1and the young at heart with the story of Osile’s Crown. For the old but young at heart who might be doubting the veracity of our story, The History of the Yorubas, by Rev. Samuel

Osile’s Crown

www.obatejuosobooks.com___________________________________________1

OSILE’S CROWN:

(FORMERLY THE ALAAFIN OF OKO (ORANMIYAN) , THEN THE

OLOKO OF OKO, LATER THE OSILE OKE-ONA EGBA,

AND NOW THE OSILE OF EGBALAND

AND PARAMOUNT RULER OF OKE- ONA, EGBA)

(ORANMIYAN HAD ALSO EARLIER

REIGNED AS THE ALAFIN OF ILE-IFE,

THEN THE ALAFIN OF OYO BEFORE

BECOMING THE ALAFIN OF OKO).

A Tale for the

Young and the Young at

Heart from Recorded

Yoruba History

By

Kayode Sobande

OFAL PRINTING AND PUBLISHING

Osile’s Crown


Printed and published by

Ofal Printing and Publishing

For the People of Oke-Ona Egba.

W. F. L. Shopping Complex,

I3A, Nepa Road, Imo,

Abeokuta, Nigeria.

Phone: 080 3505 7436 Date 20th of May,

2008

© Kayode Sobande 2008 All rights

reserved.

This book is copyright and so no part of it may be reproduced,

stored in a retrieval system or transmitted in any form or by any

means, electronic, mechanical, electrostatic, magnetic tape,

photocopying, recording or otherwise without the prior written

permission of the copyright owner.

ISBN = 978-978-085-482-9

DedicationDedicated to all the sons and daughters of Oke-Ona Egba,

within and outside Nigeria. It is also dedicated to all the lovers of

justice, equity, progress and peace in Egbaland, Nigeria and the

world.

Osile’s Crown


ForewardTales, myths and legends are media of entertainment and

education in Yoruba culture and other cultures of the world.

Legends and myths are integral part of history which can be

divided into written and oral history. The author has combined

both.

It is however unfortunate that the facts of history are not known

by many while some have even decided to distort or even close

their eyes to the truth and facts of history. It is therefore a

welcome development that a very important aspect of Yoruba

history, the history of Oranmiyan, is being presented to the youth

of nowadays in a written form and in an educative and

entertaining way.

However, I recommend this book for both the young and the old

ones because it would go a long way in presenting the history of

the crown of the Osile to the young ones that could have found it

difficult to go through the pages of history books and the old but

young at heart who love truth and justice.

I congratulate the young author, Mr. Kayode Sobande for his

vision and action in producing this book to celebrate Kabiyesi

Alayeluwa, Oba Dr. Adedapo Adewale Tejuoso,CON, Karunwi

III,Oranmiyan,Osile Egbaland and Paramount Ruler of Oke-Ona

Egba;and to commemorate his 19th Year Anniversary on the

throne of his forebears.

God bless.

Chief Olalekan Ogundimu,AKINGBOTUN OKE-ONA EGBA. Abeokuta, April 2008.

Osile’s Crown


Writer’s Thoughts/ Acknowledgement

Writers have various reasons for writing. Various factors are also

responsible for the way a writer writes. One of the reasons for

writing this book is for the commemoration of the 19th

Coronation Anniversary of our amiable and peace loving

monarch, Kabiyesi Oba Dr. Adedapo Adewale Tejuoso, CON,

Karunwi III Oranmiyan, Osile of Egbaland and Paramount Ruler

of Oke-Ona Egba who ascended the throne of his forefathers on

the 15th of February 1989 but was coronated on the 20th of May,

1989.

When I was growing up, my father used to tell me and my

siblings that later in life, we should always ask ourselves three

questions which would definitely determine our future. The three

questions are: “What can I do to assist my community? What can

I do to assist my parents? What can I do to assist myself and my

nuclear family?”

It is against this backdrop that I have written this book to assist

my community. However, I regard my community as Oke- Ona

Egba, Egbaland as a whole, Ogun State in particular and Nigeria

in general. Therefore I write to ensure justice and peace in my

community. To do this, I relied on oral tradition and I also

researched into the written history of the Yorubas. This has

greatly facilitated my writing to educate and entertain the young

and the young at heart with the story of Osile’s Crown.

For the old but young at heart who might be doubting the veracity

of our story, The History of the Yorubas, by Rev. Samuel

Johnson(1921), Iwe Itan Abeokuta, by A. K. Ajisafe (1972), He

Touches Nothing He Does Not Adorn by Evangelist ( Chief )

Olalekan Ogundimu (2007), Brief History of Oke-Ona Egba by

Oba Dr. Adedapo Tejuoso( 1999), and “Goverment Gazette,

Colony of Lagos” No 9 of 1903 are there for verification.

However, I thank Almighty God for seeing me through this

project. I also say a million thanks to his Majesty, Oba Adedapo

Adewale Tejuoso (CON) for all his efforts while i was conducting

research on this project and also for working tirelessly in

ensuring justice, peace and unity in Oke-Ona Egba and

Egbaland as a whole. Kabiyesi, kade pe lori, Id bata pe lese, esin

Obaajeko pe. (Ase)

Many thanks to Chief Sunday Oluwole (Bobatolu of Oke- Ona

Egba) for his support while I was conducting my research. My

profound gratitude also goes to Yinkoko, Mama T, Saheed

Olokodanaand Folorunso Noahfortheirsupport.

Others worthy of my appreciation are Omololu Ridwan, Obasa

Samod , Sola Odedairo, Sola Olajide, Dareh Oni, Sina Musbau,

Osile’s Crown


Lekan Adeleye, Ridwan Onitolo, Segun Fagbenro, Seun

Ogunsanya, Kasim Opasanya and Abigael Oyebola for their

various contributions.

