Chapter 4. Government

¶1 THE entire Yoruba country has never been thoroughly organized into one complete government in a modern sense. The system that prevails is that known as the Feudal, the remoter portions have always lived more or less in a state of semi-independence, whilst loosely acknowledging an over-lord. The king of Benin was one of the first to be indeper dent of the central government, and was even better known to foreigners who frequented his ports in early times, and who knew nothing of his over-lordin the then unexplored and unknown interior.

¶2 Yoruba Proper, however, was completely organized, and the descriptions here given refer chiefly to it. With some variations most of the smaller governments were generally modelled after it, but in a much simpler form, and solely in their domestic affairs ; foreign relations so far as then obtained, before the pericd of the revolution were entirely in the hands of the central government at Oyo (Eyeo or Katunga). It should be remembered that the coast tribes were of much less importance then than now, both in population and in intelligence ; light and civilization with the Yorubas came from the north with which they have always . retained connection through the Arabs and Fulanis. The centre of life and activity, of large populations and industry was therefore in the interior, whilst the coast tribes were scanty in number, ignorant and degraded not only from their distance from the centre of light, but also through their demoralizing intercourse with Europeans, and the transactions connected with the oversea slave trade.

¶3 This state of things has been somewhat reversed since the latter half of the XI Xth century, by the suppression of the slave-trade, and the substitution therefor of legitimate trade and commerce: and more especially through the labours of the missionaries who entered the country about the same time as the springing up into being of the modern towns of Lagos, Abeokuta, and Ibadan, through which western light and civilization beam into the interior.

¶4 The government of Yoruba Proper is an absolute monarchy ; the King is more dreaded than even the gods. The office is hereditary in the same family, but not necessarily from father to som. The King is usually elected by a body of noblemen known as Oyo Mesi, the seven principal councillors of state.

¶6 The vassal or provincial kings and ruling princes were 1060 at the time of the greatest prosperity of the empire which then included the Popos, Dahomey, and parts of Ashanti, with portions of the Tapds and Baribas.

¶7 The word “ king’”’ as generally used in this country includes all more or less distinguished chiefs, who stand at the head of a clan, or one who is the ruler of an important district or province, especially those who can trace their descent from the founder, or from one of the great leaders or heroes who settled with him in this country. They are of different grades, corresponding somewhat to the different orders of the English peerage (dukes, marquises, eails, viscounts and barons), and their order of rank is well-known among themselves. The Onikoyi as head of the Ekin Osi 01 metropolitan province was the first of these “ kings ”’ and he it was who used to head them all to Oyo once a year to pay homage to the ALAFIN or King of the Yorubas.

THE ALAFIN

¶9 The ALAFIN is the supreme head of all the kings and princes of the Yoruba nation, as he is the direct lineal descendant and successor of the reputed founder of the nation. The succession as above said is by election from amongst the members of the royal family, of the one considered as the most worthy, age and nearness to the throne being taken into consideration. It might be mentioned also in passing that the feelings and acceptance of the denizens of the harem towards the king-elect are often privately ascertained and assured of previously.

¶10 In the earliest days, the eldest son naturally succeeded the father, and in order to be educated in all the duties of the kingship which must one day devolve upon him, he was often associated more or less with the father in performing important duties and thereby he often performedroyal functions, and thusgradually he practically reigned with his father under the title of AREMo (the heir apparent) having his own official residence near the palace; but as the age grew corrupt, the AREMo often exercised sway quite as much as or more than the King himself, especially in the course of a long reign, when age has rendered the monarch feeble. They had equal powers of life and death over the King’s subjects, and there are some cases on record of the AREMg being strongly suspected of terminating the father’s life, in order to attain full powers at once. It was therefore made a law and part of the constitution that as the AREMO reigned with his father, he must also die with him. This law had the effect at any rate of checking parricide. It continued to take effect up to the last century when (in 1858)

¶11 it was repealed by ATIBA one of the later Kings in favour of his AREMO ADELU. The AREMO may now succeed if found worthy, but he must be elected in the usual way; but if passed over or rejected by the king-makers he must leave the city and resort to a private retirement in the provinces. This however, is not really obligatory, but as he must be superseded in his office, such a course is inevitable, unless he chooses of his own accord to die with the father.

¶12 The choice may sometimes fall upon one of the poorer princes, in the quiet pursuit of his trade, with no aspiration after the throne ; such a one is sent for, and unnecessarily ill-used for the last time to his own surprise; this was done probably for the purpose of testing his temper and spirit. He may not be aware of the intentions of the Oyo MEsr until he is being admonished by them as to the duties and responsibilities of the exalted position he is soon to fill. ;

¶13 The nominators are three titled members of the royal family, viz., the OnA-Isokun, the ONA-AKA, and the Omo-O1a, uncles or cousins of the King, but generally entitled the ‘‘ King’s fathers.” These have to submit or suggest the names to the noblemen for election, but the Basorun’s voice is paramount to accept or to reject.

¶14 Curious and elaborate ceremonies precede the actual accession to the throne. After all arrangements have been made, the ceremonies begin by a sacrifice brought from the house of the Ona-Isokun by a body of men called Omo-ninari ; these belong to a family specially concerned in carrying out all menial duties connected with the offering of sacrifices and in waiting upon the King and the priests. As soon as they enter the house where the King-elect is, he is called out, and he has to stand up with an attendant by his side. He is touched on the chest, and on the right and left shoulders with the bowl of sacrifice, the attendant in the mean time uttering some form of words. This is the signal that he has been called to the throne. On the evening of the same day, he is conducted quietly into the house of the Ona-Isokun where he spends the first night. In order to avoid the crowd, the attention of the populace is usually diverted by a procession of the Kings’ slaves and others with much noise and ado, as if escorting him, whilst the king-elect accompanied by the Aregbe’di, a titled eunuch, and a few of the Omo-ni-nari come up quietly a long way behind.

¶15 At the Ona-Isoxtn’s house, he is attended solely by the Omoni-nari. He is admonished and advised by those who stand to him in place of a father. Some ceremonies of purification are gone

¶16 through, propitiatory sacrifices are again offered which are carried to various quarters of the city by the Omo-ni-nar1.

¶17 The next night he passes at the house! of the Otun-Iwefa (the next in rank to the chief of the eunuchs). This official being a priest of Sango, it is probable that the king-elect spends the night with him in order to be initiated into the sacerdotal part of his office, the ALAFIN having as much spiritual as well as secular work to perform, being at once King and Priest to his people; and probably he learns there also the usages and doings of the huge population in the inner precincts of the palace with which the eunuchs are quite conversant. After this, he is conducted into one of the chambers in the Outer Court of the palace (Omo ile) where he resides for three months, the period of mourning, until his coronation. ;

¶18 The main gateway to the palace being closed at the demise of the King, a private opening is made for him in the outer wall through which he goes in and out of his temporary residence. During this time he remains strictly in private, learning and practising the style and deportment of a King, and the details of theimportant duties and functions of his office. During this period he is dressed in black, and is entitled to use a ‘“‘ cap of state”’ called ‘‘ Ori-ko-gbe-ofo.’’ (The head may not remain uncovered).

¶19 The affairs of state are at this time conducted by the Basorun.

THE CORONATION

¶21 The coronation takes place at the end of three months, really at the third appearance of the new moon after the late King’s death. The date is generally so fixed as to have it if possible before the next great festival. It is attended with a great public demonstration. It isa gala day in which the whole city appears in holiday dress. Visitors from the provinces and representatives of neighbouring states also flock into the city in numbers.

¶22 This day is generally known as ‘“‘ The King’s visit to the BARA.” It is the first but most important act of the ceremonies.

¶23 The BarA or royal mausoleum is a consecrated building in the outskirts of the city, under the care of a high-priestess named Iyamode; there the Kings were formally crowned, and there buried. The King enters it but once in his lifetime, and that is

¶24 1 Tradition says that in the early times while the King -elect is in the Otun’efa’s house among other dishes brought to him to partake of is one prepared from the heart of the late King which has been extracted and preserved. After partaking of this he is told he has “‘ eaten the King.’’ Hence the origin of the word Je Oba, to become a King (lit. to eat a King).

¶25 at the coronation with marked pomp and ceremony. The actual crowning does not now take place in the BaRA as it seems to have been, but at Koso the shrine of Sango, but the visit to the BarA is so important and indispensable a preliminary that it has become more closely identified with the coronation than that to the other shrines visited on that occasion.

¶26 Leaving the IpaADI—his temporary chambers—there are two stations at which the King elect has to halt before reaching the sacred building ; the first is the Addfd or area in front of the palace where a tent of beautiful cloths has been erected tor him. Here he has to change his mourning dress for a princely robe. He then proceeds to the second station at the Alapini’s midway on his route where a large tent and an enclosure have been erected for his reception. Here he is awaited by a vast concourse of people and welcomed with ringing cheers. Here he receives the congratulations and homage of the princes, the nobles, the chiefs and the people and is hailed as the King. Some ceremonies are here gone through also which include distribution of kola nuts, etc., to the princes and chiefs withoat.

¶27 After this he proceeds to the BARA accompanied by the whole concourse of people who have to remain outside. He enters the sacred precincts attended by the Magaji Iyajin (his official elder brother) the princesses, the Ona-Onse-awo (an official), the Otunwefa (the next to the chief of the eunuchs) who is a priest and the Omo-ni-nari, a set of servants. These last are to slaughter and skin the animals to be offered in sacrifice.

¶28 At the BarA he worships at the tombs of his fathers, a horse, a cow, and a ram being offered at each tomb ; portions are sent out to each of the noblemen, princes, and chiefs waiting outside, the Basorun receiving the first and the lion’s share or the whole. He invokes the blessings of his deceased fathers and is hereby said to receive authority to wear the crown. The visit to the BARA then is for the purpose of receiving authority or permission from his deceased ancestors to wear the crown, hence it is spoken of as the coronation. It is a fixed rule that the whole of the meat is to be totally consumed at the BARA; under no circumstance should any be taken home.

¶29 This over, the King returns hence with great pomp and show to his temporary chambers, amid the firing of few de joie, the bleating of the Kakaki trumpet, drumming, etc.

¶30 On the fifth day after this he proceeds to Keso, the shrine of Sango, for the actual crowning. Here he is attended by the Otun-wefa who has the charge of the shrine, the Bale (mayor) of Koso a suburban village, the Omo-ni-naris, and the Isonas.

