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The History of the Yorubas
Samuel Johnson
(First published 1921)
At this time there was peace all over the Yoruba country, trade between the coast and interior was brisk, caravans went to Abeokuta from the interior every day, and to Ijebu via Ibadan once a month. These littoral tribes however, would not allow those from the interior to pass on to the coast, but traders from the coast can travel in safety right on to the Niger and Bida. The Ibadans were now at the zenith of their glory. All the Ijesa and Ekiti tribes and some Oke Ogun towns paid their tributes regularly, and from the easy victory of the Are’s first expedition all the tribes dreaded the power of the Ibadans, and gave no cause of offence, and the Are himself was very much elated, being almost idolised by the war boys.
In the midst of this profound peace the Are and his chiefs on the 26th of November, 1875, started on his second expedition for slave-hunting. They proceeded to the Ekiti country direct via Ila and encamped at Yahapa. Seeing such a large hostile force menacing, a large number of Ekitis concentrated their forces at Ijesa Ahaye for self protection. The place was taken without much opposition. But the expedition was intended against Aiyede the capital city of the Esu the Ata, lord of the Yagba and Akoko tribes in the confines of the Yoruba country North-eastwards. But ere this large army reached Aiyede that city and its environs had been deserted. It is said that the Ata was rather their friend and not a foe, and nothing but plunder hunger took them there. Some of the Ibadan chiefs, therefore, had privately sent and apprised the Ata of the coming danger which he would never be able to oppose, and therefore he should at once seek safety in flight. Some escaped to a distance of five days’ journey knowing the ferocious way the Ibadans have of pursuing their prey. The Ata himself escaped to Omu Ijelu, a town supposed then to be impregnable. Built on a high hill, strongly walled, and surrounded by a thorny thicket, the pathway for entering the town being narrow and well guarded. It had successfully repulsed three attacks before and therefore was considered safe. Finding Aiyede deserted, the Ibadan Seriki who led the way tracked the fugitives to this place. He had a preliminary skirmish that evening and he encamped at the foot of the hill awaiting his chiefs. In course of the night, the Balogun, and afterwards the Are arrived, and next morning the Seriki went to pay his respects to them awaiting orders. But as he was returning to his tent and his drum was rolling "Kiriniun Onibudo" before him, the war boys thought he was going to the battlefield. "The Seriki is going, the Seriiki is going" flew from mouth to mouth and immediately the great host not waiting any longer for orders from the leaders rushed after this young and intrepid general, himself being borne along with them, unable to reach his tent to put on his war-dress; these were brought to him in the field. In one assault the thorny thickets were crumbled like matchwood under the feet of the myriads. Omu was taken and Esu the Ata brought a prisoner before the Are.
The illustrious captive was kindly treated by the Ibadan chiefs, but the Ilorin army (which accompanied them) requested the Are to hand him over to them as their mortal foe. This the Ibadans positively refused to do. "It is not our custom," said they "to put to death a fallen leader or hero." This refusal created a disaffection between the Ibadans and Ilorins which the latter were determined to avenge whenever an opportunity offered.
Omu was after all a very small town and the Ibadan host a large and insatiable one, the Are and the Balogun therefore returned to their base at Yahapa and allowed the Seriki to lead the young men further on in search of prey.
The next place attacked was Ikole. They had a preliminary skirmish in the evening of their arrival before returning to prepare for a regular pitched battle the next day; but at moonlight the Ikole people deserted the town and sought refuge by flight to various places. The Ilorins who were well acquainted with their haunts did very well for themselves in the pursuit, but the others who did not fare so well scattered themselves throughout the length and breadth of the Akoko country like hungry wolves seeking for prey. The people hid themselves in caves, ravines, and in dens, some escaped as far as to Egbe. The Ibadans pursued on and on until they reached the border of the Emir of Bida’s territory. There they came up with some of the Bida cavalry who questioned the leading chiefs as to their authority for trespassing in King Imoru’s territory. They apologised, and after an exchange of presents and kola nuts, they parted as friends. These cavaliers were described as seated erect on powerful horses, their spears were of burnished brass which glittered in the noon-day sun.
Having reached the utmost limits possible the Seriki now retraced his steps to meet the Are at their base. But a great disaster befell a part of the Ibadan host on their way back. Some who lingered behind were hastening on to join the Seriki and took a shorter route to the left with a steep descent. The mass behind pressing on those before, hundreds were hurled down and trampled underfoot; the clouds of dust raised by myriads suffocated many and left them no power of resistance, and so within the space of half-an-hour hundreds had lost their lives!
There the survivors, in order to find the bodies of relatives and friends to perform the last offices for them, piled corpses in heaps, presenting a gruesome sight! A man on horseback rode up, and seeing he had lost there all his brothers and friends who came with him to the expedition groaned out "And what shall I say at home?" He drew out his pistol and discharged it in the ear of his horse. Reloading, he blew out his own brains! So that not one out of that family returned home to tell the tale. This tragedy gave the name to that expedition, "Wokuti," piling of corpses.
