Eko Akete Mega Cities

Brief History of Lagos Island

One oral tradition states that Lagos was originally called Eko, which means "cassava farm", and that it was founded by a Benin royal family. The founding king was Ado. Ado's children were Gbaro, Akinsemoyin, and Erelu Kuti. Eko was the land area where the king's palace was built. The indigenous people settled down in the southern part of Eko called "Isale Eko", meaning "South Lagos".

Erelu Kuti's son was Ologun Kutere, who became king of Lagos, and Shokun his brother was given a Chieftaincy house behind the king's palace called "Onile-gbale" which means "land owner-sweeps your land". The Lagos monarchy is said to have started henceforth and the king's brother started his own chieftancy family behind the palace building.

However, there is another account of Lagos before 1603 that comes from a Western visitor. In 1603, Andreas Joshua Ulsheimer, a German surgeon, aboard a Dutch merchant ship, visited Lagos. According to his accounts, Lagos was a large frontier town surrounded by a strong fence and inhabited by "none but soldiers and four military commanders, who behave in a very stately manner."

The Lagos visited by Ulsheimer and his trading colleagues nearly four centuries ago was in many ways highly developed. Each day its four commanders came together as a court and each day two envoys were dispatched to take decisions back to their ruler in Benin. To do so, Ulsheimer wrote, was a common practice in all towns under the suzerainty of Benin. Food in Lagos was plentiful: handsome fish, good wildfowl", meat fruits, yams and a host of other foodstuffs. The town was by water and by land, and many traders who brought their wares by water and by land, and who conducted their transactions in cowries or trade goods, amongst which brass was highly prized. Ulsheimer was struck by the beautiful, colourful cloth, the ivory, elephant tails that were traded in Lagos, and by the large amount of pepper that was available.

Ulsheimer's accounts seem to confirm Benin oral traditions of conquest and occupation of Lagos during the sixteenth century. How Oba Orhogbua of Benin (1550-1578) occupied the island of Lagos, established a military camp there and from that base waged wars on some people described as rebels against his authority, in the immediate interior. Orhogbua, according to Benin traditions, left Lagos when he learnt of a coup against him at home. But he left behind in Lagos, a military camp under three generals. His son and successor, Ehengbuda (1578-1606) on his journey to Lagos, is said to have drowned in a river mid-way between Benin and Lagos, when his boat capsized.

Ulsheimer gives the first account, documenting the transformation of Lagos from fishing camp to a trading centre, and from an autonomous settlement to a Benin tributary. Lagos Lagoon was known to European traders by 1485, when it first appeared on maps, but the town of Lagos was not included.

Oral traditions indicate that Benin found pre-existing settlement on Lagos and nearby Ido Islands. Ulsheimer also confirmed this. Some of the inhabitants in the Lagos interior lived in towns walled for defensive purpose and Ulsheimer's group armed with two cannons helped the local Benin army to conquer and completely destroy one of such towns described as dissident.

Accordingly to some oral traditions, Benin forces settled at a strategic place on the northwest tip of Lagos Island where they could easily mount a defensive garrison and still overlook the lagoon which narrows suddenly at this point between Lagos and Ido Island.

The Ogun was an important waterway leading to inland trade. The large number of colonies established by Benin throughout the Ogun basin (west from Lagos to Badagry, and north from the coast to (latter-day) Ilaro Division boundaries, attests to its interest. Ido was surrounded by water and given the palisades Ulsheimer found around Lagos, it was quite likely that Ido was also fortified against Benin invaders. Whether Benin was initially unwilling or unable to take Ido is unclear. Certainly it did so later, for its refugees founded a new settlement nearby, especially along the southern side of the lagoon in today's Eti-Osa. In contrast to Ido, Benin established a firm base across the lagoon on Lagos Island with little resistance. At the time, Lagos Island had one known settlement, founded by the legendary Aromire, "lover of water", as a fishing camp.