¶31 [The Isonas are a body of men whose sole employment is to do all needle and embroidered work for royalty. They are also the umbrella-makers. The crown, staff, robes, and all ornamental beadworks, and workings in cotton, silk, or leather are executed by them}.

¶32 Surrounded by the principal eunuchs and princes the great crown is placed on his head with much ceremony by the lyakere. Who the Iyakere is, for whom is reserved this most important function will be seen below. The royal robes are put on him, the Ejigba? round his neck, the staff and the SworD oF MERCY are placed in his hands.

¶33 On the fifth day after this, he proceeds to the shrine of Oranyan, here the GREAT SWORD OR SWoRD OF JUSTICE brought from ILE IFE is placed in his hands, without which he can huve no authority to order an execution. .

¶34 After another interval of five days, he proceeds to the shrine of Ogun the god of war, and there offers a propitiatory sacrifice for a peaceful reign. The offerings consist of a cow, a ram, and a dog; this last being indispensable in any sacrifice to the god of war.

¶35 From the shrine of Ogun, the procession goes straight on to the palace, entering now for the first time by the main gate opened for him, the former opening through the outer wall to the temporary chambers being quickly walled up. Thus he enters the palace proper as THE KING.

¶36 But a new opening is. made for him at the Kobi Aganju through which he enters the inner precincts of the palace. This entrance is tor his exclusive use in and out of the Kobi during his reign : at his death it is closed up. At this entrance they offer in sacrifice a snail, a tortoise, an armadillo, a field mouse (em¢) a large rat (okete) a toad, a tadpole, a pigeon, a fowl, aram, a cow, a horse, a man and a woman, the last two being buried at the threshhold of the opening ; on the blood of the victims and over the grave of the two last, he has to walk to the inner court.

¶37 Human saciifices however (now totally abolished) were not commonly practised amongst the Oyos, but such immolation was always performed at the coionation and at the burial of the sovereign. By these sacrifices he is not only crowned King with

¶38 1 The Ejigba is a string of costly beads reaching down to the knees. Beads are used for precious stones. This represents the chain of office. Chains—they say—are for captives, hence they use beads instead.

¶39 power over all, man and beast, but he is also consecrated a priest to the nation. His person, therefore, becomes sacred.

¶40 All this having been performed, it is now formally announced to the assembled public, that King ‘‘ A”’ is dead (or rather has entered into the vault of the skies—O wo Aja) and King “B ” now reigns in his stead.

¶41 During the interval of the late King’s illness, up to the time of his death, the business of state is carried on normally by the palace officers, the Osi-’wefa personating the King, even to the extent of putting on his robes and crown, and sitting on the throne when such is required; but as soon as it is known that he is dead the Basorun at once assumes the chief authority, and nothing can be done without him.

¶42 The King having been crowned, he is henceforth forbidden to appear in public streets by day, except on very special and extraordinary occasions; he is, however, allowed evening strolls on moonlight nights when he may walk about incognito.

¶43 This seclusion not only enhances the awe and majesty due to a sovereign, but also lends power and authority to his commands, and is the best safe-guard for public order at their present stage of civilization. Besides, it would be very inconvenient to the citizens if the King were always coming out, for according to the universal custom of the country, whenever a chief is out, all his subordinates must go out with him. It is an inviolable law and custom of the country, and is applicable to all, whatever their rank: thus, if the Basorun is out, all the Oyo Mesi must be out also. If the Bale of any town is out, all the chiefs of the town must be out also, and if the King is out, the whole city must be astir and on the move, all business suspended, until he returns into the palace.

¶44 IGBA IWA

¶45 At the commencement of every reign, the IGBA IWA or Calabashes of divination are brought from ILE IFE to the new King to divine what sort of reign his will be.

¶46 Two covered calabashes, of similar shape and size but with quite different contents are brought, one containing money, small pieces of cloth and other articles of merchandize, denoting peace and prosperity ; the other containing miniature swords and spears, arrows, powder, bullet, razor, knives, etc., denoting wars and trouble for the country. The King is to choose one of them before seeing the contents, and according as he chooses so will be the fate of the Yoruba country during his reign.

THE AREMO

¶48 The very first official act of the new King after his coronation is to create an Aremo, and a Princess Royal or an equivalent. The Aremo is the Crown Prince. The term simply denotes an heir, but it is used as the title of the Crown Prince of Oyo.

¶49 The title is conferred upon the eldest son of the sovereign in a formal manner, the ceremony being termed the “ christening "’ as of a newly born child, hence he is often termed ‘‘ Omo ”’ (child) by way of distinction The title of Princess Royal is at the same time and in the same manner conferred upon the eldest daughter of the sovereign as well ; this, however, is of much less importance than the other. When the King is too young to have a son, or his son is a minor, the title is temporarily conferred upon a younger brother, or next of kin that stands to him in place of a son, but as soon as the son is of age, he must assume his title and begin to act under the guardianship of the eunuchs who are his guardians.

¶50 The method is as follows :—Both of them must have a Sponsor, or ‘‘ father ’’ as he is called, chosen by divination from among the titled eunuchs ; this done, the Aremg repairs to the house of the Ona-Isokin to worship at the graves of the deceased Aremos, who were all buried there, and the princess to that of her deceased predecessor in her mother’s house; the King supplying them with a bullock each. The whole day is thus spent in festivities. On their return in the evening they both proceed direct to their sponsor’s house where they must reside four days, each day being marked with festivities, the king supplying two bullocks every day, and this is further supplemented by the Aremo himself. The feasts are open to the general public, whoever likes to repair to the house is a welcome guest, portions are also sent out to the princes, the noblemen, and other distinguished personages. At the end of the fourth day the Aremo, invested with the robes of his office and with a coronet, is conducted to his official residence where he takes up his permanent abode, and the princess suitably clad likewise repairs to her own home.

¶51 Pustic APPEARANCES OF THE KING

¶52 The King generally appears in public on the three great annual festivals of Ifa, Orun, and the Bere. In two at least of these festivals (that of the Orun and the Bere), the Basorun is equally concerned with him.

¶53 These festivals have certain features in common, although each has its own marked characteristics. They are all preceded by the

¶54 worship of Ogun (the god of war) and on the third day after, the firing of a royal salute, and the sound of theivory trumpet announce to the public, that the King may now be seen in state, sitting on his throne, and all loyal subjects who wish to have a glimpse of his majesty now may repair to the palace.

¶55 The festival of Ira or MoLE takes place in the month of July, nine days after the festival of Sango. The Ifa is the god of divination. One day in the week is generally given to the consultation or the service of Ifa, but an annual festival is celebrated in its honour at Oro.

¶56 The Orwun festival takes place in September. At this festival the King and the Basorun worship together the Or! or god of fate. The Orun from which it appears the Basorun derives his name and title is a curious if not rather a mystical rite. The word ‘“OOrun”’ signifies heaven. The title in tull is Iba Osorun Le. the lord who performs the Orun or heavenly mysteries.

¶57 The King and his Osorun are often spoken of as ‘“‘ Oba aiye’”’ and ‘‘ Oba Orun”’ ie., King terrestrial and King celestial. In what way His Supernal Highness performs the Orun, or what position he assumes towards the sovereign in this ceremony, is not generally known, because it is always done in private. But the rite seems to deal with affairs connected with the King’s life. It is to him a periodic reminder of his coming apotheosis, and the emblem of worship is said to be a coffin made of or paved with clay in which he is to be buried. It is kept in charge of the “‘ Iya Oba’’ (the King’s official mother) in a room in her apartments, visited by no one, and the ceremonies are performed in private once a year by the King himself, his “ mother ’’ and his Osorun, the latter taking the chief part ; consequently very little is actually known of the doings of these three august personages. But this much is allowed to be known, that the Basorun is to divine with kola nuts, to see whether the King’s sacrifices are acceptable to the celestials or not, if the omen be favourable the ALAFIN is to give the Basorun presents of a horse and other valuables ; if unfavourable, he is to die, he has forfeited his right to further existence. But there can be no doubt that under such circumstances, it can always be managed between them that the omens be always favourable.

¶58 From this and other circumstances, it would appear that the King on this occasion occupies a humiliating position as one whose conduct is under review, hence the great privacy observed, for it is a cardinal principle with Yorubas that the ALAFIN, as the representative of the founder of the race, is to humble himself before no mortal ; if such a contingency were to occur, he is to die.

¶59 Hence, no doubt, that his natural mother (if then living) is to make way for her son ascending the throne, so there will be no occasion to violate any filial duty imperative on a son who is at the same time the King. His majesty must be supreme. Even in performing reverential duties before the priests of Sango, when such are required, some privacy must be observed.

¶60 The Bere festival takes place in January, towards the end of the year, the new year commencing in March. It is the most important and the grandest of the three. It is primarily the harvest home festival, symbolized by ceremoniously setting the fields on fire to indicate that it has been cleared of the fruits of the earth.

¶61 It is an important one at Oyo, not only because it closes the civil year, but also because by it the King numbers the years of his reign.

¶62 The BERE itself which seems to be the symbol of so many ceremonies, is a common grass which grows only in the plain country and is used mainly for thatching houses. It is considered the most sumptuous of all other materials used for covering houses: it is the coolest, the neatest, the most durable, and lends itself best for ornamental purposes ; consequently it is highly thought of.

¶63 The festival proper is always preceded by two important ceremonies, the Pakudirin indicating the beginning, and the Jelepa the end of the ingatherings.

¶64 The Pakudirin is performed by the Ona-’wefa or chief of the eunuchs, by the Basorun or his representative and the Ab’obaku or master of the horse.

¶65 The King in semi-state appears in the Kobi Aganju to witness the same, with several of the ladies of the palace around him, and at the entrance of the Aganju, the musicians making the occasion very lively.

¶66 The King is supposed not to have seen the new Bere grass of the year, the Ona-’wefa first steps forwards before him with a scythe made of brass or copper, performing in the air a mimic act of mowing the grass, and one of the ladies of the palace deputed for the purpose, extending her wrap as it were to receive the same, hugging it as something precious. This is done two or three times, the Basorun then follows and goes through the same forms, and then the master of the horse. Each of these chiefs now makes a short speech congratulating the King on the advent of a new year, wishing him a long life and prosperous reign.

