbol of authority. During

this fight Oyewole, a prince of Lalemo's line sustained injuries from which he died.

Between, the time Alagba started to reign and the time the Oranyan's staff was taken,

away from him, was about three weeks. Not long afterwards Alagba himself died.

His death caused consternation in the town and the citizens started to wonder why

every Timi after Oke diedwithin three months of his accession. They therefore went to

consult a Babalawo called Babasanya. This Babasanya came from some town far away

from Ede and was not originally by that name. He was a convicted criminal who escaped

to Ede just before he was due for execution. At Ede he found political asylum.

Henceforth, perhaps in gratitude to Tirol, he stayed at the palace and did menial jobs,

like; sweeping and cleaning rubbish, heaps to make the Timi's palace tidy. Hence bewas

'nicknamed "Baba Ojiya" (literally, suffering old man). This man however was a

competent doctor and diviner, and when all the Timi wives were not pregnant as they,

ought to have beers it was this Babalawo who gave them a potion which cured their

.sterility, The Timi then repaid him generously and raised his social status, it Avas after

this event that the man started to call himself Babasanya (the old man has repaid me for

my suffering)in answer to the nickname Baba Ojiya, given to him.

This Babasanva then was the man to whom the councillors had recoursewhen they

found that their Timi were dying prematurely.He in turn consulted his Ifa oracle and

divined that, the council should recall Oke whom, they had deposed, if they wanted peace

in town and long for their rulers. The councillors refused to act as he had directed,

OYEFI

After Alagba, Oyefi reigned. The constant death of every Timi soon after installation

frightened every citizen and made conditions in Ede very much unsettled. Oyefi had

hardly spent nine months after his installationwhen healso died. The councillors again

called the Ifa priest to consult his'oracle see what he would say. The Ifa priest said the

same thing as he had said hel Then the council decided to recall Oke from exile and re-

instate him as Timi. They did, but Oke refused to conie. They sent to him again,'still he

ref to come giving the excuse that he was already an old man and his sight was failing.

As such lie was not fit to be made Timi, which-was principally a war title, the holder of

which was expected to be fighting constantly. Then town council asked him to send his

eldest son. But he thought they we subject his son to the same ill treatment to which

they had subjected him sc refused to send him. But he agreed to send to them his nephew

called Lasiyi was the son of Oke's younger sister whom she had from a for husband at

Ipasa before she married the Alarm. Oke reasoned that, the citizen of Ede would be afraid

to subject him to ill-treatment whenever they rein bered that his' mother was a wife of the

Alafin. The council and citizens of accepted him, because they believed that his presence

would end the causes of early death of their rulers.

LASIYI

Lasiyi then succeeded Oyefi. During his reign there Were rumours that the Fulani

were coming to Invade the country. But they did not reach Ede until after Lasiyi's death.

Apparently nothing worth remembering happened during his reign,

KUBOLAJE AGBONRAN GBAKONIJA

Kuoolaje, the eldest son of Lalerno, a former Timi, succeededAbout a year after his

accession rumours reached Ede again that the fulani were coming to invade Ede. Then

Kubolajecalled the counciltold them of the Fulani threat and advised that the site of the

town be pitched on the side ofRiver Osun so that the river could serve as, a barrier to .the

Fulan and a protection to Ede. The council approved of.the scheme and the si shifted

towhere Ede stands today.

This present site was formerly known as Obotugbo and ihe headman there when

Kubolaje chose it was called Lagbonnu. Tradition says timi Kubolaje was a warrior and

that his very eye balls had some devilish red colon v friglitened anyone who attempted to

look into them. Lagbonnu found thatnot only was he frightened whenever he looked

intoKubolaje's eyes but also that the very presence of KuboLije caused him

sleeplessness. Lagbonnu thereforedecided to remove away, at least far enough for him

not to see Kubolaje. He told Kubolaje of his decision and the latter approved. Lagbonnu

then moved to the site now called Ile Asunnara in Ede town. "Asunnara" means : to sleep

soundly and stretch one's limbs, and it was derived from the following events: The

immediate cause of Lagbonnu's removal was that he was suffering from sleeplessness. So

during his early days in the present site, his family when saying good morning to him

used to ask "Did you sleep well last night and he used to reply, "I slept soundly and

stretched my limbs."

Timi Kubolaje was a powerful war leader. He raided the countryside as far aneld as

Ikirun and Iragbiji. (i i) He defeated, many armies in these raids.

The drummers speak of these exploits in the following terms:

I, the conqueror of Iragbiji

Effected the job In no time.

With my war-cap on,

1 fought fiercely in the Agba forest.

Gradually, I drove Udofin far far away,

And drove the inhabitants of Agba

As if I was in jest.

Cleverly 1 killed the Royal messenger

Of Osogbo and fought Sofolu.

Without budging an inch from my room

Without itating any case

1 gut Osagadr

Convicted. And made an Elegbi with Akinoso's head, (12)

It was this same Timi who conquered Ile-Igbo and he was hated by all the surrounding

rulers, none of whom was strong enough to face him.

By this time, the Fulani danger had become real. They had conquered ilorin (13)

and had settled down there and this frightened to the marrow all Yoruba rulers who then

decided and joined forces against the Fulani. It was, however in the midst of all these that

Toyeje, the Bale of Ogbomoso and the new Kakanfo harboured a grudge against Onikoyi,

(i.e. the rulcf of Ikoyi) and decided to fight him. He therefore made aliance with the

Oluwo, the Timi. AndSlaogberu (14.) ofllorinto fight Onikoyi. Solagberu had his private

grievances against Onikoyi. He wanted Onikoyi to pay obeisance, to him but the latter

refused. The present alliance against Onikoyi was therefore a good opportunity for him to

enforce, his own claims. So the Timi, the Oluwo, and Solagberu of llorin went to fight

Onikoyi. The battle was joined at .a place called Pamo. A fierce floht endued and the nrst

battle was inconclusive. Then a messenger ofthe Olofa who was at that time resident in

Ikoyi together with his master the Olofa decided to help Ikoyi. He went to Solagberu and

convinced him to aid Ikoyi instead of righting against her. He did his job well. Solagberu

became an ally of the Onikoyi and together they fought Toyeje and his allies who became

weakened and were consequently conquered. It was in the Tamo war that Timi Kubolaje

sustained injuries of which he died. (15)

As soon as Kubolaje's younger brother, called Bamgboye, learnt that I brother had

died in war, he put out the fire'of war which had been light by his brother. This fire want

ritual which, was lit whenever a ruler was go to war and was kept burning as long as he

stayed away in battle. It was believed .that: as long as the fire was burning the ruler was

sure to come ba home. To prevent a ghost coming back home, Bamgbaiye put out the

fire a; ordered tjiat funeral rites and celebrations should proceed. But on the ve night

that these rites and ceremonies started it was reported from the city gat that. Kubolaje was

asking to be admitted into town, The janitors replied th the ruler was presumed dead and

funeral rites were in progress. Then voice, Kubolaje's voice, ordered that Bamgbaiye

was to be summoned ar the latter was summoned. The voice then asked Bamgbaiye

whether the fire of war" had been, put out and was told it had. Then he turned away,

Butsoonafter it was reported that he was heard beating the state drum in the Ogboni

Chamber. He reigned for about sixteen years.

BAMGBAIYE AJENIJU OMO LALEMO

Bamgbaiye then succeeded his elder brother. As soon .as he was secur on the throne, he

sent-to the ruler of Wo in Owa-luse, whose name was Aderinke to come and pay homage

to him. The ruler of Ido was greatly annoyed and he also sent back that Timi should come

and pay him homage. Then Timi Bamgbaivi sent back that he thought their claims should

be settled in battle. The ru.s of Ido agreed.

The following day Bamgbaiye and Aderinke joined battle. In no time Timi drove

away Aderinke'.s forces and set Ido on fire, Aderinke then chooa another site for his

subjects where Ido-now stands. (16) Bamgbaiye sendto the ruler of Ido, Aderinke, that

the latter was too near Ede and if he felt he still had the strength he should prepare to

meet him again. Aderinke however a messenger to plead for him and promise that he

would pay homage to Ede with all the farm products grown by his subjects. In pledge, he

married his eldest daughter to Bamgbaiye, the Timi of Ede. This eldest daughter of

Aderinke was the mother of the eldest son of Bamgbaiye, called Folarin. Bamgbaiye then

started to bear the cognomen which read :

The strongman who drove

Obado(the king of Ido) beyond Osun

Who climbed Erinle at dawn

When Folarin grew up he became conscious that he was not only theeldest son of

the Timi, but that his mother was also the eldest dughter of the Obado. He therefore

entertained the idea of reigning over the two towns. Ede progressed tremendously during

the reign of Bamgbaiye. But it was also during this period that Ede came to the verge of

destruction by very powerful enemies. All the surrounding towns which had

grievancesagainst Kubolaje but were too cowardly to come out in the open became open

enemies of Ede during the reign of Bamgbaiye.'In spite of odds, Barngbaiye fought

bravely The first secret enemy to declare war on Ede was Toyeje, the Bale of Ogbomoso.

