1. AOLE SURNAMED AROGANGAN




" Laiye Abiodun I'afi igba won 'wo
Laiye Aole I'adi adikale."

(In Abiodun's reign money we weighed by bushels. [Lit. with
calabashes.] In Aole's reign, we packed up to flee).


But there was nothing more in his actions than in those of his predecessors to warrant this saying, on the contrary, he was probably too weak and mild for the times. The nation was ripe for judgment, and the impending wrath of God was about to fall upon it ; hence trouble from every quarter, one after another. On the King's accession, according to custom when the time came for him to send out his first expedition, he was asked who was his enemy, that they should fight him. He named the Bale of Apomu, and hence Apomu was doomed. The alleged cause of offense will clearly show how much of corruption there was at the fountain head in those days.

Apomu was the market town where Oyos, Ifes, Owus, and Ijebus met for trade. It was situated in Ife territory, and in the border of the Olowu's dominion. Raiding and man-stealing were rife at those times. Oyos particularly were in greater danger, as they came from afar.


During the last reign several Oyos were stolen and sold here, and hence King Abiodun sent orders to both the Olowu and the Owoni of Ife to keep a strict watch and prevent the recurrence of these practices. The Ooni and the Olowu in turn sent strict orders to the Bale of Apomu to be on the watch, and arrest any offender. Aole who was then a private man used to trade in these parts with a friend who was also his attendant ; and on one occasion, he bartered away his friend for merchandise ! So faithless and heartless were the princes in those days.


The Ijebus were actually taking him away when it was reported to the Bale of Apomu that an Oyo man was being sold away. Fortunately for the man by the prompt action of the Bale he was rescued at a certain spot named Apata Odaju (the rock of the heartless), perhaps so named from this circumstance, and brought before the Bale. Investigation soon showed who the slave-dealer was ; but as Aole was an Akeyo (Prince) and could not more severely be dealt with, in order that justice may not miscarry, he was ordered by the Bale to be severely flogged. This was the reason why Aole now named the Bale of Apomu as his enemy. When the Bale of Apomu heard that war was declared against his town on his account he took refuge in the court of the Ooni of Ife his over-lord, and whose orders he had obeyed. But as the offense was against the Suzerain, even the Ooni could not save him ; so this faithful chief, in order to save his town and his people from destruction, committed suicide, and his head was cut off and sent to Oyo to appease the offended monarch! But an expedition must in any case be sent out, the King was, therefore, approached again and asked to name his enemy. Buthe replied, " My enemy is too formidable for me." Being pressed, he named the powerful chief Afonja the Kakanfo residing at Ilorin with great reluctance, as he foresaw evil ahead.

2. The King's Enemies

After the death of the Kakanfo Oyabi, Afonja of Ilorin demanded the title ; but as a Prince (through the mother) the title was below his rank, for the Kakanfo ranks after the Basorun, but being the highest mihtary title, it suited his restless nature best, and so he obtained it, almost by force. But King Aole was unwilling to initiate any civil war, and refused to take any action against Afonja after he had granted him the title.

Hitherto, Afgnja alone was his enemy, the other chiefs were as yet loyal to him, but circumstances occurred, one after the other which created a disaffection between him and theBasorun and the other chiefs, fanning into a flame the destructive fire already smouldering in its embers.
The cause of quarrel between the King and Asamu theBasorun was this :—

One Alaja-eta a Hausa trader at Oyo was plundered of his goods, under the pretext that he was bringing bad charms into the city. Among his confiscated goods was his Koran which he prized more than all his other stolen property. He appealed to the King, and he, from a sense of justice ordered that all his goods be restored to him. All but the Koran were accordingly restored. The Hausa again appealed to the King for this his most valued treasure ; the King insisted that search should be made and the lost Koran be restored. The Basorun in whose possession it probably was, or who at any rate knew where it could be found, refused to restore it and told the King it could not be found ! His Majesty felt this keenly as an insult to his dignity ; he was heard to say " Is it come to this that my commands cannot be obeyed in my own capital ? Must it be said that I failed to redress the grievance of a stranger in my town ? That he appealed to me in vain ?"

Turning to the Basorun and pointing upwards he said, " Very well then, if you cannot find it my father (meaning the deified Sango) will find the Koran for me." As the god Sango is reputed to take vengeance on thieves and liars by burning their houses, so the next day, when lightning struck the Basorun's house, great was his rage against the King for being instrumental in convicting him of theft and lying ! The ceremony of appeasing the god by the devotees, entailed heavy expenses on the Basorun who, had it been another man's house might have gone shares with the Alafin in the fines imposed upon the sufferers. He knew where the trouble came from, for he noted the King's words " My father will find it for me." In this way be became the King's enemy. Another circumstance occurred which added the Owota one of the Esos to the list of the King's enemies. One Jankalawa who had offended the late King and who had escaped to the Bariba country when he sought to kill him, now returned after the King's death and was flaunting about the streets of Oyo under the protection of Lafianu the Owota. The late King's wives were angry at this and complained to Aole against Jankalawa. Said they " You have inherited our late husband's wives, his treasures, slaves and his throne. Why not make his cause your cause and his enemies yours as well ? Why do you allow this Jankalawa to stalk so defiantly about the streets of Oyo?"

The King's Enemies contd.


By thus appealing to him from day to day, he yielded to their entreaties and remonstrances, and ordered the arrest and subsequent execution of Jankalawa. The Owota's pride was wounded, because he was not respected by the King, in that one known to be under his protection should be so summarily dealt with. Thus the Basorun and the Kakanfo found an accomplice in the powerful Owota. A conspiracy was formed but not being ripe for execution, they awaited a favorable opportunity. At length the time arrived when an expedition must be sent out, and the King was again asked "Who is your Majesty''s enemy?" He replied, " I have told you that my enemy is too formidable for me, and besides we are the same kith and kin." However, he advised that as the last campaign ended at Gbeji, the war should be prosecuted from that place. But in order to gain their object in view, viz., the removal of the Kakanfo, the King's Councillors advised that the Kakanfo and the army should be sent against Iwere, a place fortified by nature and by art, and impregnable to the simple weapons of those days, and as the Kakanfo by the oaths of his office must either conquer within three months or die, and Iwere is impregnable, he will have no other alternative, but as in honor bound to make away with himself. It was, however, arranged that he should not be forewarned, but decoyed as it were to that place until he found himself at the foot of the hill on which Iwere was built ; hence it was given out that war was declared against Gbeji. But the royal party leading the army received private instructions to lead the army to Iwere and when there to inform the Kakanfo that that was the place he was sent against. But private intelligence had reached the Kakanfo at Ilorin, of all the plots and intrigues going on in the capital. However, he with his accomplices in the city deferred the execution of their design till after their arrival at the seat of war. The army at length stood before Iwere and the Royal party,
consisting of the King's brother, the Eunuchs, and the principal slaves, and their men, pointing to it said " This is the town to be taken by the order of the Alaafin."

The King's Enemies contd

The time was now come for the mutiny to break out. The Basorun and the Owota at the head of the troops from the city, the Onikoyi and the Kakanfo leading those from the provinces now alleged as a pretext for the mutiny that " If the King had not aimed at our destruction, he would not have ordered us to this impregnable town. And besides, is not this the maternal town of King AjAGBO ? Are there not Kobis in the Queen Mother's palace there ? " The watchword was now given " O Ya " (now is the time) and so the whole army turned their swords upon the royal party and massacred them ! Chief Qpele of Gbogun in particular was famous as a swordsman ; he made himself notorious on that occasion, and took to himself a name " A ri agada pa aburo Oba " (one whohas a blade for slaying the King's brother).