¶67 After this, about half-a-dozen men with small bundles of the Bere grass, neatly done up, enter the palace, with measured steps to the sound of music, and come dancing before the King in front of the Aganju. His Majesty is supposed to see the grass now for

¶68 the first time that year. This ceremony is brought to a close by presents given to the men, and then all spectators disperse. From nine to seventeen days are now allowed for harvesting before the fields are set on fire.

¶69 The Jelepa is the ceremony of setting the fields on fire. This is performed by the Basorun outside the city walls. Booths and enclosures of palm leaves having been erected for the purpose, the Basorun with a princely train repairs thither on the day appointed. He is met there by a number of women from the palace bringing a large calabash draped with a white cloth and containing Olélé (a sort of pudding made of white beans and palm oil) and Eko (a kind of blanc-mange made of soaked corn flour), corn and beans being taken as the staples of life, the principal products of the field.

¶70 His Supernal Highness first offers a morsel of these in sacrifice as a harvest thank-offering for the Yoruba nation, after which both himself and those with him partake of the rest accompanied with palm wine or beer made from guinea corn, thanking God for the blessings of the field. This over he orders the fields to be set on fire: but if by an accident the fields have already been fired, a bundle of dry grass brought from home is used instead, for the purpose of the ceremony.

¶71 The firing of a feu de jo1e now serves to show that the ceremony is over and the parties are returning to the city. This is done in state. The Basorun robes in one of the enclosures: he is attended by hundreds of horsemen and footmen, horsemen galloping backwards and forwards before him, the firing and the fifing and drumming are quite deafening. With such a right royal procession His Supernal Highness re-enters the city. On the evening of the same day, the King worships the Ogun which is a preliminary to every annual festival.

¶72 The following day is a very busy one at Oyo. It is a day of paying tributes of Bere grass. The whole of the Oyo Mesi first send theirs to the King, the Basorun alone would send about 200 bundles, the subordinate chiefs send to the senior chiefs, every one to his feudal lord or chief, each man according to his rank and position and so on to the lowest grades, the young men to the heads of compounds, so that it is usual to see loads of Bere passing to and fro all over the town the whole day. From the provinces also tributes of Bere come to Oyo later on; e.g. from the Aseyin of Iseyin, the Oluiwo of Iwo, the Bale of Ogbomoso and other cities of the plain where the Bere grows.

¶73 This being the recognized principal festival of the ALAFIN other towns in lieu of Bere send congratulatory messages with presents,

¶74 or tributes ; the Ibadans in their marauding days used to send slaves ; from the Ijesas and Ekiti countries come kola nuts, alligator pepper, firewood and other forest products. Towns nearer the coast send articles of European manufacture, and so on during this season.

¶75 The day after, being the third day of the ceremony of J¢lepa and the worship of Ogun, the public festival takes place.

THE KING IN STATE

¶77 The King generally appears in state on these three festive occasions.

¶78 Facing the large quadrangle of the outer court are the six principal Kobis, that in the centre is what is known as the KoBI AGANJU or throne room where the ALAFIN always appears on state occasions. It is always kept closed, and never used for any other purpose but this.

¶79 On such occasions, the floor is spread all over with mats, and the front.of the throne overspread with scarlet cloths; the posts all around are decorated with velvet cloths, and the walls with various hangings.

¶80 The throne or chair of state was made of wood at a time when the knowledge of carpentry was not common in this country ; it cannot boast of any artistic merit, but it is highly valued for its solidity, hoary age, and tradition. It is of a large size and covered over with velvet.

¶81 The crown is made of costly beads such as coral, agra, and the like, which in this poor country stand to the people instead of precious stones. It is artistically done up by experts, with fringes of small multi-coloured beads depending from the rim, which serve to veil the face.

¶82 The vobes are usually silks or velvets, of European manufacture, which were of much greater value in earlier days when intercourse with the coast was not so common or easy as it now is.

¶83 The Ejigba is the ‘‘ chain of office.” This is made of a string of costly beads going round the neck and reaching as far down as the knees.

¶84 The Opa Ileké is the staff or sceptre artistically covered all over with small multi-coloured beads.

¶85 The Irtt keré is a specially prepared cow’s tail of spotless white which the King generally holds in front of his mouth when speaking for it is considered bad form to see him open his mouth in public. He makes his speech sotto voce, and it is repeated to the assembly in a loud voice by the chief of the Eunuchs. The white tail is moreover an emblem of peace and grace.

¶86 The State Umbrellas. Umbrellas in this country are part and. parcel of state paraphernalia. In fact there was a time when private individuals dared not use an umbrella; that was in the days before cheap foreign ones were obtainable. The prohibition was first done away with at Ibadan, where the war boys were allowed to enjoy themselves in any way they liked, and use any materials of clothing and ornament they could afford, as it might be for only a few days before they laid down their lives on a battlefield.

¶87 However, those of a chief are easily distinguished now by their size and quality. They are almost always of bright colouring usually of damasks. The size and number are in proportion to the rank of the chief, usually of European manufacture now, though there is a distinct family of royal umbrella makers kept at Oyo who make those of the largest size. Most of the umbrellas foreign or locally made are decorated with certain emblems indicative of rank. About two dozen or more are used on these festive occasions.

¶88 Music. The Kobi, third or fourth to the Aganju is occupied by the musicians. The musical instruments consist of almost every description of fifes, trumpets and drums, of which the ivory and Kakaki trumpets and Ogidigbo drum are peculiar to the sovereign.

¶89 The King enthroned is surrounded by his favourite wives, one of whom, the Are-ori-ite, holds a small silk parasol over his head from behind as a canopy.

¶90 About 30 or 40 female I/aris with costly dress and velvet caps on, are seated on the scarlet cloth on the right and on the left in front of the throne, but in the open air, under two large umbrellas, one on either side, a wide space being left between them.

¶91 Then there is a row of about ten large umbrellas each on the right and the left, both rows facing each other, leaving a wide avenue between from the throne to the main entrance gate ; under those on the right are seated the Crown Prince supported by all the princes and the principal eunuchs: under those on the left are the younger eunuchs, the Ilaris, the Tétus, and other palace officials. Behind these on either side are the crowds of spectators.

¶92 At a considerable distance in front of the throne, in the avenue left between the two groups, stand the Basorun and the rest of the Oyo Mesi to do homage. This is done by taking off their robes, wrapping their cloths round their waists, leaving the body bare; three times they have to run to the main entrance gate, sprinkle earth on their heads and on their naked bodies, and run

¶93 back half way towards the throne, prostrating themselves on the bare ground, on the stomach and on the back!

¶94 Then follows the customary oration from the throne, the King speaking in an undertone with the ivu kere in front of his mouth, and the chief of the eunuchs, who with his lieutenants the Otun and the Osi’wefa is standing midway between the throne and the noblemen in the avenue between the spectators, acts as his spokesman, repeating his message in a loud voice to the Basorun and his colleagues. The Basorun replies first, congratulating His Majesty, wishing ‘him long life and prosperity, the other noblemen follow in regular order, the Asipa being the last. Thechief of the eunuchs in like manner repeats the congratulatory address to their lord.

¶95 That over, the sacrificial feast is now brought forward for distribution. About 40 dishes of stewed meat, 4o baskets of éko, 15 pots of beer, a bowl or two of boiled yam, a large quantity of boiled corn (maize) to these is added in later years a demijohn of rum.

¶96 The Ada-haé or king’s taster now steps forward with a rod in his right hand, anda shield on his left, accompanied by his drummer. He first dances before the King and then retreats taking with him his own portion, a basket of eko, a plate of meat, a pot of beer, one yam, a head of corn; he is to have a taste of each of these in the presence of the king, and the concourse of spectators present, after which his followers make away with the rest of his portion.

¶97 Next comes the Olosa or king’s robber, playing the clown. He is dressed in a flowing garment, creeps about on all fours, performing mimic acts of robbery for the amusement of the spectators. After a few more amusements, the curtain drops. The rest of the dishes are cleared away into the dining hall where the Asipa by virtue of his office subsequently distributes them among the noblemen and their followers according to their rank, that of the Basorun being one half of the whole. When the curtain rises again, the King appears in a more gorgeous robe, with another crown on his head. His Majesty now steps out of the Kobi with his staff in hand, and walks towards the Ogidigbo drum, stately and majestic, and the Basorun comes dancing to meet him ; all at once the drums, fifes, and trumpets strike up in concert, the two rows of umbrellas move forward meeting in the centre to form a shady avenue for the two august personages, the King stepping forward with measured treads to the sound of the music, and the Basorun, dancing, and meeting him, receives from him one head of stringed cowries. This however is expected to be returned the next day, the apparent gift being merely a part of the ceremony.

¶98 This usually ends the show, but on the Bere festival the King continues his walk right on to the great entrance gate, then half round the quadrangle giving the spectators a full view of himself, then by a side door disappears into the inner precincts of the palace. The spectators thereupon disperse.

¶99 These three festivals are concluded by a few male Ilaris carrying sacrifices to certain quarters in the outskirts of the city in a state of perfect nudity, which is rather a trying time for them ; there is always a rush of the women clearing out of their way, on the approach of them; the performance being symbolic of some religious rite. If it is violated by any show of natural excitement, it must be atoned for, and there is but one penalty, viz., decapitation! But there is no record of any such case occurring within living memory. Their reward for this trying ordeal is, that after their return, being properly dressed, they are admitted into the King’s presence, who, sitting in state, receives them with marks of honour.

¶100 This ends the ceremonies of the festivals.

¶101 But at the Bere season, one more ceremony remains, that known as the ceremony of ‘‘ Touching the grass.” About 5.30 p.m. on a day appointed, the King issuing from the palace is accompanied by his slaves who have been engaged in piling into two or three heaps the bundles of bere grass scattered about in the area in front of the palace, including those brought from the provinces. The piles are done up in an artistic manner, 8 or Ioft. high in an open space away from any risk of fire. His Majesty now steps forward, and lays both hands upon each of the heaps, making a short speech, invoking blessings on the Yoruba nation, congratulating himself for being spared to see another year. This brings the Bere festival to a close.

¶102 Tue FUNERAL OF THE KING

¶103 Although the funeral of the King cannot properly he said to be one of his public appearances, yet it is considered more convenient to describe it in this place along with other public ceremonies of which he is the centre.

