Political Organization in 14th Century Yoruba land

[Olùkọ́ Ọbádélé]

[Please note: Tones are not used, and language use (such as "slave") are questionable. You will also find borrowed English words, such as "sentury" "century". English translation follows each section]


Oyo
Ijoba ile Oyo bere ni senturi kokanla (14th century). Awon eniyan ijoba ile yii je awon omo oduduwa eni ti o pile eya gbogbo yoruba. Awon eya yoruba je ipin kan ninu ipin meta awon eya to tobi julo ni orilede Naijiria. Ijoba naa wa ni apa iwo oorun orilede Naijiria, Ijoba yii gbooro si ni iha ariwa ninu senturi keji-din logun (18th century) si ipinle Nija (Niger) ati si iha Gusu titi de orileede Afiri Boosti (Ivory Coast) pelupelu si aarin gungun ilu Togo ati si iha ila oorun titi de ilu Bini(Benin) ati si iha iwo oorun si orilede Dohomi (Dahomey). Ijoba to gbooro laile fenuso. Olu ilu ijoba yii wa ni ibi ti a n pe ni Katunga atijo (Eeyo).

Ni ipari senturi kejidinlogun, ijoba yii bere si subu latari igbogun awon Fulani ni iha ariwa ati pelu rogbodiyan awon Oyinbo alawo funfun, in iha Gusu. Ilu Ilorin to wa labe akoso Oyomesi sipopada si abe akoso iha ariwa pelu agbara Usman Dan Fodio, jagunjagun musulumi ti o tun je iran Fulani ni ile Hausa. Jagunjagun yii ja takuntakun o si so awon ilu ni iha ariwa di musulumi, o fun ijoba re ni oruko ti o pe ni ijopa Sokoto (Sokoto Caliphate). Leyin eyi ni ilu Oyo gbera lo te ilu titun ti o wa ni ipinle Oyo do, ti o si fi ilu ibadan se olu ilu re ni Naijiria ti ode oni.

Ohun ti owu ni lori julo ni eto ijoba ti o gbooro yii ti a n pe ni Sekin se (Parliamantary) Eto ijoba yii je eyi ti ko gba igba kugba.

Alaafin ni olori gbogbo -gbo nigba ti Basorun je amugba legbe re. Ba kan naa ni awon Oyomesi je iko eleni meje fun ilu. Igbimo fun idabobo ilu je eleni aadorin (70) nigba ti mewa-mewa ninu won wa labe Oyomesi koko kan gege bii oludari. Are-Onakakanfo ni ogagun agba julo fun awon Oyomesi.
Oyo gba ile titi ti o fi de odo Oya (Niger river) laarin senturi ketadinlogun ati senturi kejidinlogun (17th and 18th century).

TRANSLATION:

The Kingdom of Oyo was established in the 14th century. Its people belong to the descendants of Oduduwa, founder of the Yoruba people. They constitute one of the three largest ethnic groups in Nigeria. The Kingdom was located in South-Western Nigeria but extended its authority North to the Niger, South to Ivory Coast and Central Togo, East as far as Benin and West to include the kingdom of Dahomey during the eighteenth century. It was indeed a vast empire with its capital at Old Katunga (Eeyo) until 1830 AD.

However, there was a decline in the kingdom in the late 18th century as a result of Fulani penetration in the North and European penetration in the South. The Northern part of Nigeria which include Ilorin was removed under Oyomesi by USMAN DAN FODIO, a revolutionary Fulani Muslim from Hausa land. He later found a Muslim state in the northern part of Nigeria and the powerful Sokoto caliphate in the modern Nigeria.Oyo was later refounded in its present location at Oyo state with Ibadan as the capital in modern Nigeria

Of interest is the system of administration of this large empire; what obtained was a parliamentary system of Government where checks and balances existed.

The Alafin was the supreme head and Basorun was the Prime Minister while the Oyomesi were the seven Principal Councilors of State. The Security Council constitutes of 70-warlords,10 under the control of each Oyomesi and headed by Are-Onakakanfo who is the Field Marshal.
Oyo dominated the region between the Volta and Niger rivers through the middle of the 17th to the middle of the 18th century.