At Yahapa before the camp was broken up for the homeward march, the Ilorins once more made a strenuous effort to get the Ata, but Chiefs Aijenku and Iyapo the Seriki confronted them saying "If you were the leaders of this expedition and we followed you, you would have had a claim; but as we are the leaders and you follow us, we have told you it is not our custom to kill a fallen king or general and that is the end of the matter." The Ilorin troops parted here in no pleasant mood.
The Ibadans returned home on the 19th of February, 1876. This was the last of the Ibadan raiding expeditions in the Ekiti, and was, perhaps, the most powerful force that ever marched out of their gates. They were now confronted with the task of statesmanship, of consolidation and organisation which turned out to be a more difficult affair.
The power of the Ibadans being dreaded by all the interior tribes, their messengers to the provinces under them took undue advantage of the subject states and that to such an extent as to drive them to rebellion. The very name Ibadan stank in the nostrils of all the Ijesa and Ekiti tribes, so that they were only seeking for an opportunity for throwing off their yoke. And strange to say these messengers who were doing all the mischief were not the Ibadan born, but the Ijesa and Ekiti slaves who were sent with messages to their own native towns!
As soon as each one gets outside the Ibadan town walls, he secures to himself the services of a drummer and fifer and a bard to sing the praises of his master as if the latter were coming: he collects behind him idle fellows who follow no regular employment and he moves as a little chief aping the master who sent him. When he enters a town he asks for the Ibadan Ajele there and introduces himself as the messenger of such and such a chief, the Ajele is to introduce him to the authorities of the town who will assign him quarters for lodging. The landlord has to defray all expenses of the keep of this messenger and his followers who will remain there as long as they like, time being no object to them. The best local dishes with chicken or mutton must be provided every day with pots of local beer or palm wine. The master of the house has to levy on all the inmates for the contribution of their share, even to the old women who lived on spinning cotton for their keep, none is exempted, all are to contribute their quote. Nor is this all: cruelty, vanity, debauchery were more common with them than otherwise. A landlord would be compelled to wait on them at meals, at times holding the lamp in his hand for them and sometimes the lamp is placed on his head making him as it were a lamp post whilst they are partaking of his hospitality! Forcing their women, raping their girls, rifling their valuables, are common causes of complaints, and they generally return to Ibadan with booty as from a raid. Who dares touch the messenger of a great Ibadan chief? Thus all the Ibolos under their protection, the Ijesas, Ekitis, Yagbas, and Akokos were groaning under the yoke of Ibadan, not from paying tribute which was only nominal, but from the excesses of these messengers who were their own sons.
Thoughtful men at Ibadan hearing this, recalled the advice of the late Bale Orowusi and his policy now reversed by the Are.
It was found that the messengers of the Are and of the Balogun were the greatest offenders in this business leading the country into the vortex of a revolution. The other chiefs foreseeing the evil, remonstrated with their leading chiefs, but these, from what they profited by these messengers would not check them. Matters came to a crisis in October and November 1876 when the minor chiefs made matters too hot for the leading chiefs and compelled them to put a stop to these enormities. Three of these messengers were caught decoying people from the provinces to Ibadan to be sold. Being brought before the council and convicted, two were executed at the Basorun market (the usual place of execution) and the third outside the north eastern (or Iwo) gate, the highway to their hunting grounds as a warning to other messengers. The effect however was only slight and transient, the feelings in the provinces were by no means allayed.
The Are now began to evince more and more the characteristics of a Kakanfo. Experience has shown us that a Kakanfo always caused trouble at home and abroad. Their paths were always marked with blood. We have only to recall the history of Afonja of Ilorin, Edun of Gbogun and Ojo Amepo who were rivals, of Kurumi of Ijaye among others; and now Latosisa of Ibadan was on the same track. His primary object was to suppress all the leading chiefs who were his equals or superiors, and the first man to feel his power was Chief Aijenku that old and experienced war-chief, who had made a name in the field when the Are was nowhere. He was the only check on him at the commencement of his administration. Aijenku was amongst the first settlers of Ibadan. He entered the town on horseback being then a little chief. He was a powerful man as we saw that he alone opposed the whole forces of the Egbas before Ijaye, when Ogunmola and the other chiefs were absent at Iwawun and, although fortune did not set him at the head of affairs yet he was, as he had always been, one who could not be overlooked. He was never a private man at Ibadan. He was the Asaju for Oluyole the first Basorun when the Are was only a palm tree dress! And, although fortune had now raised Latosisa the Are above him, yet Aijenku was like a king in his own quarter of the town, where he was acknowledged, loved, and venerated by all the Oke Asa people, a tribe in the Ekun Osi province now resident at Ibadan. Aijenku at the public meetings in course of debate often told the chiefs of the administrations of former distinguished rulers that made Ibadan what it was to-day. This the Are and others of grasping propensities like him never liked to hear, and the Are in particular was ever on the look out for an opportunity of putting an end to this "historian".