This Toyeje became the Kabanto of all Yoruba forces after the death of Afonja of Ilorin.

Toyeje was promoted to this post in the hopethat all Yoruba forces would unite under

him and fight, the Fulani intruders. That was why Ede user! to pay obeisance to

Ogbomoso. But surprisingly; enough some historical tracts affirm that Ede was a

tributpry town to Ogbompsp. This claim has not been corroborated by authentic tradition,

nor could any historian tell which Bale of Ogbomoso conquered Ede and which Timi was

then ruling at Ede when Ede became subjected to Ogbomoso. As far as we know, there

had never been a quarrel between any Bale of Ogbomoso 'and any Timi of Ede before the

days of Toyeje and Bamgbaiye.

The immediate cause of the war between. Toyeje and Bamngbaiye was that

Bamgbaiye refused to pay any more, obeisance to Toyeje. This was because Bamgbaiye

found that Toyeje was'not prepared to lead Yoruba forces to war against the Fulani,

instead the collected forces were bickering among themselves on who was senior to

whom and who would take the leadership. It was this sort of quarrel that broke out

between. Toyeje and the Onikoyi during which battle Kubolaje, the elder brother of

Bamgbaiye, sustained injury and died. This death of Kubolaje caused strained relations

between Bamgbaiye and. Toyeje and it was this strained relationship that led to war

between Ede and Ogbomoso. Toyeje himself did not lead the forces, but sent another

captain of his called Lasinmi, after whom the battle was named, because he thought the

conquest of Ede could be easily affected. He was however deceived, for Ede proved

too'tough.

Lasinmi marched on Ede via Ilob'u and pitched his tent on a site called lloba. Ogbomoso

and Ede forces fought face to face for seventeen days with neither side giving way to the

other. Many valiant warriors died on both sides, and it was estimated that'about eighty-

four important men died on Ede side. A special Egunyun had to be commissioned to

break the sad news to their next of kin. General Isiboni died in this war. The site on

which the Ede forces fought: and conquered O«bomoso forces has since been called Oju-

lairede i.e., "We only saw Ede from afar but could not get in.

Timi Bamgbaiye surprised everybody during .this war. He had provisions well

stocked into the town and while the siege lasted, he fed every citizen from these stores

and kept the front line well supplied with food. He did this so thoroughly that the

beleaguered citizens who could not go into their farms to collect food had no cause to

complain of hunger. Bamgbaiye was of course one of the richest men of his time.

When the battle had dragged on for very many weary days without conclusive result, and

when each side had grown weary without willing to withdraw, a man who was in the

Ogbomoso army saved the situation by proposing a compromise. He went to the Timi

and asked him to send a token gift of money c-goats to the Ogbomoso forces, and

probably at the same time persuaded Ogbomoso leaders that the war they were engaged

in was fraticidal. Timi agreed and sent the token gifts and immediately the Ogbomoso

forces withr and went back home. Alter that war Damgbaiye was given cognomen.

the war monger started war without a plan,

Okotdnpori started war without reflection,

Ogbomoso declared war on Ede without counting the costs

Hor when her forces got to Iloba and knew the hazards,

They were easily persuaded back with a few yams, (17)

While Bamgbaiye was reconstructing his army after the losses of the Ogbomoso

war, Ibadan declared war on Ede. Perhaps, like every other surrounding town, Ibadan

thought that after the death of Kubolaje, no one in Ede would strong.enough to defend

Ede against external attack. If that was so, then Ibadan was mistaken, for Bamgbaiye

himself had grown to be a death, of Kubolaje. Apart from this supposition, tradinion does

not record concrete casus belli. The direct cause of the war was however that Oderinlo

just become the Balogun cf Ibadan. It was the tradition of Ibadan that every new Balogun

must go to were to prove his valour. Oderinlo choose Ede.

This, was therefore a wanton attack on Ede. There must have be much deliberation before

the war was declared, for the towns surround Ibadan which used to be the favourite battle

ground of every new Balogun were all peaceful at this time. Something had to be made

up against Ede before theBalogun was dispatched thither.

The Ibadan forces pitched their camp at Onigbongbo, about fivemiles from Ede.

The Balogun then sent to the Timi thathe had come and dared Tir to bring his forces out.

Timi refused to go but instead called the town cour and asked for their advice. The

situation was particularly disheartening for Ede regarded herself as being under the

protection of Ibadan. The Balogun of then proposed that since their supposed protection

had proven not only a broken reed but a treacherous protector, the best thing was for Ede

to standr on her feet and right Ibadan to the death. To this proposition the whole council

agreed. When the council had been dismissed Timi's younger brother, Ojo Arohanran,

came to him and said that he had a Mohammedan friend. This Mohammedan friend had

told him that he knew a certain God whose namecould be invoked in time of stress and

that if he invoked the name against forces, he would conquer them without firing a single

shot. Timi then told L younger brother to bring this Mohammedan. Ojo brought a man

who was called Owbnlarago. When questioned he said the same thing as Ojo had said

and was told ,to proceed with his invocation. He demanded and was given that he needed.

When he had prepared his concoction, he ploughed it in the soil as one would plough

manure. On that spot he planted cotton seeds. On the same, day seeds sprouted,

grew to maturity, budded, bloomed and produced cotton stuffs which were the same

day made into cotton fibres. These Hbres were the same diy woven into .a big cloth. This

cloth was taken to the street leading to the Ibadan camp, Owonlarago lifted the cloth

gently with all solemnity and then quickly shook it in a way that all the dirts and stuffs

hanging on the cloth would shake off into the direction of Ibadan forces. He did this only

once and returned to Ede.

In no time rain clouds gathered and heavy rains started to fall. Heavy lumps of

frozen water startd to fall on the Ibadan camp and so heavy were these lumps that they

killed every man they hit. These continued for three days in succession and decimated the

Ibadan hosts. The Ibadan hosts therefore started on a disorderly retreat shouting as they

left "We arc retreating for the fear of your strength, yon Sango, the mighty protector of

Timi. Thus Ede was delivered without a single shot beint? fired. (18)

Despite all these wars and upheavals during the reign of Bamgbaiye, the township

of Ede progressed tremendously. Ibadan herself became a Arm ally of Ede afterwards

and. together they fought all the Ibidan raids. Often the Timi of Ede was the leader of

Ibadan hosts against the Ibariba. The name of the man who became the Balogun after

Isiboni is unknown. Bamgbaiye reigned for about twenty five years.

OJO AROHANRAN (A) -

Bamgbaiye's younger brother, called Ojo Arohanran, succeeded. There was a great deal

of upheaval during his time but Ede town was safe from all external attacks. Instead, Ede

was on the attack. It was- this Ojo Arohanran, that brought Islam into Ede.

Bamgbaiye's eldest son called Folarin had grown u^ta be a brave man before his father's

death, and he was the right hand man of his uncle, Ojo, the new Timi. Whenever Ojo was

going to war, Folarin was always made the captain. This Timi made two clay statues one

male, one female which he used for patrolling the .town at night. These two sigid shouted

as .they went "Ede shall never be conquered".

Thus Ojo was given the cognomen:

The man who made two clay statues,

With which he stabilised his surrounding.

Who with a long narrow piece of steel,

(The Oranya's staff) stabilised Ede

It was during the reignof this Timi that a misunderstanding occurred between

Ijaiye (19) and Ibadan. This misunderstanding led to the Batedo war. Ojo Arohanran, the

Timi, did not goto this war himself but dispatched his nephew Folarin, to help Ibadan

forces. But when the citizens of Ede discovered that Ibadan was fighting against the

forces of the AlaRn who were allies of Ijaiyc they sent to Folarin to join ijaiye forces.

Folarin stayed in this war for about two years, then he came back. As soon as he came;

back, the Timi informed him that in his absence.the Ibadan people resident in Ejigbo and

the Ejigbo people were raiding Ede farms and intimidating the farmers. He therefore

asked to go and teach Ejigbo a lesson. Folarin obeyed and laid a siege to Ejigbo. It was in

this seige that Folarin sustained the injury which killed him

Timi Ojo Arohonran himself spent about 3 years on the throne.

