2. The Third Attempt to Expel the Fulanis
The Kanla Expedition

Amodo was ill at ease under the yoke of the Fulani Emir of Ilorin, and he prevailed upon all the Yoruba chiefs throughout the country to unite and rid themselves of their common enemy.' Apparently they were united, but between the capital and the provinces, the spirit of disaffection and jealousy was strong. It was understood full well that the King's policy was to use them together to rid himself first of the common enemy, and then to subdue the rebel chiefs one after another, by force of arms. But the Ilorins on the other hand were more diplomatic. In order to facilitate their plans, they made friendship with some of the Yoruba chiefs who were men of power, and who, if united, would be able to oppose them successfully ; such were Prince Atiba of Ago Oja, Edun chief of Gbogun, the most powerful Yoruba general of the day, and Adegun the Onikoyi the premier provincial king.


Whenever there was war with the Ilorins these chiefs usually acted against their own real and national interests, either by betraying their own nation and people, or by giving their backs to the enemy without shooting an arrow, and thus allowing the Ilorin horse the advantage of out-flanking their foes. King Amodo having prevailed upon all the chiefs to come together, declared war against the Fulanis, and Ilorin was besieged by a formidable army raised throughout the country. Adegun the Onikoyi was suffering from indisposition and was really unfit to take the field; but Edun of Gbogun his rival, forced him to go to the war, secretly planning with the Ilorins that he would give way in the heat of the battle, in order that Adegun might be taken alive ! This battle took place at Kanla from which the expedition was named. Edun having carried out his act of treachery, the Onikoyi was surrounded by the Ilorin horse ; but he fought, and fought bravely and fell like a hero. Thus the AlAfin's army was routed, and the people fled away in confusion. It was at the time when the rivers overflowed their banks, and a number of people were drowned at the river Ogun. The most notable chief drowned on this occasion was Oja the founder of Ago (the present Qyo). Prince Atiba, one of the rising power, rode his powerful horse into the river, and narrowly escaped being drowned. The Yoruba towns deserted at this defeat were Esiele and Popo.

3. The Vicissitudes of Ikoyi

The fall of Adegun at the Kanla war left the kingship of Ikoyi vacant. There were two aspirants to the title, viz., Siyenbola, the son of the late Adegun, and Ojo, the son of Adegun's predecessor. The majority of the people was for Siyenbola, and Ojo's partisans were but few. Ojo, however, went to Oyo to have the title conferred on him by the Suzerain as of yore, and he succeeded in obtaining the Alafin's favour in his claim. King Amodo was glad for this mark of recognition and hoped for the gradual return of the provincial kings to their allegiance. He therefore made Ojo take a solemn oath that he would ever be loyal to him. His Majesty strictly charged him against making any league with Edun the rebel chief of Gbogun through whose town he must pass to reach his home at Ikoyi. This charge was occasioned by the treacherous conduct of Edun at the Kanla war by which the Alafin lost the day. "I am a King," said Amodo, " and you are now a king. Kings should form alliance with kings and not with a commoner." The King justly anticipated what would happen, for when Ojo the new Onikoyi reached Gbogun on his way home, Edun sought his friendship and alliance, and pressed him to take an oath with him, that they would always be faithful to each other. Ojo stoutly refused to take the oath, alleging that it was unbecoming for a king to take an oath with one not of royal blood. But Edun was a man of power, and the Onikoyi was already in his clutches being in his town and he felt he could do whatever he liked with him; he therefore insisted that the oath should be
taken before the Onikoyi could leave his town. Ojo was in a dilemma, his oath of allegiance to the Alafin forbade him to disobey the King's charge, and now he was at the mercy of this miscreant. He had now no option, the oath must be taken and the only way out of it the Onikoja could find was to delegate one of his attendants to perform the business for him, as the fitness of things required from the inequality of their respective ranks. The Kakanfo considered this an insult to his dignity, and he resented it by ordering Atanda one of his own attendants to take the oath with the Onikoyi's delegate.

