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What No One Will Tell You
The story of Oke Ona Egba is not in any way significantly different from the history of Egba in general, just like the history of the Egba is not largely different from the history of the Yoruba. The Yoruba presumably migrated to their present geographical location from the Middle East through North Africa, which stood for the Yorubas then as their Mecca as they went through the region of Nupe.
They settled at lIe-lfe, where according to history, there was no opposition from the aborigines. lIe-lfe remains the cradle and spiritual centre of the Yoruba people, They believe Ile Ife’ is the beginning of civilization, and where the existence of the world began.
Oduduwa begat Okanbi, who was also known as “Idekoseroake”. Okanbi begat seven princesses and princes, amongst whom were the first two princesses and five princes, and from whom sprang the various tribes and kingdoms of the Yorubas. The first-born, princess, Iyunade, was married to a priest, and became the mother of Olowu (Asunkungbade), the Owu’s progenitor. The second princess became the mother of the Alaketu, the ancestor of the Ketu people. The King of the Benin people in Nigeria who are known today as Edo people, was the third child. The fourth, the Orangun lIa, the king of the lIa people. The fifth and sixth were Onisabe of Sabe and Olupopo of Popo people respectively. They today, fall within the Republic of Benin. Whilst the seventh and the last born, Oranmiyan who became the Alafm of lIe-lfe also later became the Alaafln of Oyo and then the Alafln of Oko.
Oranmiyan was the ancestor of the Yoruba proper. The Egba are Yoruba proper. They belong to the area described as Epo (weeds) and they are to the west of Oyo. Egba originally occupied the area bounded by certain imaginary lines drawn from old Ijaiye to meet the Ogun River at Olokomeji, and along it to its mouth,
and another from the same point via Ibadan to the west of Ijebu Remo down to the coast. See The History of the Yorubas (1921) by Reverend Samuel -Johnson at P.17. The term Egba” possibly connotes the generosity-open-handedness- of the people who dwelled in the forest, a distinguishing trait of the Egba. There were three distinguished Egbas in Egba forest (Igbo Egba). “One wave went slightly to the North-West of lIe-lfe and . settled in the region of modern Oyo. Their group of towns constituted the province of Gbagura, i.e. Egba Agura, the Egba under Agura, their group Oba, Ido, ••• , was their capital. Another wave went beyond the first to the South and crossed the Ona River, which gave the people their name, Egba Oke Ona. The Oshile was their group Oba, and Oko their capital. The third wave went farther still and brought the Egba into contact with Ijebu Remo and within reach of the coast. This wave” was at first called Egba Agbeyin, with the Ojoko of Kesi as the dominant Oba. Its present name, Egba Alake, is bound up with what was probably a fourth and certainly the last major wave of migration into the Egba Forest.” The Egbas were organized into kingdoms of varying sizes and degrees of autonomy. Each section/province was independent of one another. It was a taboo for two or more Obas to see one another.
The Oke Ona Egba in Egba Forest was located about Olokemeji and stretched to a point via Ibadan and up to Ijebu Igbo area and the west of Remo. The paramount of Osile over the township was acknowledged and respected by the junior Oba of the other townships. It consisted of the following townships: Oko, the capital, Ikija, lIugun, Ikereku, lIawo. Odo, Idomapa .
The size of each township could be found in the account of Dr E. C. Irving, a medical aide and political adviser to the Yoruba Anglican Mission when he passed through the ruins of Egba towns while on his way from Ibadan to Ijebu Remo in 1854 – 5 In his book Church Missionary Intelligencer, vii (1856) pp.65-72 he measured the size of a town by the time it took his party to traverse from one town to the other: “on horse- back, our direction being nearly straight line, and the animal walking at a brisk rate”, he traversed Idomapa in fifteen minutes, Ikija in twenty minutes and Ikereku in 10 minutes.