ABIDU LAGUNJU

Forabout nine years after Arohanran's death, nobody filled the vacant stool,

because the kingmakers could not decide whom to choose. The Town Council met at

Pegba's house during this time. Pegba was a prince on the female line and as such had no

right to ascend the throne but he was very influential. After nine years, he called the

kingmakers together and asked them to decide on who was to succeed. The

kingmakers'went to delibrate on the likely candidates. They all feared to make Abidu

Lagunju (Sangolami) the Timi because he was known to be harsh and heady. They

recalled his life story. He was a young boy during the Ibadan - Ilorin war. It was during

the thick of this battle when hardly anyone could pass from one side to the other that

Sangolami went to Ilorin. There he spent many years and came in contact with Islam. He

took the new Islamic name Abidu, learnt the Koran from the, Koranic school and

alsolearnt leather work. That was why the kingmakers were afraid to make him Timi.

But Abidu Lagunju .continued to worry .Pegba for he thought the lattercould

influence, the kingmakers. Pegba could hot convince him by any explanation

That he hadno power at all over the decisions of the kingmakers, so he decidedto prove

tohim by concrete: demonstration. Pegba invited him to come to his house at atime when

the kingmakers would come in and hid him in a placewhere hecould overhear the

.discussions of the kingmakers. Then Pegba sent to theywho promptly obeyed. Pegba

asked Ikolaba. whom they, had decided upon for the vacant stool. Ikolaba replied that

they had not yet decided Pegbasuggested Sangolami. Ikolaba demurred and gave

reasons whyhetaught Sangolami should not be made Timi. Ikolaba no doubt

spokefrankly for he thought liewas addressing Pegba in coahdence but Satigo-

lami overheard everything.

As soon ;as Ikolaba finished his explanation Sangolani came out from where he

had been listening and asked Ikolaba wherein he had offended him personally.Quite

rightly, Ikolaba felt he had been treacherously played out, and without

answeringSangolami's questionhe turned to Pegba and expressed surprise and

disappointment at his .treachery. He then, hurried out and immediately informed all the

other kingmakers. The kingmakers had no alternative but to agree on Pegba's choice.

They then told Pegba that they had agreed on his. choice ni the full consciousness that his

choice, Sangolami, would oppressthembut Pegba must be certain that their own children

and successors would visit the ills on Sangolami's children and successors.

Thus Abidu Sangolami became Timi after nine years of chieftaincy vacancy.

During his reign, Ede showed sonic advancement, especially in the growth of slam. He

did much to propagate it: and gave it the firm foundation, it has had in Ede ever since.

This is how, he did it.Whenever he thought that a subject of is was rich and influential

enough he woulot all that subject that if the latter :ould become a muslim, he would be

given a princess, Timi's daughter for wife. Thus he used marriage alliances to secure

adherents , for the muslim religion. He also used the device of creating a rich subject

achief provided he became a muslim. With these two devices, the most impprtant men in

Ede became muslims.

The second progressregistered during this period was that the subject towns which

paid obeisance to Ede increased. It was during this time that llorin conquered old Ofa,

and the reigning Olofa took refuge in Ede, where he was given a site now called Ofatedo

(i.e. the Offa people colonised this place). Timi Abidu Sangolami gave the then Olofa

two hundred hoes, two hundred cutlasses, two hundred, baskets, and two hundred of.

every instrument or household "utensils in order to make his new home easy to settle in.

(20)

Thirdly, Ede gained a great deal of respect during.this period. In fact from the new

outburst of the enthusiasm, one would have thought that Ede was just being founded.

Fourthly this Timi effectively checked all forms of stealingand burglary. If anyone

was caught in the act of stealing, the,Timi would.sell him into slavery and would also sell

all members of his family. A few men having been made examples, all potential thieves

were effectively checked.

It must be mentioned however, that this reign witnessed a great deal of civil war.

The full eighteen years of the reign were peaceful but after that civil wars started, Ijesa

forces insulted Ede. and Ibadan forces but,this Timi did not appear to have taken any

notice. Then Kelekun, a chiefofhis roused him:to action, -by telling him that lie the. chief,

was fed up with .the insultsif the Timi was that thickskilled. He wanted to show the Ijesa

hosts that his ancestors were brave fighters and he a worthy successor of ;theirs. Timi was

unwilling to be outdone by a subject of his and thus be daubed a coward Fie, collected his

army and led it himself in person against the Ijesa raiders. The, ensuing battle which was

called Alagbara war and fought in the presence of all Yoruba forces was short for the

Ijesa forces soon turned tails and fled. Thus Timi wasvictorious.

Soon after the Timi returned home from this war civil strife, the first in the-history

of Ede, occurred, for the Timi flushed with victory,became; a tyrant. He no longer took

the advice of his council refused to be pacified whenever he was personally offended by a

subject and was in the habit admeasuring out barbaric punishment like ordering execution

without due/trial, ordering a pitcher of water to be tied around a man's neck and the man

to be drowned alive in Osun river; or that Yagha marks be made on the checks of an

offender, Even the Timi's half brothers were fed up with his barbaric methods and the

townspeople became disgruntled. Before they resorted to rebellion, however, the council

called the. Timi and told him they were not satisfied with his ways of government. The

council expected him to apologise and promise to amend. But instead he told them they

had no power to call his authority into question. They therefore decided to use force and

they went about it in the traditional way, of employing the drummers to drum round the

town and "sing didatic sonps.The following was the song they sang :

In the days of Arohanran, we were wealth)

Each bought at least seven shawls

Please note that

In the reign of Ajeniju,

we were not too badly off,

Each bought at least six shawls

Please note that;

In the reign of Lagunju, we are all famished,

Even foodstuffs are costly and we are underfed

Please note that.

You, Timi, a despised Moslem.

Are unwanted in Ede; you have to go

Beyond Osun river.

TimiLagunju heard this and. knew the signs of the times. He ordered the curfewf to be

sounded; this kept every womari arid small boy indoors, leaving everyablebodied man

alone in the streets. It was a sure .sign of civil war, and the following- morning, civil

strife started. It was in the scuffle that Oyelude, the eldest son of Folarin, died.

When Timi Lagunju had been dethroned and exiled to Ibadan, Oyelude'syounger

brother called Olunloye, was installed Timi and was supported by Ogunmola,: the Bale of

Ibadan. When he had been ruling seven years, Lagunju came.back to Ede to claim the

throne and was supported in his claim by Latosa, the then Bale of Ibadan. Lagunju

succeeded in dethroning Olunloye and got himselfrestored as, Timi. Soon after his

reaccessions, the Kiriji war was started (2i);To Lagunju, that was a godsend, for he sent

Olunloye to that war as captain I of Ede host. Olunloye died in the .Avar and Lagunju

refused to allow his corpseto becarried into Ede town or be given a decent burial. But

after much persuasionand wisecounsel he allowed the corpse to ba brought in and given

decentburial in his ancestral home.

ButLagunju never learnt from his-past experiences. No sooner he came back to the

throne than.he started his tyrannical ways. He would take no counsel fronVany of his

people or councillors." When one of his wives offended him, he ordered that she should

be killed in the public view in the market place where Ogun (god of iron) worshipped.

The Council did all they could to dissuade him from this barbaric act but he would not be

dissuaded, and saw to it that the woman was executed. This execution led'to the second

civil strife; for the Council met again and decided that they could no longer put up with a

ruler who had no pity even for his own .wife. The Timi would not abdicate of his own

Tree willso he had to be forced out. Many lives were lost in the process. Lagunju took

refuge in Ibadan as he did at first.

After this second abdication, Lansebe became the Timi. .But nine months after his

installation, Lagunju came back again and was supported by Ibadan forces under Are, the

Bale of Ibadan. Again Lagunju was, successful in dethroning Lansebe and made himself

the Timi again.

This time he was worse than at the former times. As soon as1 he succeeded he employed

drummers to give the townspeople an indication of his new programme. What, these

drummers said was that Lagunju; would break the whole of Ede as easily as he' would

break an earthen pot. The citizens therefore became restive and soon another civil war

broke out.

The immediate cause of this third strife was that a man called Lanloyin was

alleged to have committed a crime. The king decided to punish him by having two

hundred marks cut on each cheek. The Council thought the punishment was barbaric and

they tried to dissuade him. But he refused to be dissuaded and saw to it that the

punishment was carried out as he had ordered. Lanloyin afterwards escaped to Ogbomoso

where he later, died of the wounds. Civil war followed directly and. once again Lagunju

was exiled to Ibadan. This time he died there and was buried there.

MOSUNLOYE

Mosunloye secceeded Lagunju and he reigned for seven years.