Whilst this was taking place at Gbogun, tidings reached Ikoyi that Ojo had succeeded in obtaining the title from the Alaafin, and Siyenbgla who had usurped it therefore fled from the town with all his party to Ilorin. The remnant of Ojo's party at home who did not accompany him to Oyo met him at Esiele with the news that the town had been deserted from disgust that he should reign over them. The Onikoyi was too weak to proceed to occupy Ikoyi with his small party, he therefore remained at Esiele. A week after this, the Ilorin horse came against Esiele to espouse the cause of Siyenbgla, and they had seven days of hard fighting, but finding it not such an easy business to rush the town, as they had supposed, they retreated home to make full preparation for a regular siege at the ensuing year.

The siege was accordingly laid in the following year. Esiele held out for a long time, being heroically defended by its Balogun Kurumi, and another notable war-chief Dado (of both of whom we shall hear more afterwards) . When they could hold out no longer, the war-chiefs deserted the town, leaving mostly the women and children at the mercy of the conquerors. Ojo the Onikoyi was slain, and Siyenbgla having now no rival obtained the title of Onikoyi from the Emir of Ilorin, and returned with those of his party who went with him to Ilgrin to re-occupy the town. Thus Ikoyi was re-peopled but no longer as a vassal state of Oyo but of Ilgrin. The city was rapidly refilled by those of Ojo's
party that escaped the fall of Esiele and they now acknowledged Siyenbola as their king. Esiele also was again re-peopled, as it was not actually destroyed by war but deserted under stress. The inhabitants were permitted to remain as they were because the siege was laid against the town on account of the late Onikoyi—no longer alive. Shortly after this there was a serious complication between Edun of Gbogun the Kakanfo and Dada the Bale of Adeyi which broke out into a war. Edun marched his army through Esiel§ to besiege Adeyi, but Fasola the Bale of Esiele hearing that the Kakanfo's army was to pass through his town having hardly recovered from the effects of the late war, and dreading the devastation and pillaging of farms consequent on such a march, deserted the town. So Esiele was again desolate, the people finding refuge at Ogbomgsg and Ikoyi. The expedition, however, was unsuccessful. The Kakanfo's army suffering many reverses, it had to be given up.

3. The Vicissitudes of Ikoyi

The fall of Adegun at the Kanla war left the kingship of Ikoyi vacant. There were two aspirants to the title, viz., Siyenbola, the son of the late Adegun, and Ojo, the son of Adegun's predecessor. The majority of the people was for Siyenbola, and Ojo's partisans were but few. Ojo, however, went to Oyo to have the title conferred on him by the Suzerain as of yore, and he succeeded in obtaining the Alafin's favor in his claim.
King Amodo was glad for this mark of recognition and hoped for the gradual return of the provincial kings to their allegiance. He therefore made Ojo take a solemn oath that he would ever be loyal to him. His Majesty strictly charged him against making any league with Edun the rebel chief of Gbogun through whose town he must pass to reach his home at Ikoyi. This charge was occasioned by the treacherous conduct of Edun at the Kanla war by which the Alafin lost the day. "I am a King," said Amodo, " and you are now a king. Kings should form alliance with kings and not with a commoner."

The King justly anticipated what would happen, for when Ojo the new Onikoyi reached Gbogun on his way home, Edun sought his friendship and alliance, and pressed him to take an oath with him, that they would always be faithful to each other. Ojo stoutly refused to take the oath, alleging that it was unbecoming for a king to take an oath with one not of royal blood. But Edun was a man of power, and the Onikoyi was already in his clutches being in his town and he felt he could do whatever he liked with him; he therefore insisted that the oath should be taken before the Onikoyi could leave his town. Ojo was in a dilemma, his oath of allegiance to the Alafin forbade him to disobey the King's charge, and now he was at the mercy of this miscreant. He had now no option, the oath must be taken and the only way out of it the Onikoyi could find was to delegate one of his attendants to perform the business for him, as the fitness of things required from the inequality of their respective ranks. The Kakanfo considered this an insult to his dignity, and he resented it by ordering Atanda one of his own attendants to take the oath with the Onikoyi's delegate.

Following

Is Afonja on the write up?

legendte:
Is Afonja on the write up?

Yes.