The siege was immediately raised, and the whole army stood before the city for forty and two days. The King sent word to say if they have returned from the expedition, whether successful or unsuccessful, let them come in for an interview. The insurgent chiefs sent word back to say that the royal party had offended them and that the result had proved unfortunate. " Very well," said the King, " in any case, come in for an interview." Several weeks passed, and they were still encamped before Oyo irresolute as to what they should do next. At last an empty covered calabash was sent to the King—for his head! A plain indication that he was rejected. He had suspected this all along and was not unprepared for it. There being no alternative His Majesty set his house in order; but before he committed suicide, he stepped out into the palace quadrangle with face stern and resolute, carrying in his hands an earthenware dish and three arrows. He shot one to the North, one to the South, and one to the West uttering those ever-memorable imprecations, " My curse be on ye for your disloyalty and disobedience, so let your children disobey you. If you send them on an errand, let them never return to bring you word again. To all the points I shot my arrows will ye be carried as slaves. My curse will carry you to the sea and beyond the seas, slaves will rule over you, and you their masters will become slaves." With this he raised and dashed the earthenware dish on the ground smashing it into pieces, saying " Igba la isg a ki isg awo, beheni ki org mi o se to! to! " (a broken calabash can be mended, but not a broken dish ; so let my words be—irrevocable !) He then took poison and died, after which the camp was broken up, and each of the chiefs repaired to his own place. Thus ended an unhappy reign of about seven years, and Prince Adebo succeeded him on the throne. Asamu Agba-o lekan was the Basorun of this reign.

3. The Rebellion of the Oyo Chiefs

The death ot the late King was all that the rebel chiefs demanded, after which, the army entered the city, pillaged the palace and then dispersed each to his own place. From this time the spirit of rebellion and independence began to spread throughout the kingdom. Adebo was placed on the throne with the nominal title of King, but without the authority and power of a King. It was his misfortune to have come to the throne at such a time, and he held the scepter for only 130 days. Afonja the Kakanfo of Ilorin and Opele the Bale of Gbogun were the first to proclaim their independence, other chiefs soon followed their examples. This was the commencement of the break-up of the unity of the Yoruba kingdom, and the beginning of the tribal independence. Tribute was no longer paid to the King. The King's messengers and Ilaris no longer carried that dread as before, nor were they allowed to oppress people or enrich themselves with their goods as before. As the King's authority waned, so also the respect and deference hitherto paid to the citizens of the capital ceased ; they were even treated disrespectfully and became the subjects of vulgar songs all over the country, a thing unheard of before! Law and order were subverted, might triumphed over right, and the powerful chieftains turned their arms towards subverting town after town in the kingdom in order to increase their own wealth and power. Chief Opele of Gbogun took Dofian and Igbo-Owu; he besieged Gboho but fell in that place, being shot with an arrow by the brave defenders. Opele was the only powerful chief Afonja respected and having now no rival he resolved upon a scheme to reduce the provinces under his own sway, leaving the capital severely alone in complete isolation. He made no attempt on Oyo, had no aspiration after
the throne knowing that was impossible of attainment ; it was sufficient tor him that the King was powerless to check his ambition. In order to strengthen his hands in the enterprise he was about to undertake, he invited a Fulah Moslem Priest named Alimi to Ilorin to act as his priest. Alimi in responding to his call came with his Hausa slaves and made Ilorin his home. These Hausa slaves Afonja found to be useful as soldiers. He also invited to Ilorin a rich and powerful Yoruba friend at Kurwo named Solagberu, who quartered himself at the outskirts of the town. All the Hausa slaves in the adjacent towns hitherto employed as barbers, rope-makers, and cowherds, now deserted their masters and flocked to Ilorin under the standard of Afonja the Kakanfo, and were protected against their masters.

The Rebellion of the Oyo Chiefs contd.

Under Solagberu's standard also flocked Mohammedans from Gbanda, Kobayi, Agoho, Kuwo, and Kobe. All in his quarter being Moslems, he named that part of the town Oke Suna, i.e., the quarter of the faithful. They held themselves separate not only from the pagans, but also from the Fulahs or Fulanis their co-religionists. From this time began the Jihad or religious war in the Yoruba country. Those who were enlisted as soldiers called themselves Jama (a Hausa word for the rank and file, as distinguished from the leaders). The mark of distinction between themselves and others was the Kende, two large iron rings one on the thumb, the other on the 3rd or 4th finger of the left hand ; with this they
welcome each other, striking the rings against each other to produce a sound. This is the sign of brotherhood ; hence they often say
'O re kende si mi, okan na ni wa," (he welcomed me with the Kende, we both are one). The operations of the Jamas were directed against the Igbona tribe. The only towns of Yoruba proper destroyed were amongst the Ibolos viz., Iresk, Ejigbo, and Ilobu. The reason why these towns were destroyed we shall notice afterwards.

The Rising of Ojo Agunbambaru

Ojo surnamed Agunbambaru was one of the surviving sons of the renowned Basorun Gaha. He had escaped to the Bariba country at the general massacre of Gaha's children and relatives in the reign of King Abigdun. Hearing of the present state of the country, he thought there could never be a more favorable opportunity for him both to avenge his father's death, and also to obtain his title without opposition. He returned from the Bariba country with an immense army, entered Qyo, and under the pretext of espousing the King's cause, he put to death indiscriminately most of the influential citizens who were named as Afonja's friends and allies. The Owota was the first victim of his ambition and revenge. On the whole, about 100 chiefs were despatched, who were either his father's enemies, or who might have opposed him -in his main object. He now set off for Ilorin to measure strength with Afonja the powerful Kakanfo, whose father was one of those who swelled Oyabi's army for the overthrow of his father the Basorun Gaha, and who had succeeded the same Oyabi in his title as Kakanfo, These were his grievances against Afonja ; but besides these, Afonja was the only person in the land after Opele of Gbogun, who might have opposed him in his designs.


If Ojo had acted with prudence, he might have succeeded without the slightest doubt ; but his indiscriminate slaughter of the Oyo chiefs and others in his track, and his threats against the Onikoyi, tended to weaken his own strength on the outset. Fire and the sword marked his path to Ilorin, and so great was the dread of him, that such towns as Ogidi, Ogele and others, were deserted at his approach. Adegun the Onikoyi being one of Afonja's secret friends, was on his hst for destruction but he was reserved till after the war. Both were kept informed of all Ojo's movements, policy, and designs by the Oyo people who followed him trembling, not really as friends, but rather as traitors, their minds having been prejudiced against him, on account of his excesses, and a secret combination was formed between them and the Onikoyi, to desert Ojo at the most critical moment.

Ojo's army was further swelled by recruits from all the Yoruba towns who feared his vengeance should victory crown his efforts without their help; and even the Onikoyi who knew himself to be a marked man, declared for him and swelled his army. Afonja met this large army a great way off but he was defeated on three successive engagements. His army being completely routed he fled precipitately to Ilorin to fortify the town against the approach of the conqueror. Ilorin had not been walled, and there was no time to think of doing so now, so he had to extemporize fortifications, erecting stockades with the locust and Shea-butter trees. Ilorin was soon besieged and was nearly taken, as Afonja's courage was failing from repeated reverses, when private messages from the enemy's camp were sent to encourage him to hold out a little longer. At last, the final decisive battle was to be fought, Afonja and his army were hard pressed on every side, being shut up within their forts, and the town was on the point of being taken when Adegun the Onikoyi and his accomplices suddenly gave way, in the heat of the battle, and the great conqueror irretrievably lost the day!


The traitors fled away in confusion, but Ojo and his trusty Bariba troops retreated orderly ; the Kakanfo could not follow up the victory by pursuing him from the dread he had of the Baribas, who were renowned for being good archers, and for their poisoned arrows. Ojo made good his escape with the remnant of his army. Being thus deserted by those whose cause he professed to espouse, Agunbambaru considered himself unsafe among them, and therefore returned to the Bariba country with the wreck of his army watching for another favorable opportunity.

The Rising of Ojo Agunbambaru contd.

After the fall of Opele of Gbogun, King Adebo declared war against the town of (Gbogun, but he died at home during the progress of the siege. His reign was short and specially marked by troubles. The people now longed for peace, hence their pathetic songs : —

" A pete, a pero, a fi Adebo joba,
Abiodun, pada wa joba o !
"
(With deliberation, and thought we made Adebg King, O
Abiodun, do thou return to reign !)

Asamu was also the Basorun of this reign.