Ido, according to traditions, was a centre of local activity. It was the seat of Olofin, a strong leader who appears to have dominated a group of villages that were thought to exist prior to Benin conquest and to be Awori Yoruba ancestry. In mythological language, Olofin was said to have had many "sons" amongst whom he divided the area's lands. These sons and the settlements they represented were the early settlers met by Benin forces. At the time, they probably represented a village group, allied for governmental, protective and perhaps economic reasons. Later as Lagos grew and its government expanded. Olofin's sons became known as Idejo, landowning chiefs. The number of chiefs in the Olofin alliance is usually remembered as a formulaic eight, ten, sixteen or thirty-two. Twelve of them are today recognized by government: Aromire, Oloto, Ojora, Onitolo, Onitano, Onikoyi, Oniru, Oluwa, Onisiwo, Eleguishi, Ojomu and Lumegbon. The Olofin title disappeared while the Olumegbon is now the leader of the Idejo class and presides over its installation ceremonies.

Traditional administration

According to the early historians of Lagos, the settlements represented by Idejo chiefs were not established simultaneously, but in stages. Traditions in Idejo families confirm that this was, indeed, the case and furthermore that not all Idejo families were of Awori descent. As indicated, the people of Ido did predate Benin conquest. Warfare had driven them from the mainland area of Ebute-Metta, "three wharfs" to Ido Island where they established two small settlements; Oto village, facing the mainland, and Ido, a fishing camp facing Lagos Island, which eventually disappeared or were absorbed into the larger village.

These two settlements were governed together under a chief who became known as Oloto and whose family controlled a large stretch of land on the mainland behind Ido. The southwest part of Ido Island was settled by a group of migrants whose origins were traced to Aramoko in the Ekiti area. This group's first headman, Kueji, married an Ido woman, one Isikoko by name, and they settled at Ijo-Ara (Ijora) where Kueji took the Ojora titles, Aro and Odofin, eventually arose within the Ojora line. Whether or not this occurred before the Benin era is not clear.

There were other chiefs in the Ido group. The Elegushi of Ikate and Ojomu and Ajiran have traditions stating they fled Ido to escape Benin raids and settled in Eti-Osa area in the south shore of the lagoon east of Lagos Island. This being the case, their settlements and independent chieftaincies came after, not before, Benin. The Ojomu title, however, is not entirely explained by the refuges tradition, since until recently it was not included in the Idejo, but in the Akarigbere class of chiefs, that is in the administrative line of Lagos chiefs that, for the most part, claim Benin origins. Another Ido chief, the Opeluwa, also became a Lagos chief. Eventually, then the Lord group gave birth to four Idejo chiefs (Oloto, Ojora, Elegushi and Ojomu) and one Ogalade chief (Opeluwa). At least one (oloto) and possibly three chiefs (Oloto, Ojora, and Opeluwa) were in existence at Ido before the arrival of Benin.

The members of the Aromire settlement gave land to Benin conquerors on Lagos Island, as they, like the Oloto People, existed prior to conquest. Armoire again did not represent a single group. One section of the family settled at Tolo on the western tip of Lagos Island, and it became headed by the Onitolo, a descendant of the Aromire family. Another Idejo title holder, the Onitano, was said to be the grandson of Oshoboja's daughter. Still another Idejo chief, the Onikoyi, was brought into Lagos by Aromire family through marriage.

The founder of Onikoyi family lived at Oke-Ipa on Ikoyi Island, named after his ancestral home, which was believed to have been in Old Oyo. Adeyemi a leader of the Oke-Ipa settlement married Efunluyi, daughter of Meku Armoire, who was believed to be the sixth title holder of the Aromire line. In honour of her deliverance of a son, called Muti, Chief Meku allocated to his daughter and son-in-law a plot of land near Iga Aromire "Aromire Court", on Lagos Island. The house built on that plot became Iga Onikoyi and Aromire's son-in-law the first holder of an Idejo title in Lagos, the Onikoyi title. All in all, four related Idejo chieftaincies came out of the Aromire line: armoire itself, Onitolo, Onitano, and Onikoyi.

