The Èkìtì Towns and the Pẹ̀lúpẹ̀lú
Adó-Èkìtì, Ìkẹ́rẹ́, Ìkọ̀lé, Ọ̀tùn and Efọ̀n-Aláàyè, the sixteen crowns of the Aládemẹ́rìndínlógún, and the pẹ̀lúpẹ̀lú council that the British convened in 1900.
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Adó-Èkìtì, Ìkẹ́rẹ́, Ìkọ̀lé, Ọ̀tùn and Efọ̀n-Aláàyè, the sixteen crowns of the Aládemẹ́rìndínlógún, and the pẹ̀lúpẹ̀lú council that the British convened in 1900.
The Yorùbá wey dem quote, the proverbs, oríkì, ẹsẹ Ifá, word list headwords, Odù names and citations dey exactly as the corpus record dem, for every language.
Èkìtì na di clearest Yoruba example of political arrangement wey no be kingdom. Na land of many small kingdoms, each with im own crowned ọba, wey none of dem senior di others, inside hill country wey single power wey dey conquer land no fit ever operate cheap. Dem dey generally trace di name itself from ilẹ̀ olókìtì, di land of hills.
Di number sixteen dey attach to Èkìtì inside di phrase Aládemẹ́rìndínlógún, owner of sixteen crowns or di sixteen crowned ones, and di council wey those crowns dey meet na di pẹ̀lúpẹ̀lú . Di most important single fact about dat council na say e no be ancient ting. Na British people call di meeting for 1900, and to know dat one dey change how pesin suppose understand everything about Èkìtì political arrangement.
Di word. Pẹ̀lúpẹ̀lú na Èkìtì word wey mean call di lords, call di lords, from pe olú .
Di origin, as e really happen. Sixteen Èkìtì ọba meet for Òkè-Ìmọ̀ inside Ilésà, wey dey Ọ̀ṣun State now, wey British people call as colonial government dey start, for 1900. Na di person wey call di meeting, Major Reeve-Tucker, chair am, with one Ìjẹ̀bú man wey dem dey call Gbangbalasa dey interpret. Reeve-Tucker tour di whole area from October 1899 to February 1900 before e set am up, and dem make di Oore of Ọ̀tùn President. When dem amend di Èkìtì Superior Native Authority for 1946 and establish am for 1947, di Oore still be di first President .
Dat one na colonial institution and pesin suppose describe am as dat. But wetin e make formal na real ting: group of independent crowns wey don already join bodi fight war together inside di Èkìtìparapọ̀ from 1878, and wey need single body to deal with British administration. Indirect rule need council; Èkìtì provide one; di council come get authority of tradition.
Di people wey dem name as attendees for di 1900 meeting na di Ajẹrò of Ìjẹ̀rọ̀ (Ọba Okeruku), di Oore of Ọ̀tùn (Ọba Adifala), di Olójùdó (Odundun), di Elékọlé (Agbabiojusanmo), di Aláàyè of Efọ̀n (Ọba Atewogboye), di Olọ́jaòkè of Ìmèsì-Ìgbòdó (Ọba Aniyeboye) and di Ògògà of Ìkẹ́rẹ́ (Ọba Alowolodu); di Arìnjalẹ̀ send representative, because dem detain am dat time, and di Atta of Ayédé and di Baálẹ̀ of Èmùrẹ̀ attend as observers .
Di list no dey stable, and di three versions wey dey waka around suppose dey stated as three.
Di 1900 list: Oore of Ọ̀tùn, Ẹ̀wì of Adó-Èkìtì, Ọ̀wá of Obbo, Ajẹrò of Ìjẹ̀rọ̀, Alárá of Aramoko, Déjì of Àkúrẹ́, Aláyé of Efọ̀n, Arìnjalẹ̀ of Ìsẹ̀, Olójùdó of Ìdó, Olóyè of Òyè, Ológotun of Ògótùn, Ògògà of Ìkẹ́rẹ́, Ọ̀wá Ọ̀ọ̀yẹ of Òkèmèsì, Onítàjí of Ìtàjí, Onísàn of Ìṣàn, Atta of Ayédé .