Whilst this was taking place at Gbogun, tidings reached Ikoyi that Ojo had succeeded in obtaining the title from the Alaafin, and Siyenbola who had usurped it therefore fled from the town with all his party to Ilorin. The remnant of Ojo's party at home who did not accompany him to Oyo met him at Esiele with the news that the town had been deserted from disgust that he should reign over them. The Onikoyi was too weak to proceed to occupy Ikoyi with his small party, he therefore remained at Esiele. A week after this, the Ilorin horse came against Esiele to espouse
the cause of Siyenbola, and they had seven days of hard fighting, but finding it not such an easy business to rush the town, as they
had supposed, they retreated home to make full preparation for a regular siege at the ensuing year. The siege was accordingly laid in the following year. Esiele held out for a long time, being heroically defended by its Balogun Kurumi, and another notable war-chief Dado (of both of whom we shall hear more afterwards) . When they could hold out no longer, the war-chiefs deserted the town, leaving mostly the women
and children at the mercy of the conquerors. Ojo the Onikoyi was slain, and Siyenbola having now no rival obtained the title of Onikoyi from the Emir of Ilorin, and returned with those of his party who went with him to Ilorin to re-occupy the town. Thus Ikoyi was re-peopled but no longer as a vassal state of Oyo but of Ilorin. The city was rapidly refilled by those of Ojo's party that escaped the fall of Esiele and they now acknowledged Siyenbola as their king. Esiele also was again re-peopled, as it was not actually destroyed by war but deserted under stress. The inhabitants were permitted to remain as they were because the siege was laid against the town on account of the late Onikoyi—no longer alive.

Shortly after this there was a serious complication between Edun of Gbogun the Kakanfo and Dada the Bale of Adeyi which broke out into a war. Edun marched his army through Esiele to besiege Adeyi, but Fasola the Bale of Esiele hearing that the Kakanfo's army was to pass through his town having hardly recovered from the effects of the late war, and dreading the devastation and pillaging of farms consequent on such a march,
deserted the town. So Esiele was again desolate, the people finding refuge at Ogbomoso and Ikoyi. The expedition, however, was unsuccessful. The Kakanfo's army suffering many reverses, it had to be given up.

4. The Gbogun Conflict and Fall of Edun the Kakanfo


Gbogun was the last of the powerful towns in the country and as the aim of the Fulanis was the subversion of the whole country, a pretext for war was soon found in order to lay siege against her. Abudusalami the Emir of Ilorin threatened the Kakanfo with war if he refused to pay allegiance to him; Edun accepted the challenge and began at once to make a vast preparation, offensive and defensive. Ikoyi being already a vassalage of Ilorin and a neighboring town, Edun regarded her as an enemy and insisted that it should be deserted at once or he would take her by surprise. Siyenbola the Onikoyi sent ambassadors to Gbogun to arrange terms of peace but Edun refused to hear of any such thing and threatened to destroy the town the next day, if not deserted at once as he would not afford the Ilorins a base of operation against him at such
close quarters. There being no alternative, Ikoyi was a second time deserted and Siyenbola escaped to Ilorin. Gbogun was soon besieged by the Ilorins and desperate battles were fought, the defenders fighting heroically and could not be overwhelmed until at last the city was reduced by famine and thus Gbogun fell, the last of the powerful towns of Yoruba. Edun the greatest Yoruba general of the day escaped by way of Gbodo where he was overtaken, being hotly pursued by the Ilorin horse. He had with him a handful of veterans and such was the terror his very name inspired that the pursuers did not dare to offer him battle.

The men of Gbodo were torn between two opinions whether they should afford protection to their fallen general or allow him to escape
in peace. But the pursuers insisted on his destruction, saying '' If you allow him to escape, your lives will go for his life as you will show yourselves thereby to be an enemy to the Emir of Ilorin." This decided the men of Gbodo; in order to save themselves they took up arms against the fallen general and overwhelmed him and his faithful few, the brave man himself falling under a shower of darts fighting gallantly at the head of his little band. His head was taken off, raised upon a pole and carried in triumph to the camp and from thence to Ilorin; Oduewu his eldest son and some of the distinguished war-chiefs who were taken being compelled to ride behind it in order to grace the triumph of the conquerors. On the 3rd day after their arrival at Ilorin Oduewu succeeded in purchasing the head of his father and had it decently buried to save himself from disgrace.