The remaining four Idejo titles clearly came into existence after the invasion of Benin. If Ulsheimer's account is correct, then it appears that the daily gathering of Lagos governors was one of military commanders from Benin, and not heads of local settlement. Gradually, however, additions were made to that body. The vehicle via which accretion took place eventually was called Ose Iga a ceremonious meeting of Lagos held at the palace every seventeen days. The Osega was attended by a body of chiefs whose agenda was devoted to proposing and debating community policy. Before discussions at each meeting, sacrifices were performed. After each meeting the assembled chiefs were fed and entertained by the Oba. Rights to sit on his highest decision making body of the community were extended to all recognized chiefs. Indeed, the culmination of investiture ceremonies took place in the Ose chamber of the palace.

Until a chief was brought into Osega, he was effectively not a functioning part of the larger policy. It does appear, however, that leaders of surrounding villages who saw themselves as clients of the Oba could attend the Osega. Village settlement in and around Lagos Island were of several types: those powerful enough to be represented by their chiefs on the Osega; those that were clients (and the nature of the tie differed markedly among settlements. Ranging from complete dominance and overlordship to a loose control or dependency); and those that retained autonomy, foregoing the political and protective links that representation at the Lagos Osega could offer them.

The number of chiefs with rights to attend the Osega grew slowly and fluctuated. Olumegbon, leader of the Idejo class was said to have been brought into Lagos and given a title by Ado, one of the early Bini rulers. The first Olumegbon came from Aja, east of Lagos toward the Lekki Lagoon.

The reasons for his inclusion among the chiefs who attend the Osega seem unknown. It is possible that the Benin warriors found him and his people located at a vital position on their east-west trade corridor and therefore wished to control that position themselves by alleviating its headman to a chieftaincy title in Lagos rather than subjugating him. It is also possible that he was originally a part of the Ido alliance and brought in as its senior representative. In any case, Olumegbon was allocated a plot for an Iga in the Iduntafa area of Lagos and thus within the portion of land originally allocated by Aromire to the Benin rulers.

Adamu- Orisa, Eyo: A play of the masquerades

By Oluyole Olusi

ADAMU Orisa was introduced to Lagos by Ejilu and Malaki brothers to Olugbani, the Olori to Oba Ado. Oba Ado was the first ruler of Lagos to have his seat of government at Iga Iduganran.

One source stated that Ejilu and Malaki first visited Lagos during the funeral of Oba Ado and as their contribution to the funeral, they brought their set of Adamu Orisas (that is, Adamu, Oniko and Ologeda) to take part in the funeral rites.

History had it that Oniko was first brought to Lagos, because it was reputed to have spiritual powers like, the Elegbara of Esu, as well as those of Ogun (God of Iron) and, therefore, capable of driving away all evil spirits and forces on their routes.

Ologede came next because it is also a representative of Elegbara, sharing powers as stated above with Oniko. However, in the hierarchy of Adamu Orisa cult, the Oniko takes precedence.

Adimu Orisa or Adamu Orisa, Orisa for short was the last to be brought to Lagos, but, however, was regarded as being more sacred than the other two and the eldest.

In the early days, the Adimu was usually kept in a boat on the Lagoon to parade the fore-shore for people to view and pay homage. It was at this stage of its history that it acquired the appellation of Orisa Oko.

The order upon which three Orisas were brought to Lagos has since been the order of their outing on each, Adamu Orisa play day. It is a taboo for Adimu to come out without due notification that Oniko and Ologede have paraded the streets, and visiting the various shrines in the early hours of an Adamu Orisa Day.

In fact, it has become a practice for the Oniko and Ologedo to call at the conclave of Adimu which today is at Ita-Ado on their return or homeward journey which usually is around 5 or 5.30 in the morning. At the conclave, the Orisas would be received by the elders of the Adimu Cult where prayers and necessary rituals would be exchanged.