5. Maku

Afonja by new conquests and especially by his recent victory over Ojo became mightier still. The Igbonas having already been subjugated, he now proceeded to punish Iresa for being in league with Ojo, because no private message came to him from that place during the war. Prince Maku ascended the throne without Afonja's being consulted, and therefore he never sent any congratulations, nor repaired to Oyo to do homage as usual. A deputation was therefore sent to inform him that " The New Moon has appeared," meaning a new King has ascended the throne ; and he sent back this arrogant reply " Let that New Moon speedily set." Maku's reign was very short, not exceeding two months (or three moons as Yorubas reckoned it). He declared war against Iworo, and took the field in person. He suffered a defeat and retreated to Iwo (in the Metropolitan district). From shame he did not return to Oyo till the Oyo Mesi sent word to him that he should not think of removing the seat of government
to Iwo, or else why did he remain there ? His Majesty thereupon returned to the capital, and then he was politely told that no Yoruba King must survive a defeat. He thereupon committed suicide. The Basorun of this reign was the same Asamu.

THE RISE OF THE FULANIS TO POWER
I. The Spread of Anarchy and Fall of Afonja

An interregnum followed the last reign but for how long, it is not known ; after which Majotu was placed on the throne. The whole country was at this time in the greatest disorder, wars and rumors of war being the order of the day. The tocsin of war resounded from every quarter, and the new King found himself incapable of coping with the situation. The Epos, imitating the Kakanfo at Ilorin organized a military band which they called Ogo Were (i.e. the Jackals) at the head of which was the Aresa but with what object in view, it was not known. The Kakanfo received the news with mixed feelings of jealousy and suspicion ; he sent and enquire.d of Toyeje the Bale of Ogbomoso his Otun i.e. commander of his right, what he understood by that movement. Toyeje could not say. War was in consequence declared against the Epcs, and several towns in that province were taken, only Ogbahagbaha and Iwo amongst the principal towns escaped. Ilobu and Ejigbo amongst the Ibolos were also taken, and the Ogo Were suppressed.


Afonja was now the sole power in the kingdom ; the King and the capital were left to manage their own affairs by themselves. The Jamas were increasing in number and in rapacity, to the utter distress and ruin of the country. When there was no war in hand they usually scattered themselves all over the land plundering the people and committing outrages. They would enter any house, make it their headquarters, from which they would pillage the neighborhood and surrounding districts. They fed upon the cattle of the house and led the rest away at their leisure and
pleasure. Knowing the consequences to themselves and to the town if they were to attack these marauders, the country folk became
rather disinclined to rear up any cattle or poultry to feed these thieves ; every one helped himself and family to whatever remained of their livestock, so that at one time there was not a single livestock to be found in country towns.

I. The Spread of Anarchy and Fall of Afonja CONTD.


To further illustrate the gross licenses of these Jamas, slaves who had deserted their masters often returned to the same town, and even to the very house as a Jama, making their former master's house their headquarters for their rapine : masters who were kind to them formerly were now repaid by protection against the rapacity of their comrades ; unkind ones were now treated with heartless revenge. These fellows were not regarded now as slaves but as the Kakanfo's servants. Thoughtful men were now apprehensive of the evils to the nation which the unrestrained licenses of these Jamas portended, but no one was bold enough to remonstrate with the Kakanfo, or even to appeal to him against their rapacity. Fagbohun the chief of Jabata alone had the courage to do so by virtue of his office as the commander of the left wing of the Kakanfo's arm}-, and he incurred his displeasure for his boldness. In order to get Fagbohun into his grasp, Afonja summoned all the provincial Bales to him at Ilorin, but Fagbohun having got wind of his intention escaped back to his town. But Afonja perceived his error when it was too late. Haughty and pas ionate, his very egotism was the cause of his fall. Fortune had carried him to such a high pitch of glory, he thought his fall was impossible; besides, he had unlimited confidence in his Jamas, and was not aware of their growing disaffection and disloyalty towards himself. He thought he could put them down whenever he liked, and was sometimes very severe with any act of insubordination, openly threatening them with suppression and annihilation. This threat only served to increase their disaffection. Too late, he saw what Fagbohun had warned him against. He failed completely to check their ambition, rapine and lawlessness. His threats and warnings were not heeded. Long impunity had increased their boldness.

At last, the Kakanfo was resolved to give effect to his threats and to disband the Jamas, but he miscalculated his own strength. By the death of his brother Agbonrin, and his head slave Lasipa he had lost his mainstay for these were men of power. He had offended all the powerful chiefs in the kingdom including his former friend and ally Solagberu of Oke Suna, and his priest Alimi by his high-handedness, lofty airs and haughty spirit.
Fearing lest these Jamas should attack him suddenly if he were to delay their destruction, he sent a private message to the Onikoyi and other powerful chiefs in the country inviting them to make their appearance in Ilorin suddenly, and to assist him in annihilating these Jamas.
But the secret was divulged to the Jamas, and they, losing no time, being headed by Alimi the priest, rose up against him before he could obtain help from abroad. Solagberu being a Yoruba, professed neutrality.

The fall of Afonja

The Kakanfo was closely besieged in his quarters, but he fought with his characteristic bravery. When he found himself overwhelmed by numbers, he dispatched Bugare his head slave to solicit the aid of Solagberu ; but Solagberu treacherously detained him, saying, " Your Master has hitherto looked down upon us as his menials, and why does he now require our aid ? " This treachery, he lived to regret. The great Kakanfo was disappointed on all sides. As neither Bugare nor Solagberu made an appearance, he could not hold out till the Onikoyi's arrival ; he was compelled to fight within the walls of his house; but when the house was set on fire, he rushed out again into the streets surrounded by his faithful few. The insurgents surrounded them, charged again and again, but could not break their ranks, Afonja himself in the midst of them was fighting most desperately, surrounded by the corpses of some of his faithful attendants. Seeing the day was lost, some of his followers became disheartened and deserted him., but the rest chose to die with him. He fell indeed like a hero. So covered was he with darts that his body was supported in an erect position upon the shafts of spears and arrows showered upon him. So much dread had his personality inspired that these treacherous Jamas whom he had so often led to victory could not believe he was really dead ; they continued to shower darts upon him long after he had ceased fighting. They were afraid to approach his body as if he would suddenly spring up and shake himself for the conflict afresh ; not till one of them, bolder than the rest cautiously went near and placed an arrow in his hand and they saw he could no longer grasp it, that they believed he was reallydead! His corpse was taken up and burnt to ashes.


The crafty Alimi his treacherous friend took his helpless children and family under his own protection, alleging that it was a misunderstanding that led to the civil fight between himself and his old friend, in which the latter unhappily lost his life. His house was rebuilt, and the remnant of his people were permitted to occupy it, but the government of the town passed over to the conqueror. His family, however, are highly respected at Ilorin to this day. Thus passed away one who will always be remembered in the annals of the Yoruba country as the leader of the revolution which ended in the dismemberment of the Yoruba country. The late Afonja was a native of Ilorin. The city was built by his great grandfather, Laderin, whose posterity bore rule in her in succession to the fourth generation. Laderin the founder, was succeeded by Pasin, his son, a valiant chief who opposed the renowned Gaha when he was in the zenith of his glory. Fearing his rising power, Gaha drove him out of Ilorin and he escaped to Ola. He sent an army after him there which reduced the town and Pasin was taken and slain. Alagbin the son of Pasin succeeded
his father, and in turn handed the government to his valiant son Afonja with whom the rule ended. Ilorin is sometimes spoken of as Afonja's Ilorin. This is because he was the most renowned of her rulers, and not only so, but also because it was he who made it into the large city it now is.