¶104 The Kings are buried in the Bard. The funeral usually takes place at night. It is notified to the public by the sounding of the Okinkin (a musical instrument like the bugle), the ivory trumpet, and the Koso drum, a drum which is usually beaten every morning at 4.a.m. asa signal for him to rise from his bed ; to beat it at night therefore, is to indicate that he is retiring to his final resting place.

¶105 The body is removed to the Bara on the back of those whose office it is to bury the Kings the chief of whom is a titled personage

¶106 known as the Ona-onse-awo, and his lieutenants. At certain stations on the route between the palace and the Bard, eleven in all, they halt and immolate a man and a ram, and also at the Bara itself, four women each at the head and at the feet, two boys on the right and on the left, were usually buried in the same grave with the dead monarch to be his attendants in the other world, and last of all the lamp-bearer in whose presence all the ceremonies are performed.

¶107 All these practices, however, have long been abolished, a horse and a bullock being used instead of human beings.

¶108 The King is buried in black and white dress; but the crown on his head, the gorgeous robe with which he was laid out in state, and with which his corpse was decked to the Bava, and the bracelets on his wrists and ankles are never buried with him, these become the perquisites of the Ona-ofise-awo and his lieutenants.

¶109 The Bara in which the Kings are buried is. distinguished by its aloof situation from public thoroughfares in the outskirts of the city, and having to it as many odis as there are Kings lying there, one being erected over each. The present Bard enshrines the bones of King OLUEWU the last of ancient Oyo with those of the late Kings of the present city. It is not open to the public ; several of the late King’s wives are secluded here (as in a convent) and charged with the sole duty of taking care of the graves of their departed husbands.

¶110 Their mother superintendent is the Iyamode generally styled “Baba”’ (father). She is thus styled because being entirely devoted to the worship of Sango, one of the earliest deified Kings, sheis often ‘‘inspired”’ or ‘‘ possessed ’’ by the god, and thus came to be regarded as the embodiment of that famous King.

¶111 Additions are made to their number at every fresh burial, usually from among the favourites of the deceased husband. These women must all be celibates for life, unfortunately among the number are usually found some who are virgins and must remain so for life: any misbehaviour is punished with the death of both culprits, the man on the day the crime is detected, and the woman after her confinement.

¶112 Besides those who are immolated at the death of the sovereign there used to be some ‘‘ honourable suicides ”’ consisting of certain members of the royal family, and some of the King’s wives, and others whose title implies that they are to die with the King whenever that event occurs. With the title they received as a badge a cloth known as the “‘ death cloth,” a beautiful silk damask wrapper, which they usually arrayed themselves with on special occasions

¶113 during the King’s lifetime. Although the significance of this was well-understood both by themselves and by their relatives, yet it is Surprising to see how eager some of them used to be to obtain the office with the title and the cloth. They enjoyed grcat privileges during the King’s lifetime. They can commit any crime with impunity. Criminals condemned to death and escaping to their houses become free. These are never immolated, they are to die honourably and voluntarily.

¶114 Of the members of the royal family and others to die were :—

¶115 1. The Aremo or Crown Prince who practically reigned with his father, enjoyed royal honours, and had equal power of life and death.

¶116 2. Three princes with hereditary titles viz., the Magaji Iyajin, the Agunpopo, and the Olusami.

¶117 3. Two titled personages not of royal blood viz., the Osi’ wefa and the Olokun-esin (master of the horse) who is generally styled “ Ab’obaku,”’ i.e. one who is to die with the King.

¶118 4. The female victims were :—

¶119 Iya Oba, the king’s official mother ; Iya Naso, Iyalagbon (the Crown Prince’s mother) ; Iyale Molé (the Ifa priestess), the Olorun-ku-mefun, the Iyamonari, the Iya’-le-ori (these are all priestesses) and the Are-ori-ite the chief favourite.

¶120 It will be observed that all the above-mentioned are those who by virtue of their office are nearest to the King at all times, and have the easiest access to his person ; to make their life dependent on his, therefore, is to ensure safety for him against the risk of poisoning, or the dagger of the assassin.

¶121 The custom is that each should go and die in his (or her) own home, and among his family. The spectacle is very affecting. Dressed in their ‘“‘ death cloth,” they issue from the palace to their homes surrounded by their triends, and their drummers beating funeral dirges, eager crowds of friends and acquaintances flocking around them, pressing near to have a last look at them or to say the final farewell as they march homewards. The house is full of visitors, mourners and others, some in profuse tears ; mournful wailings and funeral odes are heard on all sides enough to break the stoutest heart. While the grave is digging, the coffin making, a parting feast is made for all the friends and acquaintances ; and as they must die before sunset, they enjoy themselves as best they can for that day by partaking of the choicest and favourite dishes, appearing several times in changes of apparel, distributing presents with a lavish hand around, and making their last will disposing of their effects. When everything is ready, the grave and the coffin approved of, they then take poison, and pass off quietly. But if it fails or is too slow to take effect, and the sun is about to

¶122 set, thelast office is performed by the nearest relatives (by strangling or otherwise) to save themselves and the memory of their kin from indelible disgrace. The body is then decently buried by the relatives and the funeral obsequies performed.

¶123 In many cases voluntary suicides take place. Some of the King’s favourite slaves who are not required to die often commit suicide in order to attend their master in the other world expecting to enjoy equally the emoluments of royalty in the other world as in this.

¶124 But these customs are now dying out with the age especially since King ATIBA in 1858 abolished that of the Crown Prince dying ; the loss of-experienced princes like the Iyajin around the throne is also felt irreparable. With the exception of the women, all the men now refuse to die and they are never forced to do so, but are superseded in their office if the next King wills it; they must then retire quietly from the city to reside in any town in the country in order to prevent the confusion of two individuals bearing the same title. As for the Crown Prince, he expects to succeed his father on the throne but if he is rejected by the king-makers, he also has to retire from the city.

¶125 COURTIERS AND HOUSEHOLD OFFICERS OF THE CROWN

¶126 The palace officials consist of :—

¶127 I. Titled officers. II. The Eunuchs. III. The Ilaris.

¶128 Some reside in the palace, others attend at regular hours every day for duty.

¶129 I. The principal officers having duties in the palace are :—

¶130 I. The Ona-Olokun-esin or Ab’Oba-ku i.e. the master of the horse, i.e. one who is to die with the King. This officer resides in his own house but repairs to the palace daily on duty. He has free access equally with the Eunuchs to all the apartments. The title is hereditary. As his name implies he is to die with the King to be his attendant in the other world, and consequently he is granted unrestricted liberty to live as he likes, and to do whatever he likes, and, like all other officials who must die with the King, his house is a sanctuary of safety and reprieve for all criminals condemned to death, if they can escape thither.

¶131 2. The Ona-ile-mole is the Ifa priest or chief diviner, a kind of domestic chaplain. He has for his assistants the Are-awo and others. They are to consult the Ifa oracle for the King every fifth day called Ojo-Awo i.e. the day of the mysteries.

¶132 3. The Ona-Otise Awo. The daily duties of this officer are not so well-defined, but he has to attend daily at the palace. He has

¶133 his‘lieutenants to the sixth grade. But their chief duty is to carry the remains of the deceased monarch from the palace to the Bara for interment.

¶134 4. The Ona-modeké. This is the civil counterpart of the military title of Seriki. This officer is the head, or leader of all the youths in the city and country, capable of bearing arms, whoever may be their father or master. He forms a band of them all, and is supposed to train them in manly sports and civic duties. It is his prerogative to shield members of his band from the penalties of the law whenever they have become liable to such, by any rash act.

¶135 5. The Isugbins. These are members of the palace orchestra. They number about 210 persons, playing on. fifes, the Okinkin and the Ivory trumpets, and the special drums Koso and Gbedu, etc.

¶136 (a) The Alukoso or Koso drummer’s chief duty is to wake up the King every morning at 4 a.m. with his drum.

¶137 (b) The Aludundun or the Dundun drummer. He has to attend at the palace every day within certain hours, including the visiting or business hours. He has one of the front Kobis assigned to him, where he sits discoursing events with his drum, all during his office hours. With it, he pre-announces the presence of any visitor in the palace, so that in whatever part of the palace the King may be, he can tell by the sound of the drum who has entered the court yard before the personage is actually announced. This is one of the peculiarities of the Yoruba language, and the art of the drummers. The names, praises and attributes of every family of note are known to all drummers, and musicians, and they are experts in eulogizing and enlarging on the praises of any one they wish to honour, speaking it with their drums. If for instance a white man enters the palace, the drummer would strike up: ‘‘ Oyinbo, Oyinbo, afi okun se ona” (the white man, the white man who makes of the ocean a high way). In strains like this he would continue for a while enlarging upon his praises.

¶138 6. The Arokins. These are the rhapsodists or national historians, an hereditary title ; they have an apartment to themselves where they repeat daily in songs the genealogy of the Kings, the principal events of their lives and other notable events in the history of the Yoruba country.

¶139 7. The Ile male is the palace surveyor. He has charge of all

¶140 the buildings within that vast compound, especially of the Kobis. He is to see that every part is kept in good repair. He is also to attend to the drains and the grounds, especially after a heavy fall of rain. He is said to be the principal officer who is to wash the corpse of the King and dress it before it is placedin the coffin.

¶141 8. The Téius. These are the sheriffs or King’s executioners. They are about rg in number, each one of them with his subordinates has specified duties to perform e.g., it is the duty of the 15th with his subordinates to clear the grounds and dishes after the King has entertained the Oyo Mest. They number about 150 in all...

¶142 II. The Eunuchs. The Eunuchs are called Iwefa or Iba-afin (contracted to Baafin) i.e. lordlings of the palace. The principal are :—The Ona’efa or chief of the Eunuchs, the Otun’efa and the Osi’efa his principal lieutenants, and others to the sixth grade. Besides these are the untitled ones, and boys.

¶143 The Ona’efa is a high legal personage; he hears and decides suits and appeals brought to the King whenever His Majesty cannot sit in person, and his decision is as good as the King’s whose legal adviser he is. We have seen above the principal part he plays in public festivals and state ceremonies.

¶144 The OOtun’efa has the charge of the suburban town of Koso, built in honour of the national god Sango. It is his duty to worship at the shrine at stated periods on behalf of the Yoruba people. He sometimes helps to decide cases. He is also one of the chief guardians of the King’s children.