I also say special thanks to my siblings: Femi, Yemisi, Biodun,

Bisoye, Yetunde, Kabira, Kazeem, Nurat, Fatai, Ahmed,

Ayodele Owolabi, Kudirat and the entire family of Pastor Mike

Omoigberale; with sincere gratitude to my fiance,Blessing

Omoigberale.

Finally, I am also grateful to my loving parents, Alhaji Ambali and

Mrs. Sobande for everything they have done for me; I love you,

for you have always stood for justice and peace.

Kayode M. Sobande Abeokuta, April 2008

THE PATERNAL PRAISE SONG(ORIKI) OF OBAALAIYELUWA,

DR. ADEDAPO ADEWALE TEJUOSO (CON)KARUNWI III, ORANMIYAN, OSILE OF EGBALAND AND

PARAMOUNT RULER OF OKE-ONA EGBA

Lumesi malana

Malaria omo odo

A ni k’Oba ma lana yi oun

O lana titi lo de Ijebu-Ode

Omo Oyefeso rin

Ara Isara omo Itakoku

Omo Aluwoye

Omo Oba sikogbinrin

Oba Aselewoseiese

Oba nkanri, Oyinbo nyinbon

Oba asikogbere ijaleyo

Omo olodo kan odo kan

Eyi to san wereke ti o san wereke

O dehinkule osile o dabata

Omo alahaha, omo alahaha

Omo lakoole

Laseki orno onaloko

Omo asa nho yeye

Ona nse gudugudu

Osile’s Crown


Lakoole ki deyin odi

Omo arowa libu

Arulurrmforika

Baba kukuruku

Kukuruku ko je ki a mo eyi ti ko wa Ogbodo

agbonrin O sunwo ju ekun lo.

One sunny afternoon after a lunch of lafu and vegetable soup,

Taye and Kehinde both from Oke-Ona Egba in Abeokuta were

with their grandfather who came to visit them from Lagos. Taye

and Kehinde who were female twins were fond of asking their

grandfather questions whenever he came visiting them in

Abeokuta; their grandfather also was never tired of answering

their probing questions.

The other day, Taye asked their grandfather the meaning of the

popular saying “Egba has four cornerstones.” Their grandfather

then explained to them, “Egbaland is made up of four sectional

groups of people; Egba Alake, Oke-Ona, Gbagura and Owu. It

also means that there are four sectional kings in Egbaland:

Alake, Osile, Aguraand Olowu.”

Their grandfather also went ahead and explained to them that

“All the four sections co-founded Egbaland and Abeokuta and

their kings are equal and united as we have it in the emblem of

the Egba United Government (E U G).”

“Yesterday my father and his friend were arguing over the

number of paramount rulers we have in Abeokuta, what is the

meaning of a paramount ruler and how many of them do we

have in Yorubaland?” asked Kehinde.

“You twins, you always ask questions that seem to be above

your age.” After this, he told them, “the meaning of a paramount

ruler is the ruler that is of greater importance than all other rulers

in an area. It is a government creation for its administrative

convenience. However, in Egbaland, it is Primus inter Pares.

First among equals.”

“Then how many of such rulers did we have in Yorubaland in the

past?” Kehinde asked again.

“They were twenty-two in number,” the old man explained, “but

four of them were living then in Abeokuta.”

“How did you know this or did somebody tell you?” Kehindo

asked.

The old man laughed and said, “I read it from a government:

record which is more reliable than stories told from one person to

Osile’s Crown


another. According to that record written in 1903, which is called

a Government Gazette, the Alake of Abeokuta (now called Alake

of Egbaland), the Olowu of Owu, (now called Olowu of Owu

Kingdom), Oloko of Oko (now called Osile of Egbaland) and

THE EMBLEM OF THE

EGBA UNITED GOVERNMENT

(EUG).

The four equal hands stand for the

four (4) sections in unity.

Osile’s Crown


The official emblem of Egba United

Government which was in use in 1914.

Alagura of Agura (now called Agura of Egbaland) were part of

the twenty-two paramount rulers of Yorubaland, but as I have

said, they were all ruling in Abeokuta in 1903.”

He however continued, “Since these four kings were paramount

rulers in 1903 like the other remaining eighteen Yoruba kings

Osile’s Crown


who were paramount rulers then and are still paramount rulers

till today, the four of them should be accorded the status of

paramount rulers in Abeokuta or Egbaland as you may choose

to call it.”

He then told his grand children, “Some few years back, there

was an argument between your father and I. That day I made

him to realise that nobody should think that because the name of

a paramount ruler appears in a government record before

another ruler, it follows therefore that the paramount ruler is

superior to another paramount ruler in the record. After all, in one

government record, King Akarigbo who was the last paramount

ruler in Yorubaland to pay to King Ooni of Ife for his crown has

his name placed over other paramount rulers that obtained their

crowns before him.”

“Grandpa, as a small girl who hates cheating and loves fair play,

I think it would not be proper for anybody to say that one

paramount ruler is superior to another when all paramount rulers

are equal,” Kehinde spoke.

"You are right,” the old man told her.

However, the question they asked their grandfather this

afternoon was different, "Why is our king,Oba Dr. Adedapo

Adewale Tejuoso referred to as Oranmiyan?” Taye and Kehinde

asked their grandfather.

“To tell you why our king is referred to as Oranmiyan, is to tell

you the story behind the crown of the Osile”, explained their

grandfather.

That day they were very eager to listen to the story of Osile’s

crown.

“Once upon a time” their grandfather started,

"Time! Time!” replied the twins.

“In a faraway land which some people have forgotten the name

but which some identified as Mecca, there lived a king called

Lamurudu. He was the father of Prince Oduduwa. In this faraway

Osile’s Crown


“... I think it would not be proper for anybody to say that one

paramount ruler is superior to another when all one paramount

ruler is superior to another when all paramount rulers are

equal...”