After the fall of Gbogun, Siyenbola returned the second time to Ikoyi. Fasola the Bale of Esiele, who had escaped with his family and a few followers to Ogbomoso, also returned to his town. On his way to Esiele, he was the guest of Siyenbola the Onikoyi for three days. He and his sons Sinolu and Abosede and his eldest daughter Omotajo were feasted on the flesh of an elephant just killed and brought to the Onikoyi. This was regarded as an auspicious omen.

Saved for later

5. The Pole War and the Death of the Abuousalami

The Fulanis having subdued all the chiefs in Yoruba proper and reduced the large towns by conquest or annexation, his ambition led Abudusalami to turn his attention to the Ijesa tribes for conquest, and hence he sent an expedition to that province. The Fulanis depended more on their cavalry than on their infantry, the latter being armed with only a sword and a club. In a country with primitive forests like those in the Ijesa province horses were of no avail, and hence the Ijesas chased the enemy in their mountain tracks and cut in pieces the greater part of their
horsemen. In pursuing their foot soldiers, they cry after them " Pole, Pole," which in their dialect means Down, Down. From this circumstance this expedition was termed the Pole war. After the return of this expedition Abudusalami fell sick and died. He was a successful king who raised the Fulani power to that pitch of glory which Ilorin has attained. The late Abudusalami and Shitta were the children of the slave wife of Alimi and being the two eldest they naturally took the lead. On their father's death Abudusalami divided his property into four equal parts, called all his brothers to take each one his portion beginning from the youngest. His half brothers took theirs and went away, but as Shitta was about to take his Abudusalami stopped him and sent him away with a walking stick. With the slaves and riches of himself and his brother, he kept up his royal
estate and had sufficient means to carry on the war and to effect the conquest of Yoruba proper and hence at his death the throne and the property devolved upon Shitta, the half brothers having no longer any claim. Abudusalami hereby secured the throne of Ilorin to his own and his brother's descendants to the total exclusion of the half brothers and the succession to this day alternates between the family of the two. The children of the lawful wives (especially those of the Fulani lady) considered the throne theirs by right, but as they could not claim anything of the royal estates they were excluded from the throne as well. Abudusalami was succeeded by his brother Shitta. Olusi the Bale of Ogbomoso also died about this time.

No matter how long this tread goes to clarify issues
Those confused
people will still call Yoruba AFONJA

THE SPREAD OF ANARCHY AND POLITICAL DISPLACEMENTS

I. The Destruction of Egba Towns

We have seen above that after the fall of Owu, and the punishment inflicted upon some Egba towns for secretly befriending the beleaguered city, the camp at Idi Ogugun broke up, and the leading Ife and Ijebu generals returned home to their respective masters, but the rest of the allied armies with the Oyo refugees were invited by the Ijebus to Ipara, a town of Ijebu Remo. Making this place their headquarters, these restless bands of marauders found occupation for their arms in conquering and subjugating several towns in Ijebu Rem.o under the Awujale of Ijebu Ode, viz Ode, Iperu, Ogere and Makun. Pretext was soon found for waging war with the Egbas who were then living in small villages scattered all over the area between Ipara and Ibadan. Several expeditions were made from their base at Ipara, and Iporo, Eruwon, Oba, Itoko, Itesi, Imo, Ikereku, Itoku, etc., were taken.

The following are the names of the distinguished war-chiefs in this campaign :—Oyo chiefs—Oluyedun, Lakanle, Oluyole, Adelakun, Opeagbe, Abitiko, Yamati, Oluoyo, Koseiko, Abidogun, Apksa, Osun, Laleitan, Bankole, Fadeyi Ogani-ija, Agbeni, etc. All these chiefs oined the allied army as private soldiers, but the fortunes of war raised them to positions of great distinction. Notwithstanding this, they were looked down upon by the Ife and Ijebu leaders under whose auspices they joined the war against Owu, and had no voice in their councils. But they were soon to show their superiority. Ife chiefs—Maye (the generahssimo in the absence of Singusin)Ogugu, Derin-Okiin, Labgsinde, Ogini, Aregbe, Olufadi, Degoke, Kugbayigbe, Oluygde, Epo, Kudayisi. Ijebu chiefs—Kalejaiye, Amoibo, Osunlalu, Oguade, Argwgsanle, etc.

we are trying to clarify Afonja's role in the rebellion.