There were several towns and villages around at no very great distance from Ilorin e.g. Kanla, Oke Suna, Ganma, Elehinjare,
Idofian, Oke Oyi, Ibare, Igbon, Iresa etc. Most of them this restless warrior captured one by one and resettled them around Ilorin so as to make it into what it has become. The able-bodied men he enrolled among his soldiers, and several women and children he sold into slavery, in order to have wherewith to maintain and supply arms to his war boys. He was not actually of the royal family although often reckoned as such, but his mother was said to have been a home born slave of the palace, and he was brought up among the children of the royal family, hence the Ibamu facial mark across the face seen in his descendants to this day.Ilorin now passed into the hands of foreigners, the Fulanis
who had been invited there as friends and allies. These being far more astute than the Yorubas, having studied their weak points and observed their misrule, planned to grasp the whole kingdom into their own hands by playing one chief against another and weakening the whole. Their more generous treatment of fallen foes and artful method of conciliating a power they could not openly crush, marked them out as a superior people in the art of government.

2. The First Attempt to Recover Ilorin from the Fulanis
The Battle of Ogele

The tragic end of Afonja the Kakanfo by the hands of his Jamas had long been anticipated by thoughtful men who deprecated their formation, and had predicted the worst for the nation when slaves became masters. The death of the Kakanfo struck the whole nation with such awe and bewilderment that it took the people nearly a whole year to bring them to their right mind. Seeing that the fate of the whole nation was trembling in the balance as it were, all the people united to avenge the death of Afonja, while in the meantime, the crafty Fulani had been strengthening himself for the conflict. He had studied the Yorubas and knew how to circumvent them.

Toyeje the Bale of Ogbomoso and commander of the late Kakanfo's right, was promoted to the post of Kakanfo, and the whole nation was united under his standard to expel the Fulanis from Ilorin. They encamped at a place called Ogele, where they were met by the Fulani horse aided by the powerful Yoruba Moslem Chief Solagberu of Oke Suna. Another fatal mistake of Solagberu's. A sanguinary battle was fought in which the Fulanis were victorious. They routed the Yorubas and followed up their victory, which resulted in the desertion or destruction of a great many towns in the Ibolo province. The only important towns left in that part were Ofa, Igbona, Ilemona, Erin, and a few others. The refugees could only carry away such of their personal effects which could be snatched away in a hasty flight, as the Fulani horse kept hovering in their rear. They found temporary refuge in any walled town where a powerful chief happened to be, there, it may be, to await another siege by the conqueror. The distress caused by this calamity cannot be described. Aged people who could not be carried away were left to perish. The doleful lamentations of parents who had lost their children, and of thousands of widows and orphans were heartrending. Bereft of every thing, without money, or anything that could be converted into money in such hasty and sudden flight, they were reduced to abject misery and poverty among strangers, and could only support life by doing menial work by procuring firewood or leaves for sale and such like. A people who until recently lived
in what for them was affluence and plenty, are now oppressed with want and misery brought about by the want of foresight, and the vaulting ambition of their rulers.

3. The Second Attempt to Expel the Fulanis and Recover Ilorin

The Mugbamugba War


After a short respite the Yorubas again rallied and resolving to rid the country of these hordes of marauders the Jamas, made an alliance with Monjia, the King of Rabbah, that he may help them to extirpate the pests. The war took place somewhere between March and April at the time when the locust fruit was ripe for harvest. The country was already devastated by the late wars, many towns were left desolate, and consequently there were no farms for foraging. What food there was in the Ilorin farms were soon eaten up, and both the besiegers and the besieged were without provisions and had to live on the locust fruit (igba) . Hence the war was termed Mugbamugba. The Yorubas were again unsuccessful in this expedition. They had not yet learnt how to cope with cavalry and the Fulanis were expert horsemen. From successive defeats the Yorubas lost all courage, and victories one after another made the Ilorins more confident, so that in the open fields they gained easy victories over the Yorubas ; and when they were protected within walled towns they reduced them by long sieges and famine. On this occasion, the Ilorins attacked the alUes to advantage. They hid their horses in the rear of the allied armies and while a party of horsemen engaged them in front the main body of the cavalry suddenly bore down upon them from the rear and routed them. Monjia fled precipitately to his own country, leaving the Yorubas at the mercy of the victors. The Ilorins followed up their victory and swept away all the towns in the direction of Ofa, Erin, Igbona etc. The Olofa with Asegbe his favourite and wise Ilari escaped to Ikoyi.

It is well known than Johnson's version of yoruba history was unnecessarily skewed / biased towards Oyo's version of events.
But still a comprehensive account not withstanding,

4. The Battle of Pamo

Alimi the Moslem priest, who was at the head of the foreigners at Ilorin died after the last war and was succeeded by his son Abudusalami, who became the first King, or Emir, of Ilorin. Ilorin now passes definitely into the hands of the Fulanis as rulers, and affords a home for the Gambaris (Hausas) from whom the Jamas were recruited. The late Alimi was much respected at Ilorin from his arrival there as a mere priest. At fiist he had no intention of making Ilorin his home much less to embark upon a career of conquest; and indeed when Afonja and his Jamas commenced their excesses he was prepared to return to his own country from disgust, but the elders of the Yorubas prayed him to stay and act as a check on. Afonja for there was no one else to whom he would defer and there was no telling how far he would go without someone to put the fear of God into him. The Kakanfo and the people of Ilorin prevailed upon him to send for his family and make Ilorin his home.

Alimi was a pure Fulani by birth and his wife also a Fulani lady. They lived together for a considerable time without any issue. The wife then consulted a Moslem priest as to her state of childlessness, and she was told to give out of her abundance to a distinguished Moslem priest a slave as an alms to the glory of of God, and she was sure to have children. Having considered this matter over, she came to the conclusion within herself that she knew of no distinguished Moslem priest greater than her own husband, and therefore she gave to her husband one of her maidens as " an alms to the glory of God." This maiden as Alimi's secondary wife became the mother of Abdusalami and Shitta his two eldest sons. The Fulani lady herself subsequently gave birth to a son named Sumonu, who was nick-named Beribepo (one who cuts off head and post). Alimi afterwards took to himself a third wife by whom he also had a son, and, therefore at his death he left four sons to inherit his property. As will be seen below however, no advantage in the matter of government accrued to the son of the real wife (who was a pure white Fulani) above those of the slave wife who were colored. Hence in the third generation, the chief rulers of Ilorin have become black.

The power of the Fulanis was now very great, and they aimed at nothing short of the subversion of the whole Yoruba country, and the short sighted Yoruba war-chiefs were playing the game for them by their mutual jealousy of one another. One expedition followed after another and the result was the devastation and depopulation of the country. Far seeing men had predicted all this, if the various Yoruba families did not unite and expel the foreigners; but jealousy and rivalry among the chiefs prevented unity of purpose. Allegiance was no longer paid to the King, not even in the capital. Intestine wars not only weakened the country, but offered it an easy prey to the common enemy. Thus Toyeje the Kakanfo at Ogbomoso had a difference with Adegun the Onikoyi which at length broke out into an open war, each of them being now independent, and neither would submit to the other. The Kakanfo formed an alliance with the Oluiwo of Iwo, the Timi of Ede and Solagberu of Ilorin, and besieged the Onikoyi in his city of Ikoyi. Solagberu had his own personal grievance to vent because the Onikoyi did not do homage to him or pay him tribute; so he came with all the Ilorin forces at his command. Abudusalami the Emir alone remained at home. The combined forces encamped at a place called Pamo. The conflict was very fierce, and Ikoyi, hemmed in on all sides, was nearly taken, when Asegbe the Olofa's Ilari, who was then with his master, a refugee at Ikoyi, saved the city by wise and judicious measures. He told his master and it also came to the Onikoyi's hearing that if he could be allowed to use his wisdom without being forbidden or thwarted, he could save the city. The besieged who were prepared to agree to any terms in order to obtain peace accepted the offer, although reluctantly, as Asegbe kept his plans to himself.

True but Johnson himself clearly stated that his version was from the 'Oyo' point of view. He also tried to be inclusive in his accounts, especially of the revolutionary wars.

YourNemesis:
It is well known than Johnson's version of yoruba history was unnecessarily skewed / biased towards Oyo's version of events.
But still a comprehensive account not withstanding,

The Battle of Pamo contd.