Alafin


Oyomesi


Ibi ti Alafin ti n ba awon Oloye Ilu Oyo se ipade
Council Hall where the present day Alafin meets with council


Egbe awon Oba/Council of all the Oba

Ni igba kan ri ni ile Naijiria, Alaafin ni alase, iku baba yeye, ekeji orisa nile Oyo. O joba lori awon eya yoruba ti won n gbe ni agbegbe kan naa, laarin orilede Naijiria nikan, ale ri won ni ipnle Ogun, Oyo, Ilorin, Ondo ati Eko (Lagos) ati ni awon orileede to yi ka bi aarin gungun Togo, Dahomey, Ghana, Ivory Coast ati Benin.

Alaafin ni agbara pupo lori awon eniyan re, oun paapaa je bi orisa laarin won. Nigba ti a wi yii ooru ganjo lo maa n jade. Bi o tile je pe awon Oyomesi, Basorun ati awon Ogboni maa n ka lowo ko lati ma je ki o si iwa hu. Awon Oyomesi ni awon to maa n fi oba je. Basorun si ni olori won. Basorun pelu awon elegbe re le pase pe ki Alaafin ma se ohun kankan tabi pe ki o se ohun kan bakan-naa won le kan-an nipa fun lati si igba iku wo. Awon Ogboni ni awon olori elesin ibile, awon wonyii paapaa ni agbara lori Basorun.

Alaafin ni awon iwofa legbe pelu awon opolopo eru (slaves) lona egbegberun. Opolopo agbara Alaafin ni a fi fun awon iwefa meta pataki awon ni Ona iwefa, Otun Iwefa ati Osi iwefa. Awon lo maa n soju fun ni eto idajo, esin ati eto ise. Osi iwefa ti o kere julo ni ipo ni o ni agbara julo, awon naa ni a mo si abobaku. Awon lo maa n ku pelu oba. Awon eniyan a si maa bu ola oba fun won. Awon agba eru ti a tun mo ni awon Olokun Esin (Master of the Horse), awon miran tun ni awon asotan (arokin) tetu awon abeni lori (Executinoers) ati awon ilari tii se eru okunrin ati lobinrin. Eru-kunrin ati eru-binrin je iranse Alaafin, awon ni o maa n gba owo-ode ati ise miran ninu aafin.

Eyi ni oruko awon Alaafin ti o ti je seyin:



1. Oduduwa

2. Oranyan (Ni asiko yii ni won ko Oyo atijo, Ni eyi ti se senturi merinla (14th Century))

3. Ajaka

4. Sango

5. Aganju

6. Kori

7. Oluaso

8. Onigbogi

9. Ofiran

10. Eguoju

11. Orompoto

12. Ajiboyede

13. Abipa

14. Alafin Obalokun, 17th century


15. Alafin Abiodun,....O joba lori Ilorin lati 1789-1838

16.Alafin Atiba c1838-.... Omo Alafin Abiodun oun si ni baba:

17.Alafin Adelu, +1875

18.Alafin Adeyemi I 1875-1905

19.Alafin Lawani 1905-1911......Oun paapaa ni baba:

20.Alafin Ladigbolu I 1911-1944

Alhaji Adeniran Adeyemi II, Alafin Onon Ola, Onile of Oyo1944-1955, Ona ola onile ti oyo 1944-1955, kuro lori oye pelu tipa-ti kuku ni abe akoso eto ijoba iwo oorun orilede Naijiria ni odun 1955, won da a pada si ori aga re ni 1956 pelu ebe lati ilu oyinbo (England). Oun ni baba Lamidi Olayiwola Adeyemi III, Alaafin ona ola, onile ti Oyo lati ojo 19/11/1970


TRANSLATION

Alafin

Once upon a time in Nigeria, the Alafin was the ultimate in Oyo empire. He ruled over a vast empire of Yoruba people loosely linked by geography. Within Nigeria alone they are found in Ogun, Oyo, Kwara(Ilorin), Ondo, Lagos states and in neighbouring countries like Central Togo, Dahomey, Ghana, Ivory Coast and Benin.

In theory, the Alafin had absolute power over his subjects and was regarded as an idol. In those days he went out only in the dead of nights and the Oyo Mesi, Basorun and Ogbonis kept him in check. While the Oyo Mesi consituted the Electoral Council, the Basorun was head of the Oyo Mesi and could reverse even the decision of the Alafin and could also force him to commit suicide. The Ogbonis were the spiritual leaders who kept the Basorun in check

. The Alafin administered the empire through a staff of eunuchs and slaves who probably numbered several thousands. Many of his powers were delegated to the three principal eunuchs: the Ona Iwefa, Otun Iwefa and Osi Iwefa, or the Eunuchs of the Centre, Right and Left respectively. They represented him in his Judicial, Religious and Executive capacities respectively. The Osi Iwefa, originally the most junior of them, came to have the greatest power and was one of the group of officials known as Abobaku, who were expected to commit suicide on the Alafin's death and could also be regarded as the aid de camp.