“Irving described Ikija in some detail: it was built partly upon two heights and partly in the intervening hollow, protected by an outer wall and ditch and an inner or town wall proper also with a ditch. The town had 6 gates: ‘the first opened to the east, to Ijebu Ode; the second to the South, to Ikereku; the third to the north,; to Ibadan; the fourth, the Elisa gate, to lIawo the fifth, the Onne Egan, road to the forest; and the sixth Bode Obba, King’s gate or custom-house”, Professor Saburi Biobaku, Egba and Their Neighbours, (1990), P. S. Oko, the capital of Oke Ona Egba Oko, lies between Ibadan and the west of Remo as now known and it is situated on both sides of Ona River where a common name to describe a community of townships is derived Oke Ona Egba. It encompasses in the West by Obafemi Owode Local Government Area at Fidiwo; East by Ago Iwoye, Ijebu North Local Government; the Northern boundary is by Ibadan in Oyo State; and in the Southern edge is Ijebu Remo – two (2) towns – Ipara and Ishara respectively.
At the head of each town was an Oba, who was the head of ultimate source of justice in the town. He was the High Priest. By the structure of Egba administration an Oba could not become despotic. He was rather the symbol of authority than the instrument of its exercise. The Ogboni of each town was delegated by the Oba to exercise the authority and power of the towns,hip on his behalf. They maintain law and order, and, also dispense justice and make laws. It is a society of wealthy and influential men and a few old women who could be relied upon to place duty above sentiment and to maintain secrecy. The Ogboni constitutes the civic court, the town council, and the Electoral College for the selection of an Oba from among candidates nominated by the ruling houses. Ogboni ensures. solidarity for their decisions. Ogboni uses Oro Cult to proclaim curfews and enforce law and order. Ogboni is between the Oba and his subjects, preventing the one from becoming authoritarian/dictatorial and ensuring the proper subordination of the subjects.
Oluwo is the nominal head who forms Iwarefa with other senior chiefs, and the Iwarejilo functions accordingly along with other title holders. Iwarefa conducts the affairs of the Ogboni and their views and decisions are carried out by the Apena. After the convener of meetings, the spokesman, and the ears and eyes of the Ogboni enclave or chamber of the town. The Ogboni meets every seventeen days (Itadogun). Oke Ona Egba has uniform organizational structure. The Iwarefa consists Oluwo, at the head, Lisa, Odofin, Aro, Baale, and Baase. Apena is an ex-officio member of the Iwarefa. There are some other ex-officio members of the Iwarefa. For example, at Ogboni Oko Akoto Oslle is an ex- officio member of Iwarefa.
The Olorogun are the ‘war chiefs”. They also had their “Chamber of War”, wherein all military matters were discussed and decisions were taken in the privacy of the War Chamber every “Itadogun”- except during emergency when special meetings were convened. ~aguna (A ja ogun loju ona one who controls the centre of war theatre) was the head – the commander-in-chief. Lukotun (Olu ti iko otun loju – the commander who controls the right of the war theatre or commander of the right wing) was the second in command and Lukosi (the commander of the left wing). Other war titles are Osiele, Akingbogun, Akinsiku, Jagunmolu, Akinlegun etc. Parakoyi (Council of the Chamber of Commerce) also had their Chamber of Commerce and met every Itadogun. Olori Parakoyi is the head of the Parakoyi. Its main function is to further the commercial interest of the township. They attend important markets to settle any dispute arising from the course of market transactions and to safeguard and protect the prospect of trade. They also make trade rules and regulation.
The Ode (the Hunters) organization functions as scouts in time of war, to make reconnaissance and gather intelligence. They guard the town; make and repair roads. Lerin or Olorode is the head. Other titles are Lisa, Jaguna, Lukotun, Lukosi, Ajade, Asipa, Aro-Ode etc.