[See the Government Gazette of the Colony of Lagos 1903 on

pages 25 to 27, also pp. 30-32 of this booklet.]

land, some people rose up against Prince Oduduwa who had to

run away from the place with his family and supporters. He found

his way to a place called lle-lfe where he became a king,’’the old

man narrated.

He however continued, “The name of the eldest son of King

Oduduwa was Okanbi but he was popularly called

‘Idekoseroake’. Later when King Oduduwa, who was the founder

of the Yoruba race joined his ancestors, Prince Okanbi then

became the king over the Yoruba people. King Okanbi had seven

princes and princesses as his children,” their grandfather told

them.”

“Who are these children of King Okanbi?” Taye asked. “They

were Princess lyunade, who later became the mother of the first

Olowu, the second princess who became the mother of the first

Alaketu; the first prince who became the King of Benin people;

Prince Orangun who later became the King of lla- Orangun,” the

old man explained.

As their grandfather was talking Kehinde began to mention the

other children of King Okanbi as they have been taught in school,

“The prince that became King Onisabe over the people of Sabe;

the prince that became King Olupopo over the people of Popo;

and Prince Oranmiyan who became the Alaafin of Oyo.”

At the mention of Alaafin of Oyo the grandfather asked, “Do you

know that Prince Oranmiyan first reigned as the Alaafin of lle-lfe

for sometime before he became the Alaafin of Oyo?”

To this question, Kehinde responded “Yes,” but Taye said “No”

He then asked Kehinde how she knew; to which Kehinde

replied that her teacher in school had taught them.

The old man then asked, “How come your twin sister doesn’t

Osile’s Crown


know?”

“I have forgotten,” Taye replied.

“Poor you; you must always keep in mind whatever you are

taught in school,” their grandfather remarked.

Taye however asked, “Excuse me grandpa, is King Alaketu who

you mentioned as one of the children of King Okanbi the same as

King Alake who I saw in Ake palace the other day?”

“No” said the old man, “King Alake is not the same as King

Alaketu of Ketu. King Alake who is originally called the Alake of

Ake has his palace here in Ake, Abeokuta, but Alaketu has his

palace in Ketu.”

“Whaoh!” remarked Taye, “ Next time mummy travels to Ketu

market in Lagos State to buy food stuffs, we would follow her and

ask her to take us to the palace of the Alaketu in Ketu.”

“King Okanbi had seven princes and princesses as

his children,” their grandfather told them.”

Osile’s Crown


To the surprise of Taye and Kehinde, their grandfather burst into

laughter, “King Alaketu of Ketu is not living in Lagos State where

we have Ketu and Ojota markets. King Alaketu of Ketu lives in

the Republic of Benin just as King Onisabe of Sabe and King

Onipopo of Popo also live in the Republic of Benin.”

The old man then continued the story. “All the kings that were the

grandchildren of Okanbi, the Olowu and the Alaketu were using

crowns and not coronets like all the five kings that were the

children of King Okanbi.”

“What is the difference between a crown and a coronet?” Taye

asked.

“A crown which is called “ade” in Yoruba language is worn by a

king as a sign of authority and power over a group of people; but

a coronet which is called “akoro” in Yoruba language is worn by

chiefs who are under a king. It is decorated with silver,” the old

man explained.

“That means the crown of the Osile is not a coronet,” Kehinde

observed.

“You are right, it is not a coronet and it should not be regarded as

a coronet,” their grandfather pointed out.Later, he continued,

“When King Okanbi went to join his ancestors, Prince Oranmiyan

became king in lle-lfe which was the capital town of the Yoruba.

He was richer and powerful than all his brothers. He also had

authority and control over the whole of Yorubaland, including

Egbaland, because he was the owner of all the land (including

Egbaland) on which the other kings and the people of

Yorubaland were living. He was their landlord and they were all

his tenants.” [See The History of theYorubas by Rev. Samuel

Johnson - page 148 paragraph 4].

Taye thought silently, “This King Oranmiyan must have been a

mighty king indeed for him to have authority and control over the

Osile’s Crown


whole of Yoruba land.”

“After he became king, Oranmiyan who was a brave hunter and

warrior founded a group of men called Eso or guardians of the

kingdom. He also surrounded himself with 150 well-trained

soldiers. Later he called his brothers and told them to join hands

A crown which is called ade” in Yoruba language is worn by a king

as a sign of authority and power over a group of people;”

with him so they could travel back to the faraway land, that some

called Mecca in order to punish the enemies of their grandfather;

Oduduwa.”

“Did they go?” asked Kehinde.

“Oh Yes,“ answered their grandfather,”but before they left, lle-lfe,

King Oranmiyan asked Adimu, a servant of his father to act on

his behalf by offering sacrifices to the gods of the land and also

taking care of his subjects in his absence. After this, he left with

his brothers and their soldiers towards the faraway land.”

“Did they get to the faraway land? it was Taye this time. The old

man explained, “It was the plan of King Oranmiyan that within 90

days they would reach the faraway land from lle-lfe. However,

this was impossible because a great army of black ants blocked

up the road. Some of the soldiers that tried to force their way

through were wounded. The army of black ants was so great that

it could not even be destroyed by torches of fire.”

“King Oranmiyan who was determined to go ahead however

decided to lead his brothers and their soldiers through the land of

the Nupe or Tapa people. At this point, only his eldest brother

agreed to follow him; the others left Oranmiyan and went back to

their kingdoms with their soldiers.”

“Then what happened when they got to the faraway land?” Taye

and Kehinde asked.

The old man laughed before telling them, “King Oranmiyan and

his entourage did not even reach the faraway land.”

Osile’s Crown


“What happened?” Taye and Kehinde asked, their eyes full of

expectations.

