AbdulFatai Adetunji Areago, a Philanthrophist, a son of the soil, an abled man of valour, for his contribution to the land, was made the Akinrogun of Egbaland in by the King, Alake of Egbaland, Oba Samuel Oyebade Lipede. 

The Alake of Egba is the paramount Yoruba king of the Egba, a clan in Abeokuta, Ogun State, southwestern Nigeria. 

Egba consists of 

1. Egba Alake, 

2. Owu kingdom, 

3. Oke-Ona and 

4. Gbagura

THE BLOWING OF KAKAAKI

The Kakaaki is a very popular trumpet blown during coronation of important princes and princesses. It is a wind instrument characterised by its long length, usually three or four meters long. The sound of Kakaaki is associated with royalty and it is only played at events at the palace of the king. This was the first time we the children witnessed the blowing of the Kakaaki. What an awesome day in the family.

F.A. Areago held the title until his death in 1988.

In the beginning of times, the people known as Egbas were offshoot of Oyo.  They lived in hamlets scattered in the Egba forest South West of Oyo under a high-handed leader – Alafin whose Ilaris exploited the Egbas until their hero, Lisabi, liberated them, and they became a united nation under him.

However, this widely spread people belonged to three distinct branches as follows: the Gbaguras – the largest in land area under the leading King known as Agura.  They settled in the Northern part of Egba forest.  The second was the group known as Egba Oke-Ona because the area they occupied borders on Ona river and spread into the land of Remo province.  The third was Egba Agbeyin to the west of the forest.  Some of the Egbas also claim to come from Ife.

OWU

The Owus were originally savannah dwellers, who had their settlements near the Nupes.  Infact, writers up  to the 11th and 12th centuries mistook them for Nupes because of their warlike posture.  Usman Dan Fodio called them (Noofes in his writing).  They were also cotton farmers and Ifa (oracle) worshippers.  Their forefathers who were cotton farmers also went on long war expeditions and explorations and reached as far as Ife in the forest region.  Agbonmiregun – Setilu – was a well known Ifa priest and was the father of Obatala, a chaste man who also travelled far and near in what became known as west Africa.  He was a great man who later married Oduduwa’s first daughter – Iyunade, by whom he got his first son, Ajibosin.

This Ajibosin was the darling grandson of Oduduwa who cried to get the crown from his grandfather and became known as Asunkungbade.  He was later sent back to his father’s home town at Enpe where he became know as Omo Baba Olowu (son of a the cotton grower – father Obatala).  Ajibosin was reputed to have many children including 6 males: Ayoloye, Amororo, Otileta, Akinoso, Akinjobi and Lagbedu (Ola-n-gbendu).

It was Ayoloye who on one of his war expeditions took refuge in Ibadan and took “Nkanlola” daughter of a leading Ibadan chief as wife, and had to sacrifice her to appease a river.  This was the event that sent Owu parking from Ibadan, and finally led them to a land close to Ife where they settled under Amororo.  This is the place that replaced “home”.  This was Owu Ipole.  They left great landmarks in Ibadan including river Ogbere  (Ifa diviner of Olowu after whom the river was named).  The Anlugbua shrine near Orita Bashorun etc.

The Owus, having gone through harrowing war time experiences over centuries, built a formidable fortress the type that had never existed in Yourba land (see Mabogunje’s Owu in Yoruba History).

In 1821, under Olowu Akinjobi war broke out as a result of Oba Amororo who died in 1817 trying to stop slavery among the Yoruba people of that region.

Oba Akinjobi who succeeded Amororo had no answer to the intrigues of his enemies and detractors of Owu’s posture against the infamous slave trade.  Amororo had earlier arrested and tortured an Oyo crown prince for carrying on slave trade.  He also fought and defeated Ife for the same reason.  The posture of Owu against slave trade met the displeasure of Ijebu who mounted toll gate and collected money from the hintherland Yorubas who carried slaves to Lagos via Ijebu.