It is pertinent to mention shortly the contribution of the people of Oke Ona Egba to the Liberation of the Egba from the Hands of Alaafin of Oyo between 1775 and 1780 during the reign of Alafm Abiodun and Basorun Gaa. Lisabi formed Egbe.Aro (a cooperative society) that ‘metermophosed’ to a liberation movement. This movement covered the three Egba sections and spread to all the towns where Alafm’s Ilari took abode. Amosu of Ikija was one of the Lisabi’s principal lieutenants who played signiftcant roles in the massacre of over 600 Ilaris in a single day. Having turned a harmless society, Egbe Aro into Egbe lorogun, the ftrst Egba national army, Lisabi became the first Jaguna Egba and mosu Ikija was the ftrst Lukotun Egba and one of the Gbagura strong men became the Lukosi Egba.
Since Lisabi lived among his kith and kin at Igbein in Egba Alake, his compatriots in Egba Alake conspired against him and assassinated him. To absolve themselves of the guilt, the duty falls on the Egba Alake to worship Lisabi at the designated spot where he was said to have been murdered. The contribution of the people of Oke Ona Egbaland should also be acknowledged and reflected in the celebration of not only Lisabi but also his lieutenants, Amosu of Ikija, Arinokotu of Ojo and Akila of Ido in Gbagura for the heroic duty to liberate the Egba from the petty oppression of lIari Alaftn of Oyo. Petty jealousies and wanton rivalry among the Egba three sections have continuously weakened the Egba Federation. It showed in the many civil wars before the Owu War of 1821 – 1825.
This human frailty caused the outbreak of ‘civil war’ in lugun. The civil war arouse from a chieftaincy dispute between two personolities. Some Egba Alake towns , tried to intervene but the’ overtures were rejected by one of the persons involved in the dispute. They thereupon aided one of the parties to the dispute to expel the arrogant rival.
The Owu War which began in 1821 became the reason for the general disruption of the Yoruba country. It also caused the destruction of Egba nation. Egba had believed that their neutrality in the war would earn them peace, though the Owus were their neighbours. But after the allied forces of Ijebu, Ife and the ruminants of Oyo people had defeated the Owu town of Apomu they descended on the Egba and one by one the victorious allies fell on Egba towns. Ikija fell and other Egba towns, Weariness had taken over the energy of the allied forces when they settled at Ibadan, a town under Agura of Gbagura. Oko town escaped ring attack. Alaftn would not attack Oko because the latter was regarded as one of the protected domains of Oranmiyan who reigned as Oloko of Oko shortly after he assumed the throne of his father in Ile Ife. The Ife people too would not attack Oko because of its close affinity to Ile Ife. Another oral lie tradition had it that
Oloko of Oko had led a large chunk of the population of Oko people from Oko Ile (Irese), which was close to the centre of the Owu War before the war began to settle at their present location. The Owu war affected the Egba Alake and Gbagura more than it affected the Oke Ona Egba.
The Egbas were rudely awaken by the destruction of their towns. Dispersed and chastened, the Egba temporarily gathered in Ibadan. They regrouped and evolved the first truly federal organisation, an all-Egba military command. The Egbas later discovered that they were not wanted”in Ibadan except as ready victim of slave-hunting. A few of them had moved to Oke Ona before Lamodi, the Balogun Egba sought the permission of Maye, the generalissimo at Ibadan. Maye decided to put the issue of Egba removal to the test by splitting a Kolanut Losi of Ake, an Ogboni Chief, manipulated the kolanut so skilfully that the right number to secure assent fell face upwards. Then the appellation “Obi Losi” (Losi’s Kola).
Despite given permission to the Egba to join their kith and kin at Oke Ona, the Maye still attacked the Egba. Lamodi and his followers ably defended themselves, and were able to retreat. But while they were about to cross the Ona River Lamodi was alarmed by the voice of his son Osota shouting for help as the Maye Army had caught him. Lamodi could not afford to see his son die, he turned back with his followers and succeeded in saving his son. Unfortunately, he was mortally wounded by his pursuers. the following day at Ose Onu Egbaland, he died possibly at “Igbo Dudu” at Oko town. On his death, he handed over the safety of the Egha to Sodeke, the Seriki Egba instead of his Otun, Lunloye of lIugun. This began the hegemonic struggle and the manipulations of the dominance of Egba Alake over the other sections of Egbaland. These manipulations and dominance have to be reversed urgently for permanent peace to return. God had said it constantly and repeatedly in recent times that, if there is no PEACE in Egbaland, there can be no peace in Ogun State nor in Yoruba land nor in Nigeria. Let us therefore give peace a chance and see God at work.