One older four-and-twelve arrangement: four supreme, di Owore of Ọ̀tùn, Ajẹrò of Ìjẹ̀rọ̀, Elẹ́wì of Adó and Elékọlé of Ìkọ̀lé; and twelve others, Alárá of Aramoko, Aláyé of Efọ̀n, Ajanpanda of Àkúrẹ́, Alágotun of Ògótùn, Olójùdó of Ìdó, Atta of Ayédé, Olọ́jaòkè of Ìgbòdó, Olóyè of Òyè, Olómùwo of Omuwo, Onírè of Ire, Arìnjalẹ̀ of Ìsẹ̀ and Onítàjí of Ìtàjí . Note say dem give di Àkúrẹ́ title here as Ajanpanda instead of Déjì.
Di modern list: Ajẹrò of Ìjẹ̀rọ̀, Alárá of Aramoko, Ẹ̀wì of Adó, Ògògà of Ìkẹ́rẹ́, Olómùo of Òmùọ, Attah of Ayédé, Olóyè of Òyè, Arìnjalẹ̀ of Ìsẹ̀, Ológotun of Ògótùn, Onítàjí of Ìtàjí, Elémùrẹ̀ of Èmùrẹ̀, Aláàyè of Efọ̀n, Ọ̀wá Ọ̀ọ̀yẹ of Òkèmèsì, Olójùdó of Ìdó Faboro, Elékọlé of Ìkọ̀lé, Onísàn of Ìṣàn .
Èkìtì tradition hold say di Alárá, Ajẹrò and Ọ̀ràngún na brothers from di same mother, and separately say di Alárá and Ajẹrò na sons of Ifá, dat is of Àgbọnnìrègún . Di two claims dey waka around; dem be claims about seniority just as dem be about genealogy.
Di council na legal matter wey still dey on. For 2020, di sixteen pẹ̀lúpẹ̀lú ọba sue di Ẹkìtì State governor on top how e appoint di Alawe of Ìlàwẹ̀-Èkìtì as chairman of di state traditional council, dey argue say di chairmanship suppose dey rotate every two years among di Aládemẹ́rìndínlógún alone, and di Aláàfin of Ọ̀yọ́ write to di governor on 12 March 2020 dey warn make e no treat di institution with levity .
Di dispute even reach inside di list itself. At least one published list of Èkìtì paramount rulers name di Olúkèrè of Ìkẹ́rẹ́ instead of di Ògògà , wey be di Ìkẹ́rẹ́ dispute wey dem treat below wey come dey show for di level of di confederation.
Ruler. Di Ẹ̀wì of Adó, wey dem also dey call Ẹlẹ́wì. Status. Capital of Ẹkìtì State, wey dem create on 1 October 1996; 2006 census count dey between 308,621 and 313,690, with 2022 estimate of 469,700 across 293 square kilometres .
Founding. Di person wey start am na prince of Ilé-Ifẹ̀ wey dem dey call Àwàmarò, di restless one, son of Biritikolu. E leave Ifẹ̀ with Ọ̀rànmíyàn and travel pass through Ita Orogun and Benin forests; after palava, di two groups separate and di Ẹ̀wì's people move go west through Utamodi, Oke Papa, reach Udoani and Agbado .
Di Ulesun conquest. Àwàmarò settle for Oke Ibon, wey be Odo Ijigbo now, come conquer di Ulesun community wey dey ground before and commot dia ruler, di Elesun; dem change di name of Ulesun to Adó, or Adó-Ẹ̀wì . Di hierarchy under di Elesun before di conquest na Odolofin as second-in-command, then Asao, Elegemo, Alamoji, Olisinla, Olulero and Olookori, and di Elesun dey rule over satellite towns wey include Ukere, dat is Ìkẹ́rẹ́, Isinla and Ulamoji .
Di Elegemo keep im post as chief priest and custodian of Iwemo Ògún , and di fact say dat position survive na di key detail. Any conquering dynasty wey keep di priesthood of di people wey dem defeat na dynasty wey fit take political office but no fit take di ritual one, and dat same pattern show for Ifẹ̀ with Ọbàtálá and for Ìkẹ́rẹ́ with di Olúkèrè.