He sent a private messenger to Abudusalami the Emir of Ilorin in the name of the Onikoja, that he was besieged in his city, for the sole reason that he declared himself for the Emir of Ilorin. The Emir again questioned the messenger " Is it true the Onikoyi declared for me? " " Quite true, your Majesty," was his reply. "Then the siege must be raised," said the Emir. Orders were now sent to recall Solagberu with all the Ilorin
forces, but he refused to obey orders. Again and again peremptory orders were sent, with the same result. The fifth and last message was to the Princes and other chiefs, to the effect that whoever would prove himself loyal should return home at once by the order of the Emir. The Ilorin army now left the camp, leaving Solagberu alone behind together with the allies.

The next effort of the Emir of Ilorin was to raise the siege at all cost, and hence he sent his army to reinforce Ikoyi. These Ilorin troops entered Ikoyi, but for ten days did nothing but help themselves to every thing they could lay hands on, eating and drinking to excess. On the eleventh day they asked to be conducted to the scene of action. Then they joined battle, and completely routed the Kakanfo's army. Solagberu fled back to his quarters at Ilorin, and the Yorubas were dispersed. Solagberu's feelings towards Abudusalami, can better be imagined than described. The men of note who fell in this war were —
The Timi of Ede, the king of Erin, the Chief Aina-Abutu-Sogun, and Ayope.

Although Solagberu was allowed to remain in his quarters, yet the disaffection between him and the Emir of Ilorin was very great, and every incident served but to heighten it. . It grew from jealousy and illwill to opposition and resentment, and at length into a civil war. The Emir's party besieged Oke Suna, desperate battles were fought, but the besieged held out for a long time until they were reduced by famine. They were hard put to it in order to sustain life, living on frogs, lizards, barks of trees, etc., till no green thing could be found at Oke Suna, Solagberu had cause to remember with regret his treachery towards his friend Afonja, in his hour of need, at the hands of these very Jamas. At last, Oke Suna was reduced and Solagberu slain. Abudusalami the Fulani Emir having now no rival in any Yoruba King or Chief, the Onikoyi having declared for him, the Kakanfo's army shattered, and Solagberu slain, resolved upon subverting the whole kingdom, and making himself the King of the Yoruba country. The remaining Yoruba towns spared were placed under tribute. He was aided in his enterprise by the Jamas whose tyrannies and oppression greatly exceeded those which they practised in the days of Afonja, which were so galling to the Yorubas: formerly it was only the livestock that were freely taken away, but now, they entered houses and led away women and young persons at their pleasure. It was literally enslaving
the people! To such a wretched and miserable condition were the people reduced, especially in the provinces.

THE CONSEQUENCES OF THE REVOLUTION IN THE
SOUTH

I. The Owu War

The kingdom being now in a disorganized condition each tribal unit constituted itself an independent state. The Ifes in the east, and the Ijebus in the south formed an alliance against the Owus to the south-west of the former and north west of the latter. The Owus (although now domiciled with the Egbas) are a family quite distinct from. Egbas or Oyos. Hardihood, stubbornness, immorality, and haughtiness are marked traits in their character, so much so that it has passed into a proverb " A bi omg I'Owu, o ni ako tabi abo ni, ewo ni jdo se omg nibe ? " (a child is born at
Owu, and you ask male or female: which will be a proper child ?) Either sex when roused by passion would sooner die than not take dire revenge. Their manners were totally different from those of the Oyos, but from the days of Sango they have been very loyal to the Alaafin of Oyo.
As warriors, the Owus were hardy, brave, and courageous, they had no guns, their weapons consisting of the Agedengbe (a long heavy cutlass) with bows and arrows. Coming to close quarters with cutlass in hand was the mode of fighting characteristic of these brave people.

The cause of the war between these three families was this :—

We have already stated above that during the reign of King Abiodun, express orders were sent from Oyo to the Ooni of Ife, and the Olowu to prevent Oyos being kidnapped and sold at Apomu, the great market town where the interior and the coast people met for trade. Now, since the commencement of the revolution, and the disorganized state of the kingdom, the practice was revived. The rebellion has rendered the Central Authority powerless, but there were still some men of considerable power and influence in the land, such as Adegun the Onikoyi who was the
premier provincial king, Toyeje the Baale of Ogbomoso the Kakanfo, and Edun of Gbogun. A message similar to that sent by King Abiodun was now sent by the Onikoyi and the Kakanfo conjointly to the Olowu, and he in carrying out his orders had to chastise several towns ; hence[b] Ikoyi Igbo, Apomu, Ikire, Iran, ile Olupomi, Itahakun, Iseyin Odo, Iwata, Akinboto, Gbangan, Isope, Iwaro, and Jagun, were destroyed by war[/b], all in Ife territory. The Ooni of Ife was highly incensed at this and declared war against Owu. The command of the war was entrusted into the hands of his commander-in-chief Singunsin. Other war-chiefs associated with him were :—Okansk, Gbogbo Olu, Wasin, Alodeloko, etc. Their first encampment was at a place called Dariagbon a farm village of one 01up6na, next at Sifirin at the confluence of the Osun and Oba rivers.

The Ifes thought they would make an easy conquest of Owu for they themselves are a brave people, and hence this war song in their peculiar dialect : —

E maha ja (a) gba, | Let us cut ropes,
Igbekun la mu a di | Our captives to bind.
Ifa Olowu | The Olowu's Ifa (god of palm nut)
Ewa la mu a se | With our corn we'll cook.

The Owu War contd.

The Owus received the news that war was declared against them with great indignation. They considered themselves the power in these southern regions, and what infatuation has led the Ifes to this presumption ? With one consent they immediately marched out to meet them at this great distance. The engagement was a hand to hand fight in which the Ifes were completely routed; their army was all but totally annihilated, only about 200 escaped to tell the tale of their dire misfortune! The King of Iwo, in whose territory this disaster took place did not admit the survivors into his town for fear of incurring the displeasure of his formidable neighbors the Owus, whom he dreaded and of whom he was jealous, but he so far sympathized with them that he advised that they should not undergo the humiliation of returning home, and he allowed them to rendezvous in a place called Adunbieiye for the purpose of recruiting their army and to try another chance, secretly hoping that fortune may favor them next time, and being ill at ease with such a formidable neighbor as the Owus. This small army remained in this place for about 5 years, unable to return home from shame, and yet could not obtain re-enforcement adequate for the great enterprise.


Just at this crisis the Owus and the Ijebu traders had a serious complication at the Apomu market. The dispute arose from the sale of alligator pepper, and it resulted in the rash expedition against Apomu by the haughty Owus ; the town was destroyed, and many Ijebu traders and residents lost their lives or their all. The king of Iwo thereupon advised the Ifes to form an alliance with the Ijebus, who, like them, have now a grievance against Owu. When this was done, the lies at home were now willing to re-inforce their wrecked army for a conjoint attack upon Owu.
The Ijebus now declared war against Owu, and crossing the Osun river, encamped at the farm of one Oso. The Ijebus were better armed than either their allies or their foes, and indeed, than any of the interior tribes, for, being nearest to the coast, they had the advantage of obtaining guns and gunpowder from Europeans in exchange for slaves. They were remarkable marksmen. The older men with their cloths tied round their waists, and the ends left flowing behind, constituted the regular fighting column: being too old or too heavy to run away, they were obliged to be courageous.

The Owu War contd.

The Owus were mad with rage at the receipt of the news that anyone, such as the Ijebus, had presumed to declare war against them who (as they considered themselves) were the first power in these parts (southern Yoruba). They rushed out to check the progress of the Ijebus as they did that of the Ifes, and attacked them furiously cutlass in hand. But they were compelled to fall back from the steady fire of the Ijebus which did great havoc amongst them. Summoning courage, the Owns offered another obstinate battle, but they were again repulsed with a heavy slaughter, having lost in the first and second engagements about 40 of their leaders. This was the first check to their pride. They rallied, however, and retreated to a short distance, and then again ventured upon another attack, the Ijebus advancing as they were retreating : they finally met, and once more fortune was against the Owus, and they fled precipitately to fortify their city against the expected siege.