OKE ONA EGBA IN ABEOKUTA
In 1830, the Oke Ona Egba people were led to Abeokuta by Balogun Lunloye, the Balogun lIugun (the first Otun Egba), while Oluwole Agbo, Balogun Ojoo, Gbagura (the first Osi Egba but the Egba Alake apologists failed to recognize them as such) led the Gbagura people to Abeokuta. Sodeke, the Seriki Egba led the Egba Alake into Abeokuta in joint migration.
After the Egba demonstrated uncommon courage in the defeat of Maye’s army and the capturing of Oluyole, the Bashorun of the Oyo army despite being outnumbered at Oke Ona Egba land, they were eager to settle at a place where they could enjoy peace. Sodeke had heard of the “Under Stone” (Abeokuta), where an Itoko Chief named Idowu Liperu had earlier been living. Liperu had crossed the Ogun River and settled among the three hunters named Jibulu, Oso and Olu-nle. Unlike Liperu who erected a building with the assistance of Olubara Lafa, the three hunters took their lodging in the caves in the Olumo Rock.
Somokun, the Bamokun of lIugun, an Oke Ona Egba man was sent to bring a handful of earth from Abeokuta, wiih which Ifa Oracle might be consulted as to whether or not the settlement on that place would be favourable to the Egba nation. The duty again fell on the Chief Priest, Tejuoso of Ikija (an Oke Ona Egba man) who led Ojo of Ibadan, Gbagura, and three other Ifa priests.
Tejuoso, the Egba Chief Priest unlike Losi, truthfully and honestly reported that If a prediction that prosperity would be their lot on the proposed settlement; that most of their lost children would return to them in the new abode; and that a nation from overseas would come to raise the Egba nation on the proposed settlement.
As rightly predicted, the Saros (our children) returned to Abeokuta before Rev. Henry Townsend (British) and John Wesley also arrived at Abeokuta in 1842/43.‘) 5th of August 1830, the Egba arrived at Abeokuta. Oke Ona Egba became one of the four strong sections that founded and settled in Abeokuta the Owus only arrlved 4 years later in 1834 on the invitation of Egba). The ftrst wave of settlers in Sodeke’s reign as listed by A. K. Ajisafe were Ake, Oko, Idomapa, Ikereku (all Oke Ona Egba townships except Ake), Iporo, Kemta, Kesi, Igbein, Igbore, Itoku, (Egba Alake) Ido, Orun, (Egba Gbagura) and others.
Oke Ona Egba as existing in Abeokuta and Egba land today consists the following townships according to hierarchy viz. Ago Oko-the capital, Ikija, Ilugun, Ikereku, Ilawo, AgoOdo, Idomapa, Iberekodo, Imalaand, Idofin.
Those that defeated to Egba -Oke but may return to their kith and kin in Oke Ona Egba are: Idere, Efon.
Townships as formally belonging to Oke Ona Egba (according to A. K. Ajisafe in his book: History of Abeokuta) are: Ejigbo, Ijeja, Erunbe, Ifote, Erinja, Ikanna, Ikire, lIogbo, Imo etc.
It is also noteworthy to mention that the Ijaiye people, on arrival in Abeokuta after the Ijaiye War that split the Egba war generals in 1862 were settled on Ago Oko land, the capital of Oke Ona Egba land. Age of Ago Oko and Sokenu had gone to support the Ijaiye’s in the war. The Ijaiye people should normally be under Oke Ona Egba, who gave them the land they presently occupy in Abeokuta but surprisingly, the Egba Alake in their usual manner wrongly claimed Ijaiye to be part of Egba Alake which should not be so.