It is necessary to state, for the avoidance of doubt, that what Ejilu and Malaki introduced or brought to Lagos were the three Orisas (that is, Adimu, Oniko and Ologede) excluding the Eyo, the masquerade, that wears the flowing gown (Agbada) with an over flowing cloth, carrying the Opambata stick.

The name Adimu Orisa or Adamu Orisas

The name Adimu simply means one with blocked nasal passage (with blocked nose) while Adamu suggests obstructed nose. But the names are applied to suit each occasion, if you have an Adimu, then you can pick the voice when it speaks. But if you have the Adamu, then it does not speak of himself but by demonstration or through the aide de-camp, is the Laba (bag of mystical powers) bearer.

The other Orisas while retaining their district name and characteristics became identified with the name Adamu Orisa.

Awo-Opa

It is also an historical fact that Ejilu and Malaki established an "Irele," conclave of Awo Opa cult at Idunmagbo which is known as Irele Oke Ipa or Irele Ita Ado.

It is interesting to note that the story of Awo Opa and its brother Egungun is stated in Ife in the Odu Okanran-Ogunda and its origin is tied to the very, very early Oyo settlement. Evidence of contact with Oyo by Ejilu and Malaki would be seen when we examine the Igbo songs for the Orisas.

It is not certain if they were the first set of people to introduce Awo-Opa to Lagos. The Onikoyi Chieftaincy Family claimed that their ancestor, one Adeyemi, a former Onikoyi at Ikoyi, Ile in old Oyo, who migrated to Lagos at the time of Olofin brought Awo-Opa to Lagos. However, it is to be noted that the Eletu Awo owned the Irele Ishagbe which is regarded as the headquarters of Awo-Opa in the whole of Lagos State.

Two other Lagos chiefs, the Modile and Onisemo, both Ogalado chiefs owned and maintained an Irele each. Namely, Irele Offin at Olowogbowo in Lagos and Irele Agege Omi at Pedro Village, Shomolu. It is to be observed that the Ijebus, particularly within the Lagoon area have adopted the Awo Opa and today it appears as if Awo-Opa originated from the Ijebus. The involvement of the Awo-Opa Cult in the Adamu Orisa plays shall be mentioned later in this article.

Camping the Orisas

It was the belief in the ancient time that the dress, the head carvings and all instruments for the staging of the Orisas should not be kept within dwelling houses or within urban communities.

Therefore, it was the practice to create camp for them in villages of scheduled places to protect their sacredness. History had it that the Orisas were kept at places like Ibefun, Oke Ipa and even near Iperu. It was, therefore, common in the past for people to say that Eyo was coming from Oke-Ipa or at the close of Eyo Day, people would say Eyo, was going to take a boat to Iperu.

I have already mentioned the fact that the Irele, Awo Opa's Cult House established by Ejilu and Malaki is still called Irele Okepa up till today. Oke-Ipa is a village across the Lagoon beyong Ikoyi. It was as a result of lodging the Adimu in various places for safe keeping that you have it today at Ita Ado, though it is stated that there is a blood relationship through marriage with the Abegede group.

In fact, the Adimu was once kept with a Chief Olumegbon. The fact, therefore, remains that keeping the Orisas in any particular place does not change its ownership or origin.

The origin and family of Ejilu and Malaki and the Orisas Ejilu Malaki and Olugbani their sister were said to have come to Lagos from Benin at the time of Oba Ado.

The descendants of Ejilu and Malaki subscribed to the above history as a result of their testimony at the inquiry into the Onilogbale Chieftaincy. The second opinion as advocated by the late Chief Aminu Kosoko is that they (that is, Ejilu and Malaki came from Ibefun to Lagos to ask for their sister Olugbani. It is, however, to be noted that Benin Influence covered a larger area of the Water side, the Lagoon Area of Lagos State.

Benin influence has been noted in Ikorodu, Baiyeku, Ibefun and a host of towns and villages within Lagos State.