They held sensitive and influential positions and the custom presumably ensured their loyalty but it also allowed the Alafin to fill key positions with his own men on his accession. One of the most senior titled slaves in the palace, the Olokun Esin or Master of the Horse, was also one of this group. Other groups of palace slaves included the Court Historians (Arokin), the Executioners (Tetu) and the male and female Ilari.

The male Ilari acted as the Alafin's messengers and had important roles in revenue collection and provincial administration

Other Alafins:



1. Oduduwa

2. Oranyan ( in his time ancient Oyo was built) around 14th Century

3. Ajaka

4. Sango

5. Aganju ( Regent)

6. Kori

7. Oluaso

8. Onigbogi

9. Ofiran

10. Eguoju

11. Orompoto

12. Ajiboyede

13. Abipa

14. Alafin Obalokun, 17th century


15. Alafin Abiodun, +c1789

Ilorin rule c1789-c1838

16. Alafin Atiba c1838-.... Son of Alafin Abiodun and father of:

17. Alafin Adelu, +1875

18. Alafin Adeyemi I 1875-1905

19. Alafin Lawani 1905-1911. Father of:

20. Alafin Ladigbolu I 1911-1944

Alhaji Adeniran Adeyemi II, Alafin Onon Ola, Onile of Oyo1944-1955, forced to abdicate under the pressure of the Western Nigerian Government 1955, was reinstated in appeal by the Council of Exchequer in England 1956, a decision ignored by the Western Nigerian Government, +2/1960. Father of:

Lamidi Olayiwola Adeyemi III, Alafin Onon Ola, Onile of Oyo since 19/11/1970 (see above, Head of the Family)
Basorun


Basorun Esuola

Basorun ni igbakeji oba. Agbara ti ko se fenu so ni o ni. Oun yii kan naa ni olori aawon Oyomesi. Opolopo ise ati ojuse lo maa n se laarin ilu. Laarin awon ise yii, oun ni olori eto iselu, aare awon Oyomesi ati oludamoran pataki fun obs. Ba kan-naa ni Basorun ni ojuse yii toka si bi awon Oyomesi se pataki to lawujo.

Ojuse yii ni bibowo fun Oba gege bii igbakeji orisa. Basorun maa gba awon Oyomesi ni imoran pe Alaafin ko ye ni eni ti awon le pon le mo bii igba keji orisa. Igba yoowu ti iru imoran yii ba waye awon Oyomesi le ro Alaafin to wa lori oye loye ki won si yan omiran pelu ayeye ati ebo riru. Awon ohun elo ti won fi maa n yo Alaafin loye ni eyin aye kooto, Basorun maa gbe e fun Alaafin, leyin eyi ni won maa yan Alaafin titun. Basorun kan naa lo maa yan Alaafin titun. Won se eto yii fun igba pipe laipe yii ni won fi opin si iru eto iselu yii fun ife ati abowo fun isese ile Yoruba.



TRANSLATION

Basorun

The Bashorun is the Prime Minister. He is the Head of the OYO MESI. He has different duties within the society.

Among these duties are the Head of the Civil Administration, President of the Council and Chief Advisor to the King. The Bashorun also had very important religious duties. One of these duties showed exactly how powerful the Oyo Mesi was in the society.

This duty was the worship of the King's ‘spiritual double’ the Orun.The Bashorun had the power to advise the Oyo Mesi that the Alafin was no longer acceptable to the ‘spiritual double.’ Whenever this happened, the Oyo Mesi could depose the ruling Alafin and elect another. This was done through a very ceremonial and dignified ritual.

The symbol of the Alafin's deposition, parrot eggs, would be delivered to the Alafin by the Bashorun and a new Alafin would be suggested by the Oyo Mesi in which the Bashorun has to ratify the desicion. And that is the final.

These traditions dated back into the long forgotten past and were continued until recent times out of a love for and respect of tradition.