THE OWU WAR 1821 – 27

The immediate reason for hostility was that an Ijebu woman accused an Owu trader at Apomu market of short-changing her on (Atta Liya) alligator pepper.  She claimed to have bought six bags of the pepper, but on getting home one of the six bags ran short of two peices of the pepper!!!  The strange thing is that none of the other Yoruba women and men on that market day was able to broker peace.  The fracas led to full scale war (1821-1827) that finally drove the Owus out of Owu Ipole!  Even the Ooni whose Ife army had once been defeated by Owu not only joined the battle, the Ooni personally put a curse on anyone who would settle on the devastated Owu Ipole.  Ibadan and Oyo joined the battle; Owu was completely surrounded and embattled for 4 years but the enemies could not scale the walls which enclosed Owu.

EGBAS REFUSAL

The combined forces of Ijebu, Ife, Oyo and Ibadan tried to persuade the Egbas to join the war against Owu, but they refused.  That was remarkable but we need not say more about it.  However, as a result of their failure to join the forces of Owu detractors, the combined army turned against Egbas and one by one they burnt down the towns and village of the Egbas.  For two years the unsuspecting Egba towns were attacked and they and their many people and neighbours including some traders were burnt down and driven out of their peaceful settlements.  This way and that, the Egbas and their hemmed neighbours ran out and finally became refugees under the Olumo Rocks on a land they finally named Abeokuta.  These events took place between 1824 – 27.

REMARKABLE FRATERNITY

The combined forces returned to Owu Ipole, bent on burning the city down to ashes.  When they finally broke through the barriers of great Owu walls, the enemies found old incapable women and some children whom they carried away to Ife … bulk of the men and leaders had carried their goods, artefacts and their Ifa out on a trek that lasted over six years, during which their wearied escapees had settled here and there especially in Ijebu land and Ibadan which they re-entered through Remo land.  Yet the main stock encouraged themselves to press on aiming to get to Iseri in present day Lagos.  They crossed the Ogun river at Opeji and about 1828 – 29 landed at Oke-ata near Abeokuta.  They heard news of some of their relatives settling down with the Egba refugees in Abeokuta but they were bent on getting to Lagos.

EGBA IN OWU HISTORY

Within two years the “temporary” sojourn in Oke Ata had spread to nearby Aro, Olomore, Kurere, Idiori and some parts of Imala.  For nearly two years the Egba leaders headed by Sodeke came to persuade them to join them in settling in Abeokuta and through the persuasion of General Sodeke and Agbo of Gbagura who were war acquaintances of Balogun Olufakun, Laara, Gbademu and Adetaloye they agreed to join the Egbas to live in Abeokuta.

THE PLOY OF EGBAS

Within the two years of their settling down in Abeokuta between 1827 -1830, the Remos, the Dahomey had attacked the new settlement of Abeokuta using the Kobape/Sokori route (the Remos) and the Isaga/Sokori route – the Dahomeans to attack the Egbas.  It was for this reason that the Egbas never dared settle in that area, so they saw an opportunity to get the Owus to settle on that dangerous route of their enemies.  Infact, in the settlement arrangements that had gone on, they had persuaded the Owus to settle along Ogun river banks of Sokori; and also told them to occupy all that land areas up to Lagos where they (the Owu) originally intended to go.

Within their first five years of settling in Abeokuta, the Owu had faced and warded off Dahomey attacks on at least two occasions in 1839 and 42.  It was on one of such attacks that the Owu army discovered that the Dahomean army comprised mainly of women – one breasted amazons.  Enraged, the Owus challenged the Egbas to summon courage and together in 1845 they successfully put an end to the incessant attacks of the Dahomeans.

The Owu Armies led by their generals chased the Dahomeans even into their own home of Porto Novo.  The cannon that Owu seized from them is still in Owu Palace today.

TWO PEOPLE; ONE SETTLEMENT

When one considers the plight of both the Egbas and the Owus especially when one considers the circumstances which have brought both from their homesteads to this Abeokuta, one cannot but think of both as having a common destiny.