The Ijebus with their allies the Ifes encamped to the west of the city of Owu, under a large tree called the Ogungun, east of the town of Oje. We may here remark that although the Egba towns of Ofa and Oje were about a mile and two miles respectively from Owu, yet so bitter was the animosity between them that not only did these towns refuse their aid to Owu, but rather rejoiced at its misfortunes! The Owus fought with their accustomed bravery, and in one furious assault, routed the allies, and pursued them to Oje, Ofa, and Ibadan. The first two places were deserted in the general confusion and panic, and all sought refuge at Ibadan. Here the allies received reinforcements from the Egbas, and from the Oyo
refugees from the north whose homes had been devastated by the Fulanis and who were now scattered about the provinces homeless, and without occupation. Glad to find some occupation in arms, these refugees flocked to the standard of the allies in numbers; and thus strengthened, the war was renewed. The siege lasted about 5 years (usually reckoned as 7). The city was obstinately defended by the brave inhabitants from the walls, and from the forts built on the walls of the city. One Sakula was an expert sharp shooter who was never known to miss his aim; he contributed much to the defense of the town. But he was at the same time a good-natured man, kind and merciful to his enemies. Whenever he saw a young man hazarding his life too close to the forts in order to show valor, pitying his youth, he used to hail at him from the fort, and warn him as follows :—
" I give you your life for to-day, but do not venture here to-morrow or you shall die."

And he was always as good as his word. Thus Sakula defended the city heroically and killed many a valiant warrior. At last, the allies held a council of war, and were determined to get rid of Sakula on the next day. The Ijebus, who had guns were the foremost, and the whole army directed their fire and showers of darts at the fort where Sakula was fighting, all kept shooting at that one spot, until they saw Sakula fall, suspending from the fort! Owu was now deprived of her bravest defender, and famine also began its fatal work within its walls. It was at this time the Owns began for the first time to eat those large beans called popondo (or awuje) hitherto considered unfit for food ; hence the taunting songs of the allies :—

Popondo I'ara Owu nje. The Owns now live on propondo,
Aje f'ajaga bo 'run. That done, their necks for the yoke.

Unto this day, whoever would hum this ditty within the hearing of an Owu man, must look out for an accident to his own person. For all the famine within, the besiegers could neither scale the walls, nor force the gates open, until Akinjobi the Olowu opened a gate, and escaped to Erunmu, one of the principal towns in his territory. The chief of this place was one Oluroko who was nearly related to the Ooni of Ife. Oluroko protected his overlord. The allies pursued the Olowu to this place, but Oluroko when called upon to answer for his conduct, submitted himself, and asked for pardon, showing that he could not have acted otherwise and be blameless. The allies saw with him, and pardon was accordingly granted him.

The Owu War contd.

Ikija was the only Egba town which befriended the city of Owu in her straits hence after the fall of the latter town, the combined armies went to punish her for supplying Owu with provisions during the siege. Being a much smaller town, they soon made short work of it. After the destruction of Ikija, the allies returned to their former camp at Idi Ogungun (under the Ogiingun tree).
"Owu was thenceforth placed under an interdict, never to be rebuilt; and it was resolved that in future, however great might be the population of Oje—the nearest town to it—the town walls should not extend as far as the Ogungun tree, where the camp was pitched. Consequently to this day, although the land may be cultivated yet no one is allowed to build a house on it. [In the year 1873 Akinyemi one of the sons of one Bolude of Ibadan happened to build a substantial farm house at Owu. Latosisa then the Kakanfo at Ibadan ordered it to be pulled down immediately, and Akinyemi was fined besides]. After the fall of Owu and Ikija, the army was not disbanded, but the commanders of the Ife and of the Ijebu armies returned home to give an account of the war to their respective masters, but the remnants still in the camp were continually swelled by recruits from Oyo refugees whom the Fulanis had rendered homeless. After a time the Ijebus in the camp invited the allies home to
their country as friends ; then they broke up the camp at " Idi Ogungun " and withdrew to Ipara in the south. It should be noted that the Owu war marked a definite period in Yoruba history. It was here for the first time gunpowder was used in war in this country, and it was followed by the devastation of the Egba townships and the foundation of modern Abeokuta and Ibadan, to be related in due course.

Commentary:

Afonja wanted the title but was not born into, this suggests a root cause of the revolution could be the structure of the monarchy itself. City states not only wanted but they also demanded autonomy from the capital. Much like Federlists in Nigeria today.

In this rebellion lay the roots of the latter republics; Abeokuta, Ibadan, Owo and others. It is safe to say that the revolution was a political rebellion against monarchy. An important factor to also note is that the rise of monotheism into mainstream Yoruba may be another factor. Islam has existed in the south west since the Middle Ages. Yorubas call it èsìn Màlè which translates to 'Religion of the Malis'. The culture would have had at least a trade relationship with Muslim cultures of the Middle Ages. Islam is has never separate church from state so it would make sense that a believing Muslim would have wanted a jihad. As such Afonja's rebellion also became a jihad.

naijalander:
2. The King's Enemies

After the death of the Kakanfo Oyabi, Afonja of Ilorin demanded the title ; but as a Prince (through the mother) the title was below his rank, for the Kakanfo ranks after the Basorun, but being the highest mihtary title, it suited his restless nature best, and so he obtained it, almost by force. But King Aole was unwilling to initiate any civil war, and refused to take any action against Afonja after he had granted him the title.

Hitherto, Afgnja alone was his enemy, the other chiefs were as yet loyal to him, but circumstances occurred, one after the other which created a disaffection between him and theBasorun and the other chiefs, fanning into a flame the destructive fire already smouldering in its embers.
The cause of quarrel between the King and Asamu theBasorun was this :—

One Alaja-eta a Hausa trader at Oyo was plundered of his goods, under the pretext that he was bringing bad charms into the city. Among his confiscated goods was his Koran which he prized more than all his other stolen property. He appealed to the King, and he, from a sense of justice ordered that all his goods be restored to him. All but the Koran were accordingly restored. The Hausa again appealed to the King for this his most valued treasure ; the King insisted that search should be made and the lost Koran be restored. The Basorun in whose possession it probably was, or who at any rate knew where it could be found, refused to restore it and told the King it could not be found ! His Majesty felt this keenly as an insult to his dignity ; he was heard to say " Is it come to this that my commands cannot be obeyed in my own capital ? Must it be said that I failed to redress the grievance of a stranger in my town ? That he appealed to me in vain ?"

Turning to the Basorun and pointing upwards he said, " Very well then, if you cannot find it my father (meaning the deified Sango) will find the Koran for me." As the god Sango is reputed to take vengeance on thieves and liars by burning their houses, so the next day, when lightning struck the Basorun's house, great was his rage against the King for being instrumental in convicting him of theft and lying ! The ceremony of appeasing the god by the devotees, entailed heavy expenses on the Basorun who, had it been another man's house might have gone shares with the Alafin in the fines imposed upon the sufferers. He knew where the trouble came from, for he noted the King's words " My father will find it for me." In this way be became the King's enemy. Another circumstance occurred which added the Owota one of the Esos to the list of the King's enemies. One Jankalawa who had offended the late King and who had escaped to the Bariba country when he sought to kill him, now returned after the King's death and was flaunting about the streets of Oyo under the protection of Lafianu the Owota. The late King's wives were angry at this and complained to Aole against Jankalawa. Said they " You have inherited our late husband's wives, his treasures, slaves and his throne. Why not make his cause your cause and his enemies yours as well ? Why do you allow this Jankalawa to stalk so defiantly about the streets of Oyo?"

Commentary:

Afonja, with other nobles begin their rebellion at this stage. An old perceived despotic king's death was the spark. They are able to do it because as Kakanfo, Afonja is protector of the realm.