Oyomesi


Ibi ti Alafin ti n ba awon Oloye Ilu Oyo se ipade

Ari ninu awon Oyomesi oga Alamojuto eto ilu meje. Awon ni igbimo Afobaje ti won si ni agbara gege bi ile igbimo Asofin aiye oni.

Awon ni won fun ni agbara ati yan Alaafin pelu Basorun gege bi Olori won ti yio jowo si eni ti won ba yan. Eni ti o ba fi owo si ni ase.

Meje ni awon Oyomesi, bi a se ko si abe yi ni sise ' ntele:

The Osorun (Bashorun ti o je olori ati alamojuto agba)

Agbakin,

Samu,

Alapini,

Laguna,

Akiniku,

Asipa.

Oye idile ni awon oye yi je ninu ebi kookan sugbon ko je dandan pe o gbodo je lati odo baba si omo, Oba ni agbara lati mu eni ti o ba fe lati joye tabi ki o yi pada lapapo.

Awon ni Asoju ara ilu, ti won si ni agbara lati da aabo bo nkan ini orile won. Alaafin gbodo gba imoran won ni ori gbogbo oro ti o ba kan ilu gbongbon.

Ikokan ninu won loni ise ilu lati se ni'ileejo lararro ati losan pelu ise pataki lati odo Alaafin sugbon ti won ma'nfi ran elomiran si Alaafin ni akooko ti wo ko ba raaye. Ewe,o je dandan fun won lati lo si ile ijo fun ara-won ni ojo akoko ninu ose, fun irubo Jakuta (Sango) ati lati kopa ninu ajodun irubo.

Oyomesi lagabara lati yo oba ti ko ba koju osunwon pe sigba tabi pokunso, kii won le diwo aiye jegudujera awon oba.

TRANSLATION:

The Oyo Mesi comprises of the seven Principal councilors of state: they constitute the Electoral Council and possess legislative powers akin to that of our present day National Assembly.

They are responsible for the selection of a new Alafin with the Basorun as the leader who ratifies the nomination. His decision is final.

They are seven in number and of the following order :

The Osorun (Bashorun who is the leader and also the Prime Minister)

Agbakin,

Samu,

Alapini,

Laguna,

Akiniku,

Asipa.

The title of each is hereditary in the same family but not necessarily from father to son; it is within the king's prerogative to select which member of the family to succeed him or he may alter the succession altogether.

They represent the voice of the nation and on them rests the chief responsibility of protecting the interest of the empire.The Alafin must take counsel with them whenever any important matter affecting the state occurs.

Each of them has a state duty to perform at court every morning and afternoon and a special deputy attached to them whom they send to the Alafin at other times when their absence is unavoidable; they are, however , required to attend court in person the first day of the (Yoruba) week, for the Jakuta (Sango) worship and to partake of the sacrificial feast.

The Oyo Mesi could condemn a deficient king to death by suicide, thus placing a powerful check on any tendency toward royal tyranny.

ESO


Abawole Ile Afin/ Entrance to the Palace

Pataki ninu awon Oyomesi ati ninu ipo, ni awon Eso tabi Asobode. Awon Eso je igbakeji ninu awon oloye pataki, won a tun ma pe won ni “Iba” eyi tii se akole oloogun ti kii se oye idile. O je apere aseyori nikan, ayafi awon jagun-jagun ti o ba se aseyori nikan ni won ma n'mu fun oye yi. Saaju ni akoko ninu won, ti o si da yato laarin won ni Kakanfo, Eso lori gbogbo Eso. Lehinna ni aadorin jagun-jagun ninu awon Eso mewa ti okoo kan ninu won wa labee olori Eso meje (7) ti won n pe ni Oyomesi. Ikookan ninu won yiowo akoro laigbe ohun ija ogun kankan ayafi opa ase ogun ti won'n pe ni “Airi”



Awon Oro ti won saba ma'n so lo bayi:-

“ Ohun meji l'o ye Eso

Eso ja O le ogun

Eso ja O ku si ogun.”

“Eso ki igba Ofa lehin

Afi bi o ba gbogbe niwaju gangan”.

Ohun ti won man'so mi tun ni:-

“Alakoro ki isa ogun”


Orisi ipele meji lowa, oga merindilogun, omolehin merinle laadofa, Aadorin lapapo. Gbogbo won gbodo ma gbe ni olu-ilu.