TheOtherRoom:
No matter how long this tread goes to clarify issues
Those confused
people will still call Yoruba AFONJA

naijalander:
we are trying to clarify Afonja's role in the rebellion.

HAHAHHAHA naa una sabi oo
Carry d matter wella

The Destruction of Egba Towns contd.

Rich with the booty of these expeditions, and finding no fresh fields of operation for their arms they decided to disband the army. The Ijebu war chiefs returned home and the Ifes set out to return by way of Oorun; the Oyos who had nowhere to go to accompanied them. There were thousands of Oyos already in Ife districts. At Oorun (a Gbagura town) they found fresh employment for their arms when the men of that place refused them a passage. Another circumstance also occurred which hastened the siege of Oorun and the fall of the remaining Egba townships. A dispute arose between the people of Idomapa a neighbouring town and the Gbaguras about territorial limits which at length broke out into war and Oluwole the king of Idomapa who was the weaker of the two combatants asked the aid of Labgsinde one of the leading Ife war-chiefs, and through him the rest of the Ife and Oyo war-chiefs against Ajiboso the king of the Gbaguras. The allies encamped at Idomapa and Oorun was the scene of conflict, where the Gbaguras concentrated all their forces to oppose the Idomapas and their allies.

The Gbagura army was swelled by re-enforcement from Ika, Owe Ikija, Iwokoto. The contest was furious and one Oga Ohoro a gallant war-chief greatly distinguished himself in the defense of Oorun. As long as he could handle his bow and arrows, the enemy was kept at bay ; but he fell in an engagement, and at the same time famine had commenced its direful work, and so the assailants successfully reduced the town. As their fighting men had all fallen at Oorun the conquest of all the rest of the Gbagura towns was complete. Oorun when captured was fired ; being a town situated on a high hill, the conquerors were able by the aid of the light to pursue their victory to the next town which they found deserted, and so on to the next and the next until they reached Ojoh6. The towns deserted and overrun that night were Oorun, Ijaiyemaja, Kosi-kosi, Ikerekuiwere, Ora, Ibadan. Ofa and Oje were also deserted, but the conquerors did not know of this till three days after as they lay outside their line of march. From Ibadan they followed up the conquest to Ojokodo Iwohaha, and Eguoto; all these places were deserted and plundered in
one night and by the dawn of day they were before 0]6h6. Ojoho offered a stout resistance and being weary from long marches the conquerors retired to find a resting place. Of all the towns overrun the previous night, Ibadan alone they found not destroyed by fire, and so this marauding band hastily occupied it, the war-chiefs taking possession of any compound they chose, and their men with them and thus Ibadan was again re-peopled but not by the owners of the town, but by a composite band of marauders, consisting of Oyos, Ifes, Ijebus, and some friendly Egbas, Maye a bold and brave Ife chieftain being their leader. Next to him was Labosinde also an Ife, but, through his mother, of Oyo descent.

These two leaders were men of different character and opposite temperament. Maye was of an irritable temper, in manners rough and domineering, and never failed at all times to show his contempt for the Oyos, chiefly because they were homeless refugees. At the head of the Oyos was Lakanle a bold and brave leader who alone of all the Oyo war-chiefs could venture to open his mouth when Maye spoke. Labosinde on the contrary was most agreeable and very fatherly in his manners and therefore much respected by all. Ibadan now became the headquarters of these marauders from which place Ojoho was besieged and at length taken. At this time also Ikeiye Owe and a part of Ika were deserted; the Ika people escaping to Iwokoto. All these were Egba villages of the Gbagura section.