Not all involved were egalitarian in thought. Each man wanted as many tributaries as he could get. The roots of the ancient Yoruba military industrial complex are born in this rebellion. The military era is significant because it dismantled the constitutional monarchy and further relaxed rules for upward mobility. A clash of egos is more suitable metaphor for the revolutionary wars.

naijalander:
3. The Rebellion of the Oyo Chiefs

The death ot the late King was all that the rebel chiefs demanded, after which, the army entered the city, pillaged the palace and then dispersed each to his own place. From this time the spirit of rebellion and independence began to spread throughout the kingdom. Adebo was placed on the throne with the nominal title of King, but without the authority and power of a King. It was his misfortune to have come to the throne at such a time, and he held the scepter for only 130 days. Afonja the Kakanfo of Ilorin and Opele the Bale of Gbogun were the first to proclaim their independence, other chiefs soon followed their examples. This was the commencement of the break-up of the unity of the Yoruba kingdom, and the beginning of the tribal independence. Tribute was no longer paid to the King. The King's messengers and Ilaris no longer carried that dread as before, nor were they allowed to oppress people or enrich themselves with their goods as before. As the King's authority waned, so also the respect and deference hitherto paid to the citizens of the capital ceased ; they were even treated disrespectfully and became the subjects of vulgar songs all over the country, a thing unheard of before! Law and order were subverted, might triumphed over right, and the powerful chieftains turned their arms towards subverting town after town in the kingdom in order to increase their own wealth and power. Chief Opele of Gbogun took Dofian and Igbo-Owu; he besieged Gboho but fell in that place, being shot with an arrow by the brave defenders. Opele was the only powerful chief Afonja respected and having now no rival he resolved upon a scheme to reduce the provinces under his own sway, leaving the capital severely alone in complete isolation. He made no attempt on Oyo, had no aspiration after
the throne knowing that was impossible of attainment ; it was sufficient tor him that the King was powerless to check his ambition. In order to strengthen his hands in the enterprise he was about to undertake, he invited a Fulah Moslem Priest named Alimi to Ilorin to act as his priest. Alimi in responding to his call came with his Hausa slaves and made Ilorin his home. These Hausa slaves Afonja found to be useful as soldiers. He also invited to Ilorin a rich and powerful Yoruba friend at Kurwo named Solagberu, who quartered himself at the outskirts of the town. All the Hausa slaves in the adjacent towns hitherto employed as barbers, rope-makers, and cowherds, now deserted their masters and flocked to Ilorin under the standard of Afonja the Kakanfo, and were protected against their masters.

2. Consequences of the Revolution : The Lasinmi War

Whilst the Owu war was raging in the south, the northern provinces were in no less disturbed condition. The Onikoyi, not content with being the first and greatest of the provincial kings took advantage of the disturbed state of the country to usurp the King's prerogative and aimed at subjugating the other chiefs under his own authority. Toyeje the Kakanfo at Ogbomoso was alone his rival and in order to oppose him, the Onikoyi created Edun of Gbogun an opposition Kakanfo to him. But Toyeje continued in office, and so there were two Kakanfos at this period,
a thing quite unprecedented. During this reign, it was said that a European traveller visited Oyo to whom the King granted an interview. This was most probably Clapperton (vide Clapperton'sL as^ Expedition to Africa, The site of Ikija is now an Ibadan farmstead known as Karaole.Vol. I., Chap. IV.). The King was said to have complained bitterly of the rebellion of his subjects, and that he was King only in name: he craved for military assistance in order to reduce his rebellious chiefs ; but as it was impossible for the stranger to afford this, he tried persuasive measures. He visited the several powerful chiefs in the country, remonstrated with them pointing out forcibly how " Unity is strength." His advice was favorably received and the result was a congress held at Ikoyi in which all the principal chiefs were present, and to which the King sent an Ilari.

After a prolonged deliberation they came to an agreement to return to their former loyalty and allegiance. The Onikoyi then asked that the Ilari be called in to bear the good tidings to his master ; but when called aloud by his official (Ilari) name " Kafilegboin," the chiefs all gave a start and were much surprised to hear the name of the Ilari sent to them. " What ! Kafilegboin ! (i.e. let's have it on stiff) Is that then the King's intention? A name which implies implacability, resolute determination and inexorable! Very well then, let the rebellion continue. No one among us can consider himself safe at the hands of the King should we return to our allegiance, since he can send us such an Ilari at a time as this when he wants to win us back!" The congress was then dissolved.

The Lasinmi War contd.

Whether the King did this intentionally or not, we cannot say; but Yorubas being very diplomatic, and very suspicious of one another, he should have sent one whose name implies conciliation or harmony if he wished to win back the chiefs. But we consider all this from God in order that the sins of the nation may be purged by judgment from above. Shortly after this, there was a serious compUcation between the Kakanfo at Ogbomoso and the Timi of Ede. Ede had been tributary to Ogbomoso, but after the Pamo war it threw off its allegiance, and the Kakanfo had long been seeking for an opportunity to reduce it again to subjection. One cannot say what was the real cause of the war, but there can be no doubt that the Kakanfo made something or other a pretext for commencing hostilities. The Kakanfo, however, did not take the field in person as he considered it only a small affair ; he sent Lasinmi his Balogun to reduce the town.

Ede was beseiged, and for 15 days desperate battles were fought, but the town was defended heroically. Bamgbaiye the Timi of Ede at that time, was one of the richest of the provincial kings, and it was due to his largesses that the town was able to hold out so long. Every morning he ordered bushels of corn (maize) to be well cooked, and placing large earthenware pots at certain intervals right round the walls of the town, he filled them alternately with the cooked corn and cool drink (well mashed Eko) or pure water, for the combatants, so that no one need complain of hunger or find an excuse for leaving his post by day or by night. The strength of the besiegers and the besieged was well-nigh spent, when Asegbe the Olofa's wise Ilari appeared again on the scene to prevent further bloodshed and to save the town. With a small body guard, he approached the walls of the town, so as to be heard. With his usual persuasive eloquence he induced the people to surrender in order to avoid further bloodshed. " We are all the same tribe and one family, and why should we destroy one another in the very face of our common enemy, destroying us from without ? I give you my word, that if you capitulate the siege will be instantly raised."

These words were soon conveyed to the Timi, and so glad was he that he sent Asegbe a bottle of gin, which he and his attendants drank on the spot and the empty bottle was sent back as a token of good-will, that the gift was accepted. The Timi sent again to inquire how the negotiations might best be carried on. Asegbe advised him to send lo bags of cowries and 10 goats, and to capitulate and the siege would be raised. Asegbe returned to the camp to report his success, and the chiefs were all glad and thankful. Towards the evening the Timi paid the fines imposed and capitulated and the siege was raised. Bamgbaiye was the richest Timi that ever ruled Ede. His large garden was full of goats and sheep without number so that all the green grass in the garden was eaten up. But the creatures were all miserable looking as they were more in number than could be properly fed at home ; they should have been driven by herdsmen to the pastures to graze, but the war without prevented this. It was even said that they were so hungry that any one entering the garden would have to defend himself with a stick to prevent his clothes being eaten off his body ! When presents had to be given, or fines and indemnities paid in token of subjection, or to purchase peace as above related, selections were made from the well-favored ones among them and the enemy appeased. He could afterwards recoup himself by taxation. Ede prospered under the rule of this king.

3. State of the Capital During this Period

King Majotu was well advanced in age, before he was called to the throne, and consequently the business of state was for the most part left in the hands of the Crown Prince Adewusi surnamed Fuhiiniji: unfortunately, he was neither wise nor prudent but rather a dissolute and licentious prince, extravagant and cruel to a degree. His weak qualities were, however, eclipsed by his largess. He acted more like a monomaniac than like a rational being. His father was too old and weak to check him. Notwithstanding his exalted position he usually spent days and nights out-of-doors, roaming from one quarter of the town to another without returning home. Whenever he was going to s.pend a night in a house in any quarter
of the town, he usually gave orders that his suite should start about half-an-hour after he had preceded them. He would clothe himself in tatters, carrying an axe, a club, or a stick just hke a madman! He would reach the gate of the chief whose guest he intends to be, long before the arrival of his suite, and mingle with the crowd of spectators who were there waiting to see the sight of a royal equipage, listening to their remarks and especially to those of his intended host.