Akole naa joju awon omo ogun ati opo awon eniyan ti o si maa'n wuni lori, to bee ge, ti o je pe awon omo ati aromodomo Eso fi arawon sokan lati gbe iyi ati ogo abalaye. Eso bori ohun gbogbo ninu iwa ati isesi.

“Emi Omo Eso” Je oro imuyangan laarin awon aromodomo won titi di oni lati pataki nkan kekere tabi wuwo, tabi ifarada fun inira, ewu koda bo je iku.

Pupo ninu awon oloye egba se lati ara Eso Oyo, okukme Akoko “Oba” abeokuta Sagbua ni se.

Ose pataki lati mon pe Kakanfo lo je olori awon Eso. Awon Kakanfo. Ekunrere akole re ni Are Ona Kakanfo, O je Akole ti o wa fun agab olori ologun. Agba Akin. Alagbara ninu ologun, ti o gbonjulo ni o mon je oye naa.

KAKANFO :Won fi oye ati akole naa lele ni orilede Yoruba laye Alaafin Ajagbo, ikan ninu Alaafin pataki ti o koko je..

Gege bi awon Ilari, ti won ba sese joye, wo yio dan ori won, ti won yio sin won ni gbere mokanle nigba ni Awuje ati mokanle nigbaigi ero loju gbere kookan. Eyi ni yio mu iberu kuro, ti yio si mu won ni aya ati so won dii ogboju. Won a ma dan ori won, sugbon awon irun ti o ba wu nibi ti won sin gbere si gbodo gun ju ibi yoku lo lori ki o lee se di, yio si gun bii iru .

Awon Kakanfo a ma ni agidi, won si ma nje oninu lile. Won a saba ma'n je onijagbon boya notori awon eroja ajesara. Ninu ogun, won kii gbe ohun ija ayafi opa, ti won'npe ni “Opa Airi Oba” idi pataki ni pe, won man 'nlo lati di ona mon enikeni koda oba ti o je oga re. Nitorina, won o kii yan Kakanfo ni olu-ilu sugbon ni ilu miran layika.

Kakanfo kan ni yio wa leekan soso. Gege bi ipo re, o gbodo lo si ogun ni eekan laarin odun meta si gbogbo ibi ti oba ba so, ni kiku tabi laaye. Ki o yege wale, tabi ki won gbe oku re pada wa sile laarin osu meta.

Awon nkan Elo ati Amin oloye Kakanfo:

Ojikoko; Eyi ni fila ti won fi iye pupa, iru eye aiyekoto se pelu okun ti o faa gun de ibadi.

Igbadi ti won fi awo amatekun se, ati awo amatekun ti yio ma joko le nigba gbogbo.

Asiso, tabi iru elede ti a se apejuwe re saaju.

Opa Airi.



Awon wonyi ni awon kakanfo ti o ti je nile Yoruba:

Kokoro Gangan of Iwoye

Oyatope “ “

Oyabi “ Ajase

Adeta “ Jabata

Oku “ Jabata

Afonja L'aiya L'oko “ Ilorin

Toyeje “ Ogbomoso

Edun “ Gbogun

Amepo “ Abemo

Kurumi “ Ijaye

Ojo Aburumaku “ Ogbomoso (omo Toyeje)

Latosisa “ Ibadan

Ologbe, Oloye M.K.O Abiola (Ni eni ti o joye naa Kehin titi di oni)

Opolopo ninu won lo logba lile ati ipayinkeke nile Yoruba. Afonja ti Ilorin, Toyeje Ogbomoso, Kurumi Ijaye ati Latosa ti Ibadan won je gbajumo ninu won.

Ojo Aburumaku ti Ogbomoso ko jagun rar, nitoipe ko si ogun lakoko tire. Ayipada to sele lakoko naa, so Ibadan di Oga ninu eto ogun jija, sugbon lati fi agbara re han o da ogun abele sile ni Ogbomoso, ti o si fi gbogbo ara dekun re.

Eyi ti o sunmon laipe ni, Oloye M.K.O Abiola Aare ti won dibo yan, sugbon ti ko dori oye ti o fi ku si ewon. Ni ibamu asa, Kakanfo gbodo segun tabi ki o wale loku. O duro lati di ipo re mu.


TRANSLATION:
Next in importance to the OYO MESI and of a rank below them are the Esos or Guardians of the Empire. These constitute the noblemen of second class. They are also addressed as “Iba”. It is a military title , not necessarily hereditary. It is based on merit alone and none but tried and proven soldiers are selected for this rank.