Di Ẹ̀wì's own warrior chiefs na di Akogun for Irona, di Oloja Ese for Oke Ese, di Eleyinmi for Okeyinmi and di Egbedi for Orereowu; di quarters na Idolofin, Okelaja, Udemo and Okeyinmi .
Di list of di kings, as dem publish am, start from Ata (1444–71), Owakunrugbon (1471–90), Owamuaran (1490–1511), Yeyenirewu as regent (1511–52), Obakunrin (1552–74), Eleyo-Okun (1574–99), Afigbogbo Ara Soyi (1599–1630), Gberubioya (1630–96), Idagunmodo (1696–1710), Okinbaloye Aritawekun (1710–22), Amono Ola (1722–62), Afunbiowo (1762–81), Akulojuorun (1781–1808), Aroloye (1808–36), Ali Atewogboye (1836–85), Ajimudaoro Aladesanmi I (1886–1910), Adewumi Agunsoye (1910–36), Daniel Anirare Aladesanmi II (1937–83), Samuel Adeyemi George-Adelabu I (1984–88), and Rufus Adeyemo Adejugbe Aladesanmi III from 1990 .
Two tins dey to point out. Di list start for 1444 while dem date Udiroko festival to Àwàmarò reign around 1310, gap of over one century wey di sources dem no reconcile . And Ali Atewogboye, wey rule from 1836 reach 1885, na Muslim ruler , wey make sense to note as proof say Islam reach Èkìtì royal houses for di middle of di nineteenth century.
Ruling houses. Ẹ̀wì Gberubioya divide di dynasty put for three houses, Owaroloye or Aroloye, Atewogboye and Arutawekun .
Udiroko. Adó traditional new year, wey start under Àwàmarò around 1310, wey dem also dey call Olorunborun, thanksgiving to Ọlọ́run, and dem name am after di big ìrókò tree for di Ẹ̀wì's palace wey people dey gather under . Di rituals include pounded yam with egusi and original palm wine before di event, presentation of walnuts and kolanut to di Ẹ̀wì by di warlords, martial displays, di Ẹ̀wì's speech wey dey lay down di year plans and budget, and closing prayer, di ìwúre . Dem dey hold am every year on 28 August.
Di speech wey dey lay out budget make sense make person look well. Festival wey di ruler dey publicly state di coming year plan and how much e go cost na real working political institution, no be only ritual one.
Historical role. Adó expand pass four centuries, dey control Ìkẹ́rẹ́, Ìgbara-Òdò, Ògótùn, Aramoko, Erio and Erijiyan; Ìbàdàn scatter many Adó communities for 1873 . Now e dey host Ẹkìtì State University, Afe Babalola University and di Federal Polytechnic Adó-Èkìtì .
Status. Ikere local government area, 202 square kilometres, population 147,255 for 2006, with di hills Olóṣuntá and Òròlé .
Di Olúkèrè, aboriginal version. Three settler clans, Ila, Olowu and Odo-Oja, clear di land and see say e full of squirrels, òkéré, and name am Ile Okere, na where Ìkẹ́rẹ́ come from. Aladeselu, wey come from Uselu near Benin, na di first prominent settler and e consult Ifá before e settle down. Di Olúkèrè title come from Oloje, protégé of di herbalist Olosu or Oloshumeta, wey become chief priest of Olóṣuntá; Oloje plant one crop wey dem dey call ukerekere, na from there dem get bàbá olúkerekere, wey turn to Olúkèrè .
Di Ògògà, Benin version. Ògògà Agamo, brother to di Déjì of Àkúrẹ́, reach there after prophecy say royal outsider go become king. E hunt elephant near Ota-murajoerin rock, consult Oloje, stay seven years for Aladeselu house and den become di first Ògògà, with support from Benin royal line, wey tradition talk say na wetin make Ìkẹ́rẹ́ never chop defeat for war .
Di position of Ògògà na say all laws, documents and official gazettes of di old Western Region recognise only Ògògà as traditional ruler of Ìkẹ́rẹ́. E agree say im forefather meet Olúkèrè on ground, but e maintain say Olúkèrè stool na priesthood attached to di Olóṣuntá festival, and say na im as Benin prince start di monarchy .