2. Foundation of the Present Abeokuta

As stated in the preceding section there were some friendly Egba chiefs who joined the marauders at Idi Ogiigun and at Ipara, and now they were all living together at Ibadan. The most influential among them were :—Lamgdi, Apati, Ogunbona, Oso, Gbewiri, and Inakoju. OgQdipe, who afterwards became a notable chief at Abeokuta was then but a blacksmith and a private soldier. Rivalry was so rife among these various tribes that altercations were frequent, and one led to a civil war. In a public meeting held at the Isale Ijebu quarter of the town, Lamodi an Egba chief shot Ege an influential Ife chief down dead with a pistol, and in the commotion which ensued Lamodi himself was slain. For fear of the Ifes avenging the death of Ege the Egbas withdrew in a body from Ibadan and encamped on the other side of the Ona river, about 3 or 4 miles distant Here also they were ill at ease and after divination they sent for one Sodeke to be their leader, and they escaped to Abeokuta then a farm village of an Itoko man, and a resting place for traders to and from the Oke Ogun districts. Sodeke was at the head of this new colony until
his death. This was about the year 1830 They were continually swelled by Egba refugees from all parts of the country and also by Egba slaves who had deserted their masters. At Abeokuta the refugees kept together according to their family distinctions, viz. :—

1. The Egba Agbeyin comprising Ake the chief town, Ijeun, Kemta, Imo, Igbore, etc. These were under the Alake as chief.

2. Egba Agura (or Gbagura) comprising Agura the chief town Ilugun, Ibadan, Ojoho, Ika, etc., under the Agura as chief.

3. Egba Oke Ona with Oko the chief town. Ikija, Ikereku, Idomapa, Odo, Podo, etc., under the Osile as chief.

Nice history.
I hope the flat.head jews would learn and respect the Yoruba race, howbeit they may keep shouting Afonja!

Here also the Owus joined them, one common calamity throwing them together. It was some considerable time after that Ijaiye joined them, and so by degrees all the Egba townships about 153 became concentrated at Abeokuta, the new town comprising Ijemo Itoko and a few others who were already on the spot. Until the death of Sodeke in A.D. 1844 the Egbas never spoke of having a king over them, Sodeke wielding supreme power in a very paternal way. Of external relations, very little (if any) existed, each of these families managed its own affairs, and there was no properly organized central government. Even after the foundation of Abeokuta there were still some Egbas residing at Ibadan. Egba women also who were unable or unwilling to go with their husbands to the new settlement were taken as wives by the new colonists at Ibadan and they became the mothers of most of the children of the first generation of the new Ibadan. From this it will be seen that the current tale of the Egbas being driven from Ibadan by the Oygs is lacking in accuracy. Such then is the foundation of the present Abeokuta.

following

3. The Egbado Tribes

The Egbados are a Yoruba family bordering on the coast. They were very loyal subjects of the Alafin before the revolution that altered the political state of the country. The Olu or king of Ilaro was the greatest king of the Egbados, having about 443 ruling chiefs under him, himself a crowned vassal of Oyo. The ancient custom was for the Alafin to crown a new Olu every three years. After the expiration of his term of office the retiring Olu was to take 10 of his young wives, and whatever else he chose and proceed to the metropohs, and there to spend the rest of-his days in peace. There was a quarter of the city assigned to them known as Oke Olu (the quarter of the Olus). The parting between these young wives and their mothers was most touching. The relatives generally accompanied them as far as to Jiga or Jakg, and the wailings and lamentations on such occasions were as one mourning for the dead.

NB:
In the year 1902 the head chief of Ifo died, an Egbado town about 6 hours distant from Ilaro. Sir Wm. MacGregor, then Governor of Lagos, asked the chiefs of the town who their overlord was, to appoint a successor, they replied the Alafin of Oyo. He was much puzzled at this. He told them he was too far, they had better apply to the Alake of Abeokuta. Evidently they at least were not affected by the revolution.

Hence the saying " A ri erinkan I'Egba iri Olu " (the Olu is seen by the Egbas but once in a life time). Next to the Olu of Ilaro came the Onisare or king of Ijana, but his was not a crowned head. The appointment of the Onisare was also from Oyo, and a Tapa was always selected for that office. The reason for this is not known. The Olu and the people of Ilaro, as well as the Onisare and the people of Ijana were so to speak but
one people ; they observed the same national customs, and the same laws, their national deity was the god Ifa and the annual festivals in its honor were observed in both places one after the other in the same month, each lasting for a week, the one commencing the day after the completion of the other so as to give the people of both places an opportunity of taking part in each other's festivities.

