The Osile (Osille) of Oke-Ona Egbaland was Oko, was formerly the Oloko of Oko. Oloko of Oko was also known as the Alaafin of Oko during the early development of the Yoruba State. The throne was firstly occupied by ORANMIYAN (Oranyan) who was the last born (son) of Okanbi, and the grandson of Oduduwa.
Oranmiyan was the fourth (4th) Alafin of Ile-Ife after the death of his father, Okanbi. He was the only one his father had while on the throne at Ile-Ife. He therefore rightfully also came on the throne at Ile-Ifeas Alafin of Ile-Ife. It was at this time, Oranmiyan headed his brothers on an abortive expedition to the east (Mecca) to avenge the death of their great grandfather, LAMURUDU, and they dispersed at Igangan after a quarrel. After this, he founded old Oyo, Oyo Ile. He resided here for a time before he moved to found Oko. He left Oyo in charge of one of the princes (Ajanaku his first son) (see the history of the Yorubas by Rev. Samuel Johnson (1921) p.144).
He became the first Oloko of Oko, and later changed the name of his Royal Stool to its original title, “Alaafin” (as it were in lie Ife when he was enthroned the successor of Okanbi), and the Royal Stool became known as Alaafin of Oko. He ruled the Yorubaland and beyond from Oko until his death.
“ … after the death of Okanbi, Oranyan having succeeded and assumed the command emigrated to Oko where he reigned and where he (probably) died, and the seat of government was removed thence in the reign of Sango Oranmiyan’s third son to Oyokoro … “(p.12 supra). This early Oko settlement still exists at its old site near Ile-Ife till today. Ajaka, Oranmiyan’s first son, became the second Oloko/Alafin of Oko. The Oyo Mesi, the authorized rulers of the town, confirmed Ajaka on the throne, investing him with full powers, and insignia of royalty. This was as a result of staying much longer than the time fixed for his return as the people thought Oranmiyan had died (p. 144 supra).
Sango, (now Deified) third son of Oranyan, and younger brother of Ajaka was the fourth King of the Yoruba. Sango, who today has become deified throughout Yorubaland including Egbaland, also reigned as Oloko of Oko. He ruled the Yorubaland from Oko until the incident that encouraged him to move the seat of government to Oyokoro. “The Olowu at this time appeared to have been more powerful than the King of Oyo, for after the death of his uncle Oranyan, he compelled his cousin the peaceful Ajaka to pay tribute to him. This was probably the reason why Ajaka were changing Rulership between old Oyo and old Oko in those days.
“On Sango’s coming to the throne, being a much younger man, the Olowu meant to take advantage of his youth; he demanded the tribute of him, but Sango refused to acknowledge his (assumed) primacy, notwithstanding the Olowu’s threat to deprive him of his wives and children; (but the Olowu was only a cousin to Ajaka and Sango and just a nephew to Oranmiyan); consequently his capital (Oko) was besieged and sharp fight ensued. Sango there displayed his wonted bravery as well as his trick; volumes of smoke issuing from his mouth and nostrils so terrified the Olowu and his armythatthey became panic stricken and were completely routed and put to flight, “The History of the Yorubas by Rev. Samuel Johnson, 1921, p.149.
This particular first opposition to his rule over the Yorubaland and beyond made him to nurse the ambition to remove the seat of his government from Oko to Oyo. “It was his ambition now to remove the seat of government from Oko to Oyo then called Oyokoro, … “(supra). Sango – the third Alaafin (Oloko) of Oko – finally moved the seat of his government to Oyokoro after employing a stratagem/decoy by which he took over the city of Oyokoro from Oloyo-koro (see p. 150 supra).
“Thus the seat of the Yoruba government was permanently removed from Oko … to Oyo, the ancient “Eyeo or Katunga.”
Oko is therefore one of the four major towns/settlements in Yorubaland, Ile Ife, being the ancestral and spiritual home of all the Yoruba, Oyo and Owu the others. Oko was not attacked among the Egba towns that were destroyed during the Yoruba civil wars of 1821-1870’s because it was regarded as the extension of the Alaafin’s sphere of interest and the Oyo people saw themselves as part of Oko.
In fact, the present Alaafin of Oyo – Oba Lamidi Adeyemi’s mother is from Oko.Also the present lyalode Alaba Lawson earned her position of Iyalode of Yorubaland because her late father is from Oko. It was the presence of Oko that discouraged Maye’s army to turn back when the other Egba got to Oko territory in early 1830.
Okanbi begat 7 and princes, amongst who were the first two princesses and five princes, and from whom sprang the various tribes of the Yoruba.
1. The first born being a princess known as Iyunade. Iyunade was married to a priest, and became the mother of Olowu, the Owu’s progenitor.
2. The second princess became the mother of the Alaketu, (now in the Republic of Benin) the ancestor of the Ketu people, who was said to be related to the Alake of Ake whose mother was “Ejo”.
3. The King of the Benin was the third, and became the progenitor of the Benin people who are known today as Edo.
4. The fourth, the Orangun of Ila Orangun, the king ofthe Ila people.
5. The fifth was Onisabe of the Sabe people now in the Republic of Benin.
6. The sixth was Olupopo of the Popo people now also in the Republic of Benin.
7. Whilst the seventh and the last born, Oranmiyan became the Alaafin of Ile-Ife, then the Alaafin of Oyo and finally the first Oloko of Oko. Oranmiyan was the ancestor ofthe Yoruba proper.