They have both charted a common part, fought and won victories over common enemies and they are fully integrated and made full successes of themselves in their new land of refuge – Abeokuta.

UNITY IN SEPARATION

There had been forces – social, political and economic – that had drawn us together.  I believe that having been so drawn together, we should not allow such powerful conditions to now set us apart.  Our fore fathers did not war against each other.  History had brought us who were neighbours to the same situations, under same political umbrella – that is now not protecting both from inclement social conditions.  What must we do?  We are only two in number – Egba and Owu.  This is undeniable.  There are four kingdoms, but two people!  This seems complicated but certainly not beyond our comprehension.

The original set up was very good: Four Kingdoms, Four corners (origun merin) viz;

Abeokuta (main city) and environs for Alake

Abeokuta / Ibadan axis for Agura

Abeokuta / Lagos axis for Olowu

Abeokuta / Sagamu axis for Osile

Please note that in this 21st century all Egbas (that is a covering name for the two peoples (Egba and Owu) have four townships;

Egba comprising of Egba Alake, Gbagura and Oke Ona

Owu comprising of 22 townships

All occupy every parts of the four corners of Egbaland.  (Please note that the term Egbaland is a convenient term that means Egba and Owu).  In the same breadth and as have been explained above, Abeokuta IS NOT EGBALAND; it is a city belonging to both Egba and Owu.

SHARING

If there is anything to share, it is the land area – nothing more.  Let Egba occupy the 3 corners and Owu her only 1 corner.

As for any other thing (IF ANY) let such be shared at a ration of 75% Egba and 25% Owu (75% to Egba and 25% to Owu).  If you will ponder a while before you begin to protest, that ratio is in agreement with all earlier proposals and postulations.

POLITICAL

I am not a politician, neither is any of the other 3 Obas a politician (I guess), but if politicians should continue to have a hand in traditional and historical unity herein postulated, they can create either 2 (Egba and Owu) traditional councils or else 4 (Egba, Owu, Gbagura and Oke  Ona) traditional councils.

Let me end with the favourite, proclaimed and acclaimed declaration of all the Obas of Egbaland:- ‘’And now exist faith, hope and charity … but above all these Love is the greatest’’

Alayeluwa, Olowu Kangunere, Akobi Oodua 

OBA DR. OLUSANYA ADEGBOYEGA DOSUNMU, CON

Amororo II, 

Olowu and Paramount Ruler of the Ancient Owu Kingdom

THE OWU PEOPLE

CITIZENS OF OWU KINGDOM AND OF THE YORUBA TRIBE 

Owu people (Orile-Owu or Owu-Ipole) are agriculturalist, ancient warriors and Yoruboid-speaking people that forms a sub-set of the larger Yoruba ethnic group of West Africa, particularly Nigeria.  Owu people are particularly residents of Abeokuta in Ogun state.

Historically, Owu region in the Federal Republic of Nigeria is bounded in the south by Ijebu-Igbo in Ogun State; in the east by Ife South Local Government Area; in the north by Gbongan – one of the prominent towns in Osun State and in the west by Irewole/Isokan Local Government Area. Ago-Owu in Abeokuta is where the Owus are mostly concentrated, however large Owu settlements are found throughout the Yoruba kingdom. The Yoruba kingdom extends beyond the boundaries of Nigeria into the Republic of Benin.

Orile-Owu in the past was an ancient forest kingdom which is believed to be the first settlement outside Ile-Ife, the popularly acclaimed traditional homeland of the Yoruba people. Several notions about this ancient kingdom regarding its status as the cradle of all other Owu communities have led to some generated heated controversies.