The following ceremony usually brought the anniversary to a close :—

Both these kings were to meet in a certain place in the open field midway between the two towns: two mounds of earth previously raised opposite each other served for each king to enthrone himself upon, the one turning his back to the other as they were not to see each other's face. The one to reach the spot first would sit with his face turned homewards, the other on his arrival does the same, and thus they sit back to back, each one looking homewards ; communication with each other was by messengers. A numerous retinue always attended either to take an active part in the proceedings or as mere spectators. This custom served as a bond of union and friendship between them, a people having identical interests. The kings of Ijako and Jiga are called Abepa : they had a strange custom of standing seven days and seven nights in the seventh month of the year during the anniversary of their national deity, after which they may sit down.

The Egbados were a commercial people and of a quiet and peaceful disposition and. as a result, were considered very wealthy.
They termed themselves "Egbaluwe" to distinguish them from the Egbas in forest lands (now inhabiting Abeokuta) whom they designated "Egbalugbo." They traded in kola nuts, palm oil, and fish. They had very few slaves, and their wealth consisted in beads and native cloths. From Kano and Sokoto they imported what they termed Erinla and Esuru beads in quantities, as they esteemed them very valuable.

Reserved

Quietly following....wouldn't mind getting a copy of the book, if available that is..

The Beginning of Disturbance in the Egbado Districts.

The Ijaka War. A serious complication arose between the people of Ijana and Ijaka which ended in the conquest and fall of this peaceful tribe. War was very foolishly declared against Ijaka by the Onisare of Ijana which resulted in the defeat ot the aggressor. There was a rich and influential chief at Ijana called Dekun, in whom the Ijanas trusted when they rashly declared war, not knowing that he was a great coward. At the height of the battle Dekun dastardly gave way and the IjcLnas were completely routed. He escaped to Oniyefun and those who like himself escaped with their lives murmured against him, and even insulted him to his face, calling him " white-feathered," " a poltroon," " the cause of
their defeat." Dekuri was offended at this, and more from shame than from the insult he resolved never to return to Ijana. He remained at Oniyefun for a considerable time, until a war (which we shall notice afterwards) met him there. On the return home of the remnants of the defeated IjSnas Dekun's house was plundered.

Dekun afterwards spent several years at Ijaka with whose king he contracted friendship, and later perhaps in order to avenge the insults received, he took refuge with the king of Dahomey whom he asked to espouse his cause. The king of Dahomey destroyed Inubi where thousands of Oyo refugees made their home; of these about 13,000 were children or grandchildren of Oyo nobles or well-to-do people " whose fathers had kept horses " before the devastation of the Yoruba country by the Fulanis. They were all put to the sword by the Dahomians with the exception of one Ekuola to whom Dekun was under some obligation, and he evidently interposed and had his life spared. Thus did Dekun resent his so-called insdlt. Such was the beginning of the fall of this peaceful Egbaluwe tribe, and the inroads of the Dahomians into the Yoruba country. Two years after the destruction of Inubi, the king of Dahomey took Refurefu by capture in war.

hi, here:

https://ia800302.us.archive.org/34/items/historyofyorubas00john/historyofyorubas00john.pdf

harffie:
Quietly following....wouldn't mind getting a copy of the book, if available that is..

A Short Account of Dekun.


Dekun was an Ilari of Oyo, placed at Ijana by one of the Alafins as the King's representative. Instead of upholding the King's interests when the great chiefs of the kingdom rebelled against their sovereign, he also rebelled against his master, and made himself great at Ijclna, by appropriating all taxes and tributes he should have forwarded to Oyo. He joined the marauders at Ipara in the devastation ot the Egba principalities, but at the occupation and settlement of Ibadan he returned to Ijana, and did not reside with the new settlers. In one of their expeditions Sodeke was captured by him, and served him for years as his horse boy. But providence destined Sodeke for a great position in life and hence he eventually became the renowned leader of the Egbas to Abeokuta.