OYELEKAN

Oyelekan succeeded Mosunloye, and ascended the throne in 1899. Peace reigned in Ede

during his time and many important events happened in his time, like the coming of the

railway tracks, the camping of soldiers in Ede in 1917, the building at Ede of a Court, the

making of a stable boundary between Ede and Ife and between Ede and Ilesa; the

founding of the Baptist Mission Scheme.

IPINOYE, OMO'ABIDOGUN

Also, son of Eangorcmilekun

The young locust tree ....

Develops branches from its shoot.

Ipinoye became Timi, after the death, of Oyelekan, on 19th September 1924 and

died on jth November 1933. He reigned for nine years one mounth and sixteen days. His

time was peaceful both internally and externally. During his reign Ede Oshogbo road was

started, a Post Office was built.

SANUSI OYEBAMIJlAKANGBE

The son of Olunloye, who converted

A thick jungle into d habitable place;

Who made impassable bush

Into a broad trodden path

Who made a small house

Into a magnificent palace;

Ibidun'shusband, whose interdict is obeyed

All round the town; Moriamo's husband,

Who turns confusion to his own advantage.

Sanusi Oyebamiji Akangbe became Timi on 17th July, 1934 and died on 24th.

January 1946. He reigned for eleven years and 6 months. He was courageous

hardworking and versatile. While some Obas did all they could to see that Europeans did

not come to their towns, Sanusi tools; deaght in inviting them. Often ;he himself went'to

them and had discussions with them on the progress of the town. He was the first Timi to

have literate Councillors the first of whom was Mr. Olunlade, then Mr. O. Adeniran.

Later the Timi had two literate Councillors at the same time - Rev. T. A. Taiwo and Mr.

S. O. Longe. As soon as Akangbe'succeeded, he started to build a palace which he

completed without any hitch. It was a large and magnificent building the guest Hall of

which was large enough for a horse to trot and get warm in. He was aptly given the

cognomen.

The man whose guest hall

Quite overcomes the man of fashion,

The father of Olurebi, whose house

Quite astounds everyone.

Edeprogressed in proportion to this Timi's enlightenment. Had he been as literate

as he was brave he might have clone wonders.

During his. reign, the N. A. Treasury in Ede was builttelephone communication

was brought to the Ann and the Treasury; the aerodrome was built at Ido-Osun; the

forestry department planted the tree which today is benefitting the whole town the N. A.

School was built Ede-Ara road was built; military camp was again brought to Ede. But

for this Timi Ede people would have run a.way during this second military encampment.

Whenever the rank and file of the soldiers misbehaved in town, the Timi would go

straight to their superior officers who promptly checked the misconduct.

One bad point about him was that he was selfish and given to nepotism. None of

his chiefs derived any advantage from his popularity. Many of them in fact became so

impoverished that they went about in patched garments. Thecitizens were restive for none

knewwhat next to expect. Property was not safe for thieves went about unchecked.

Because of these frequent cases of burglary in Ede, citizens of Ede became suspect and

were refused shelter in other towns. This Timi also had an odious habit of back biting and

calumniatingeducated men in town. Hint is was zealous for the town's progress there can

be no doubt. His zeal was observed by all rounds and wasawarded a Certificate of

Honour, by the British Government. He retained .his energy until his death. When the

Araobiji of Iraabiji had a disagreement with his Council, Abasi Alesinloye, the then

Olubadnn of Ibadan commissioned Fagbivm, the Balogun oflbadan and Timi Akangbe to

settle the disagreement. Councillor S. O. Longe accompanied the Timi and they went to

Iragbiji on 16th January 1946. Soon they settle the quarrel. On their return they called at-

Osogbo and the Ataoja was preparing for their ehtcrtainment when the Timi breathed his

last. He was brought to Ede in his car.

JOHN ADETOYESE LAOYE I

As beautiful as Osun leaves

And calm

One.who has means to entertain,

One who always tries to help his relatives,

One who succeeds an elder

And people do not complain about him.

Your regard is merciful, son of Ajeniju.

A single moon is brighter than two hundred lamps.

Son of Moware.

After much controversy, Lnoye was installed on 13th December, 194.6. We cannot yet

say much about Timi Laoye I, but he.has started.well. "A good start is half the battle." He

could aptly have been given the cognomen "the regenerator of" the town" for as soon as

he ascended the throne of his ancestors, he caused motorablc roads to be made in all parts

of the town. He was able to arouse enthusiasm in the citizens who undertook the road

construction with all their might. Timi Laoye himself took active part for he was

consulted on which way the road was to pass. Laoye also encouraged the townspeople to

go to the farm and plant foodstuffs for he noticed that they all were becoming craftsmen

and neglecting the planting of foodstuffs. The populace responded to his call quite

willingly. It was also at the beginning of his reign that the Iwaye people decided to

construct lwaye. Awo road and they started it with the co-operation of all. Within three to

four months the road was constructed.

The Timi is still planning many things which he hopes to execute when the time is

appropriate. The reconstruction of the Dispensary, which had degenerated into deplorable

conditions before his accession was the first thing he did when he ascended the throne.

He stemmed all discontent which had been simmering before his accession by calling all

the Council and telling them his programme to work for the. advancement of the town.

Towards this end he declared war on all sorts of burglary and petty theft and asked the

chief to kelp in putting down the crime. He also caused it to be announced to all citizens

that henceforth thieves would be rigorously dealt with, If there were any thieves in the

town, they should mend their ways or go out of the town, otherwise they would regret.

Now, as we are compiling this book, the evil practice has started to sh: signs of dying out,

Ede citizens can now sleep soundly without the fear : their property being stolen before

they wake up.

Long may Adetoyese Laoye 1 reign!

APPENDIX

HOW TIME KUBOLAJE AGBONRAN FOUNDED THE NEW EDE

An alternative version by Omoba (prince) Belo Oyewusi.

How unreliable traditional chronicle can be in detail is exemplfied by the fallowing, co

yiven by Omolsa Belo Oyewusi, also a notable Ede historian, This does not correspond in

qny detail with Chief Olualadi's account. Even (lit: order, in which the Timis reigned

differs. Compare Kelo Oyewusi's order Lalema Oke Inagbori, Oluwale, Oluyele, Lasiyi,

Eninto, Kubolaje, with the order given by chief Olunlade Lalemo,Eniyito, Lakade, Oke,

Baba Iwingbori Alagba, Oyefi,Lasiyi. These versions are so different from one another

impossible to reconcile them. It may 'be of interest, hotverer, to the student one another

that it seems quite Impossible to reconcile them. It may be of interest, however, to the

student of history, to see the two accounts together. (Ed.)

These were the children of Lamelo: By his first wife 1. Oyefi, 2 Kubolaje, 3 Mope. By

his second wife(i.eAjemju, 2. Aroharan, 3 Oduniyi. Bv his third wife; Laminisa.

Laletno had 1400 children, itule'and female.

Oke Inagbori was one of them, who became Timi. He was atrocious and Ede banished

him and installed another sovi.of Lamodi by name Okiwale who reigned for only 2

months and died. Oluyege his full-blootled senior' brother succeeded him and reigned

Cor about only 9 months and died. Oluyele who'was Oluwo most senior full blooded

brother also succeeded Oluyewe and he also reigned for about 3 years and died. The,

Chiefs and people of Ede felt that they should reconsider re-instating Oke Ina«bori since

the 3 Timis who bad succeeded him died within shortdurations. They approached Oke

Inagbori, who bluntly refused to go back on the throne because he bad became blind. Oke

Ina^bori had a daughter who bad been married to an Ipasa man (Ipasa was ix town on

Aboto River, now ruined). She had a son called Laseyi for the Ipasa man. This woman

made pressure to bear on Oke Inagbori to speak to the Gdes to take Lasiyi I'or their Tirni,

The iides thought that Oke was responsible for the death of tlui 3 Times who succeeded

him and as they desired to 'have a head, agreed and Lasiyi was nude Timi.

Not very long alter Lasiyi became Timi lie went on an expedition. During a battle be ran

away leaving his standard bearer with the standard (Opagun) stall of war. The Edes stood

fast without their leader and recovered (he Opa'gun from the enemies.

On their return from the expedition, Hninto and Oyefi contested for the title of

Timi. Oy'el'i lost the contest to Eninto. Me therefore became displeased. He called his

brothers together and held secret meeting with them, In the meeting they decided tint they

must find a way to distool lininto. Kubolaje then told them that he would give them a

surprise.

So, one day, when the Timi and his chiefs were holding a meeting in the Afin,

Kubolaje. made known to them his intention that he had decided to remove the Opagun

from the Afin. This intention of his was indeed a surprise as there was somebody at the

entrance to the room, where the Opa'injn was kept, who bad strict orders th.it nobody

should be allowed to enter. But Kubolaje really meant to carry out: his decision, so he.

took 3 kola nuts, put them in bis cap and set out to proceed to the. Alia. When he got

there he asked the Timi that he be permitted, to sacrifice some, kola nuts to the Opa'gun.