Among the various Yoruba sub-ethnic groups such as Oyo, Egba, Ife, Ijebu, Ijesha, Awori, Remo, Igbomina, Ondo, Ekiti and others, Owu people are very popular especially when one count the war years of the larger Oyo Kingdom. Within the said region of old Oyo, Owu was very prominent and even ruled the waves. Owu collected tribute from the Bariba, the Borgu and had ruled over old Oyo until the reign of Sango. All this happened because they (Owu) also settled within that very region. (See Johnson’s “History of the Yorubas” p.149). Their presence in that region was indisputably powerful. Owu fought side by side with Egba in the Makun and other wars against Ado Odo and Dahomey in 1842-45. Owu contingents fought and routed Awori at Itori, Yobo, Ifo, Atan, Ota and also occupied those places till today. In his address to Owu people during the 8th Owu Day celebrations in 2007, the Olowu, Oba Adegboyega Dosunmu maintained that "Owu people had fought wars, won battles and settled in very many places between the Niger river and the sea (Owus in Lagos State; Epe, etc.), yet their main stream had settled among the Egbas in Abeokuta BUT, THEY ARE NOT EGBAS, neither are they lJEBUS. (See Johnson’s “History of the Yorubas, p.18). Owu settlements in Ijebu and Abeokuta were not as a result of direct battles or victory over them, but mostly on friendly terms."

One of the distinctive socio-political difference between Owus and other Yoruba sub-tribes is that the Owus do not have an Oluwo (Ogboni Head Chief) and do not hold Ogboni assemblies. On the contrary, the Owu palace has its own culture of open deliberation where any Owu person can participate. That is why people refer to the Owus as “Owu a gbooro gbimo” meaning "Owu the deliberative group".

Owu settlements are found throughout the Yoruba Kingdom, all of which have historical and cultural affinity to the homeland – that is Orile-Owu. In the Yoruba language, “Orile” means an ancestral home or settlement while the word “Owu” is derived from a cotton plant belonging to the genus Gossypium. This plant is called owu by the Yoruba. Therefore, “Orile-Owu” means the original settlement or site of the Owu people. The early settlers of this kingdom planted and traded in cotton. Hence, this place was called “Igbo Owu” i.e Cotton Forest.

There are a lot of abandoned historical and cultural heritage resources in Orile-Owu. This attests to the heritage of the Owu people as a great kingdom in the past. Moreover, for several years that the ancient town has been in existence, settlement features such as ditches and embankments, refuse mounds, historic buildings, and pottery scatters within the ancient town (site) are yet to be fully understood especially within the context of how they reflect the antiquity of the settlement on one hand, and how they stand a good chance to investigating the connection between the homeland and outlier Owu settlements in the Yoruba region, on the other hand.

Geography and Climate

Owu is within latitude 7°10’ and 7°15’N and longitude 4°25’E. This region is bounded in the south by Ijebu-Igbo in Ogun State; in the east by Ife South Local Government Area; in the north by Gbongan – one of the prominent towns in Osun State and in the west by Irewole/Isokan Local Government Area. The study area is situated in the tropics, where the sun is overhead almost every day of the year. The annual temperature is about 28°C. Rainfall is heavy, averaging 1300mm per annum reaching its peak between April and late September. Orile-Owu is sunny throughout the year. The relative humidity coincides with months with low rainfall – December to March (Adejobi 1997; Adejuwon 1974, Ogundele and Ebonine, 2010).In terms of accessibility, Orile-Owu is about 46km from Ibadan. There is a well- tarred motorable road from Ibadan to Orile-Owu and within the town are short footpaths, which make Orile-Owu very accessible.

About Abeokuta

The vegetation type in this area is a secondary forest. The vegetation has been greatly impacted by increase in human population and activities. Orile-Owu was an ancient forest kingdom with varieties of plant species. The predominant plants that exist in this locality comprise of tree species such as oil palm (Elaeis guineensis), iroko (Milicia excela), mahogany (Entadrophragma cylindricum), arere (Triplocyton scleroxylon), and teak (Tectona grandis). The area is well drained by rivers and streams including the Obalufon, Omu, Ope, Oranran, Osun and Shasha rivers. The availability of these rivers and streams has some positive impact on local agriculture and other livelihood including palm oil production (Ogundele and Ebonine, 2010). The soil is fertile thereby allowing the cultivation of various cash and subsistence crops. The availability of the essential natural resource at the site made it a suitable place for the ancient population to settle.