“They quarrelled at Igangan. His brother then decided to part

ways with him, and went away with his soldiers towards the west

because he did not want to follow Oranmiyan who had chosen to

go towards the east. Going towards the east, King Oranmiyan

however found himself at the bank of a river now called River

Niger,” the old man narrated.

He however continued and said,” He was determined to cross

the river with his soldiers but the Tapa people did not allow him to

cross over. He did all he could but the Tapa people prevented

him from crossing over. He then decided to turn back since ‘if one

cannot go forward on a journey, one should be able to turn back.’

He therefore went and settled down with his soldiers near the

Ibariba kingdom.”

At this point, the old man coughed before he continued with the

story, “King Oranmiyan was however sad because it would be

shameful to return to lle-lfe and announce to his people that he

was unable to achieve his most cherished aim. Besides, he knew

lle-lfe would have already installed Adimu or somebody else as a

king.”

“Then what did he do?” Kehinde asked.

His grandfather replied, “He went to the King of Ibariba to seek

advice on where he could choose as a settlement since he has

decided that he would not be going back to lle-lfe.”

“The King of Ibariba who had great magical power then put a

charm on a snake, a big boa constrictor, and told King

Oranmiyan to follow the snake to wherever it went.”

Before their grandfather could continue the story, the girls asked

“Did King Oranmiyan and his soldiers followthe snake?”

Their grandfather answered, “They all followed the boa

constrictor as the King of Ibariba had told them. Before they left,

the King of Ibariba told King Oranmiyan that he should establish

Osile’s Crown


a town on the spot where the snake stopped and stayed for

seven days before its disappearance.”

“Did the snake stop at all?” Taye asked eagerly.

“Did it disappear?” Kehinde also asked quickly, not giving their

grandfather the chance of answering Taye’s question.

The old man however answered both questions, “The snake

actually stopped for 7 days at the foot of a hill called Ajaka hill

before it later disappeared. King Oranmiyan then built a town

there which he called Oyo Ajaka. This was how the kingdom of

Oyo was founded with King Oranmiyan as the first king.From this

new kingdom, he was still contacting Adimu who was ta king care

of lle- lfe for him. Later when Oyo Ajaka had grown to become

popular

“The King of Ibariba who had great magical power then put acharm on a snake, a big boa constrictor, and told KingOranmiyan to follow the snake to wherever the snake went.”

Osile’s Crown


KABIYESI OBA DR. ADEDAPO ADEWALE TEJUOSO (CON)

KARUNWI III ORANMIYAN, OSILE OF EGBALAND AND

HIS MUM, LATE CHIEF (MRS.) ESTHER BISOYE TEJUOSO.

THE 3RD (THIRD) IYALODE OF EGBALAND

(22ND JUNE 1916 TO 19TH SEPTEMBER, 1996.)

KABIYESI OBA DR. ADEDAPO ADEWALE TEJUOSO

(CON)

KARUNWI III ORANMIYAN, OSILE OF EGBALAND

AND PARAMOUNT RULER OF OKE-ONA EGBA AND

THE OLORIS ON HIS CORONATION DAY, 20TH OF MAY,

1989.

Osile’s Crown


KABIYESI OBA DR. ADEDAPO ADEWALE TEJUOSO

(CON) KARUNWI III ORANMIYAN, OSILE OF

EGBALAND \ AND PARAMOUNT RULER OF OKE-ONA

EGBA ON A BOAT CRUISE:. HOLIDAY WITH FAMILY

MEMBERS IN EUROPE FROM ROME THROUGH TO

MONTE CARLO (FRANCE) TO VALENQIA SPAIN TO

TUNISIA IN AFRICA AND MALTA AND BACK TO ITALY

IN 8 DAYS , L - R SITTING - OLORI OLABISI,

OMOLARA, KABIYESI & OLORI YETUNDE TEJUOSO.

L - R STANDING - PRINCESS MOJIAND HUSBAND

PRINCE DR. LANRE TEJUOSO.

KABIYESI OBA DR. ADEDAPO ADEWALE TEJUOSO (CON)

KARUNWI III ORANMIYAN, OSILE OF EGBALAND AND

PARAMOUNT RULER OF OKE-ONA EGBA.

and great, King Oranmiyan decided to leave Oyo to found

another kingdom in a place called Oko. This was after he failed

once again to cross the River Niger to go to Mecca.”

“Why did he leave to found another kingdom?” Kehinde

The answer given by the old man was that, “Oranmiyan was a

restless and warlike king who wanted to extend his kingdom.

“While he left to establish the new kingdom, who was in charge

of Oyo Ajaka or did he send for Adimu to come and take care of

Oyo?” Taye asked.

“No!” the old man answered and explained, “He left Oyo Ajaka

in care of his first son, Prince Ajuan , who was popularly called

Ajaka.”

Osile’s Crown


“He must have trusted him as he trusted Adimu who he put in

charge at Ife,” Taye observed.

“You are right,” their grandfather remarked and he continued,

“At Oko King Oranmiyan then became the first person to rule on

the throne of the Osile, as the Alafin of Oko, in the place where

our forefathers came from before going to Egba-Forest.”

Kehinde then asked “This place called Oko, where was it

situated then?”

“It was situated not too far from lle-lfe and the old Oyo,” the old

man explained and continued his story, “Oko was then the seat

of the Yoruba government. King Oranmiyan was ruling from here

in Oko before he went to join his ancestors. However, because of

the strong belief of the Yoruba that “Royalty does not sleep

outside,” necessary arrangement was made to give him a royal

and special burial in lle-lfe. A staff, called Opa Oranmiyan, was

however erected on the spot where King Oranmiyan was laid to

rest in lle- lfe, but the seat of the Yoruba government at that time

still remained in Oko for a very long time after King Oranmiyan

had gone to join his ancestors. This means that OKO was the

headquarters and capital ofYorubaland for a longtime.”