Aijenku on the other hand whenever he spoke did so boldly as one who by age, experience, and past services in many a bloody field was competent to give them advice. He had little sympathy even amongst the junior chiefs, who were all affected with the prevailing avarice; for he was said to be of an irritable temper, too bold and printed in his remarks, and when he reproved, did so without respect of person or rank; and being so capable a warrior there was a latent fear that if this man was backed up and eventually placed at the head of the government he would rule with rigour and become oppressive.
At length an opportunity afforded itself for taking revenge on this chief, and the Are and the other chiefs were not slow to make use of it. Igbajo was one of the tributary towns under him. The people of that town being dissatisfied with their ruling chief deposed him and appointed another Aregbajo. The deposed came to Ibadan to ask the aid of the Ibadan government to reinstate him. The Are and the other chiefs were for reinstating him, but Aijenku was opposed to that measure and gave his reasons. He spoke in his usual authoritative way which offended his brother chiefs and hence on the 13th of January, 1877, he was rejected by all the chiefs in the public meeting, and that declaration was confirmed by this being deprived of all the towns hitherto tributary to him, including this very Igbajo. He bore this humiliation patiently and the next day (14th) went to the adjourned meeting with a few slaves to offer to the assembly in payment of fines, and to ask to be pardoned. The chiefs refused to pardon him, they further disgraced him; he had to return home disappointed and with a heavy heart. But what roused the old Lion to desperation was the attempt to deprive him of the tolls of the Abeokuta gate. This was on the 20th of January, when the chiefs sent other gatemen there, and drove his men away. He was exasperated beyond measure, and was resolved upon civil war, come what may. Said he: -"The Abeokuta road was opened at the peril of my life. The scars in my body and my disfigured hands were the result of that special conflict when none of the present chiefs was in existence, and while I am living no one will deprive me of this." He drove away those who had displaced hi s men and resorted to arms, defying anyone who would oppose him. He roused the town to action by permitting the women in his district to sing:-"O di ori odi, asa ko le wole ko gbe eiyele" (next to an impossibility, the hawk cannot enter into the house to take away a pigeon). Meaning that no one would dare face their chief in his own house.
The town was in commotion, the excitement in that part of the town was very great, but no one came forward to oppose him. The C.M.S. agents waited on the Are to express their regrets for the events of the day. The Are made only a cursory remark on the subject. He said "It is the public that is against him, not I, and we were surprised to hear that he was in arms, against whom, we know not."
Knowing his might, the chiefs moved cautiously to undermine his great power. Nothing was done till the following Monday the 22nd at the general meeting of the town council. There they won over all the chiefs who were his personal friends, and to his subordinate chiefs they offered titles and ranks and tributary towns, and then decided to attack him in a body.
Having thus deprived him of all his mainstays, word was sent to him to quit the town, or die, or to prepare for the worst. His slaves seeing their master in such a plight, and the impossibility of their being able to resist the whole town opposed to him sought each one by his own safety by flight, some to one chief, some to another.
A private message was sent to him to seek refuge in old Tajo’s house, who had received permission to shelter him, for if he resisted it would mean not only his own life, but also the lives of his wives and children.
As soon as it was known that he had left his house, the whole town in arms swooped down upon his quarter of the town, and sacked every house, removing everything, even to grinding stones, earthenware pots and dishes, doors, firewood, etc., leaving the whole place in desolation and ruin as a conquered town. The writer could not suppress his emotion when he saw the sight the next morning. It was heartrending, especially when on reaching Chief Tajo’s house he met the chief quite besieged by scores of mothers wailing the loss of their children. Several interested friends called on him in Chief Tajo’s house and even the Are himself called in the evening, disclaiming all responsibility. It was the doing of the town, said he, and not the work of an individual. He was said to have offered him the following cold comfort: "Take comfort and be thankful your life is spared you. Remember how many towns subverted by your arms have been made desolate, and how many kings have suffered as you now do. Be of good courage, be not cast down, all will be right."
At the public meeting of the town council of the 25th January, 1877, at the Are’s, it was decided that he should return to his house, and hence, each of the principal chiefs sent his sword bearer to accompany him home from Tajo’s. Two days later the chiefs having heard that Tajo’s people were taking advantage of the fallen chief’s condition to pillage his farms sent to warn the old chief to check his people; the main object of the chiefs was to humiliate Aijenku and not to ruin him altogether.