The oldest royal stool in the history of the Yoruba Oba living in Egbaland is the Throne of the Osile (OLOKO) which was first occupied by Oba Oranyan (last born of the seven ruling houses of Oduduwa of Yorubaland. Olowu (Asunkungbade) follows in history being the first great grandson of Oduduwa. His mother “TYUNADE” by name was the first born of Okanbi and therefore the granddaughter of Oduduwa. The Alake, according to Rev. Samuel Johnson (1921, p. 9), and Owa of lIesa are said to be nearly related to the Alaafin. Alake was said to be of the same mother with one of the earliest Alaafins. The woman who was called Ejo was said to live with the Alake, his youngest son, and died at Orile Ake (not the present Ake in Abeokuta). Agura’s pedigree is still to be researched historically. Alake is a distant relative of Oloko/ Alafin of Oko, who happens to be Oranmiyan. Oranmiyan was the first Oloko and he existed before the Alake and the Olowu historically.
Oloko which metamorphosed to Alaafin was later known as Osile (Osi Ile – Osi is Orisa. The adoption of this title shows the power, authority and influence of the Royal Stool of Osile Oke Ona Egba). Before the migration to Abeokuta, there were thirteen Oloko of Oko (see the Short History of Oko). Sokan was the last King Osile before the migration of the Egba people to Abeokuta in August 1830. The Owu people only joined the Egbas in 1834. It was said that Oba Sokan died as a result of his refusal to join other parties to Abeokuta.
According to some historians, Oba Sokan could not be persuaded to join the first train to Abeokuta as he disappeared and was not to be seen again. Until 1854 there was no reigning king (Oba) at Abeokuta. “The affair of government in the new settlement Abeokuta was in the hands of the Ogboni, the Ologuns, the Olorogun, the Parakoyi, and the Ode Societies”, (see History of Abeokuta by Ajayi Kolawole Ajisafe, 1964,p.l02).
Oba Okukenu I was the first king to be installed in Abeokuta in 1854 at the advice of Rev Townsend.
But Okukenu, who was Sagbua of Ake was not so chosen immediately as he was not of Royal Blood. Ogunbona, the Balogunlkija, Oke-Ona Egba, contested to be the Alake. Ogunbona
cleared the ground to build his palace where the Alake Palace stands today. He also planted tres that lined the entrance to the main palace. Some of the trees survived till 2009 when they were fell. He was betrayed and lost the opportunity to become the first Alake. He was falsely accused of disclaiming his nationality during the intertribal warfare Oba Pawu, the first Olowu of Owu in Abeokuta was installed in 1855.
Whilst in 1870 the Gbagura people appointed Jamolu as the first Agura in Abeokuta. Okeana people could not reinstitute the Royal Stool of Osile until 1897. The history recorded that Osile Throne was late in reinstitution because (according to A. K. Ajisafe (1964) “every Osile used to meet with a tragic … death” and everyone was therefore afraid to be the Osile for fear of celamity ofa tragic death. “Every Oshile was usually stoned to death; hence the capital of Egba Oke Ona, the seat of the King (Oshile) is called Oko (casting or pelting stone)”, (p. 149 supra). While this had been the written history according to the Egba Alake’s apologists, the Oko legend refutes this denigration and goes to record that Oko is but an appellation for the adventurous attribute of Oranyan to explain the third settlement to rule. It was the triumvirate Kingship of Oranmiyan in Yorubaland.
Oranmiyan was the Alaafin of Ile Ife, then Alaafin of Oyo, and then Alaafin of Oko. When he moved to another virgin land, he named the place Eta Oko, and for short it remains Oko till today. Oko was the third place of his sphere of interest and influence from where he reigned and rule the Yorubaland and beyond. He became the Alafin of Oko. Oko means “Eta Oko” in relation to the appellation for Triplet Babies.
The Oba Osiles that have reigned in Abeokuta since 1897 to date are:- 1897-1899: Oba Karunwi I was the 1st Osile in Abeokuta. He met Governor McCallum when the governor summoned all the four Egba Obas (Alake, Osile, Agura and Olowu) to a face to face meeting on the 31st of January, 1898, this had hitherto been a taboo.
1900-1902: Oba Sanyaolu Adebare I was the second Osile. He was a Christian and was given a befitting burial by Rev. Welbom of Wesleyan Church.
1904-1918: Oba David Sokunbi Karunwi II, was crowned on Easter Monday, 4th April, 1904 (04/04/04) by Bishop Oluwole. He was described as the first educated Christian Oba in Egbaland.
1919-1926: Oba Suberu Adedamola I, 1926-1933: Oba Yesufu Idowu Adedotun, 1934-1944: Oba Emmanuel Sobayo Adebare II, 1951-1988: Oba Alimi Adeniran Adedamola “ reigned until, 1988 when he joined his ancestors.
1989-till date: Oba Dr. Adedapo Adewale Tejuoso, CON, FWA, CP Karunwi III, Oranmiyan Osile of Oke Ona Egba installed 20th May, 1989 as the Osile and still reigns to date. He was gazetted as the Osile on the 15h of February 1989 and arrived at Ipebi in Ago-Oko, Abeokuta a day after his 51″ birthday on an Itoku market day on Monday the 20h of February, 1989. He proceeded with the King Makers and Ogbonis the following morning to Orile Oko, their homestead to perform some very essential traditional rites.
Thank God that today, Monday the 20th of May, 2019 Osile Tejuoso, Karunwi III, Oranmiyan is celebrating his 30th Coronation Anniversary on the throne of his forefathers.
Long live the King (Amen).
Written by: Chief Sina Oduntan
Akoto Osile Oke Ona Egba
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