The old man explained further, “since the first king that reigned

in Oko where the people of Ago Oko, the capital of Oke-Ona in

Egbaland, came from originally was King Oranmiyan, the crown

of the Osile is the same as that of King Oranmiyan which was

one of the oldest and most important three crowns in Yorubaland

where

KingOranmiyan reigned. These are:- lle-lfe, Oyo and OKO.”

“The crown of the Osile is indeed an ancient crown,” Taye

remarked.

Their grandfather then told them,“The two kings that reigned in

Oko after Oranmiyan were Kings Ajaka and Sango but

ORANMIYAN (OSILE) is the ONLY King among all the reigning

“A staff, called Opa Oranmiyan, was

however erected on the spot where King

Oranmiyan was laid to rest in lle-lfe,”

Osile’s Crown


Obas in Abeokuta (Egbaland) now, who also reigned in lle-lfe as

Alafin of lle-lfe. However, the three oldest and most important

crowns in Yorubaland are the crowns of Oranmiyan which he

used when he reigned as the Alaafin of lle-lfe in Ife; Alaafin of

Oyo, in Oyo and Alaafin of Oko, in old Oko where the people of

Oko ,the capital of Oke-Ona in Egbaland came from.”

Happily, Taye then told his grandfather, “I now know why our

king, King Osile, is being referred to as Oranmiyan.”

Their grandfather then asked; “What again have you learnt from

the story?”

Kehinde quickly spoke, “I have learnt that the crown of the Osile

which came into existence centuries ago is not a coronet under

any other crown”.

“You are correct”, their grandfather spoke happily as the story

telling session came to an end that day.

To the surprise of the old man, who was about to stand up and go

inside for his siesta, Taye asked him for a favour, “Before you go

inside, please tell us the list of the towns in Egbaland which are

Oke-Ona towns.”

“The townships areAgo-Oko, Ikija, llugun, Ikereku, llawo, Ago-

Odo, Idomapa, Iberekodo, Imala, and Idofin,” the old man

explained as he stood up to go inside. He also added, “there are

other two townships of Oke-Ona that are still in diaspora in Egba

Alake, Abeokuta. They are Idere and Efon. By the good grace of

God, the two towns will return to Oke-Ona very soon. ”

Kehinde and Taye responded, “Amen” before Kehinde quickly

asked another question, “From the story you told us, King

Oranmiyan, King Ajaka and King Sango were the first three kings

who ruled as the Alaafin of Oko but who were the other kings who

had ruled as Osile in Abeokuta?”

The old man sat down before he began to roll out the list of

“...Alaafin ofOko, in old Oko where the people of Oko, the capital

of Oke-Ona in Egbaland came from.”

[The seat of government of Yorubaland was at Oko for a ' very

long time. So says Samuel Johnson in the History of the

Yorubas, page 12, paragraph 2.]

Osile’s Crown


those kings who had reigned as Osile in Egbaiand. “They are

King Karunwi I, from 1897-January 2nd, 1899; King Sanyaolu

Adebare I, from 1900 to 1902; King; David Sokunbi Karunwi II,

from 4th April, 1904 to 13th June, 1918 ; King Suberu

Adedamola, from 1918 -1932; King Adedotun Yesufu, from 1932

- 1934; King Emmanuel Sobayo Adebare II, from 1934 - 1944;

and KingAlimi Adeniran Adedamola II, from 4th January, 195 I -

27th July, 1988. The reigning Osile, as the two of you know, is

King Dr. Adedapo Adewale Tejuoso C.O.N. Karunwi III,

Oranmiyan who became king (gazetted) on 15th of February,

1989, but was coronated after three months in “Ipebi” on the 20th

of May, 1989, and he still reigns to date. May he reign for long.”

“Amen,” Taye and Kehinde responded.

Immediately after this, Taye asked, “How did we people of

Oke-Ona move from Oko to Egba forest and then to Abeokuta?”.

“If I should start to tell you how it happened, I would miss my

siesta,” their grandfather explained, “But all I can tell you now is

that we went through many towns including Ibadan, Ijebu, Orile-

Oko in Remo before our forefathers settled here in Abeokuta.

Five Egba diviners were asked to consult Ifa to decide on

whether they should come or not. Two of these diviners came

from Oke- Ona: Tejuoso, who was the chief priest, and Ojo.”

After saying this, Taye wanted to ask another question, but their

grandfather did not allow her; he left to go and take a nap. While

going he however reminded them, “Do not ever forget why our

king, King Dr. Adedapo Adewale Tejuoso, C.O.N. Karunwi III, is

called Oranmiyan. And always remember that he is the only King

in Egbaiand that also reigned in the Yoruba capital in lle-lfe,

according to History.”

“We will never forget,” Taye and Kehinde promised their

grandfather as they knelt in appreciation of the wealth of

knowledge bestowed on them by their grandfather while the old

man went to sleep that afternoon.

Osile’s Crown


Osile’s Crown


NOTE 1

PART OF THE 1903 GAZETTE ON PAGE 26, MORE

BOLDLY TYPED AND PRINTED BELOW

(The Following Are The Rulers To Whom CROWNS Have

Been Given By The Oni of Ife):

1. THEALAKEOF ABEOKUTA

2. THE OLOWU OF OWU (ABEOKUTA)

3. THEALAFINOFOYO

4. THE OB A OF ADO

5. THE OSI-IEMOYE OF ONDO

6. THE AWUJALE OF ODE (IJEBU)

7. THE AL ARA OF ARA

8. THE AJERO OF IJERO

9. THE OROGUN OF ILA

10. THE OWA OF ILESHA

11. THE ALAYE OF EFON

12. THE OLOJUDE OF EKITI

13. THE OLOSI OF OSI

14. THEOREOFOTUN

15. THE AICARIGBO OF REMO (IJEBU)

16. THE ALAKETU OF ETU

17. TFTE ELEKOLE OF TKOLE

18. THE OLOWO OF OWO

19. THE EWI OF ADO

20. THE OLOKO OF OKO (AB EOKUTA)

21. THE ALAGURA OF AGURA (ABEOKUTA)

NOTE 2: The concluding paragraph of the gazette reads thus:

“The last Ruler that paid for his crown to the Oni of Ife was the

Akarigbo of Shagamu”

NOTE: This means that this list above is NOT in order of

Seniority. Otherwise Akarigbo would be No.21 and not 15 as

shown in the list above.