¶145 The Osi’ éfa or Olosi although the least of the three yet is the most honoured. He represents the King on all occasions and in all matters civil as well as military. He sometimes acts as commander-in-chief in military expeditions, he is allowed to use the crown, the state umbrellas, and the Kakaki trumpet, and to have royal honours paid tohim. On such occasions he is privileged also to dispense the King’s prerogatives. His ordinary duties are: to be near the King’s person at all times, having free access to every part of the palace including the harem; to see that the King’s bed is properly made, before he retires every night; to visit him at midnight and at cock-crow to see if he has had a restful night, and to call him up at 4 a.m. before the Koso drum begins to sound. He is to head those of the King’s wives who are to dance at the Akesan market once a year, after the deity presiding over markets has been propitiated. With Eni-oja one of the titled ladies of the palace, he has charge of the King’s market and enjoys in part the emoluments accruing therefrom.

¶146 Why these exceptional honours are bestowed upon the third

¶147 in rank among the Eunuchs, will be told hereafter in the history of one of the early kings.

¶148 The Eunuchs are a grade higher than the Ilaris and must be respected by them ; however young a Eunuch may be, he must be addressed as ‘‘ Baba’’ (father) by any Ilari even the oldest.

¶149 The custom of castrating a man is said to have originated from the punishment inflicted for the crime of incest or ot beastiality.

¶150 The Eunuchs are distinguished by the manner they wear their gowns gathered on the shoulders, leaving their arms bare. They are now generally chosen from boys bought with money, and employed first as pages to the King, or attendants on one of his wives. The custom of choosing boys was introduced by one of the later Kings; his reason for it was, that before the age of puberty, boys will hardly be cognizant of their loss, and he would thus spare himself the remorse of conscience which would follow the mutilation of an adult, and also save his victim from a life-long mortification.

¶151 Emasculation of an adult is now only resorted to instead of capital punishment in cases of adultery with the wife of a king ; but in order that the system may not be abused, provincial kings are not allowed to resort to this mode of punishment, nor even to keep Eunuchs ; any one really guilty must be sent to the capital where a special surgeon is kept for the purpose who is skilful in the art.

¶152 The Eunuchs are the guardians of the King’s children, the princes and princesses as a rule are born in the house of one of the principal Eunuchs for as soon as any of the King’s wives becomes a mother, she is separated from the other women, and placed under the guardianship of one of them, and she is not to return to the palace until the child is weaned.

¶153 The titled ones among them are masters of large compounds, and they also keep their own harems as well ; their wives are called ‘““ Awewo,”’ i.e. one with hands tied ; because they are doomed to be for ever childless. In cases of adultery disclosed by pregnancy both the defaulters in early days were to suffer capital punishment ; the man on the day the crime was proved against him, and the woman with the issue on the day she is delivered. These extreme measures, however, have been allowed to die out, in favour of fines or other less severe punishments.

¶154 The Eunuchs have the exclusive right of seizing anything in the market with impunity. They have also the unenviable privilege of mingling with the King’s wives either in the harem or whenever they appear in public on any festive occasion.

¶155 Ill The Ilaris. The term Ilari denotes parting of the head,

¶156 from the peculiar way the hair of the head is done. They are of both sexes, they number some hundreds, even as many as the King desires to create.

¶157 The individual to be created an Ilari is first shaved completely, then small incisions, are made on the occiput (if a male) and on the left arm, into both of which a specially prepared ingredient is rubbed, supposed to be a charm capable of giving effect te whatever the name given to the individual at the same time signifies. Their names generally signify some attributes of the King, or are significant of his purpose, intention or will, or else the preservation of his life, e.g. Oba l’olu, the King is supreme; Oba-ko-se-tan, the King is not ready ; S’aiye ro, the upholder of the world (i.e. the kingdom) ; Oba gb’ori, the King the overcomer ; Madarikan, do not oppose him. The following are the names of some of the principal Ilaris, all of which will be seen to be significant.

¶158 1 Kafiaiye f’ Oba 30 Ote d’afo

¶159 2 Madarikan 31 Aiye-gbemi 3 Ikudeftn 32 Magb’orimipete 4 llugbenika 33 Kutiya

¶160 5 Obajuwonlo 34 Kape laiye 6 Opayakata 35 Agbasa

¶161 7 S’aiyero 36 Ilugbohun 8 Mob’oludigbaro 37 Oba gb’aiye 9 Obagbeiile 38 Agbelegbiji 10 Obagbori 39 Oba diji

¶162 tr Ayunbo 40 Kosiku

¶163 12 Ote o lowo 41 Olu orin-kan 13 Kotito 42 Kosija

¶164 14 Obakosetan 43 Enu f’oba 15 Orisa fetu 44 Oba l’agba 16 Oba d’origi 45 Mako’hun 17 Sunmg-OOba 46 Osan

¶165 18 Olukobinu 47 Oba gbede 19 Kafilegboin 48 Oba femi 20 Obadirere 49 Oba gba-iyo 21 Makdobalape 50 Ikufo.

¶166 22 Mab’obadt u 51 Orikunkun 23 Temileké 52 Mako’hun 24 Oba-ni yio jilo 53 Olufowoti 25 Ori-ehin 54 Img kojo 26 Oba-tun-wa-se 55 llusinmi

¶167 27 Agbala 56 Ododun

¶168 28 Agbard 57 Eni-iran

¶169 29 Kutenlo 58 Agbe defun

¶170 59 Oba-li-a-isin 64 Madawo t’oba-lori 60 Emi-mg |’Oba-mi 65 Ma-ni-Oba lara 61 Igba-abere 66 Maro-Oba-lohun 62 Oba l’olu 67 Oridagogo

¶171 63 Akegbe 68 Apeka

¶172 Every male Ilari has a female counterpart who is called his companion. The Ilaris themselves by courtesy call them their ‘““mother.’”’ They are both created at one and the same time and they are supposed to seek each other’s interest, although there must be no intimacy between them; the female Ilaris being denizens of the King’s harem ; the only attention they are allowed to pay each other is to make exchange of presents at the yearly festivals. ;

¶173 Each Ilari has a representative image made of clay called “ Sugudu,” having incisions on its head and arm similar to his own, with the same ingredient rubbed into them.

¶174 The I[laris are to keep the head shaved, one half being done from the middle line downwards alternately every fifth day except the circular patch on the occiput where the incisions were made ; there the hair is left to grow as long as possible being always plaited and sometimes dyed black with indigo.

¶175 The male Ilaris are the King’s body guard or “ The keepers of his head.’’ They are of different grades including high-placed servants, messengers, and menials. Some of the favoured ones are made masters of large commpounds, the King supplying them with horses and grooms, and assigning to them certain gates where they collect tolls, the proceeds being divided between their master and themselves for their maintenance ; they are also feudal lords of some masters of large compounds in different parts of the city who serve them in various capacities in war or in time of peace. ;

¶176 All the inmates of their houses are for the most part the King’s slaves, and every newly made Ilari is handed over to the charge of one or other of these highly-placed ones.

¶177 These favoured ones ride upon the tallest horses whenever the King goes out in public, forming his body guards; others are servants to these ; but their chief work one and all is that of house repair year by year.

¶178 On any festive eccasion when the King appears in state, as many of the male Ilaris as are required to be present must each one take his “‘ sugudu’”’ with him to his seat. They are on such occasions to be without a headgear or breeches with only a cloth over the body, passed under the right arm, and knotted on the left shoulder, the arms being left bare.

¶179 It is the especial privilege of the Ilaris, male or female, to carry nothing on the head save their hats or caps.

LADIES OF THE PALACE

¶181 The ladies of the palace consist of eight titled ladies of the highest rank, eight priestesses, other ladies of rank, besides Ilaris and the Ayabas or King’s wives.

¶182 The whole of them are often spoken of loosely as ‘‘ the King’s wives,’ because they reside in the palace, but strictly speaking the titled ladies and the priestesses at least should not be included in the category. Again, all the ladies of rank are often spoken of as Ilaris, but there is a marked difference between them.

¶183 The following are the ladies of the highest rank in their due order :—

¶184 1 lya Oba 5 lya-fin-Iku

¶185 2 Iya kere 6 Iyalagbon

¶186 3 Iya-Naso 7 Orun-kumefun 4 Tya-monari 8 Are-orite

¶187 1. The Iya Oba is the King's (official) mother. For reasons stated above (vide p. 48) the King is not to have a natural mother. If his mother happens to be living when he is called to the throne, she is asked to “ go to sleep,’’ and is decently buried in the house ofarelativeinthecity. All the inmates of that house are accorded special privileges and enjoy marked deference as ‘‘ members of the household of the King’s mother.”

¶188 The King sends to worship at her grave oncea year. One of the ladies of the palace is then created Iya-Oba, and she is supposed to act the part of a mother to him. It is her privilege to be the third person in the room where the King and the Basorun worship the Orun in the month of September every year.

¶189 She is the feudal head of the Basorun.

¶190 2 The lya kere. Next to the King’s mother, the Iya kere holds the highest rank. Greater deference is paid to the Iya Oba indeed, but the Iya kere wields the greatest power in the palace. She has the charge of the King’s treasures. The royal insignia are in her keeping, and all the paraphernalia used on state occasions, she has the power of withholding them, and thus preventing the holding of any state reception to mark her displeasure with the King when she is offended. We have seen above that she is the person entitled to place the crown on the King’s head at the coronation.

¶191 She is the “ mother ”’ of all the Ilaris male and female, for it is in her apartment they are usually created ; she keeps in her custody

¶192 all the “‘sugudus”’ bearing the marks of each Ilari in order to ensure the safety of the King’s life.

¶193 Great and honourable as is the Olosi, she exercises full power over even him, and can have him arrested and put in irons if he offends. She is the feudal head of the Aseyin, Oluiwo, and the Bale of Ogbomosg. With the assumption of this office, she is, of course, to be a celibate for life.

¶194 3. The Iya-Naso has to do with the worship of Sango generally and is responsible for everything connected with it.

¶195 The King’s private chapel for Sango worship is in her apartment, and all the emoluments and perquisites arising therefrom are hers. She has also to do with the same at Koso.

¶196 4. The Iya-monari is the first lieutenant and assistant to the Tya-Naso. It is her office to execute by strangling any Sango worshipper condemned to capital punishment, as they are not to die by the sword, and hence cannot be executed by the Tétus.