Language

Owu people speak North-West Yoruba (NWY) dialect of Yoruboid languages which belongs to the larger Niger-Congo language phylum. Apart from Owu people, the other areas that speak North-West Yoruba dialects include Abẹokuta, Ibadan, Ọyọ, Ogun and Lagos (Eko) areas.

History

According to written sources, the establishment or founding of Owu Ipole (as Orile-Owu was formerly referred to) was shortly after the settlement of Oduduwa in Ile – Ife, therefore they said “Owu Lakoda” meaning Owu was the first to be founded after Ile – Ife is a popular saying among the Yoruba (Mabogunje,1997). It is believed from oral tradition that the Owu occupied an area directly along and below Niger River in the present country of Nigeria. Orile-Owu later expanded and became a very popular and powerful Yoruba settlement, which eventually attained the status of a kingdom of great repute. It became a force to be reckoned with within Yoruba land, particularly between the late 18th and early 19th centuries.

By the second decade of the 19th century, Orile-Owu began to wane down as a result of food shortage, war, and consequently, insecurity of lives and properties resulting from slave raiding. Thus the settlers had to go in search of better economic opportunities, as this was important in ensuring their survival. The Owus therefore abandoned their heavily fortified city and escaped southwest in groups for safety in the face of heavy external aggression (Chief Olalere per comm., 2011).The destruction of the heavily fortified city was caused by the late 19th century intra-sub-ethnic wars. This destruction had its consequences on the people and it is believed to be the reason behind their wide dispersal all over the country. Owu settlements are found today in most Yoruba communities including Abeokuta and Lagos, and as far afield as Igbomina land in Kwara State of Nigeria. The collapse of Old Oyo (in the northern part of Yoruba land), a powerful capital of the Oyo empire in the early 19th century, coupled with the final sack of Orile-Owu in 1825 was instrumental to the demographic changes in southern Yoruba land (Ogundele and Babalola, 2007:60; Ogundele and Ebonine: 2010).

#Copied - Pa Taiwo Michael Akinkunmi, Owu tribe man and designer of Nigeria`s National Flag

Ijebu and Ife war against Owu

In 1821–26, the armies of both Ijebu and the Ife attacked and devastated Owu Ipole. The Owus abandoned their heavily fortified city and escaped southwestward in groups toward Ibadan in about 1826. From these outskirts, they marched on and across Ogun River and finally arrived at Oke Ata near Abeokuta where Sodeke, an Egba authoritative leader, persuaded the gallant Owus to settle in Abeokuta about 1834. It is important to state that the present Orile Owu is the same place as Owu Ipole where the Owus from Iwo and other places resettled in the early 20th century. The people of Erunmu (founded by the older brother of an earlier Olowu from the Amororo Ruling House) were always loyal to the course of Owu Kingdom. During the Owu war, the Olowu was carried on his back (to disguise his escape) from Orile Owu (Owu Ipole) to Orile Erunmu, guarded by a combined team of his royal guards and Oba Erunmu's royal guards. After Orile Owu was devastated, the remaining Owu army retreated to defend Orile Erunmu against the allied army of Ijebu and Ife.

Ota and Ado-Odo

Owu was a major factor in the 1842-45 war against Ota and Ado Odo. It is interesting to note that halfway through the war, Sodeke devised a way for the Egba contingent led by Ayikondu to desert the warfront (see Ajisafe, Iwe Itan Abeokuta, p.73), employing the services of his friend (the enemy), Gezo, the Dahonean war leader. As an Awori Ota King, declared in 1935, the conclusion of the war of Otal Ado Odo was led by Gbalefa, the Owu General and his Owu contingents and that is how Owu people not only conquered but occupy the now Gbalefa Peninsular.