Down Egba Historical Lane:(Relevant Yoruba and Egba Historical Points of Interest)

1. That the vast majority of Yourbas rightly'or wrongly accept the

book - The History of the Yorubas by Rev. Samuel Johnson - as

the "bible” ofYoruba History.

2. That Oduduwa according to the said book and known history was

the father of the Yoruba.

3. That Oduduwa had a son named OKANBI.

4. That Okanbi had seven children and therefore Oduduwa had

these seven grand children.

5. That the first child of Okanbi was a Princes, and she gave birth to

a son who later became Olowu of Owu. This Olowu finally

migrated to Owu in Abeokuta.

(b) That Okanbi's second child was also a Princess and she was the

mother of the Alaketu (NOTALAKE) of Ketu (NOTAKE).

(c) Thatthe third child of Okanbi, a Prince, became the Oba of Benin.

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(a) That the fourth child, a Prince, became the Orangun of lla.

(e) Thatthe fifth child, a Prince, became the Onisabe of Sabe.

(f) Thatthe sixth child, a Prince, became the Lupopoof Popo.

(g) That the seventh child, a Prince and last born, by name Oranyan,

was the progenitor of the Yorubas (including the Egbas).

Oranyan, though the last born, but being born, so to say, on the

throne i.e after his father had become a King and being the

bravest, was selected to succeed his father and he was placed

on the throne as “the Alafin orLord of the Royal Palace at lle-lfe.”'

6. That Oranyan, the grandson of Oduduwa, did not only reign in

lle-lfe, but also reigned in Oyo and Oko towns during his life time.

7. That not only did Oranyan reign in Oko town for many years but

also died in Oko.(Though tradition says understandably that he

died at lle-lfe since an Oba never dies outside his throne. (See

pages 12 & 144 of The History of the Yorubas by Rev. Samuel

Johnson).

8. That according to the above facts, the three most important

towns and crowns in Yorubaland and Yoruba History MUST be

those of lle-lfe, Oyo and Oko since Oranyan, the progenitor of the

Yrouba race lived and reigned in these three towns of the Old

Oyo empire his life time.

9. That the Oko people with the Oloko of Oko left Oko of the Old

Oyo Empire during the inter-tribal wars and migrated through

Ibadan, lJebu, then to Orile-Oko and finally settled at Oke Ona in

Abeokuta in 1830.

10. That he Oloko of Oko now reigns over ten townships rather than

Oko township alone. He is therefore known as Osile Oke-Ona,

Egba.

That this said Oloko of Oko has a very close link to Oduduwa

having derived his crown and power direct from the

source-Oranyan-who first regined in Oko and who was a

grandson of Oduduwa and he also reigned in lle-lfe and Oyo.

12. TheObasinAbeokuta

i. That the Oloko of Oko (now Osile Oke-Ona, Egba) was a

grandson of Oduduwa.

li. That the Olowu of Owu (Abeokuta) was a greatgrandson of

Oduduwa.

iii. That the Alake was only remotely related to Oduduwa and I

confirm this by quoting as follows from page 9, paragraph 5 of the

book - The History of the Yorubas by the Rev. Samuel Johnson :

“The Alake and the Owa of llesa are said to be NEARLY related

to the Alafin, the former was said to be of the same mother with

one of the earliest Alafins. This woman was called Ejo who

afterwards took up her abode with her youngest son, (Alake of

Ake) until her death; hence the common saying “Ejo ku si Ake”

meaning Ejo, the mother of Alake, died at Ake.

iv. That research continues to enable us place the Agura in his

right historical perspective.

13. That the present set up in Abeokuta is NOT historically correct

and needs

Osile’s Crown


looking into by a fair minded broad based committee of Egba

sons.

14. That there was never a time in history when Egba Alake went into

war with or conquered Oke-Ona people in war to warrant any

unnecessary subjection or oppression.

15. That on the contrary, it was the Oke-Ona people who succeeded

in driving the Egba ALake people out of town to the outskirts of

town to a place now known today as Ake in Abeokuta.

(Remember Sodeke's famous last words in 1845 which reads:

“Ki ogun maja llewo, Kogun ma ja Ibara, Ki nwon ma le ara Ake

da seyin odi. Aseyin wa - aseyin bo, Ogun ja llewo, Ogun ja

Ibara. Nwon le ara Ake da seyin odi.”

From the Secretariat of His Majesty Oba Dr. Adedapo Adewale

Tejuoso CON Karunwi lll, Oranmiyan Osile, Oke-Ona Egba

Osile’s Crown


LEGIBLE COPY OF THE LETTER ON PAGE 30

Our Ref. No. ASLG. 60/61 Abeokuta South Local Government, R

M. B. 2010,

11th October, 1982

The Permanent Secretary,

Ministry of Local Government and Community Development,

Abeokuta.

For the Attention of Mr. |. O. Osibajo

Proposed New Salary Gradings of Obas. Chiefs and

Other Traditional Office Holders

I am directed to refer to your Circular Letter No. GMA. 73/Vol.