Tin Timi sent a word to the keeper of the Opa'gun to allow Kubolaje to make his

sacrifice. The keeper having been requested by Kubolaje to bring tut the Opa'gun

brought: it out and stuck it in the ground. Kubolaje then opened his cap took out a kola

nut, split it and threw it before the Opa'gun as if he was sacrificing to it Kubolaje then

took the Opa'gun, went forward to the middle of the Afin, opened his cap again, took out

another kola nut, split it and threw it as before. Me then took up the Opa'gun again and

moved furtherto the entrance, door of the Afin, took out the third kolanut, did as he had

done before and finally went out: of the Afin with the Opa'gun and made his way to llobu

with it to give it to a friend of bis for safe keeping. The Timi ami his chiefs and the other

people in the Aim sat down till niphtfall without saying a word one to another until he

returned, when his .brothers told him that the Timi and the people whom he left in the

Afin since morning were still sitting down waiting for him. He then proceeded to Uie

Afin to disperse them. They all got up without a murmur and went to their houses, one by

one. The following morning he and his brothers set out proceed to Ibolcun. Getting to the

gate of.Ibokun.they met a toll collector and an albino a1 shrine nearby. Kubolaje then took

hold of the money which the toll collector had collected a. as die collector and the albino

took hold of him in an attempt to prevent him taking away t money, he took out his sword

and beheaded the toll collector, brushing aside the albino gen: as lie dared not harm him,

Albinocs are privileged people among the Yorubas because they a believed to be sacred

to- Obatala or Orisanla who, according to Yoruba mythology, is sunpo; to be the agent

through whom Olodumare (the creator) made all beings. News having reach, the Obokun

of what had happened, the Obokim refused for Kubolaje and his brothers to em Ibokun,

so they proceeded to a town called Omimi where Oyefi and Arobanran became ill small

pox, Oyefi died there. After Arohanran had recovered, Kubolaje left him and his otl. two

surviving brothers Mope and Oduniyi at Omimi and returned to Iragberi. At Iragberi,

Kubols was able to persuade the Aragberi to assist him to fight and destroy Eninto. The

Aragberi agree Kubolaje then went back to Omimi to bring back his brothers to Iragberi.

They remained Iragberi for 3 months before beseiging Ede-Ile and drove out Eninto.

Kubolaje then became the Timi. Eninto ran away to Oyo.lle where he died, Lasiyi also

had run away to Ipasa his father's tov and died there. Mope lost his life in the battle. Me

now is represented by an Egungun called And Andu is today the head of all Egurigun in

Ede. Kubolaje reigned and remained in Hcle He for years before he left there with his 3

surviving half brothers, Ajeniju, Arohanran, and Odur.i who had been great props to him

in succeeding to the title of Timi and in founding the present Ede Laminisa the last born

of their father was then very young.

NOTES

ON THE HISTORY OF EDE

(1) ESO. The order of Eso was founded by Oranmiyan, Sango's father. They'were

headed by the Are Ona Kakanfo, the supreme commander of the army and there

were seventyhighranking officers or Eso.

(2) The pronunciation of the two words is not Identical, however. The shrub ede is

pronounced, with a low and a high tone; Ede the town is pronounced on two

medium tones.

(3) Jakuta. The Yoruba reckoning of five days corresponds to European counting of

four days. A Yoruba always counts the day on which he is speaking. 'Thus:"after

tomorrow" becomes "in three days time". Jakuta may be an ancient name of the

Yoruba thundergod Later Sango took over the attribute of Jakuta and his name

remained only for the day of the week on which he was worshipped.

(4) There are many alternative versions of Sango's death. The most widely known

says that Sango was a king who possessed great magical powers. He even learnt

how to make thunder. But one day hi; was carelessly playing about with this

dangerous force and .Inadvertently destroyed his palace with most of his wives

and children. In despair he left the city intending to go to his mother's home In

Tapa, but on the way he was overcome by despair and hanged himself. The story

of Gbonka and Timi is usually told in an historical context, the other in a religious

one.

(5) Kori. Johnson in the ''History of the Yoruba" claims that the incident between

When Gbonka and Timi took place in the reign of Kori, not of Sango. He Joes not

distinguish between the Timi who way killed by Gbonka and the Alapo-tiemi-

tiemi, who became the actual founder of the town.

(6) Alnpo-tiemi-tieini means one with a quiver full of arrows

(7) Taparaids, This imy have been during the reign ofAlafin Onigbogi. Johnson

relates that the Nupes invaded Yoruba country and conquered Oyo. The king had

to-take refuge in Ibadan country and died there. His on Ofiran then returned to the

capital.

(8) Some of the titles created by Laokun were: Osi, Jagun, Odofin Aro, Olukotun,

Olufcosi, Ogala, Akogun, Osorun, Masa.

(9) Timis wore frequently deposed ami sent into exile. They were not asked to commit

suicide like the Alafin when he was asked to abdicate. Because the Timi was not a

sacred king but a military commander originally.

(10) Oranyan's staff. (Opa oranyan.) Oranyan is a short version of Oranyan, the

founder of Oyo. Each of the Eso held an "opa oranyan" which was a kind of war

standard. The present Timi still owns an Opa oranyan. It consists of a very tall iron

staff. The top is wrapped with cloth. It plays a prominent part in the annual

Oranyan festival.

(11) Traditional praise songs speak of large conquests by Timi Kubplaje. There

is;no evidence, however, that Oshogbo, Ildrun and Iragbiji, which are mentioned

in these songs ever came under the effective domination of the Timi. It seems

clear, however, that (he Timi's armies raided the country side and carried off spoil

and crops,

(12) Odofin, Sofolu, Osagade and Akinoso were warriors defeated and killed in

the Timi raids. The head of Akiuoso was placed on the shrine of Elegba (Eshu) the

god of fate.

(13) Ilorin. If the reference is correct, this would make Timi Kubolaje a

contemporary Majotu, the 34th Alafin of Ovo in Johnson's counting.

(14) Solagberu. Solagberu was a Yoruba Moslem who helped the fulani to

power in llorin. He wasnot one time a friend of Afonja, the Ona Kakanfo. But

when Almi's supper formally rose up against the Kakanfo, Solagberu refused to

come to his aid and allowed to be killed. When the Kakanfo, Toyeje, Bale of

Ogbomosho united the Yoruba for in order lo drive the Fulani out of Ilorin,

Solagberu came to the aid of the Fulani.

(15) Johnson explains that the Emir of Ilorin heard that the Onikoyi had declared

for and thereupon withdrew all his forces. But Solagberu, who had a personal

grievance against Onikoyi, refused to move. In the end the Emir sent his troops to

relieve Onikoyi and Kakanfo arid his allies were cUTeaied. Solagberu fled home

to Oke Suna and relations between him and the Emir grew very strained. War

broke out between them and Oke Suna besieged. The people of Oke Suna were

reduced to eating lizards and frogs and barks. In the end they were, defeated and

Solagberu was killed. The account of this war given by N. D. Oyerinde in "Iwe

Itan Ogbomoso" corresponds with the account given in History of Ede.

(16) The king of Ido was driven across Oshun river and Erinle river. The town

has since been on the left bank of the Erinle.

(17) N. D. Oyerinde in the "Iwe itan , Ogbomoso" gives (.he lollowing account

of the war "When' Ede' refused to serve under Ogbomoso, Alebiosu. sent

Lasirairan, the lialc. to go and capture Erie. They besieged the town for 15 days.

Bamgbaiye was then the 7. He was a very rich man. And he loved his town very

much. He never allowed his town to go hungry during the war. The Ogbomoso

army camped outride the town, the army Camped inside the town. The two of

them fought till they were tired. It was that Asegbe an Hari of the Oloffa of Off'a

arrivedwith some people, He was after the Ede -people to surrender, because he

said: all of them were one and Yorubas should not kill their own kind. Timi

accepted and the Ogbomoso people were happy. Ede paid ten 'bags of cowries,

and ten goats. Then Lasimiran left the town. There is remarkable agreement

between the two accounts. The historian is referring to Oyerindelie saysabove

"But surprisingly enough some historical tracts affirm that Ede tributary town to

Ogbomoso. This claim has not been corroborated by 'addition. In fact Oyerinde

states that Osogbo, Ejigbo, Iwo, Ede and Ilobu were subject to Ogbomoso in the

reign of Alebiosu. There is little evidence for this, however.