Safeguarding the Crown

Before Orile Erunmu was also devastated and razed to the ground, The Olowu and The Oluroko of Erunmu devised strategies to ensure that the royal lineages and the Crown inherited from Oduduwa was preserved. The Olowu entrusted the Owu Crown to a warrior, simply referred to as Akogun (Owu's first documented Akogun warrior. Akogun is a title similar to an army Defense Chief), Ijaola and a few of the king's closest aides. When the siege on Erunmu began, Akogun was assigned to the warfront with the hope that he could turn the tides of war while Ijaola was sent on a mandatory royal assignment to Ibadan with a message for Maye, an Ibadan warlord. Before these two Crown trustees left to carry out their respective orders, they had to entrust Oni (a skilled and specialized trader and farmer, and also the older stepbrother of Ijaola) with safeguarding of the Crown. Oni and other men entrusted with the Crown mingled with the refugees that eventually settled in Abeokuta. These men had strict instructions not to disclose the whereabout of the Crown in the absence of the Akogun and Ijaola, unless they received news of their death.

The Administration of Abeokuta

It is to be understood first and foremost that the Administration of Abeokuta is based on strict historical factors which clearly spells out areas of authority of each of the first 4 kings in Abeokuta, viz, Olowu,Agura, Osile and Alake. The largest part of the land of Ibadan through Bakatari, Odeda, Osiele to the eastern part of the old Igbo Egba is occupied mostly by Gbagura. Some of the Gbagura land which voluntarily declared their allegiance to the Alafin included Awe, Kojoku, Agerige, Aran, Fiditi, Abena, Akinmorin, Doba and Oroko. If today all these were to be added, Gbagura would be the largest Egba land. Agura is the key king over these traditionally Gbagura land.

Egba Oke Ona owns the land that spreads north of Ona River and ran along the east fringes of Remoland and through Siun/Owode to Abeokuta.

The Egba forest which spreads from the southern part of Oyo through part of Oke Ogun down to the present Abeokuta ends at Oko Adagba and includes such independent towns as Ake, Ijeun, Oba, Igbein, Ijemo, Itoku, Imo, Emere, Kemta, Iro, Igbo, Erunwon, Itesi, Ikopa, Iporo and many other towns. Most all of them and their villages have zeroed-in in Abeokuta. The first Alake was installed in Abeokuta in August 1854. Today, there are ten of them: -

(1)        Okukenu                   1854- 1862

(2)       Ademola I                  1869 -1877

(3)       Oyekan                      1879 -1881

(4)       Luwaji                        1885 -1888

(5)       Sokalu                       1891 -1898

(6)       Gbadebo I                  1898 -1920

(7)       Ademola II                 1920 -1962

(8)       Gbadebo II                1963 -1971

(9)       Lipede                        1971- 2005

(10)     Okukenu (IV)            2005

OWU ADMINISTRATION IN ABEOKUTA

(1)   Pawu                                     April    1855 -1867

(2)   Adefowote                            1867 -1872

(3)   Aderinoye                             1873 -1890

(4)   Adepegba                             1893 -1905

(5)   Owokokade                          1906 -1918

(6)   Dosunmu - I                          1918 -1924

(7)   Adesina                                 1924 -1936

(8)   Gbogboade                           1938 -1946

(9)   Ajibola                                    1949 -1972

(10) Oyegbade                             1975 -1980

(11) Oyelekan                               1987 -1987

(12) Odeleye                                 1993 -2003

(13) Dosunmu - II                          2005

The Paramount Ruler of Owu Kingdom, HRM. Oba Dr. Olusanya Adegboyega Dosunmu. His palace is situated in the heart of the rock city of Abeokuta, Ogun State, and indeed the Olowu of Owu, (HRM) Oba Olusanya Adegboyega Dosunmu, Amororo 2, Akobi Odua is a first class monarch and the Paramount Ruler of Owu Kingdom all over the world.