11/199 of 27th September, 1982, and to convey the following

decisions reached by the Management Committee of this Local

Government at its meeting held on Friday, 8th October, 1982 to

you:-

(1) “That the State Executive Council be prayed, through the

Honourable State Commissioner for Local Government and

Community Development to promote the Oshile of Oke-Ona, the

Agura of Gbagura and the Olowu of Owu (the three Paramount

Rulers in the Local Government

area) to first class Obas.”

(2) “That as there are no Bales in the Local Government area,

the Management Committee could not recommend salary for

Bales.”

and (3) “That the salary of N720.00 per annum being paid to

each of the Chiefs in the Local Government area as at now

should stand.

(Sgd.) Prince Gbadebo Omidokun, Secretary,

Abeokuta South Local Government, Our Ref. No. ASLG, 68/62 '

Abeokuta. 12th October, 1982

Copy to:-

The Oshile of Oke-Ona, Ago-Oko, Abeokuta.

The Agura of Gbagura, Agura Road, Abeokuta.

For information, please.


Abeokuta South Local Government, Our Ref. No. ASLG. 68/6V

Abeokuta. I 3th October, 1982.

Copy to:-

The Regent Olowu,

Olowu Palace,

Owu, Abeokuta.

The Secretary to the State Government,

Governor’s Office,

Abeokuta.

Osile’s Crown



LEGIBLE COPY OF THE LEnER ON PAGE 30

Our Ref. No. ASLG. 60/61 Abeokuta South Local Government, R

M. B. 2010,

I Ith October, 1982

’ The Permanent Secretary,

Ministry of Local Government and Community Development,

Abeokuta.

For the Attention of Mr, j. O. Osibajo

Proposed New Salary Gradings of Obas, Chiefs and

Other Traditional Office Holders

I am directed to refer to your Circular Letter No. GMA. 73/Vol.

11/199 of 27th September, 1982, and to convey the following

decisions reached by the Management Committee of this Local

Government at its meeting held on Friday, 8th October, 1982 to

you>

(1) “That the State Executive Council be prayed, through the

Honourable State Commissioner for Local Government and

Community Development to promote the Oshile of Oke-Ona, the

Agura of Gbagura and the Olowu of OWu (the three Paramount

Rulers in the Local Government

area) to first class Obas.”

(2) “That as there are no Bales in the Local Government area, the

Management Committee could not recommend salary for Bales.”

and (3) “That the salary of N 720.00 per annum being paid to

each of the Chiefs in the Local Government area as at now

Osile’s Crown



Abeokuta South Local Government, Our Ref. No. ASLG. 68/62 '

Abeokuta. I 2th October, 1982

Copyto:-

The Oshile of Oke-Ona, Ago-Oko, Abeokuta.

TheAguraofGbagura, Agura Road, Abeokuta.



Abeokuta South Local Government, Our Ref. No. ASLG. 68/6V

;

Abeokuta. I 3th October, 1982.

Copy to:-

The Regent Olowu,

Olowu Palace,

Owu, Abeokuta.

The Secretary to the State Government,

Governor’s Office, ... *• -.

Abeokuta.


Genesis of it all (The full text of Osile’s letter to

Kabiyesi Alaiyeluwa Oba Oyebade Lipede,

Alake and Paramount Ruler of Egbaland)

31 st January 1990

Kabiyesi Alaiyeluwa

Oba Oyebade Lipede JP

The Alake and Paramount Ruler of Egbaland

Kabiyesi.

Letter of Congratulations on the 92nd Anniversary of an historic

event

- The Coming Together of the Obas in Abeokuta

I write to congratulate you very heartily on today’s historic

anniversary. It is exactly ninety-two (92) years today (to be

precise 31 st January, 1898) when the then Governor

MacCullum of Nigeria, defiled a taboo, and brought the then four

(4) Obas in Abeokuta face to face for the first time at a meeting.

It was there and then that he opened their veils (beaded crowns)

and took their photographs as a group. Present at that historic

occasion were, the then;

Alake ObaSokalu

Osile Oba Karunwi (my maternal great grand-father)

Agura ObaOlubunmiand

Olowu - ObaAdepegba

Osile’s Crown


Prior to that day, the Obas could not and had not been fully

involved in the administrative or political affairs of Egbaland as a

whole. Since then, they have been expected to be fully involved

in the Governance of Egbaland. It is gratifying to note that the

people of Egba Alake, Egba Oke-Ona, Egba Gbagura and Egba

Owu have lived together for those ninety-two (92) years in peace

and harmony whether seemingly or not.

This, no doubt, must have been a marriage of convenience with

sacrifices made in varying degrees by the four (4) different

sections constituting Egbaland.

I am inspired to write today, this historic day, to remind all of us

that we should try to re-think and discuss the pros and cons of

our marriage of convenience and if need be, review and or

restructure our systems and conventions. It is always better and

beneficial to jaw-jaw at all times. This is food for thought and

possible consideration. We should ponder on this for at most

the next eight (8) years or so. That is when we should be

celebrating the centenary of this historic event.

Nigeria was once under the colonial rule. When it pleased God

Almighty to grant Nigeria her independence, she was lucky to

have been handed down a democratic government where every

Nigerian has equal right. Thank God the Egbas are very much

part of this democracy. This we should find ways and means to

further straighten amongst us so that the sacrifices of our

forefathers would not have been in vain. I wonder how we would

feel in Nigeria today if the Northerner-; (Rausas), who are

presumed to have the iargesc population and land size are given

the exclusive right to dominante and rule the South (Yorubas and

Ibos) forever? Nigeria as we know it today, would have definitely

become the abode of a marriage of inconvenience. We the

Southerners would never have accepted to be treated as

second-class citizens in our own country. Nigeria would have

been sitting on a time bomb. (God forbid).