(18) This extraordinary account of a war with Ibadan is not corroborated by the

history of Ibadan. There is no question thai the Ibadan army was camped, in the

area at the because they were fighting the Fulani near Oshogbo and llobu.

Oderinlo wonthe decisive battle against them. Chief Alunyele," the Historian of

Ibadan, and now die Olubadan' gests that the origin of the story might bean

insignificant skirmish orargument that 1 out when the Ibadan army passed through

Ede territory. He claims that there has been any intention by the Ibadans to

conquer Ede. (Personal communication by the Olubadan.)

(19) Johnson describes the ijaye war at length, but does not speak about the part

played by. According to him Dado, a. general of the Kakanfo, who was fighting

the Ilorins, had refuge in the town Ika-Odar.Hisarmy found it impossible to live on

the farms their hosts alone and started to raid the fields of Ijaye. The Ijayes

protested about Dado another general Kurimi attached Ijaye and conquered it.

They made themselves at in Ijayebut finally strife broke out between the generals

and Dado was driven out. Dado went and conquered another town, Tobalogbo, for

himself.

This account throws a good light cm the .confusion In the Yoruba camp at the time. The

generals who should have combined to light the Fulani at llorin were instead fighting

among themselves and plundering helpless Yoruba towns.

(20) Although the Off a people have since returned to .their old homestead, this

settlement still survives and the title of Oloffa is being perpetuated. Offatedb is six miles

from Ede on the Oshogbo road. At the same time the Erin people also fled and

established near Ifon, on land belonging partly to the Olufon and partly to the Timi

(21) The Kiriji war was the last important tribal war before the country was pacified by

the British, it was fought between the combined Ekitl forces the "Ekitipavapo" and the

Ibadans. The Ekiti has free access to Benin front where they got long flintlock guns.

These sounded like Ki-riji-i when fired and echoing from hill to hill. Hence the name cf

the war.

ORIKI

THE. ORIKI (OR PRAISE NAMES) OF THE TIMIS WHO RULE: THE

PRESENT'EDE AS PLAYED ON THE TALKING DRUM BY THE ILU OFEDE,

SUNMONU ADEKANMI, SON OF ODUBITAN AND TRANSLATED INTO

ENGLISH BY TIMI LAOYE.

KUBOLAJEAGBORAN

Kubolaje, Agboran, fighter on the-left wing,

Your head is'protected from the.enemy, even your occiput is covered,

Connoisseur of good,while ! Husband of pounded yam !

Father who frequently disturbs his neighbours sleep,

Father, please, give'the world some rest.

You bring: terror to the very gates of heaven,

All your'neighbours tremble with fear;

O Kubolaje, are you alone hated by the whole world ?

You tie two pieces of cloth on your waist and swing leit and right.

Yor are death at the gate of heaven, and thunder upon the land.

A dog's'mouth is never at rest.

Shea butter is dug from the pot before it is swallowed.

The busybody changes his subject, whenever the person, appears

Whom he'jhas been maligning,

You, spirit of vengeance ! . .

As if in play, you dig a moat around your town.

You have no intension of preparing an indigo dye

Yet you excrete huge balls of indigo leaf.

You, war incarnate,,on a city wall,

A terrifying god on Ara road,

We need luck to prosper, .

But the rest is known to the gods.

No one can prevent the ape from squatting on the branches of trees.

No one can attempt to dispute the throne with you !

A dead iroko tree brings wealth.

Mighty man of valour, we honour you.

You'are one whose gunshot destroys any object

As you march along in the forest you shoot this way and that.

The fire of destruction is part of your baggage, wherever you go.

You fought at close quarters in the woods of Iragbiji,

And vigorously in the bush of Agba.

At Ibokun you are feared .

At Efon people are terrified to meet you.

At Ikole, people threw down their leads and run, when they see you.

You mighty man of valour, we honour you.

11. BAMGBAIYl AJEMIJU

Oluronbi, huge Fellow, whose body fills an ant hill.

Morohunjogbi. .

The largest hump on the back is the father of all humps.

Whatever you may do for a woman, she will show no appreciation. (8)

A lazy housewife sits heavily by the fireside

You are the terror of Gbokiki house.

And around the market place your appearance creates fear,

My Lord, the seeds used for playing Ayo

Do not complain of being shoved, about. (9),

Bamgbaiye, you are the father of all at home, ...

And at war you are also the father.

You built the entrance porch of your palace .

So as to face a baobab.tree.

My Lord, please give the world a bit of breath

You drove, the inhabitants of Iddo

Across the Osun river and crossed the Erinle. river

In the early hours of the morning. (10)

If one greets you, there is trouble,

And if one fails to greet you, there is also trouble.

Your cheeks are moving,

As if they were dancing a war dance.

The Wawas made war on the road side and failed.

The Kotounkeris waylaid you on the road side without success, (11)

The Ogbomosos besieged Iloba and were only able to plunder yams.

You nibbled your left foot with camwood,

But left the right one.

You fought and fought in the war, and fell into a pit.

You are the terror of liars,

They fear you like a leopard. .

You remained in your house,

And from there killed the sentry at Oshogbo gate,

You sat in your parlour and from there fought Onsolu,

And without stating your case,

Ogunmola who had wronged you, knew you were in the right. (12)

You prepared your Elegbara with Akinosho's head. (13)

The bat hanging head downwards, watches what the other birds are doing,

The scorpion goes about with his quiver pouch.

You went to Ajase, in quest of your relatives. (14.)

Ajeniju, your inside is white like palm wine,

Your belly is lined with white paper. (15)

A patient person makes a apod politician.

Bamgbaiye, only a kindhearted person could gather the Edes together,

At Ikirun your appearance put the people to flight. .Your horses hoofs sound on Offa

road.When you appeared at Ojoku, the people threw awav their leads.

on selected a Muslim as your friend.

You showed kindness to a Koran pupil..

No ill-natured person ever begets twins.

Only a good matured peracn begets twins.

A lazy housewife sits heavily by the fireside.

What you are able to do, you refrain from doing.

You are able to be wicked, but you are always patient

Bamgbaiye be patient,' Ajeniju be patient,

Oluronbi, you arc a man of valour.

Father of Akanran, you are a man of valour.

Ramgbaiyc, you are a great king.

Morohunjogbin, you are a great king.

You who kill, without cutting off the he.td,

You are a great king. .

III. AROHANKAN .

Ojurongbe, you killed a man gently,

Like cutting a calabash into two. You are not the only one.

Ojurongbe, whom Sonponna beautified at Ajase, (16)

The Alajogun, was spending money, as if he was baling out water. (17)

Travellers to Ajase made sacrifices along the roads.

They said, if Adio survives, all-will be well.

You are heavy stomached, as big as a pregnant woman.

A pregnant woman with a child on her back makes three.

When the child is put down, she with the pregnancy makes two.

When she has delivered the child she remains only one.

A very strong rock, and a strong root.

My father Adio is a very strong root,

Which shoots out among the rocks. (18)

Ojo captured slaves, his slave also captured.

Smart is the warrior, whose slave even takes prisoners for him.

The creator forgot to separate the toes of the duck-But no one can detect the footprints of

the wicked on the road. The.pakiti mat refuses to be taken on travel.

It says : wherever you die, your relations at home must bury you.

(19) Fierce fighter, who hits his opponents heavily. Arohanran, you are the only one fit to

be Abedegun's father. You assail all your'opponents severely,

You kill your opponents gently, :Like cutting a calabash in two. A heavy trap,

that falling on a rat, smashes it to pieces.

Valiant man, destroyer of cities !

LAGUNJU

Adukesi — all the body except the teeth is black.

A hero at sea.

An eagle that kills choice game.

Faithful servant of the great king.

A stranger becomes a companion only after a while.

You play with a carving knife and think it is blunt.

Playfully, playfully, it makes a deep cut.

It is easy to wrap your maize pap into ibisere leaves when they are young,

When they are old, they became rather stiff and hard to handle.

A leopard cub is a hunter.

A grown up leopard is also a hunter.

A single leopard can destroy ten score hunters. .

When the leopard kills, its tail drags playfully on the ground.

Friend of Dipc, confident uf Dahomey.

One who should be greeted and greeted, is not greeted.

One who should be praised and praised, is not praised.

The god who met a man in rags at the market,

Smiled and smiled, and burst into laughter.

The god who created a man in rags will also create a garment for him.

Cotton wool dare not be careless near fire,

If it is careless the fire will eat it up.

You cut marks on the face of the buicher,

Adukesi, you cut marks' on the face of the goat thief.

You are like big ripe fruit that fell on a child at midnight.

A dead frog gazes at the man holding a knife contemptuously.

Adesina, my father, you do not care for another man's property.