First and foremost among them is the Kaknafo who stands all by himself, an Eso of the Esos. Then the 70 captains of the Guard, ten of whom are under each of the seven councilors (OYO MESI). Each wears an Akoro (or coronet) and carries in his hand no weapon, but a baton or staff of war known as the “Invincible”.

There is a common saying in Yorub language which says:-

“ Ohun meji l'o ye Eso

Eso ja O le ogun

Eso ja O ku si ogun.”

This is translated in English to mean:-

"One of the two things befitting an Eso;

The Eso must fight and conquer (or)

The Eso must fight and perish ( in war)."

He is never to turn his back, he must be victorious or die in war.

There is another saying:-Gate to the inner Traditional Palace.

“Eso ki igba Ofa lehin

Afi bi o ba gbogbe niwaju gangan”.

An Eso must never be shot in the back

His wounds must always be right in front.

Also another saying:-

“Alakoro ki isa ogun”

One who wears a coronet must never flee in battle .

They are of two ranks; 16 superior and 54 inferior officials, 70 in number and must all reside in the capital.

This title is held in high regard by both miliary men and others and it inspires so much enthusiasim that even the children and grandchildren of an Eso hold themselves bound to maintain the spirit and honour of their sires.The Eso is above everything else, noble in act and deed.

“Emi Omo Eso” (I born of an Eso) is a proud phrase generally used even to this day by any of their descendants to show their scorn for anything mean or low, or their contempt for any difficulty, danger, or even death itself.

Most of the Egba chiefs sprang from the Eso of OYO, Okukemu the first “king” of Abeokuta was a Sagbua.

A special notice must now be taken of the Kakanfo who stands at the head of the Esos.

THE KAKANFO :The title given in full is Are-Ona-Kakanfo. It is a title akin to a Field-Marshal, and is conferred upon the greatest soldier and tactician of the day.

This title was introduced into Yoruba country by Alafin Ajagbo, one of the earliest and most renowed of Alafins.

Like the Ilaris,the Kakanfo on his assumption of ofice, is first expected to shave his head completely and 201 incisions are made on his occiput while 201 viols are rubbed into the cuts, one for each. This is supposed to render him fearless and courageous. They are always shaved, but the hair on inoculated part is allowed to grow long, and when plaited, forms a tuft or a sort of pigtail.

Kakanfos are generally very stubborn and obstinate. They have all been more or less troublesome, as a result of the ingredients they were inoculated with. In war, they carry no weapon but a baton known as the “King's Invincible Staff”. It is generally understood that they are to give way to no one not even the King, their master. Hence Kakanfos are never created in the capital but in any other town in the kingdom.

There can be but one Kakanfo at a time. By virtue of his office he is to go to war once in 3 years to whatever place the king names, and, dead or alive , to return home a victor, or be brought home a corpse within three months.

The Ensigns of office are:

The Ojijiko: This is a cap made of the red feathers of the parrot's tail, with a projection behind reaching as far down as the waist.

An apron of leopard's skin, and a leopard's skin to sit on always.

The Asiso or pigtail as above described.

The Invincible Staff .



The following are the Kakanfo who have ever borne office in the Yoruba country:

Kokoro Gangan of Iwoye

Oyatope “ “

Oyabi “ Ajase

Adeta “ Jabata

Oku “ Jabata

Afonja L'aiya L'oko “ Ilorin

Toyeje “ Ogbomoso

Edun “ Gbogun

Amepo “ Abemo

Kurumi “ Ijaye

Ojo Aburumaku “ Ogbomoso ( Son of Toyeje)

Latosisa “ Ibadan

Late chief MKO Abiola (the last to hold office till date.)

Nearly the whole of them were connected with stirring times and upheavals in the country. Afonja of Ilorin, Toyeje of Ogbomoso, Kurumi of Ijaye and Latosisa of Ibadan being specially famous.

Ojo Aburumaku of Ogbomoso fought no battles, there being no wars during his period; the change that has taken place in the country left the Ibadans at this time masters of all warlike operations. But in order to keep his hand in, he fomented a civil war at Ogbomoso which he also repressed with vigor.

The most recent was Chief MKO Abiola , the president elect who never ruled Nigeria but died in detention. This is akin to tradition, a Kakanfo must conquer or return dead. He never gave up his mandate.