¶197 5. The Iya-fin-Tku is the second lieutenant and assistant to the Iya-Naso. Sheis the King’s ‘“‘ Adosu Sango,’ i.e. the King’s devotee to the Sango mysteries. As all Sango worshippers are to devote one of their children to the worship of the god, she stands in place of that to the King. She has the charge of the sacred ram which is allowed to go everywhere and about the market unmolested, and may eat with impunity anything from the sellers.

¶198 6. The Iyalagbon.—The mother of the Crown Prince is always promoted to the rank of Iyalagbon. In case she is not living whoever is promoted to that office acts like a mother tohim. She enjoys great influence, and controls a portion of the city.

¶199 97. The Orwn-kumefun is also connected with the Aremo.

¶200 8. The Are-orité. This official is the King’s personal attendant. She is to see that his meals are properly prepared, and his bed properly made, and also to see him comfortably in bed before retiring to her own apartment. She is to hold the silken parasol over his head as a canopy when enthroned, and is constantly by his side to perform small services for him on state and other occasions.

¶201 These eight ladies holding responsible positions are each of them the head of a small compound within the palace walls.

THE PRIESTESSES

¶203 1. Lya’le Ori 5. Iya Olosun

¶204 2. Iyale Molé 6. Iyafin Osun

¶205 3: Iya Orisanla 7. Iyafin Eri

¶206 4. Iya Yemaja 8. Iyafin-Orunfimi

¶207 (t) fya’ le Ori is the priestess of the god Ori or god of fate. In her apartment is the King’s Ov and she is the one to propitiate it for him.

¶208 (2) Iya’le-mole has in her keeping the King’s Jfa god, and when the Ifa priests come every fifth day to worship and to consult it, she takes an active part in the ceremonies. She is the head of all the Babalawos (Ifa priests) in the city.

¶209 (3)—(8) as their names denote, are priestesses of the godsindicated by the title.

OTHER LADIES OF HIGH RANK

¶211 1. The Iyamode 5. The Eni-Oja

¶212 2. The lya’le Oduduwa 6. The Iya’le-Agbo 3. The Ode 7. The Iya-Otun 4. The Obagunte

¶213 (r) The Iyamode.—This high official resides in one of the outhouses of the palace, but her duties are not specially in the palace. She is the superior of those celibates living in the Bard and is styled by them “ Baba” i.e. father.

¶214 Her office is to worship the spirits of the departed Kings, calling out their Egiguns in a room in her apartments set aside for that purpose, being screened off from view with a white cloth.

¶215 The King looks upon her as his father, and addresses her as such, being the worshipper of the spirits of his ancestors. He kneels in saluting her, and she also returns the salutation kneeling, never reclining on her elbow as is the custom of the women in saluting their superiors. The King kneels for no one else but her, and prostrates before the god Sango, and before those possessed with the deity, calling them “father.” These are among those set apart for life-long service at the Bard. When any one of them is thus “‘ possessed ’”’ by the spirit of deceased monarchs (it is said of them “‘ Oba wa si ara won’’) and comes raving from the Bara to the palace, she is immediately placed under the charge of the Iyamode; the possessed on such occasions prognosticates, and tells the people what sacrifice they are to offer to avert impending evils. The ceremony on such occasions is to pour some water into a mortar, covering it with a wide calabash, and this the other women in the palace beat vigorously as a drum; the possessed and others infected with the excitement dancing to the sound of this drumming.

¶216 The Akunyungbas (the King’s bards) are instructed in her apartments, their teacher comes there three times daily for three months or more until the learners are perfect in their studies. Small corporal punishments, twitchings, of the ears, and cracks on

¶217 the head are not spared on these occasions, if they are not quick at catching the words or if their memory fails them.

¶218 With the assumption of this office, the [yamode is, of course, to be a celibate for life.

¶219 (2) The Iya’le-Oduduwa is the priestess of Oduduwa the supposed founder of the Yoruba nation. A special temple is built in the palace for him where his image is enshrined and worshipped. She is the head of all Oduduwa worshippers in the city. She resides in one of the out houses, and does not rank with the eight priestesses mentioned above. ;

¶220 (3) The Ode is the head of all the worshippers of the god Osési. On state occasions she appears dressed as a hunter (hence her name) wearing on her shoulder a bow ornamented with strings of cowries neatly strung.

¶221 (4) The Obagunté is not regarded as having a very high position, although she represents the King in the Ogboni house on ordinary occasions, her work being strictly connected with that fraternity. She enters the Ogboni chamber on all occasions and acts in the King’s name, reporting to his majesty the events of each day’s sitting. Whenever the King wishes to entertain the Ogbonis, she has to undertake that duty.

¶222 (5) The Eni-oja is at the head of all the devil-worshippers in the town. She also has charge of the King’s market, and enjoys all the perquisites accruing therefrom. She wears a gown like a man, on her arms the King leans on the day he goes to worship at the market, i.e. to propitiate the deity that presides over markets. She has under her (1) the Olosi who has joint responsibility with her for the market, and (z) the Aroja or market keeper, an officer whose duty it is to keep order, and arrange the management of the market, and who actually resides there.

¶223 (6) Phe Iya’le-agbo is a private attendant on the King, having charge of his private pharmacy. His agunmu (powders) and agbo (infusions) are all in her care : she is to see that they are in a condition fit for use when required.

¶224 All these ladies, except the Obagunie and Iya’le mole although generally styled “ Ilaris ” are not really so, and that is known from the manner their hair is done up. They are really above the Tlaris.

¶225 The Iya-Oba, and Iya mode are always shaven, the others plait their hair in small strips from the forehead to the top of the head and gather the rest from the back to the top, tying all into one knot with a string. This style is termed the Ikokoro.

¶226 The Ode, Eni-oja, Iyafin-Iku, Iya-Olosun and the Iya’le Oduduwa adorn theirs with the red feathers of the parrot’s tail.

¶227 The Ilaris.—The female Ilaris are somewhat differently shaved from the male, their incisions being made from the front to the back of the head along the middle line; the hair is allowed to grow along the same line, and it is plaited into two horns front and back, being twined with a string or thread, and the sides of the head shaved alternately every fifth day.

¶228 The following are the names of the principal female Ilaris, every one of which is significant :-—

¶229 1 Obaloyin 17 Irebe 33 Aronu

¶230 2 Maje-Oba-koye 18 Agbejo. 34 Apa-o-ka

¶231 3 Didun-l’Obafe 19 Awujale 35 Ina-Oba-koku 4 Ire-l’Oba-ise 20 Ori’re 36 Agbala

¶232 5 Igba-ewe 21 Oju’re 37 OOta-ko-ri-ayé 6 Ire k’aiye 22 Awigba 38 Ma-dun-mi-de-inu 7 Ori-ogbo 23 Alogbo 39 Oledetu

¶233 8 Arosin 24 Oridijo 40 Madajo-l’Oba g Ajinde 25 Tijotayo 41 Ajijofe

¶234 10 Oju’re 26 Aiye f’obase 42 Olu-f’oba

¶235 xx Alosin 27 Aji gbohun 43 Iwapéle

¶236 12 Akosin 28 Iwadero 44 Ohungbogbo 13, Omi-su-yarin 29 Omuyé 45 Aiyedeéro

¶237 14 Bamwowod 30 Ajigbore 46 Ehin-wa

¶238 15 Afeka 31 Obadar6é 47 Maha-ro-t’oba 16 Awoda 32 Alanu 48 Onjuwon

¶239 These female Ilaris have the exclusive privilege of using the female head ties, or men’s caps, the ordinary Ayabas or King’s wives are distinguished by carrying their heads bare, always shaved, and their head ties used as a belt round the breasts.

¶240 At the demise of the King the whole of the Ilaris male and female go into mourning by dropping their official (Ilari) names, and letting their hair grow. At a new accession, the whole of them shave their heads. One of the earliest acts of the new sovereign after the coronation and the investiture of the Aremo (Crown Prince) and just before the next great festival is to create all the Ilaris afresh by batches every 5 days, giving a new name to each and adding a new set of his own; only the lances of the head are re-done, not those of the arm. Each batch is to remain seven days at the Ile Molé. This “‘ distribution of honours”’ is eagerly sought after.

MEMBERS OF THE ROYAL FAMILY OCCUPYING RESPONSIBLE POSITIONS

¶242 As a rule, distinguished members of the Royal Family except those holding responsible positions do not reside in the metropolis, a

¶243 great number of them may be found scattered all over the provinces especially in the Ekiwn Ost or Metropolitan province, where each one resides as a lord of the town or village. They may take no part in the administration of affairs in the town, lest they overshadow the chief of the town who is generally the founder or his descendant, but due deference is loyally accorded.them, and certain privileges are granted them as befitting their rank. One such was Atiba the son of King ABIODUN who resided in the town of Ago with Oja the founder, after whose death Atiba became practically the master of the town before he was subsequently elected King.

¶244 Some of the princes with a large family and a large following build their own town and become lord of the town. Such was Ayeijin who built the town ot Surti near the ancient Oyo popularly known as Ile Gbageré from the attributive of the founder.

¶245 There are those however, who hold high positions in the government such as the following :—

¶246 tr. THE ONA Isokun. 2. THE ONA AKA. 3. THE Omo-OLaA.

¶247 These are known as the tathers of the King, hence the saying :—

¶248 “ Ona-Isokun baba Oba, Ona-Aka, baba Isokun.”’ i.e.

¶249 The Ona-Isokun the King’s father, the Ona-Aka, father to the Isokun. That is to say that they stand in the relation of a father to the King, who naturally cannot have a father living. _To them it appertains to advise, admonish, or instruct the King, especially when he comes to the throne at a very early age, and as such lacks the experience indispensable for the due performance of his allimportant duty. The titles are hereditary.

¶250 We have seen above that the nomination to the throne is in their hands. The Ona Isokun seems to be the most responsible of the three. We have seen that the King-elect is to sleep in his house the first night after his election, as the formal call to the throne comes from him. Lustrations, divinations, and propitiations for the new King are done in his house. Part also of the ceremony of creating the Aremg is pertormed in his house; there all the princes are entertained in festivities, and there also all crown princes are buried if they die in that position.