Thank God, we, the Egbas should at least be more

experienced and as- titute in the art of Governance. But we must

not continue to assume that all is well. I know it is not, having

listened to some people from the three (3) minority sections of

Egbaland in my short sojourn here in Abeokuta. Even if it is,

talking about it and introducing necessary innovations and

reforms can only make it better not worse. The time to start that is

now. Our next hundred years together in marriage, starting from,

the 3ist January, 1998 must be a more blissful and tolerable one

for all. It is then and only then that posterity will consider us

justifiably as “The Progressives”.

If we go by reason of history, the whole world, including USA,

USSR, Great Britain and the rest of Europe, would still be under

Osile’s Crown


the “Roman Empire” today. But is this the case? Certainly not. It

is a changing world and the wind of change is bound to be

universal. I*t is the only reason why the rest of the humane world

is today employing every means to light Apartheid in South

Africa. They are beginning to succeed.

I have the inspiration today to write these few lines. Why? I do

not know.

I am, however sure it can only be for the good of Egbaland. I

know my views may not be looked upon with favour by some. But

at least, my conscience will be clear henceforth. I always prefer

to stand for the truth even at the risk of persecution I strongly

believe we are in a modern world. We must all endeavour to

move with time and also stand by the truth and fairness. That will

eventually build better friendships and be beneficial to all

concerned at all times. We must avoid being stagnant, much

longer, lest we give room to attrition. We must act. And the time

to act is now.

I am sure there are quite a number of tilings that we used to

discuss or f

review and or adjust if we decide to take the bull by the horn. For

example;

W should be the involvement of the Obas when important Egba ,

Chieftaincy recipients are to be decided. At what stage should

the other of Obas know about it ?

1. What should be the involvement of the Ob;, of a section

in causing an in- i:

digene of that section tor an Egbu Chieftaincy tide.

2. Should there not be a long term planning of the year’s

calandar of events for the whole of Egba so as to avoid clashes

with the year's calendar of j events for the individual sections of

Egbaland?

3. How easy is it for any township in Abeokuta or

Egbaland, for that macter, to shift from one section of Egba to the

other? What are the rules? | What, for example, is the current

situation with Idcre, Imaia, Idofin and r> Eton which are

supposed to be townships cf Oke-Oua, Egba but now * appear to

be taking a stand of Unilateral Declaration of Independence jj'

(UDI)? _ l

4. A lot more may arise at the Conference table from other people

who 'i would wish to speak up with all sincerity for the good and

progress of '■ our dear Egbakind. We only need to be called

upon.

Osile’s Crown


Hoping I have made some sense, but more importantly, I wish

you and of us many happy returns of the day. Thank you

Kabiyesi and God bless.

P.S. NO REPLY WAS RECEIVED TO THIS LETTER.

!N$TRm<x*iT ©5 Um3ASf&3 W A RRSr CLASS OSA

jusili, 6E1,: SO .

otvw&a &'jzzs*®& J&Ains

Governor, Ogun^tcit'' of Tiicfvn/z

OTUMB/rSljKK^A JDA.SKEL

‘Whereasy

u is the desire of the CSUM STATS GOVSIMiWWT OF

NIGERIA to upgrade the status of icservtog. Obas within OGUH

STATE to FIRST CLASS 02 AS.

The Governor of Ogun State of b'ijertaliaa «*®r>2s?«S It

appropriate that the stool of OSILS, ©X£*©NA IGSA In A

DEOKLfTA NORTH Loea? Govesnsmsnt K^cfOg&B State* Te

upgraded to the status of a FIRST CtA«* STOOL wlthi» 0»pJH

State ofN^-vu hfis if sivStov: '.■■■■■

from I2ti>.?»!}'»2!K&

S^ow<Therefore.,

I, OTUNBA G8ENGA DANIEL, Govonu.-raffQrn St^ Nigeria, in

exercise of the powers c«:«/erj*e! rsw ~ *>

Sc ction 5 of the Ogun State Council of Ofe»s - - *w an amended

by the Ogun State Council of Ofcft* (Ameodmcrt' Law of 2005

and of »U other powers enabling me in that &«&«»’« do herein

confirm the upgrading of the stool os OS!j-£, G^.v- ONA EG8A

presently occupied by CBA 2R. ADEDAPO ADEWALE

Osile’s Crown


this 2(K)6ASANJQ. Ci.C.KR * •

OI.l'SliCil IN OUASANJCA /’/<•% iileitl,IbiJrrul Republic of Nigeria'

OLUSEGUN OBASANJO, o.c.F.n.

PRESIDENT, FEDEB AL REPUBLIC OF NIGERIA ;

HM Oba (Dr.) A iedcwo Adeivale Tejuosho,

KARUNWI m OSILE OKE-ONA EGBA __

Instrum ent of Confernient of National Honour ‘ •

(n exercise of tile powers vested in me under .section I(4)-<if the

National Honours Acte I, Ol.lhSliOUN O HASAN JO, President of

the Federal Republic of Nigeria, in recognition' of your

outstanding virtues and in, appreciation of yoijr services to our

country, Nigeria;: lIHRlillY award to you to have, anil enjoy the

title, dignity and aif the privileges of

Commander of the Order of the Niger (CON).

(itVhN at Abuja under my Hand and the Public Seal of the

pedcraf Republic of

Nigeria \

zxczxcv£lst

Magical - having magic powers.

Boa Constrictor - a type of dangerous snake.

Administrative - relating to the control of a

group of people.

Convenie

nce

- a situation that makes it easier to do

something.Record - facts that are written down.Reliable - whatyou can trust and depend on.Accorded- give special attention.Status -position.Superior - better than.Faraway -very far.Identified - to know what a thing is.Popularly- liked by most people.Race - a group of people that are the same

because of the colour

Osile’s Crown


Documents

1and the young at heart with the story of Osile’s Crown. For the old but young at heart who might be doubting the veracity of our story, The History of the Yorubas, by Rev. Samuel