Di position of Olúkèrè na say im dynasty dey go back hundreds of years and e dey before Ògògà, say im ancestors don found Ìkẹ́rẹ́ before di paramount ruler reach there .
Different governments wey come and go no give recognition until 8 October 2021, when di Fayemi administration, based on di report from chieftaincy review commission wey Justice Jide Aladejana lead, give Odo-Oja community autonomous status and recognise di Olúkèrè as ọba . Ìkẹ́rẹ́ princes bin formally oppose this thing for December 2018 .
Di current holders na Ògògà Ọba Samuel Adéjìmí Adu Alagbado, Agrilala II, wey get crown for 2015 and be number twenty-seven for Ògògà list, wey dem install as thirteenth chairman of di Ẹkìtì State Council of Traditional Rulers; and Olúkèrè Ọba Ganiyu Ayọ̀délé Obasoyin, Okomolese II, from 2013, around di thirtieth person to hold am .
Di ritual fact wey dey di center of di matter. Di Olóṣuntá festival na nine-day program for di protector deity wey dey live inside Olóṣuntá hill, wey dem believe say dey give healing, cure barrenness and protect people. E dey open with Ùjẹ̀rọ̀ for di palace, di king go go into seclusion for seven days before di time, and during di festival di Olúkèrè dey visit di graves of all past ọba and call their spirits make dem pray for di new king . Erepopo na di rite of passage for di new king for Aladeselu house .
Na so di dispute bi for im clearest form. Di position wey Ògògà describe say na ordinary priesthood na im dey do di ritual wey make Ògògà kingship work well. Di two claims make sense on their own and di ritual arrangement support di two sides at di same time, wey be di reason why di argument never end.
Art. Olówè of Ìsẹ̀, from around 1873 to around 1938, carve di famous palace door and lintel work for di Ògògà. Dem pick am for di Nigerian pavilion for di British Empire Exhibition for Wembley for 1924, and later British Museum acquire am . Olówè na di individual Yoruba sculptor from dat period wey dem document pass, and di Ìkẹ́rẹ́ door na im work wey people know pass; di story of how dem acquire am na standard example for di debate about African objects inside British collections.
Di Elékọlé of Ìkọ̀lé na still di paramount ruler of Egbeoba kingdom, one confederation of twenty-four ọba wey state recognise. Modern Egbeoba form between 1900 and 1920, when dem draw forest settlements wey dey outside join together make dem form one big conurbation under Elékọlé Adeleye I, retired schoolteacher . Ikole local government area cover 321 square kilometres with population of 168,436 for 2006 . Di current Elékọlé na Ọba Adewumi Fasiku, wey return come palace after almost five years abroad for medical treatment, as e travel for August 2021 .
Confederation wey dem form for twentieth century under retired schoolteacher na useful correction to di assumption say all Yoruba traditional structures na from pre-colonial time. Èkìtì political arrangements still dey happen even for memory of people wey dey alive.
Ruler. Di Oore, sometimes Òòrẹ̀, of Ọ̀tùn.
Tradition. Di Oore lead im people commot from Okun-Moba, di Moba sea, for di current Lagos coastal area around 1500 CE, carry golden jug, Ago Ide, wey water dey inside, join with beads and beaded crown, settle one after di other for Moba near Mushin, for Ilé-Ifẹ̀, for Àkúrẹ́, for Oke Olodun and for Ipole before Ọ̀tùn. Di Ọ̀tùn people displace di Aaye people, and di Mọ̀bà confederacy chiefs relocate settle around Ọ̀tùn as di major kingdom .
Mọ̀bà local government area get headquarters for Ọ̀tùn, cover 199 square kilometres with 146,496 people for 2006, and include Ọ̀tùn, Ikun, Osun, Erinmope, Igogo and Osan; di places wey dey inside include di Ero dam for Ikun, di Oore big palace for Ọ̀tùn, di Eyemojo grave for Osan and Egi hill for Igogo .
Dis na serious dispute and dem suppose present both sides.
