Okanbi was the only son of Oduduwa, the progenitor of Yoruba. He had six sons not 7, in a roll, one after the other. The surprise about the 6 sons is that they were all kings. They were never successors to their grandfather’s throne. No. They spread out in different directions at different time to found their towns and presided over the affairs their kingdoms. As father as sons, the 6 sons were Olowu of Owu; Alaketu of Ketu not in the present day Nigeria. Onisabe of Sabe, (not in Nigeria). Oranmiyan, Oba of Benin and Founder of Oyo empire; Onipopo of Popo (not in Nigeria) and Orangun of Ila.
Those who said that the grand kids of Oduduwa were, seven were however, wrong. They counted Oranmiyan twice. Oranmiyan, first became Oba of Benin before returning to Ile-Ife in expectation of taking over Oduduwa’s throne. To his surprise, however, he met a king, the Ooni on the throne. To avoid unnecessary violence which his contestation could engender, he preceded out of the Ile-Ife with his large followers to found Oyo. The Oranmiyan-founded town soon grew and expanded to be a powerful empire that was recognised in West African.
To most Yoruba, Oduduwa was a deity, so claimed an account by those who believe in the mystery of creation. It is no wonder that such people who believe in Ifa mythology are suspicious of scientific and assertive claim of evolution of the world. It is, therefore, not a surprise that they are vehemently opposed to it and always turn a cold shoulder at what they regarded a spurious and unsubstantiated claim of creation. Oduduwa was alleged to have descended with iron rungs chain from heaven to earth, in Ile-Ife to be precise. Little is, however, known about what Ile-Ife looked like at the time of Oduduwa’s arrival. Were there people already living in Ile-Ife at the time? What was their reactions. Were they scared, frightened, terrified seeing an ex-terrestrial being suddenly arriving in their community? Did they scamper in different directions for dear life? Questions and questions. Science-minded people could not be blamed if they cork a snuck at and laugh off such a claim. Another account said that Oduduwa was a prince, and son of Lumurudu who lost out of palace contest for power in Mecca, over religion. Lamurudu and Oduduwa therefore, exited the town with their large followership in search of a new territory where he could sojourn to find a new life and, of course, establish a kingdom they could call their own. Lamurudu died along the way as Oduduwa came down south through the Sahara Desert and arrived at Ile-Ife that he found to be hospitable.
Without certainty, he might have quickly established his supremacy over the locals he met at Ile-Ife and imposed himself on his hosts. This, he might have done through force of arms or subtle diplomacy.
Oduduwa’s ascendance to the throne in Ile-Ife might not unconnected what people call divine right of kings. This, perhaps, is owing to what those who know more than others call blue blood flowing in the veins of princess and princesses that distinguishes them from valets.
Oduduwa, to his joy, found Ile-Ife conducive to good living security was in place which afforded traders, hunters iron smiths and farmers opportunities to pursue their economic activities that could earn them income to improve on their welfare and standard of living. To Oduduwa, a son, Okanbi, came and grand kids came and they were many. Mostly, people talk about six grandsons of Oduduwa, who founded six famous towns in West Africa. The impression given by this account is that the great progenitor of the Yoruba did not give birth to grand princesses. This may not be true. There is a high level of temptation to believe that sons were emphasised because male is mostly regarded the being who has what it takes to found a town or start a community or a settlement. This was not unconnected with the required provision of security and safety for residents of such a community, which a woman is suspected not to be built for.
The first town attributed to be founded by one of the Oduduwa’s children was built for a grandson of the great ruler.
The town was Owu. There is even a folk lyric that attests to its being the first town built for a grandchild of Oduduwa. The Olowu of Owu was not a direct son of Oduduwa. Olowu’s mother was Oduduwa’s direct daughter. The grandson was, however, fortunate to be raised at his grand father’s palace. A lively son, who was full of pranks, used to play with the crown on his grand dad’s head whenever he was carried on his grand father’s lab.
Usually, he was not only admiring and playing with the crown, but being a persky boy, he used to lift the crown from Oduduwa’s head and put it on his own head. Effrontery?
The first time the boy did it, Oduduwa, it was said, quickly removed the crown from his grandson’s head and wore the crown. To be Olowu was said to have cried on end to protest the reaction of his grand father.
As time unfolded, Oduduwa noticed that the boy was always happy to spot the crown on his head after removing it from his grandfather’s head. To Oduduwa, the boy’s playing with the crown on grandfather’s head was weird. This, to Oduduwa, meant something must be done and quickly too. When the boy’s pranks became unbearable, his grandfather sent him out of the palace. He was not just taken out of Ile-Ife alone. The grandfather amassed a retinue to accompany him out of Ile-Ife, found a town and stay there with him.
As the grandfather, Oduduwa displayed his paternal love by giving two or three crowns to the boy he regarded troublesome.
That was the account of how a retinue accompanied to-be-Olowu to found Owu. Despite that Owu was acclaimed to be the first town outside Ile-Ife to be founded, it was possible that it did not precede the emergence of Oranmiyan in Benin as a King. To the Yoruba, Benin was called Ile-Ibinu, literally meaning a house of anger. Oranmiyan was, of course, not the founder of Benin.
Oranmiyan found Benin a tough city to admister. This might not perhaps, be unconnected the culture and norms of Benin people, which the new king regarded as strange and straining his administrative prowell. Oranmiyan, however, gave birth to a son in Benin. He named him Eweka or Owomika, which literally means I am strong and competent to control the object. The object, in this instance, was Benin. Oranmiyan installed his son, Eweka King before he left Benin and returned to Ile-Ife.
On arrival at Ile-Ife, Oranmiyan found to his chagrin, that a King was on throne. The King was not one of the grand children of Oduduwa, but the chief priest of the town. He was given the title, Onirinsa. He was the man incharge of celebrating and appeasing gods and goddesses in Ile-Ife. He was, therefore spiritually powerful as he knew all the strength and weaknesses of the spiritual forces in the town.
Oranmiyan was, therefore, not disposed to contesting the throne with the chief priest. He didn’t, to the surprise of those who had expected an outbreak of violence over the throne and crown in Ile-Ife. He didn’t wait long at Ile-Ife.
He sojourned with his large entourage from Benin, to found Oyo where he installed himself the Alaafin.
On this development, he sent a strong message to Ile-Ife that he too had owned a palace. He, however, vowed that he would not abandone Ile-Ife. He promised to provide the town with fortification and troops that would make Ile-Ife impregnable. If there was any threat of attack, Oranmiyan, usually rose to the challenge. That was how the relationship of Oyo Empire and Ile-Ife became similar to that of Italy and Holy See, the seat of Catholic Church Pope. Remember that the first Onirinsa was the chief priest incharge of celebration and woorshipping of gods and goddesses in Ile-Ife, Oyo Empire ruled by Oranmiyan had the sword, an instrument of war, that provided a rampart for the town popularly called the source.
Other towns founded by Oduduwa’s grandsons are: Popo, ruled by Onipopo, Sabe, ruled by Onisape, Ila, ruled by Orangun, Ketu ruled by Alakeju. Ketu is in the present day of Benin Republic.
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