Oloro says: as they are going their own way, they will never

Keep their mouth shut.

They keep on saying father take the black, and I give you the white.

When you take the blue, then I give you the blue black.

The Olobu with his insult.

The Obagun who pretends he is forbidden to walk out.

The Akirun in his ignorance keeps company with them.

The Olugbon said: I should salute you.

The Aresa said; I should salute you,

You said; when you get back tell Olugbcru, woe betid'e him.

You said; when you get btuk tell the Aresa ; woe betide him.

You have yams in the market, Adukesi.

And on the farm you have l»Jig Ion.g yams

My father you have maize with fat cobs on your forest farm.

You pile up food in the palace.

We asked you why and you said:

When the people of Agbale begin their plot

I shall have food to feed you.

The wind blew at Akesan,

And only two fruit Fell down.

Ayika got to the tree and picked one.

Ayika got there quickly and picked one.

But when Oloro came, there was no,fruit left.

Ayika split his fruit in two

And gave halt' to -Dejutelegan, son of Sabi.

Ayika split his fruit in two .

Then each of them had half, and Dejutclegan, son of .Sabi

Had a whole fruit,

It was forbidden to enter the palace of the king with three things,

But Adukesi entered the palace with all three.

ft was forbidden to enter the palace in working clothes.

He entered the palace in his working clothes.

It was forbidden to enter die palace in a loincloth,

He entered the palace in a: loincloth.

It was forbidden to use tobacco on Akesan market,

He used tobacco on Akesan market,

He shaved his head clean and made a pad of iron chains,

And. went round Akesan market six times carrying a big stone on his .head.

The king's servant in truth. .

An eagle which kills choice game. .

A single leopard who destroys ten score hunters.

V. OLUNLOYE

Weeds will never grow.

If the landlord is not dead; weeds will never grew in front of the house.

Ohmrebi, descendant of the Basorun,

He opened his mouth widely and swallowed a hero.

Stars want to shine as brightly as the moon,

But honour only becomes him, whom honour is accorded.

Seven forests, and seven grassfields.

Hills will survive.grassfields.

He slept by the slender body of Ewegbemi.

He slept soundly, unmidful of war.

Fighting a battle in front,

He marked out the next battlefield behind him,

So that the young generation might no longer

Have to fight any wars.

The last born of his mother, Oluloye,

My father, whose bone? are as strong as iron rods,

A peg firmly driven into, the ground is hard to pull out.

SonofTinuomi,

A peg firmly driven into the ground, in haste.

Husband of Awonu,

You made Arinago to be your mother,

And Arilewola to be your father. (35)

One may try to be wicked inwardly and kind outwardly,

Hut soon justice will overtake him! (36)

The death of the wife makus the husband a bachelor.

The back of your neck befits a red scarf.

Olugbodi, rain is the husband of the corn plant. (37)

Your horse storms onto the battlefield.

Here comes the captor,

Here comes the warrior,

Here comes the Timi, son of the.Basoma,

Here comes the Egungun

More comes the powerful spirit, son of the Basorun,

Who opened his mouth widely, and swallowed a hero.

VI LANSEBE

Atinsola, Lasebikan.

You cannot talk about your encounters on the battlefield,

When You return home. (38)

Let the evil one continue with his evil doing,

Let the vricked one continue in his wickedness.

Evil coing and wickedness are not as profitable as kindness,

The Okinkin bird starts laughing as soon as he wakes up.

The Agbigbo behaves like a spoilt child.

Whatever could prevent Agbigbo from laughing,

Would make the vulture die on his eggs.

A single white silk cotton tree.

Is worth two thousand osusun trees.

Lansebe, my father, you are worth, more than two hundred.

Of the other descendants,of Lamodi.

The throat of an accuser pours forth javelins and, spears.

It is God alone who can save one from such' destroyers.

A single hawk can devour all the chicken,

Your drums sound like Ilesha drums.

Your checked horse has a rocking gait;

A strong wind cannot rend rocks,

But can break trees into pieces.

Powerful wizard, who can render a crowd helpless

With his medicines

The sandals of the hero noisily stamp the ground.

Atinsola Ogunlabi Lasebikan, you cannot talk about your encounters,

In the battlefield, when you return home.

Drive a kite, and it will fly away.

Drive a hawk, and it will fly away.

Yet a single hawk can devour all your chicken.

The full sound of the Bembe drum.

Drowns the sound of the other drums.

Atinsola you surpass them at home.

And at war you surpass them also.

VII MOSUNLOYE

They try to surround him,

But the girth of a baobab tree cannot be encompassed by two arms.

You killed a child with a copper rod.

The crown bird bows down for nobody.

The flat piece of wood used to beat mud floors level

Is unable to beat dry dust level.

Dry dust is the lather of the Hat wood.

You killed animals to sacrifice to your head.

You killed animals to sacrifice to Ifa.

The back of your heart is filled with dry meat.

Gbededile, you husband oi the goddes of the sea.

Timi, you are the husband of Omimi, Ones enemy is behind the house.

One who undoes another stays in the same house with him.

You may know the house of the complainant

But you cannot know the house of the one who will undo you.

One who undoes another can never prosper.

One who undoes another has no trousers.

One who undoes another has nothing at all.

If you worship Egunflun, you will be rewarded quickly.

If you worship Orisha, you will be rewarded quickly. My father Ishola is an orisha.

The more you serve him, the greater the reward you shall receive.

Worms that live on cowries are usually found inside cowries shells.

Worms that live on Kola nuts are usually found inside Kola nuts.

One's enemy, always stays behind ones house,

The one who undoes one always stays under the same roof with you,

You will never, recognise, the one who will undo you.

One 'who undoes another shall never prosper.

One who undoes another shall never be great.

Gbededile, you are a mountain

You killed a child with a copper rod

VIII OYELEKAN;

He remembers everybody.

God the great king never forgets anybody.

Olusomire Ayiloye,

He forgets nobody, God the great king never forgets anybody.

When a monkey goes to raid a farm, creeps stealingly.

Olusomiro Ayiloye, the leopard, marches majestically. (41)

Unless the landlord dies, the front of his house never grows weedy.

Ayelope, my father, none can take from you the honour you inherited.

From your father.

You are silent, but you know what you want to do

An elder's secret remains in his belly.

You look at a serious matter,

And take away your eyes.

You put copper rings round your horse's neck.

When the horse eats grass, they make a jingling sound. (42)

Olusomire, Ayiloye, The brave defender of the town gate duringa fight.

Closely tight rocks, closely tight roots.

A stubborn root grows among rocks.

You allow God to fight for you

And rest your head on your hand

When the monkey goes to raid a farm, he creeps stealthily.

But the leopard, marches majestically.

IX IPINLOYE

Alao, son of Sangoremilekun,

Young locust trees

Develop branches from their shoots. (45)

He deceived himself!

He who collects water with a sieve deceives himself. (46)

Kulukuola, Egnnclebi,

The Oro mounts up a bamboo stick and sits on it.

Warrior as fierce as an elephant hunter.

You jump up suddenly - and your enemies abandon their town,

Yon have long long hands,

With which you rescue your children from a ditch. (47)

The baboon, having robbed your farm,

Stands prepared to dash you to the ground.

If you want to tie it with a chain.

Egunlegi, you appear tall even to the palmwine tapper,

On top of his tree.

You, a man as high as noon.

Standing in the town gate your head touches the lintel.

You are as stout and,tall as a bunch of bulrushes.

Though ;you agree with them,

Yet they" Kill'never .know your secret,

The hawk,soaring on high

Will never betray his secret to the vulture.

The Konkoto'bird liyes in the wilderness

And its cry sounds like the cry of.man. (48)

It scatters the dust! The elephant scatters the dust in vain.'

The buffalo scatters,the dust in. vain.

Yet the scattering of the dust by the elephant is greater

Than that of the buffalo. (49)

You Egunlegi, are greater than they at home,

And greater than they on the battlefield.

You cannot make faces at Orishanla,

If anyone dares to make faces at Adejide's father

He will be hit on the mouth with a stick.

You father Oyeniwon struck a man

With the handle of your spear.

Wherever he is, he is ready to fight them.

He will fight them even from lle-Igbo. (50)

If you want to enter a river, an alarm is raised.

And when you have crossed to the other side

Another alarm is raised.

You, father of Oyeniwon, stir the river vigorously with your two feet.

Your chest is as heavy as the Ogun stone.

Your chest gives a metallic sound,

Like an anvil beaten by a hammer.

He must not be knocked down by a horse,

No man must quarrel with him.

The burning nettle bears fruit behind Otun. Omides house

But the people of Otun Omide's house must not pluck its fruit.