Olowu Council

7 groups constitute the Cabinet of the Olowu who is the paramount Ruler of Owu Kingdom. Listed below with the Olowu as Chairman constitute The Supreme Cabinet of the Olowu of Owu, which is now known as “OLOWU-IN-COUNCIL:" 

The line of authority 

1. Balogun 

2. Olori Igbimo 

3. Olori Omo-Oba 

4. Olori Parakoyi 

5. Oluroko of Erunmu 

6. Balogun Apomu 

7. Iyalode

Owu is ruled by Princes selected from six ruling houses: 

1. Amororo, 

2. Otileta, 

3. Ayoloye, 

4. Akinjobi, 

5. Akinoso 

6. Lagbedu. 

These kings are assisted by a core of chiefs known as Ogboni and Ologun. This core of chiefs is headed by the Balogun who has under him Otun, Osi, Seriki, Aare Ago and Jagunna. Ogboni has as their head, the Akogun, Obamaja, Orunto, Oyega, Osupori and Omolasin. Olosi is the Ifa priest of the Olowu. 

Originally, Owu has 3 townships namely Owu, Erunmu and Apomu.

In the reign of Oba Odeleye (1993-2003) the number of Owu townships expanded to 22 and this eased the administration for Owu tremendously. By tradition, Olowus were selected by six kingmakers, but two more chieftaincies were added in 1964 including Balogun and Olosi. Alakosos who now assist the Oba

Interregnum

In 1855, the Owus crowned OBA Pawu as the first king Olowu of Owu of the Owus at Oke Ago-Owu, Abeokuta. Notably, there was a 21 year interregnum between the settlement of the Owu sojourners in Abeokuta and the crowning of Pawu as the first Olowu in Abeokuta. See past and present Olowu of Owu in Abeokuta. He reigned for 12 years.

The reason for the interregnum may be attributed to the deterioration of the socio-cultural bond that became evident during the journey between Orile Owu and Abeokuta. Hardship had made these Owu families insensitive to each other's welfare. The worst affected were the people of Erunmu because they were fewer. As a result of their minority status they were marginalized by other Owu indigenes. 

Oni the keeper of the Crown was convinced that if he revealed the Crown to a people who had grown insensitive to the needs of their brothers, he would allow despotic rule to hold sway over the townships of Owu, Erunmu and Apomu (the Owu kingdom in Abeokuta). Over the years, Akogun (the highly ranked soldier) arrived in Abeokuta, but he could neither locate Ijaola nor Ijaola's stepbrother, Oni. Also, unknown to the Olowu and Oluroko, Ijaola returned to Erunmu but had to hide on a farm settlement to escape capture. He later settled in Iwo town where there was a community of Owu refugees and began to trade in commodities and prisoners of wars. It was in the course of this trade that he re-connected with his stepbrother through another itinerant Owu merchant who was based in Abeokuta. Eventually, all arrangements were made for Ijaola to migrate to Abeokuta where he re-settled the people of Erunmu in Ita Erunmu (now called Totoro, after a tree). After Ijaola, Akogun and Oni consulted with each other, revealed the crown of Oduduwa 21 years after the Owu people first settled in Abeokuta.

Owu Tribal Mark

The larger Yoruba ethnic group are historically known to have used and still use facial tribal marks to distinguish one member of one sub-Yoruba tribe from other. It is said that Owus used a unique traditional facial mark called "Keke Olowu" to distinguish them from other tribal groups, especially when on war expeditions. The Keke or Gombo consists of four or five perpendicular and horizontal lines placed angularly on each cheek ; they occupy the whole space between the auricle and the cheek bone ; three small perpendiculars are also placed on the horizontal lines on both cheeks The Keke-Olowu, an Owu variation of these is like the Keke or Gombo with the lines discrete or interrupted and links each ear with the side of the cheeks. It was common prior to the later adoption of the agbaja-olowu.

Abaja Olowu: The Abaja are sets of three or four parallel and horizontal lines on each cheek ; they may be single or double, each line being from half-an-inch to one inch long. The Abaja-Olowu in distinction from other abajas has 3 perpendicular etchings fitting neatly above 3 horizontal ones and are very thin and narrow in contradistinction from the very bold ones worn by other tribes. This is further accentuated with an additional 3 small horizontal etchings on the forehead called ‘keeta’.

Furthermore, members of the royal families would have an additional 6 markings on the forearm with a further 3 below the navel.