Di Oore claim. Di Oore cure Odùduwà blindness with water from Okun Moba, and Odùduwà call am olóore mi, my benefactor, wey be di origin of di name. By tradition, na di Oore be di first ọba wey dem dey inform say Ọ̀ọ̀ni's die and na im dey announce am to oda Yoruba ọba; Ọ̀tùn tradition still claim say di Oore do di burial rituals for Odùduwà and dey join install new Ọ̀ọ̀ni. Governor Samuel Rowe record for 1883 say di Oore na di principal among one hundred and thirty-two Èkìtì kings. Di Oore sign di Kiriji peace treaties of 3 July and 29 September 1886, be President of di Èkìtì Council of Ọba from 1900 and first President of di Èkìtì Superior Native Authority for 1947, and hold certificates of honour from 1886, 1900 and 1947 .
Di Ifẹ̀ counter-position. Di Ilé-Ifẹ̀ Traditional Council, sixteen kingmakers for two groups, di Ihare or Agba Ife and di Modewa, wey dey work with di Isoro chiefs, get exclusive authority to announce Ọ̀ọ̀ni's death and to conduct di installation .
Di 1903 gazette. Di Government Gazette of 28 February 1903, wey Ọ̀ọ̀ni Adelekan Olubuse I present, list twenty-one kingdoms wey get crown directly from Ifẹ̀. Di Èkìtì and eastern entries na di Ajẹrò of Ìjẹ̀rọ̀ for number three, di Ọṣemawè of Ondó for number four, di Aláàyè of Efọ̀n for number six, di Olósì of Òsì for number seven, di Elékọlé of Ìkọ̀lé for number nine, di Ẹ̀wì of Adó for number ten, di Ọba of Adó, dat na Benin, for number twelve, di Alárá of Ara for number thirteen, di Olójùdó of Ìdó for number sixteen, di Oore of Ọ̀tùn for number seventeen and di Ọlọ́wọ̀ of Ọ̀wọ̀ for number nineteen .
Look di structure of dat argument. Di Oore appear for di Ifẹ̀ list, wey Ifẹ̀ see as evidence say e derive from Ifẹ̀ and therefore dey under am. Ọ̀tùn no deny di connection; e turn di direction upside down, dey make di Oore di benefactor instead of di person wey benefit.
Ruler. Di Aláàyè, or Aláyé, of Efọ̀n.
Founding. According to tradition na around 1200 CE by Ọbalùfọ̀n Aláyémọrẹ, wey appear for di Ifẹ̀ king list as third, or for some versions fifth, Ọ̀ọ̀ni and descendant of Odùduwà. For dis account, na im be di only known king wey rule over two kingdoms, as e found Efọ̀n after e leave di Ifẹ̀ throne .
Dat one na strong claim and e link Efọ̀n directly to di Ifẹ̀ figure wey dem credit for oda places say e unify Ilé-Ifẹ̀ and bring bronze casting. Weda Efọ̀n's Ọbalùfọ̀n and Ifẹ̀'s na di same person no dey established and person no fit prove am from di material wey dey available.
Three ruling houses dey rotate, Ogbenuote, Obologun and Asemojo, and six high chiefs dey govern di major quarters; di current holder na Ọba Emmanuel Aladejare Agunsoye II, forty-sixth Aláàyè . Efon local government area cover 232 square kilometres with 86,941 people for 2006, dem formally establish am on 4 December 1996, and im cash crops na kola, cocoa and palm .
Efọ̀n na noted woodcarving centre, and Agbọnbíọ̀fẹ́ of Efọ̀n-Aláàyè dey among distinguished Yoruba sculptors . Im festival na Olookun, di new yam .
Dates. 30 July 1877 to 14 March 1893, about sixteen years. Di name come from di sound of cannon fire, ki-ri-ji .
Cause. Ìbàdàn expansion after Ọ̀yọ́'s collapse and di bad things wey im ajẹ̀lẹ̀, di resident administrators, do, including forced marriage, rape and excessive levies .