OKE ONA EGBA CONTRIBUTIONS TO PEACE IN ABEOKUTA
Shortly after the establishment of Abeokuta, a chieftaincy dispute began between Sodeke and Deliyi, the Balogun of Ijemo. Deliyi contended that he should be the Balogun of Egba, while Sodeke, being the leader of the Egba to Abeokuta maintend his claim to be the paramount Balogun in Abeokuta. Deliyi offered a challenge and Sodeke accepted with courage. As both parties encamped at the spot known till this day as Sapon, Tejuoso, the honest Chief Ifa Priest of Egba from Oke- Ona Egba informed the disputants of the displeasure of the gods to the dangerous business being undertaken by Sodeke and Deliyi. And their camps were pronounced defiled ground. Tejuoso, the Oke Ona Egba man” rescued the situation that could also have led to the desolation of Abeokuta by preferring peaceful solution. You can see that this Ifa Chief Priest called Tejuoso of Oke-Ona deserves to be the Hero of Egbaland. But what do we have.
Again, the Oke Ona Egba war generals like Ogundipe, Alatise of Ikija and Ezekiel Popoola, the Balogun of Odo, saved the Egba Christians from further annihilation and plundering when they stood stoutly to protect the Ikereku HolyTrinity Church from being plundered by the Egba Alake people during the uprising against the Christians (violent protest against Christians). “All the churches and the mission houses were broken down (excepting the Ikija church and mission houses in the Oke Ona district), “The uprising occurred in 1867. That was when the 1st Grammar School in Nigeria started in Abeokuta it was later moved to Lagos to become the Lagos Grammar School.
Lunloye of Oke Ona Egba, Otun Egba, the war chief who led the Oke Ona Egba people to Abeokuta in 1830, Agburin of lIugun, Age, the first Balogun of Oko in Abeokuta, Ogunbona, Ogundipe, (both of Ikija), Atambala of Ikereku, Popoola of Odo and a host of other Oke Ona Egba war generals fought relentlessly and courageously along with otherwar generals from the other three sections, Egba Alake, Gbagura and Owu to protect and defend Abeokuta and ensured prosperity of the land.
From about 1831, the Egbas were forced to take up arm against the Ijebu Remo when the latter began to annoy the former. The Egba invaded and captured Ofm, Makun, Isamoro, Ogere, Ipara, Ode, and Ilisan, Lunloye led the Oke Ona warriors. The war was known as Ijebu RemoWar.
In the Battle of Owiwi, 1832-1833, the Invasion of Abeokuta by Oyo in 1834, the first Iperu War of 1836, the Ota War of 1842, Ado War, 1844-45, the Invasion of Dahomean Army 1851, the Ado War and Destruction ofOlomowewe Town 1853, Ibadan-Ijaye War 1860-62, Makun War 1862, Ikorodu War 1863, The Second Dahomean War 1864, Destruction of Afon 1870, and Invasion of Dahomey 1873 and 1875, many Oke Ona Egba war generals fought side by side with their other Egba compatriots from the Egba Alake, Gbagura and other sections and made supreme sacrifices. For example, in 1868 the Egbas were determined to wage war against Imeko because of its hostitlity to Abeokuta.lmeko had been acting as spies for the Dahomians as well as the Oyo people against the Egbas.
Though Ogundipe Alatise refused to join this expedition to Imeko because he felt that Egba should attack Iperu first, the lot to lead the war against Meko (Imeko) fell on Soretire, the Balogun of Ikereku. He, however, died in the war and also Oyewole, the eldest son of Agbunrin of llugun.lt can be further illustrated that when Dahomey invaded Abeokuta in 1873, the invaders disappeared after 13 days of encampment. The Dahomion disappearance was attributed to the effect of a certain Juju called Agbosa, said to have been prepared and done by Alatise Ogundipe.
The famous last words of Sodeke should never be forgotten as it is so historical. “Kogun maja Ilewo, kogun maja Ibara. Ki a ma le ara Ake da seyin odi. Aseyinwa aseyinbo ogunja Ilewo, ogunja Ibara. A le ara Ake da seyin odi”.