¶251 Next to the above are those who are termed “ brothers ” to the King, they are :—

¶252 1. The Magaji Iyajin 4. The Atingisi 2. The Olusami 5. The Agunpopo 3. The Arole Oba 6. The Arole Iya Oba.

¶253 Officially, the Aremog takes his rank among these princes, especially in public assemblies and is generally reckoned as the last of them in official order.

¶254 As the king must have official “‘ father’ and ‘‘ mother ” so also ‘must he have official ‘‘ brothers.” Of these the Magaji Iyajin is the most distinguislied. He is known as the King’s elder brother, whose duty is to perform the part of an elder to a younger brother by defending his interests.

¶255 The term “ Magaji’’ is the natural title of every heir to a great estate and is usually borne by the eldest son (or anyone in that relation) in the family. In this official royal circle the Iyajin isthe eldestson. Theterm “ Iyajin’”’ implies the repelling of insults and indignities. The title therefore means the elder brother, who wards off insults and indignities.

¶256 This will often be found necessary when the King is young and inexperienced, and too conscious of his power, or sometimes rash. It is the Magaji’s place to let the consequences of his action fall on himself rather than on the King who is the embodiment of the nation.

¶257 THE AROLE OBa is the official in whose house all the princes are to be buried, and in the month of July every year the whole of the princes and princesses, from the Ona-Isokun downwards including the Aremo repair to his house to worship the spirits of their deceased ancestors. A horse is usually offered in sacrifice, and all have to feed on the flesh of the same. The Iyajiu’s portion is the head.

¶258 The AREMo as we have seen above is the Crown Prince. Theterm signifies an heir apparent, lit. Chief of the sons. How the title is formally conferred has been seen above.

¶259 The Aremg practically reigns with his father, having nearly equal power, especially when the monarch is old and feeble.

¶260 From the period of the greatest prosperity of the nation to the time of the intertribal wars, the Aremos were almost invariably tyrannical, and given to excess: they contributed largely to the disloyal explosion that caused the civil wars and the breaking up of the unity of the Yoruba kingdom ; they were,therefore, required to die with the father at his demise. Otherwise they expect to succeed to the throne as in earliest times, but they had to be elected thereto by the constitutional king-makers who would never elect one who has been infamous.

¶261 Since King Atiba in 1858 disallowed the practice in favour of his Aremg Adelu, thé custom has died out both for the Aremo and the other princes.

THE NOBILITY

¶263 There are two classes of noblemen at Oyo; in the first, the title is hereditary; the second which is strictly military is the reward of merit alone, and not necessarily hereditary. In both, each member is styled “‘ Iba’’ which means a lord being a dimunitive of ‘‘ Oba” a king.

¶264 A. THE Oyo Mesi

¶265 The first class of noblemen consists of the most noble and most honourable councillors of state, termed the Oyo Mesi. They are also the king-makers. They are seven in number and of the following order :—

¶266 (1) The Osorun, (2) Agbakin, (3) Samu, (4) Alapini, (5) Laguna, (6) Akiniku, (7) Asipa.

¶267 The title of each (as above said) 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 is to succeed to the title or he may alter the succession altogether.

¶268 They represent the voice of the nation ; on them devolves the chief duty of protecting the interests of the kingdom. The King must take counsel with them whenever any important matter affecting the state occurs. Each of them has his state duty to perform, and a special deputy at court every morning and afternoon and 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.

¶269 (1) The Osorun or Iba Osorun (contr. to Basorun i.e., the lord that performs the ‘‘ Orun’’) may be regarded as the Prime Minister and Chancellor of the kingdom and something more. He is not only the president of the council but his power and influence are immeasurably greater than those of the others put together. His is the chief voice in the election of a King, and although the King as supreme is vested with absolute power, yet that power must be exercised within the limit of the unwritten constitution, but if he is ultra-tyrannical and withal unconstitutional and unacceptable to the nation it is the Basorun’s prerogative as the mouth-piece of the people to move his rejection as a King in which case His Majesty has no alternative but to take poison and die.

¶270 His Highness being a prince is practically as absolute as a King in his own quarter of the town.

¶271 Next to the ALAFIN in authority and power, he often performs the duties of a King. He takes precedence of all provincial

¶272 kings and princes. There were times in the history of the nation when the Basoruns were more powerful than the ALAFIN himself.

¶273 During the long course of history there have been several alliances between the two tamilies so that, in the older line of Basoruns at any rate, the blood of the royal family runs also in their veins.

¶274 Several points of similarity may be noted between the ALAFIN and his Basorun The ALAFIN is Oba (a king) he is Iba (a lord). The ALAFIN’S wives are called Ayaba, the Basorun’s Ayinba. They are similarly clothed, carrying their heads bare and shaven, and their head-bands used as belts; but the Ayinbas are not equally avoided by men as the Ayabas are.

¶275 The Iba Osorun has kobis to his palace as well, but a limited number; those of the ALAFIN being unlimited. He too has a number of Ilaris as a king, but they must be created for him by the ALAFIN.

¶276 The ALAFIN has his crown, his throne, his Ejigba round his neck. The OOsorun has a specially made coronet of his own, a specially ornamented skin called the WaBi on which he sits, and a string of beads round his neck also like the Ejigba.

¶277 We have seen that at the principal festivals of the ALAFIN, the Basorun also has minor festivals to observe in conjunction and has his part to play at the main observance also.

¶278 When the ALAFIN reigns long and peacefully enough to celebrate the Bebé, a festival akin to the royal jubilee, the Basorun must follow with the Owara.

¶279 But it is a peculiarity of the Basorun’s children that the boys are never circumcised.

¶280 Although the title is hereditary in the same family yet it is within the King’s power to change the line of succession when necessity demands that course.

¶281 Thus the whole unwritten constitution of the Yorubas seems to be a system of checks and counter-checks, and it has on the whole worked well for the country.

¶282 There have been five different families of the Basorun line, each one with its distinctive cognomen. The first and oldest belonged to the family totem of Ogun (the god of war) and have for appellatives Moro, Maso, Maw0d, Maja, Ogun. This was the original line contemporary with the earliest Kings. It covers the reign of 18 Kings and ended with Basorun Yamba, in the reign of King OJicr.

¶283 With the long lease of power and influence enjoyed by this tamily, it became as wealthy and great as, or even greater than the sovereign himself, especially as some of the Basoruns out-lived two or threesuccessive Kings. Therefore King GBERU the successor

¶284 of Ojigi transferred the succession to his friend Jambu of another line, whose appellatives were Maja Maro. This line embraced the reign of seven Kings and ended with Asamu in ABIODUN’S reign.

¶285 The third began with Alobitoki in Aole’s reign, having the appellatives of Maja Majo of the totem of Agan.

¶286 This line was not allowed to continue, it flourished during the reign of one King only, for Ojo Abutumaku the son of Onisigun and grandson of Basorun Ga was of the older line. The tourth line began with Akioso in King Majotu’s reign, and also ended with himself in the reign of OLUEWU, the last of ancient Oyo. This family was rather insignificant.

¶287 Oluyole the first Basorun of the new city was the grandson of Basorun Yamba, and therefore of the older Ogun line.

¶288 The fifth and last line commenced with Gbenla in the reign of King AT1BA, the totem is Ayé and is the family now in office and has already lasted through the reign of three kings.

¶289 The Basoruns of Ibadan after Oluyole are only honorary with no national duties attached to the office.

¶290 A SYNOPSIS OF THE BASORUN FAMILY

¶291 Bagoruns. Appellatives. Family Totems. 1. Efufukoferi to Yamba Moro, Maso, Maja Ogun z. Jambu to Asamu Maja Maro (?) 3. Alobitoki Maja Majo Agan 4. Akioso (?) Ese 5. Gbenla to Layode (?) Aye

¶292 (2) The Agbakin.—The duties of this official are not so welldefined, but the present Agbakin has the charge of the worship of Oranyan.

¶293 (3) Samu. The duties of the Samu are not clearly known.

¶294 (4) The Alapini.—He is the head of the Egtigun mysteries, and as such he is at the head of religious affairs in general. He has the charge of the famous JENJU, who is the head Egfigun of the country, and who executes witches! Heis at once a religious and a secular personage ; he shares with the priests all religious offerings, and in secular matters with the noblemen of his class. By virtue of his peculiar office he must be a monorchis.

¶295 (5) The Laguna is the state ambassador in critical times.

¶296 6) The Akiniku.—The real duties of this officer are not known.

¶297 (7) The Agipa as the last of them performs the duties of the junior. He is called the ‘‘ Ojuwa,” i.e. the one who distributes whatever presents are given to the Org Mrs. The Basorun in

¶298 these cases has always the lion’s share viz., one half of the whole, the other half being equally divided between the rest of them.

¶299 The Asipa of the present Oyo being the son of Oja the founder of the town, has the chief voice in all municipal] affairs. He is thereby acknowledged to be the master of the town.

¶300 The provincial kings and ruling princes rank also as the noblemen of the first-class.

¶301 B. Tue Esos

¶302 Next in importance to the Oyo MEsr and of a rank below them are the Esos or guardians of the kingdom. These constitute the noblemen of the second class. They also are addressed as “‘ Iba.” It isa military title, not necessarily hereditary. It is the reward of merit alone, and none but tried and proved soldiers are selected for that rank.

¶303 First and foremost among them and apart by himself stands the Kakanfo, an Esq of the Esos. Then the 70 captains of the guard ten of whom are under each of the seven councillors. Each wears an Akoro (or coronet) and carries in his hand no weapon, but a baton or staff of war known as THE INVINCIBLE.

¶304 There is a common saying which runs thus :—

¶305 ““Ohun meji l’o ye Eso Eso ja O le ogun Eso ja O ku si ogun.” One of two things befits 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 :— ‘Eso ki igba Ofa lIehin 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.

¶306 They are of two ranks 16 superior and 54 inferior, 70 in all and they all must reside in the capital.

¶307 The following are the titles of the former, all of which are significant :—

¶308 Gbonka Eso Oranyan Sagbedo Obago Esiele Kogbona Ole Oruntd Owdta Sakin Odigbon Sagbua Sadoe Eruki Gboingboin Adaha

¶309 So much is this title thought of by military men and others and so great is the enthusiasm it inspires, 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.

¶310 ‘“ Emi omg Esg”’ (me born of an Eso) is a proud phrase generally used even to this day by any ot their descendants to show their scorn for anything mean or low, or their contempt for any difficulty, danger, or even death itself.