And Ikolaba himself must not touch it. (51),

You drove a man, and we ran quickly into his house.

You drove an Ija priest, and he forget to carry his oracle.

You worked on your farm, and the brook itself was frightened.

You worked and worked and when you were tired

You rested your hand on a tree stump, husband of Solape.

Your farms are here and there, separated by a brook. (52)

You are like death, who plucks a man's eyeballs suddenly.

You son of Abidogun, Ipinoye, son of Abidogun.

Merely by turning your body you broke into a garden. . (53)

There is no house you cannot enter when strolling.

You jump up quickly and your enemies abandon their town,

You rode on a mighty high animal.

You quarrelled, but were never found guilty.

Son of Oyakunle,

You are increasing in strength,

Alao, may you never die.

X SANUSI AKANGBE

Atilola, whose hand befits holding a sword.

Nothing happens, without the knowledge of God.

Atilola, whose hand befits holding a sword.

Nothing happens, without the knowledge of God,

It is no ordinary insect,

It matters not how tiny the scorpion is,

It is not aivordinary .insect.

Atilola hail ! You elder of Ife ! (54)

One stays at a distance from a maskerade,

One stays at an even greater distance from a snake.

It is unusukl to dye a red cloth in indigo

One cannot exchange one's own wife for another's.

Three ears do not befit the head.

Three people can never stand in twos

Atilola, you once drove an Egungun into Ojoro's compound.

The people'of ;Bisiku compound have no''Egungun

But you Atilola, you are their Egungun (56)

You are their oro also,

You are a man; who always surpasses other men.

Graceful and perfect dancer you are, son of Adedegba.

You are like aibig fight, that shakes the city vigorously.

You are like a .mighty Iroko tree, that has a chain round its stem.

If a rock is hard - the farmer gives it up.

A bad event casts a spellof silence on the area

A bad woman prevents a child from resembling its father (57)

You wrestled with the Eyungun - and you dashed the Egungun to the ground

You wrestled with the orisha - and you dashed the orbha to the ground.

You wrestled with God - but God created you.

One who is created by God cannot be imitated.

Timi, you the husband of Gboye's mother.

You are heavily pregnant with war,

Oyewale who answers yes to every question.

Everybody in the town is aware that it is forbidden to eat a frog. (58)

You husband of Ibidun. You servant of Busari,

Who built a special house to keep drinks,

You Timi, son of lya Olobe.

XI ADETOYESE LAOYE

Adetoye.se Akanji, mighty elephant.

One can worship you, as one worships his head. (59)

Son of Moware,

You enter the town like a whirlwind.

You, son ofOdefunke.

Egitngun blesses quickly when you worship him.

Orisha blesses more quickly when youworship him.

My father Akanji is an orisha.

The more devoutly you worship him,

The greater blessings you receive from Adetciyese Akanji. .

Bless, and bless; me continuously

Akanji, and do not leave me unblessed.

Do not attempt to shake a tree trunk.

One who shakes a tree trunk, shakes himself.

One who tries to undo you, you who are as short as death,

He will only undo himself.

A wine tapper cannot tap wine from a cocoa-nut palm, (60)

An elephant eats up the entire roots of an oro tree.

Do not behead me, I am not among them.

I am not among the conspirators.

Conspirators, the hair on whose heads

Is ugly and ruffiled.

A serious case may worry one - but it will come to an end.

A serious case worries one, as if it will never be settled.

The case will be settled, and the slanderers and gpssipers Will be put to, shame.

You met them in the front, and you greet and greet them.

You met them behind you, and you greet and greet them.

Your being courteous does not please them, like being insolent.

Keep on being insolent to them and their fathers

It is unusual for one to greet his father's slave and prostrate. You Adetoyese Akanji, bend

one foot to greet them,

You leave the other unbent ! (61)

You, a notorious confuser ! You confused everybody by "your appearance Akanji you

confused all those

Who tie cloth round their waists, without carrying a child.(63)

I beg you in the name of Gods the great king, confuse me not !

Do not allow me to starve. The leaves on a tree, do not. allow the tree to feel the

scorching sun. You are a lucky person to wear die crown. :

A person who is, on the throne

When the town prospers,

Is a lucky person to wear the crown.

NOTES OF THE ORIKI

1. The left wing of the Are Onaa Kakanfo, supreme commander of the Aiofin's army.

2. The Timi is praised for his perfection in dancing. Reference is made to a special

dance which cloth is tied, round the waist.

3. This refers to the Timi's enemies who abuse him behind his back.

4. The Timi pretends to play, but is really thinking of war.

5. The stool of the Timi is coloured by the vast quantities of magic medicine he is

taking,

6. TheTimi is enriched by the death of those whom he killed in his military expediti:-

7. He is a man of heavy build.

8. The people of Ede are ungrateful.

9. It is part of the life of a king to have worries.

10. This refers to the Timi's second war against Iddo. In settlement a daughter of Oba

was given in marriage to the Timi.

11. These are" Northern raiders, believed by the Ecles to be related to the Ibaribas.

12. An Oshogbo warrior killed by Ede soldiers.

13. Elegbara : Eshu, god of fate,. Ill luck was diverted from the head of Timi by the

deathhis enemy

14. Ajase, near llorin. This might refer to Lagunju, who later became Timi, who

wentstudy Koran, It might also refer to Oyewusi.who died of small pox in Ajase.

15. He is kind hearted.

16. See note 14

17. Alajogun is a priest of Shapanna. He spent money lavishly in order to cure

Oyewusi.

18. This refers to the chieftaincy contest. Arohanran pushed aside the. powerful

contestar.

19. It was impossible to capture the Timi abroad.

20. The Alarm of Oyo.

21. Lagunju's exile made him a stranger to his people.

22. A dangerous Timi.

23. Lagunju was a difficult man to handle.

24. Lagunju was not .popular.

25. This refers to the heavy and cruel punishment dealt out by Lagunju. One story

saysa woman butcher bought a stolen cow ar.d had her face slashed with razors as

punish me"

26. "opolo" a kind of frog is not eaten because it is considered poisonous.

27. Lagunju is so wealthy that he does not covet other people's property.

28. The reference here could not be explained by the praise singer,

29. Lagunju threatens neighbouring chiefs who send him messengers instead of

coming to payobeisance in person.

30. Reference to the chieftaincy dispute. Lagunju won the title through clever

manoeuvrLagunju is bold. Akesan market is in Oyo.

31. Lagunju has great physical strength.

32. This refers to the fact that Lagunjus rule, did not last.

33. His position is now secure.

34. These, were his chamberlains in whom he.placed great confidence.

35. Arinlewola became Chief Ikollaba.

36. Reference to Lagunju.- (?)

37. There will be prosperity in his reign.

38. He would not talk about his troubles in exile.

39. Even a weak enemy can harm you.

40. One can beat moist clay into a bard floor with a flat wood; but a flat wood

achieves nothing with dry dust. Similarly ills Timi can not be manipulated by

others.

41. The Timi goes out boldly to raid other towns.

42. The Timi is extremely wealthy.

43. Chieftaincy dispute. See note 18

44. This may refer to the failure of Asiru son of Lagunju, to oust Oye.lekan. Asiru

contest against Oyelekan and later tried to destool him.

45. He is a valiant branch of-the old stem. He was a grandson of the powerful Timi-

Arohanran.

46. Those who contested against Ipinoye were deceived.

47. You protect the people

48. He lived in exile.

49. He overcame his enemies in thcf end.

50. Herallied his forces for a come back, even while in exile.

51. Oturi Omicle is the name of a compound that lies immediately .behind the place.

(The Timi is dangerous. He 5 like a nettle one cannot touch.

52. His farms were extensive. He recognised no brook as a boundary.

53. He frequently occupied other people's farm land.

54. "Elder of lie" is a term of respect. There is actually a ''Timi "compound; in Ife, but

the connection with the Timi of Ede is not quite clear.

55. He was prepared to do the impossible. He was a wild youth.

56. They fear him like an Eguhgun mascjueracler.

57. He was a true son of his bold father.

58. Nobody can touch the Timi. ("Opolo" was considered poisonous.)

59. Head" here stands for the Yoruba "ori" which means: head, good fortune or luck.

People sacrifice to their head as thanksgiving for success etc.

60. They were trying to do the impossible.

61. Trying to conciliate your opponents, show respect - but not too much because you

are the oba.

62. During the chieltancy dispute all the contestants were confused by the sudden

appearance of Adetoyese Laoye.

63. Those who tie cloth round their waist without carrying a baby. Policemen, The

reference is to the cummerbund on the N. A. Police uniform. During the contest

police had to be transferred from Ede because they were altered to Favour one of

the contestants.