Ejilu is said to have died without chidren while Malaki had two sons and one daughter. They were Kulugbe (male) Olasoru (male) and Ibiye-Oroye, The following Igbe song attest to the history:

Mo mi lo gbo itan fun a wa Itan Ile Ejilu, Oji Mala, O bi Kulegbe Iba Adamu O bi Olasoru o to enia O fi Ibiya - roya fi mo Ifanu On ni noe Iye Abgemi Ogbe. The song can be translated as follows: Let me bring forth to you the history.

The history of Ejilu family. He begot Kulugbe, Father of Adamu. He begot Olasoru who became great. He had Ibiye - roye as the last issue. Ibiye-roye married the Oba of Ibefun and begot Ogunmade for the Oba. The Oba of Ibefun thus became the father-in-law to the Ejilu family and the Lagos Royal House through Eralu Kuti. Part of the Oriki for the Ogunmade family states:-

Omo Ibefun, Abe be Joye  Omo Olowojoye meji ogbe iketa ha enu.

The above is a clear proof that the Ogunmades belonged to the Royal House of Ibefun while being part of the Ejilu Malaki family. Today, the various Orisas are kept by descendants or relations of Ejilu, Malaki and Olugbani. Oniko is kept by the Onigemo family who are descendants of Adamu or Sogbo. The Ologede is maintained by the people of Erelu Olugbani (Olori to Oba Ado) at Idunmagbo.

The Adimu is maintained by the Abegede group of the Olorogun Igbesodi or Olorogun-Ntebo and the Ita Ado Group who are also descendants of an Akarigbara Chieftaincy. It is claimed that Chief Kebo or Olorogun-Atebo, brought Adimu and Esu from Benin to Lagos. The Akinshiku, the titular hard of the Adimu Cult is usually appointed from the Abegede Group. The Adimu is called, Mole Ejilu, Mole Malaki. The Oniko is called Mole Ejilu, Mole Malaki, Egungun Onigemo. The Ologede is called Mole Ejilu, Mole Malaki Egungun Olugbani.

Agere as an Orisa

Agere was created an Orisa in the present century. It ranks last on the list of Orisas. It is, indeed, a modern edition to the play. One Bante Seda is said to be the first Agere.

Inclusion Of Eyo

The Adamu Orisa play continued in Lagos after Ita establishment with the three Orisas as the only set of masquerades.

In order to protect the Orisas and control the surging crowd the idea of the Eyo in white flowing robes (Agbada) was conceived.

With the approval of the Oba, the idea was implemented and a number of Eyos in white Agbadas came out on the Adamu Orisa Day at the Oba's Palace and six each were allocated to each Orisa for its security. The Eyo Group became known in later years as Eyo Oba, Eyo Oniloba or Eyo Alakoto Pupa.

The Eyo group thus became the fore-runner of all Eyos and was made the leader and Police with a carrier of "Loba", a bag containing mystical powers of juju to enable the group punish both Eyos and individuals who might break the rules and regulations governing the Adamu Orisa Cult and play.

After sometime, the Orisas and later the chiefs were granted permission to constitute a group of Eyos in their conclave of palaces.

Thus, you have Eyo Adimu, Eyo Oniko, Eyo Ologede and for the chiefs you have Eyo Eletu-Odibo. Eyo Ojore, and Eyo Egbe etc.

From the above, it clear that Eyo Laba is the fore-runner of all Eyo groups and hence it is right to call the group the "Olori Eyo." It has to be stated that the Eyo Laba Group is attached to the Akala Cult and most of the leaders of the group in the past belonged to the cult.

The Adimu Cult has some interaction with the Osugbo Cult due to the involvement of late Apena Ajasa, who held the offices of Akinshiku, the Apena of the Osugbo Cult and that of Olorogun-Atabo, all at the same time.

The origin of Eyo

To which tribe or ethnic group does Eyo or Adamu Orisa play belong?

In answering the above question, one has to examine the history of Ejilu and Malaki and other related matters in order to come to a fair conclusion.