Trigger. Fabunmi of Òkèmèsì, about 1849 to 1903, kill one ajẹ̀lẹ̀ and im men for 1878 after dem molest im wife Falola for shrine festival. E organise di confederacy and dem confirm am as Balógun of di confederates, and for 1880 e voluntarily hand over leadership to Ògèdèngbé. E briefly be king of Imesi-ile from 1902 to 1903 .
Command. Ògèdèngbé of Ilésà, Sèrìkí and commander-in-chief from 1879 . Di alliance draw in Ìjẹ̀ṣà, di Èkìtì confederacy, Àkókó, Yagba, Ìgbómìnà, Ìjẹ̀bú, Ẹ̀gbá and Ifẹ̀ .
How Lagos take supply goods. The Èkìtìparapọ̀ Society of Lagos, wey form around 1876 from people wey return from Sierra Leone, Brazil and the Americas, including the Lagos merchant Labinjo, together with Gureje, Haastrup and Doherty, buy Snider, Martini-Henry and Winchester rifles plus cannon come pass Ondó road carry dem go Imesi-Ipole, bypass Ìbàdàn blockade, and dem set up one rifle corps wey cause heavy casualties for mid-1880s . Snider rifles dey shoot reach far pass Dane guns and e make trench warfare possible .
Dis na the decisive material fact of the war and e deserve emphasis. Group of Yoruba returnees for Lagos, men wey dem bin enslave and free, sponsor and give arms to the eastern coalition, and the technological asymmetry wey follow make the largest army for Yorubaland no fit move forward or win. Dem fight the Kiriji war with rifles wey the Atlantic diaspora buy.
Turning points. Aàrẹ Látòósìsà die for the Ìgbàjọ camp on 31 August 1885; the confederate rifle-corps leader Alfred Labinjo get fatal wound on 13 July 1885 .
Peace. Dem sign treaty for Imesi-ile on 23 September 1886, wey Special Commissioner H. Higgins and Oliver Smiths arrange, where Ògèdèngbé and Ìbàdàn Balógun Osungbekun swear say dem go dey as friends forever. Even with dat, fight still continue, and the final camps scatter on 14 March 1893 after Captain Bower intervene. The estimated strength na seventy-five to one hundred and five thousand confederates against about one hundred and eighty thousand for Ìbàdàn .
The real outcome of the war no be victory for any side, but na British arbitration, and to move from arbitration enter administration no take long step at all.
By the late sixteenth century, Benin forces penetrate reach as far as Ọ̀tùn for northern Èkìtì. Most kingdoms surrender peacefully and come ignore the terms because of the distance, and Àkúrẹ́ na Benin main trade base for the area. Before the nineteenth century, Èkìtì and the other eastern Yoruba kingdoms dey drawn go Benin centre pass how dem dey drawn go the centre of Yoruba civilisation .
Na dat orientation be the reason why Ìkẹ́rẹ́'s Ògògà claim say e come from Benin and why Adó founder travel pass the Benin forests. Èkìtì face two ways, and im own traditions talk am so.
Guide to the gazetteer, what each file covers, the argument that runs through the section, and how to read it in order or by interest.
The hill kingdom Ọ̀yọ́ never took, the seawater story behind its ruler's title, its subjection to Ìbàdàn, and Ògèdèngbé, who commanded the alliance that ended Ìbàdàn's expansion.
The Yoruba country that faced Benin, its female kingship at Ondó, the Ọ̀wọ̀ ivories that link Ifẹ̀ and Benin, and the Ugbo claim to have owned Ilé-Ifẹ̀ before Odùduwà.
The city the Yoruba world treats as its origin point, its Ọ̀ọ̀ni institution and ruling houses, its quarters, its groves and sacred sites, the Ọ̀rànmíyàn staff, and the Modáké̩ké̩ question.
The fall of Ọ̀yọ́, the Ilọrin and Sokoto dimension, the Ọ̀wu war, the rise of Ìbàdàn, the Sixteen Years War at Kiriji, and the political map they left behind.
A comprehensive historical account of Ìkẹ́rẹ́-Èkìtì, examining its dual dynastic origins, civil and sacerdotal institutions, palace architecture, colonial administrative shifts, and contemporary status.