Dekun was rich but childless, although he kept a numerous harem. There is a story told in connection with him which is worth telling:

First of all, Benin could not have routed any Yoruba towns, Yoruba settlements were the most militarized settlements in Africa during the 19th century. Secondly, the history is no more treacherous than any other feudal history in Nigeria. The root causes of the war was the rise of Islam in mainstream politics, republicanism, slavery, etc.

LordAdam:


Because the Yoruba people are AFONJAS.

Abi r u not reading the history with open eyes? Can't u see the many flagrant instances of treachery by fellow Yoruba people on their comrades after being coerced by their former slaves turned masters?

Is it any surprise that Tinubu after repackaging Buhari is receiving the same treachery from his fellow Yoruba comrades coerced by the same people that came begging caps in hands? Or even that Tinubu revolted against Southern interests for his purely selfish agenda of becoming the sole power in the region, only to be hackneyed by the same monster he created?

It is the same thing that happened between Akintola and Awolowo.

Yorubas are AFONJAS. They're back-stabbers, treacherous, and treasonous. Of course, it is immodest to generalize, but the trait is undeniably strong especially amongst the elites, and even more so amongst the hoi polloi.

How I wish the Obas in Benin during this period were not so vile, wicked, and lacking sufficient ambition. Bini would have successfully routed many Yoruba towns, especially Eko and Ikoyi, because the Yorubas would not have been able to put up a united front, seeing as they alternated between fighting themselves and becoming fodder to the rampaging Fulani cavalry.

These were interesting times indeed, and it is indeed entertaining to ponder on the number of death proportional to the population that occurred weekly during the raids, battles, massacres, and carnage. Many innocents falling due to the ego or stupidity of their lords.

Makes you value the fact you weren't born in those times, but now that we have Geneva conventions, and war crime parlance pervading the polity of the modern world.

-Lord

Finest thread I have seen. As always, Yoruba doesn't hate Igbo or Hausa. The only person Yoruba hates is his very own brother. They will readily accept someone else rule than being under their very own. I'm Yoruba though.. Guess it started with Afonja-must have cursed.!

A woman ot an abandoned character called Isokun had left her husband and children at Ipokia to become Dekun's mistress. This woman on one occasion went on a long journey and required some justification for her prolonged absence; on her way home, she saw at the last sleeping place of the caravan, a mother with her new born babe 3 days old, she quietly stole this babe from its mother's side while she was fast asleep, and immediately went off with it. On reaching home she gave it as an excuse for her long absence that she was enceinte of this child before she left home, and when she might have returned she was unfit for traveling but immediately after delivery she was able to hasten home. Dekun rejoiced that after all he was now a father and to demonstrate his joy he invited all the principal men and chiefs of Ijana and of the adjacent towns to a feast held in honour of the event. Presents poured in from every rank and station for the child and the supposed mother according to the father's dignity and every care and attention were bestowed on them.

Meanwhile the real mother was in eager search for her lost baby. She at first supposed that it might have been a wolf that snatched it away from her side, and consequently she explored the surrounding woods if haply she might find the bones. Failing in this she was resolved to seek for it in the town; and taking it quarter by quarter she entered every house asking the mothers to produce their babies, in order to identify her own. On the 18th day of search she reached Dekun's house and discovered her baby with Isokun. Then there arose an uproar about the child and a regular " to do " about the whole affair with assertions and denials on either side. A proper investigation of the case having been instituted, and signs of recent delivery not found in Isokun she was thus brought to book ; the whole truth was at length extorted from her when her arms were bound behind her back with a new rope, till both elbows and wrists met. From shame she escaped from Ijana to her former home at Ipokia where she had left her sons and daughters to become Dekun's mistress. Her name was put to vulgar street songs, being branded as a man-stealer. Dekun lived in Dahomey till the accession of King Atiba of the present Oyo who demanded him from the King of Dahomey, and he was given up. He was charged as a rebel and a traitor, condemned, and publicly executed at the market-place. The sentence was universally held to be a just one. Dekun it seems had a son called Onibudo ; perhaps an adopted one as is customary with childless chiefs ; his life was spared, but he was degraded by the AlAfin and the mean title of Agbomopa was conferred on him and his descendants.