The origin of Malaki and Ejilu is a bit confused, some said Benin, some said Ibefun. Previous writers have advanced different origins to it. Talbars in his book The People of Southern Nigeria described "Eyo as Ijebu Juju." But Rev. J. Olumide Lucas in his book The Religion of The Yorubas stated that the cult of Adamu Orisa is peculiar to the Aworis. Another author Rev. Johnson in his book The History of the Yorubas disposed that Eyo was an initiation of Egungun seen at Oyo.

From a document collected from the National Archives titled Report from Yesufu Agoro, The Head of the Family of Agoro Ogebi Eletu-Iwasha descendent dated November 3, 1937, at page three of the document the following were recorded as Item 10: "Abudu Karimu Docemo and Bakare Jose went to Oba Falolu at Iga-Idunganran to request for their grand-mother father's masquerade, Adimu, from Apena's people to return it to them. Adimu and Esu are brought by Chief Kebo from Benin to Lagos."

Abudu Karimu Docemo mentioned above is likely to be a member of the Dosunmu Family at Abegede while Bakare Jose was a former Chief Eletu-Iwase of Lagos. In considering the subject matter, it is essential to consider, the principal actors or participants of the Adamu Orisa Play and their origin. The Abegede and Ita Ado group belonged to the Benin class of chieftaincy, the Akarigberes. They belonged to the following: Olorogun Igbeaodi, Olorogun Atebo, Olorun Agan.

However, it is necessary to consider the contents of the "Igbe" songs that are used in glorifying the Orisas and Ejilu and Malaki over the years on each Adamu Orisa Day.

The Igbe runs thus: Imalaki won ki saiye Ijaiye ejilu sa yato Eyin gbo o ... 2ce Iyee, o moo lo si oyo Ajaka Oyo Ajako o, On rohun mu bo si irele O fi akala mawo mesi ikole On lo nse oniko, eleyo Eyin iba gbajo kato, ti ito a ho, E do ri iwo kodo si irele Omo wewe abese lo ma leko A i kowo lo si oja lara agba

In the the Igbe song quoted above, the story is related of how, Malaki and Ejilu, were performing wonders and how one of their stock visited Oyo Ajaka (that is, the ancient Oyo where Sango reigned as king) and he brought something back to the 'Irele,' the conclave of Awo-Opa Cult.

He thereafter initiated the Akala Court into the secrecy of the new thing brought from Oyo. He was the link or delegate that brought Eyo. Finally, the song says, let all co-operate for the success and all initiates should gather at the Irele conclave of Awo-Opa.

From the above, one can see some basis for Rev. Johnson's assertion that Eyo was an imitation of the Egungun made at Oyo. The sticking similarity between the Egungun Baba-lago, and Eyo cannot be over looked. It is pertinent to refer to the history of Elegba at Iddo on the Lagos Mainland as typical example. History has it that Opeoluwa, An Ogalade chief consulted Ifa and suggest to Olofin to worship Elegbara.

There is a popular Elegbara shrine at Iworo in Awori area and the Iworo people were contacted and Opeoluwa and Olofina people were initiated into the cult and granted permission to establish an Elegbara shrine and grove at Iddo. As a result of this history, it has become a custom to sing the following Elegba song for the first Elegbara masquerade that would appear at the grove to dance.

Eku lo koko njade (2ce) Alara Omo won ni Iworo Eku lo koko njade.

Meaning: Rat is usually the first to come out

The wonder-one, child of Iworo. The song is, therefore, a testimony to the history of Elegba as stated above. In answering the question which I posed, my answer is that Eyo and Adamu Orisa play belonged to the Ekos. Although it may be a mixture of the Esu from Benin, the Awo-Opa, the Akala.

It is Eko's creation, it has no parallel, anywhere in Yoruba land. There is no trace of Eyo in Ijebuland, not even Ibefun. The Ijebus are noted for Agemo, Oro and Eluku. The main purpose of this writing is to remove the impression created in the mind of many people by past writers and commentators on the subject ascribing the foundation of Eyo to the Ijebus. The Lagos Island Council should resuscitate its special committee on the history of Lagos to examine the aspect relating to Eyo.