If the host were to complain of the undesired visit of an unprincipled coxcomb putting him to unnecessary trouble and expense, and that he would rather do without the honour of his visit, or any other such remarks that he might make, he would hear it all with his own ears. As soon as his attendants arrived he would instantly get himself into the midst of them, change his rags for a magnificent robe, and step forth as becomes a prince. When the host now rushed forward to show his respect, and bid him a hearty welcome, etc., he would burst out "You hypocrite, did you
not say so and so, when you heard I was coming to you on a visit ? I'll curb your lying tongue." When the host lay prostrate and trembling, conscious of guilt and pleading for mercy, he would deal him heavy blows with his club, which more often than not killed or disabled him for life, and in some cases, if he survived, he would order him to be sold into slavery. But if the host were really solicitous about giving him a loyal
welcome, and showed himself desirous of giving him an entertainment worthy of his rank, he would hear and know for himself, so that when he joined his attendants and came forward to greet his host, he would accept his welcome and bid him not to care about how he should entertain him, but would himself order refreshments and entertain the host and all present out of his own bounty, and give him presents lavishly besides. If this prince is spoken of as cruel, and as having killed or sold into slavery several of his father's subjects, it was in this way. An instance related of his liberahty was as follows :—

State of the Capital During this Period contd.

Upon a festival called Isul^ customarily held in the month of July, all the members of the royal family gorgeously dressed go in procession to a certain place to worship the spirits of their dead ancestors. The demonstrations on these occasions are very imposing, and usually end with gifts from the Crown Prince. On one such occasion, this Prince gave the Ologbo who accompanied him a common gown, but the latter refused to accept it, saying it was not worthy of the dignity of His Royal Highness. The Crown Prince thereupon took off his robes in which he went to
the Isule, and gave them to the Ologbo, and ordered other members of the royal family to do the same. Adewusi had his own good qualities but his enormities were revolting! He accounted it a privilege to commit indecencies under the open sky, surrounded by his attendants and Eunuchs
holding large cloths in the four corners as a curtain to shield him from sight. In his train were always some of his wives and
mistresses. He would commit rape with impunity, and whether to show that he was above law, or out of pure spite to the chiefs, in his
visits to any of them it was his custom on entering their houses, to perform the same act in the open court-yard before he took his seat in the piazza!


This beastly conduct bemeaned him in the estimation of the Oyo chiefs, and not only had he lost all respect from them on that account, but, on one occasion, he very nearly lost his life at the hands of the Basorun, in whose palace he had the temerity to venture on the same action ! On his arrival, his supernal highness came out to receive him as his guest, but was shocked to find that Adewusi made no exception in his lewd practices in regard to himself. He returned in a rage to his inner apartment, to reappear with a drawn sword, and would have despatched
him and his mistress on the spot had not the Prince and all his attendants fled away in confusion. The Basorun's servants pursued after them with clubs and dispersed them. Adewusi had no one among all the chiefs to appeal to for sympathy, as he had offended every one of them in the same way, although none but the Basorun was able to resent it; hence their sympathy was rather on the side of the Basorun.

But the ultimate result of this would have been serious for the Prince had not his wise and aged father conciliated the chiefs. Knowing what the outcome would probably be, His Majesty summoned a meeting of the chiefs, noblemen, and other important personages in the city and said to them in a parable :—" The Crown Prince was my creditor when we were in the other world, and when I could not pay the debt, I escaped to this world. He pursued me hither demanding payment, and being born of royalty, I was able to pay off my debt. But my difficulty is this—for the purpose of which I have summoned you all my chiefs for your advice and help. The Crown Prince not content with the payment, demanded that I
should carry back the amount paid to the other world ; and for this I crave your advice and help." The Oyo chiefs asked His Majesty for an explanation of the parable and his reply was as follows :

State of the Capital During this Period contd.


"The enormities of the Crown Prince in your quarters and in your houses, I have heard of, and what would have been the result, if the Basorun had killed liim in his house, we all know. Would it not have cost me my own life also ? What I crave of you is that in future I should be exonerated, and not be charged with his conduct." The Oyo chiefs were appeased and promised not to implicate the father in the crimes of his son. Added to the scourge of the sword, divine judgment fell upon the nation in famine also and pestilence. Towards the end of this reign there was a famine in the land for two years which obliterated every trace of the plenty they revelled in when there was peace and prosperity. Many died from it. It was a struggle for many to be able to support their family, especially those in exile ; but the richness of the soil enabled those whose towns were not destroyed to render great assistance to their guests the refugees. But unfortunately there was a dearth of the latter rains and the dry season crops could not be planted. This following closely after the Lasinmi war caused the distress to be more severe.
Gbogi, an Ijesa town was attacked and destroyed only for the sake of the provisions it contained, no one caring for slaves or booty. The staple of the Ijesas being yam and not corn, the famine was less felt amongst them, as the yam crop does not depend upon the latter rain. This famine was called lyan Yamoro.

It was said that a subscription was made by several famihes to the amount of 6 heads of cowries, and a special messenger was sent to the Egba territory to buy corn. The return of the messenger was eagerly looked forward to, and at length he returned with a merry heart whistling as he walked along: but there was no load on his head, the 6 heads worth of corn was carried in a bag slung on his shoulders! and he protected it beneath the cloth he wrapped himself with, so that no one may know what he had with him. It was a treasure ! It was shared by the subscribers by counting the grains.

State of the Capital During this Period contd.

This calamity was followed by a pestilence called the Pehe, a disease of the respiratory organs like the recent {1892) fatal epidemic of Influenza; thousands were swept away by it, and King Majotu was among its victims. Of a long succession of Kings, it was his good fortune to have died a natural death. At the death of the King, the Crown Prince was told to die with his father, according to the custom now prevailing. But he was unwilling to do so, and was giving out bribes liberally to the chiefs that they should give him their support ; and trusting to his former largess to the people, he was determined upon a civil fight, hoping for a general rising in his favour ; but Akawo, his bosom friend quietly undeceived him, and advised him to die honorably, or he would have the mortification of seeing himself deserted at the most critical moment by those on whom he counted most to espouse his cause. Adewusi then committed suicide, and Prince Amodo was placed on the throne.

FURTHER DEVELOPMENT OF THE ANARCHY

I. Evil Days for the Capital

Prince Amodo was one of the grandchildren of Ajampati the twin brother of King Ajagbo. He came to the throne at a time when the kingdom was distracted by anarchy and confusion. The Fulanis having an eye on the capital of Yoruba-land, but not being confident enough to make an attack on the city whilst there were so many powerful chiefs in the land, who might suddenly return to their allegiance, were using prudence and astuteness to spread the disaffection. They were fanning the flames of discord by allying themselves with one or other of the chiefs known to be rebellious against their lawful sovereign. None of the provincial kings now paid tribute to Oyo or acknowledged the authority of
the King. He was virtually King of the capital only. In order to have a powerful friend and ally in whom he could confide in time of emergency, King Amodo made an alliance with Lanloke the chief of Ogodo, a market town, at the confluence of the river Niger, where Yorubas and Tapas met for an exchange of merchandise. Ogodo was originally a Tapa town, but subsequently the Yoruba population predominated, nearly all the children of influential Oyo chiefs resided there permanently for the purpose of trade. King Amod6 cemented and strengthened this alliance by giving his daughter to Lanloke to wife, and treating him as an independent sovereign. To show how weak and contemptible the AlAfin has become,
Lanloke most brutally and cowardly beat the princess his wife actually to death, and boasting over it, took to himself the nickname, " My name is Amodo, and I put Amodo to death. My name is Ajebaba, and I enslaved Ajebaba."


Fearing the resentment and vengeance of Oyo for this act, he hastily formed an alHance with the Ilgrins, and assumed the aggressive, and so besieged Oyo. Oyo at length capitulated and the Ilorin troops entered and sacked the city. Oyo was plundered of nearly everything, but no captives were made excepting some Oyo beauties who were carried away with the spoils, Jimba, one of the head slaves of the Ilorin Emir was the chief spoiler. He took away all the Egugun dress, and forced the citizens to accept the Koran, which necessitated every one to change his name for an Arabic name, the only alternative being the sword. Thus at length Oyo became tributary to Ilorin!