¶311 Most of the Egba chiefs sprang from the Esos of Ove, Okukemu the first ‘‘ king’ of Abeokuta was a Sagbua.

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

¶313 THE Kakanro. 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.

¶314 This title was introduced into the Yoruba country by King AJACBO, one of the earliest and most renowned of Yoruba Kings.

¶315 Like the Ilaris, at the time of his taking office, he is first to shave his head completely, and 201 incisions are made on his occiput, with 201 different lancets and specially prepared ingredients from 2o1 viols are rubbed into the cuts, one toreach. This is supposed to render him fearless and courageous. They are always shaved, but the hair on the inoculated part is allowed to grow Jong, and when plaited, forms a tuft or a sort of pigtail.

¶316 Kakanfos are generally very stubborn and obstinate. They have all been more or less troublesome, due it is supposed to the effect 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 to the King, their master. Hence Kakanfos are never created in the capital but in any other town in the kingdom.

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

¶318 The ensigns of office are :—

¶319 1. 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.

¶320 z. An apron of leopard’s skin, and a leopard’s skin to sit on always.

¶321 3. The Asis6 or pigtail as above described.

¶322 4. The Staff Invincible.

¶323 The following are the Kakanfos who have ever borne office in the Yoruba country :—

¶324 1. Kokoro gangan of Iwdye

¶325 2. Oyatope a

¶326 3. Oyabi », Ajase

¶327 4. Adeta » Jjabata

¶328 5. Oku » Jjabata

¶329 6. Afonja laiyal’okd ,, Ilorin

¶330 7. Toyeje » Ogbomoso

¶331 8. Edun » Gbogun

¶332 g. Amepod ,» Abemo

¶333 to. Kurumi » jaye

¶334 1r. Ojo Aburumaku » Ogbomoso (son of Toyeje) 12. Latosisa » Ibadan the last to hold office.

¶335 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 the period; the change that has taken place in the country lett 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 vigour.

PROVINCIAL GOVERNMENTS AND TITLES

¶337 Every town, village or hamlet is under a responsible head, either a provincial ‘“‘ king’’ or a Bale (mayor). In every case the title is hereditary (excepting at Ibadan) as such heads are invariably the founder or descendants of the founder of their town.

¶338 The provincial kings are styled the lords of their town or district, and from it they take their title, e.g. :—

¶339 The Onikoyi, lord of Ikoyi; Aseyin, lord of Iseyin; Alake, lord or Ake ; Olowu, lord of Owu ; Oluiwo, lord of Iwo; Alakija, lord of Ikija,etc. There area few exceptions to this rule, where the first ruler had a distinctive name or title before he became the head of the town or district, e.g. :—

¶340 Timi of Ede, Atawoja of Osogbo, Awujale of Ijebu, Okere of Saki, Onibode of Igboho, etc., in which case the distinctive name becomes the hereditary title of the chief ruler.

¶341 A provincial king is, of course, higher than a Bale as a duke or an earl is higher than a mayor. They are privileged to build kobis to their palaces, and to create Ilaris which Bales are not entitled to do. They are also allowed an Akoro (coronet) which Bales are not allowed to have; but few of them indulge in large

¶342 state umbrellas. They are invested originally with power from Oyo whither they usually repair to obtain their titles, the sword of justice being given them by the ALAFIN at their installation. Every one of them as well as every important Bale has an official at Oyo through whom they can communicate with the crown.

¶343 They are also invested with an Opaga by which they are empowered to make and keep an Ilari. The Opaga is an iron instrument of the shape of an Osain, but taller and is surmounted with the figure of a bird. Thisis the Osain worshipped by Ilaris. To be deprived of it is equivalent to being deprived of one’s rank.

¶344 To dethrone a kingling, he is publicly divested of his robe and sandals and the announcement is made that XYZ having forfeited his title, he is deprived of it by AB his suzerain or teudal lord.

¶345 The following are the kinglings in the Oyo provinces.

¶346 1. In the Ekun Osi or Metropolitan province :—

¶347 The Onikoyi of Ikoyi; Olugbon of Igbon; Aresa of Iresa ; the Ompetu of Ijeru; Olofa of Ofa.

¶348 2. In the Ekun OOtun province :-—

¶349 Sabigana of Igana; Oniwere of Iwere; +Alasia of Asia ; Onjo of Oke’ho ; Bagijan of Igijan ; Okere of Saki; Alapata ot Ibode ; Ona Onibode of Igboho; Elerinpo of Ipapo; Ikihisi of Kihisi ; Aseyin of Iseyin ; Alado of Ado; Eleruwa of Eruwa; Oloje of Oje.

¶350 3. In the Ibolg province :—

¶351 The Akirun ot Ikirun; Olobu of Ilobu; Timi of Ede, the Atawoja of Osogbo ; Adimula of Ife Odan.

¶352 4. In the Epo province:

¶353 The Oluiwo of Iwo; Ondese of Idese.

¶354 Of these vassal kings the Onikoyi, Olugbon, the Aresa and the Timi are the most ancient.

¶355 Since the wave of Fulani invasion swept away the first three, those titles exist only in name. The Onikoyi has a quarter at Ibadan, the bulk of the Ikoyi people being at Ogbomoso, the family is still extant and the title kept up.2_ The same may be said of the Aresa at Ilorin. But wherever the representative head of the family may be, he is completely subject to the ruler of the town, be he a Bale or a king. Thus the Olugbon at Ogbomosg is subject to the Bale of Ogbomgso, the Aresa to the king or Emir

¶356 1 The Alasia is the only man privileged not to prostrate before the Alafin in salutation according to the custom of the country. He sits on a stool with his back turned towards him.

¶357 2 The town has been rebuilt and the Onikoyi returned home in

¶358 of Ilorin, and similarly the Olowu at Abeokuta is nominally subject to the Alake, the primus of the Egba chiefs.

¶359 In the Ekun Osi and Ekun Otun provinces, no special remarks are called for in the arrangement of the titles in the government ; they are for the most part a modified form of the Oyo titles.

¶360 Tbolg titles —Amongst the Ibolgs the royal family is called Omolaisin. The title next to that of the king which answers to the Basorun is the Osa, next to the Osa comes the Aro, then the OOdofin and then the Ejemu. - These are the principal councillors. The other subordinate titles are chiefly military viz., the Jagun and his lieutenants the Olukotun and Olukosi. Then the Agbakin, Gbonka, Asipa which are Oyo titles that have been borrowed. Then the Saguna, Sakotun, Sakosi, Asapé, Oladifi Esinkin, and the Ar’ogunyod.

¶361 The Elesije is the chief physician.

¶362 Smaller towns are governed by the Bale, and the Jagun (or Balogun) is the next to him. In time of war, the Bale appoints the Jagun to go with the Kakanfo to any expedition to which the ALAFIN may send the latter ; but if it isa great expedition to which he appoints the Onikoyi, all the other vassal kings, and the Bales of every town were bound to go with him. The affairs of the town are then left to be administered by the Bale Agbe,i.e. the chief of the farmers. The duties of the Bale Agbe on ordinary occasions are to Superintend the tax collectors, and to assist the Jagun who superintends the cleaning of the roads.

¶363 THE IYALODE, i.e. the queen of the ladies is a title bestowed upon the most distinguished lady in the town. She has also her lieutenants OOtun, Ost, Ekerin, etc., as any of the other principal chiefs of the town. Some of these Iyalodes command a force of powerful warriors, and have a voice in the council of the chiefs. Through the Iyalode, the women of the town can make their voices heard in municipal and other affairs.

¶364 The King’s civil officers judge all minor cases, but all important matters are transferred to the ALAFIN of Oyo whose decision and laws were as unalterable as those of the ancient Medes and Persians.

THE EGBA PROVINCE

¶366 “ Egba ko l’Olu, gbogbo won ni nse bi Oba_ (i.e. Egbas have no king all of them act like a king), is a common saying. That is to say, they have no king that rules. The king is acknowledged as the head of the government, but only as a figure head. More marked was this when they lived in separate townships before their concentration at Abeokuta. The Ogbonis constitute the ~ town council, and they are also the executive, and even the

¶367 ‘“ king’? was subject to them. The same rule holds good even at Abeokuta for each township.

¶368 Amongst the highest Ogboni titles are :—

¶369 The Aro, Oluwo, Apena, Ntowa, Bala, Basala Baki, Asipa, Asalu, Lajila, Apesi, Esinkin Ola, Bayimbo, Odofin. .

¶370 The warriors rank next after the Ogbonis, the Balogun and the Seriki being the most important.

THE IJEBU PROVINCE

¶372 Among the Ijebus the civil authorities are of three divisions, viz., the Osugbos or Ogboni, 2, the Ipampa, and 3 the Lamurin. Without these acting in concert, no law can be enacted or repealed. Of these bodies, the Osugbos are the highest for even the king himself must be of that fraternity. The Lamurins are the lowest.

¶373 Amongst the Egbas and Ijebus, the Ogbonis are the chief executive, they have the power of life and death, and power to enact and to repeal laws: but in the Oyo provinces the Ogbonis have no such power; they are rather a consultative and advisory body, the king or Bale being supreme, and only matters involving bloodshed are handed over to the Ogbonis for judgment or for execution as the king sees fit.

¶374 The actual executioners at Oyo are the Tetus, amongst the Ibolos, the Jagun, and in the Epo districts the Akodas or sword bearers of the principal chiefs, acting together.

¶375 THE IJESA AND EKITI PROVINCES

¶376 In the Ijesa and Ekiti provinces the form of government is more or less alike, with slight modifications. The tendency is to adopt the Oyo forms; but they have some admirable systems of their own. The municipal arrangements of the Ijesas are quite excellent.

¶377 It has been mentioned above that there are 16 provincial kings recognised in the Ekiti province under four principal ones. The title of Owa is a generic term for them all, including that of Ilesa. The Owa of Ilesa stands by himself, for the Ekitis hold the Ijesas separate from themselves.

¶378 The Orangun of Ila is sometimes reckoned amongst the Ekitis ; but he is not an Ekiti although his sympathies are with them. He aims at being the head of the Igbomina tribes, but Ila seems to stand by itself.

¶379 Titles in ancient times may be obtained by competition, and it was not always the most worthy but the highest bidder that often obtained them.