On the 30th of January, 1877, the C.M.S. agents, by the permission of the Are, paid the fallen chief a visit in grateful recognition of his kindness and the protection he extended to the agent and the body of Christians in his quarter. After some expressions of sympathy and a few words of comfort addressed to him, he said "I did not at first expect that matters would come to this crisis, but having come up to such a pass, I restrained my people from fighting as I was unwilling to shed a drop of blood in a town of which I was among the foremost of the settlers, and where I built houses, and where I was blessed with wives and children. This is the third compound I have built at Ibadan. If I had chosen to go, I have friends at Abeokuta who might receive me with open arms; and who will dare pursue me if I leave the town? But I prefer to die here, and to have an honourable burial."
But alas, the chief’s troubles were not over. The matter was revived again by some of the ill-disposed. At one of the public meetings of the council it was insinuated by some that, "if he is not finished up with, such a man like that, a turn of the wheel of fortune may one day place him at the top, and woe betide any one of us or our offspring then living."
His slaves who had sought the protection of other masters, seeing their master now at home, began to return one by one to him. So it was resolved by the chiefs in council that he should not receive them again but that each should return permanently to their temporary masters. The fallen chief submitted to this also. Yet still at a meeting of the 12th of February, 1877, word was sent to him that it was resolved that he should die! "What else have I done?" asked he of the messengers. They replied "We do not know, we are only sent to tell you to die." Aijenku went again to Tajo’s house where he had taken refuge before, to ask for his interference again; but his chief had been forewarned not to meddle in this matter again, and therefore he did not show his face to his doomed friend. "The Master is not at home" is a well understood phrase, and the veteran soldier, overpowered with grief went home, gave his last orders to his children and retired finally to rest, by blowing out his own brains. This was the second cold-blooded murder perpetrated by the Are.
Strange as it may seem, yet so it was that the young and intrepid Seriki Iyapo was one of the principal agents in hounding the late chief to death. One would have supposed that the chief being the Areagoro or Alter Ego of his own father in his days, he would have looked up to him as a second father. But is seems Iyapo felt that his own glory would not be complete while this old chief was alive, and that the house of Aijenku should look up to him as supreme in that quarter of the town as it did in the days of his father which would hardly be the case while the old chief was alive. But retributive justice soon overtook him also. The main object of the Are being to suppress all who could successfully oppose his designs, the Seriki Iyapo was not exempt from his ban and he readily raked up charges and accusations against him.
Iyapo was one of those engaged in the plunder of the house of the late Aijenku. He was now accused of having in his possession a basket of beads which had belonged to the late chief; and although it was given up on demand, yet the chiefs were resolved upon his overthrow, for his independent and defiant attitude.
It would seem as if the virtue of gratitude was at a discount at Ibadan in those days, for the Are himself was much beholden to this young and valorous chief, when there was an insurrection against him for his overthrow, on account of his atrocities; but for Iyapo he certainly would have put an end to his own life. Instead of succouring him now, he joined the others and turned against him.
Just a fortnight after the death of Aijenku, Iyapo was impeached at the meeting of the chiefs, and was told either to quit the town or die. The young and brave general was determined not to pay any fines, but if needs be to fight it out. Fines only whet their appetites for greater demands, and they are never satisfied until they have seen the last of their victims. He had the cases of Ajobo, the Lady Efusetan, and the late Aijenku before him, he therefore "stood by his guns" and defied them all. Unfortunately for him, his own bothers joined in the plot against him, and on threatening them they fled to the Are for protection!
But the leaders of the Are’s house waited on him and reminded him of the good and loyal services Iyapo had rendered him in the past, and they prevailed upon him to relent, and not to proceed to the extremity with him, for really he had done nothing unpardonable. He listened favourably to them, and the Iaypo affair was lulled for a while.
But the intention was not given up, for within two months it was revived again, and again suppressed, each of the chiefs disclaiming any responsibility for the rumour. But still, they were only feeling their way, for Iyapo was too influential a man to be overpowered suddenly. The Are’s chief grievance against him was that Iyapo had usurped his rights, because he would allow no confiscation of houses in his quarter. Whoever offended he punished himself, for which purpose he always kept a bundle of atori whips in his house. Those great chiefs who enriched themselves by plundering and confiscating people’s houses as punishment for slight offences found they could not do so in Iyapo’s quarter. "The whole of my quarter consists of but one compound and I am the head of it," he used to say. No outside interference was allowed, and any head of a compound convicted of any offence he punished himself. The Are had cause to hate him for this.
The Balogun also eyed him suspiciously as potentially a usurper of his title, for the Are more than once threatened to depose him and transfer the title to Iyapo. The Otun was not even taken to account, he was regarded as "white-feathered." The Osi and the Seriki were rivals, both equal in age, each the head of their father’s house, and commanded their means and men; the Osi’s title was higher, but Iyapo’s influence was greater, and so it was that he was positively hated by the principal leading chiefs, but none had the courage to face him.