The Owu War 

The kingdom being now in a disorganized condition each tribal  unit constituted itself an independent state. The Ifes in the east, and the Ijebus in the south formed an alliance against the Owus to the south-west of the former and north west of the latter.

The Owus (although now domiciled with the Egbas) are a family  quite distinct from. Egbas or Oyos. Hardihood, stubbornness, immorality, and haughtiness are marked traits in their character, so much so that it has passed into a proverb " A bi omg I'owu, o ni ako tabi abo ni, ewo ni jdo se omg nibe ? " (a child is born at Owu, and you ask male or female : which will be a proper child ?) Either sex when roused by passion would sooner die than not take dire revenge. Their manners were totally different from those of the Oyos, but from the days of Sango they have been very loyal to the Alafin of Oyo.

As warriors, the Owus were hardy, brave, and courageous, they had no guns, their weapons consisting of the Agedengbe (a long heavy cutlass) with bows and arrows. Coming to close quarters with cutlass in hand was the mode of fighting characteristic of these brave people.

The cause of the war between these three families was this : —

We have already stated above that during the reign of King Abiodun, express orders were sent from Oyo to the Ooni of Ife, and the Olowu to prevent Oyos being kidnapped and sold at Apomu, the great market town where the interior and the coast people met for trade. Now, since the commencement of the revolution, and the disorganized state of the kingdom, the practice was revived. The rebellion has rendered the Central Authority powerless, but there were still some men of considerable power and influence in the land, such as Adegun the Onikoyi who was the premier provincial king, Toyeje the Baale of Ogbomoso, the Kakanfo, and Edun of Gbogun.

A message similar to that sent by King Abiodun was now sent by the Onikoyi and the Kakanfo conjointly to the Olowu, and he in carrying out his orders had to chastise several towns ; hence Ikoyi Igbo, Apomu, Ikire, Iroko, Olupomi, Itahakun, Iseyin Odo, Iwata, Akinboto, Gbokogan, Isope, Iwara, and Jagun, were

destroyed by war, all in Ife territory.

The Ooni of Ife was highly incensed at this and declared war against Owu. The command of the war was entrusted into the hands of his commander-in-chief Singunsin. Other war-chiefs associated with him were: — Okansk, Gbogbo Olu, Wasin, Alodeloko, etc. Their first encampment was at a place called Dariagbon a farm village of one Olupona, next at Sifirin at the confluence of the Osun and Ohk rivers.

The Ifes thought they would make an easy conquest of Owu for they themselves are a brave people, and hence this war song in their peculiar dialect : —

E maha ja (a) gba, Let us cut ropes,

Igbekun la mu a di Our captives to bind.

If a Olowu The Olowu's If a (god of palm nut)

Ewa la mu a se With our corn we'll cook.

The Owns received the news that war was declared against them with great indignation. They considered themselves the power in these southern regions, and what infatuation has led the Ifes to this presumption? With one consent they immediately marched out to meet them at this great distance. The engagement was a hand to hand fight in which the Ifes were completely routed ; their army was all but totally annihilated, only about 200 escaped to tell the tale of their dire misfortune!

IWO

The King of Iwo, in whose territory this disaster took place did not admit the survivors into his town for fear of incurring the displeasure of his formidable neighbours the Owus, whom he dreaded and of whom he was jealous, but he so far sympathized with them that he advised that they should not undergo the humiliation of returning home, and he allowed them to rendezvous in a place called Adunbieiye for the purpose of recruiting their army and to try another chance, secretly hoping that fortune may favour them next time, and being ill at ease with such a formidable neighbour as the Owus.

This small army remained in this place for about 5 years, unable to return home from shame, and yet could not obtain re-inforcement adequate for the great enterprise.

Just as this crisis the Owus and the Ijebu traders had a serious complication at the Apomu market. The dispute arose from the sale of alligator pepper, and it resulted in the rash expedition against Apomu by the haughty Owus; the town was destroyed, and many Ijebu traders and residents lost their lives or their all.

The king of Iwo thereupon advised the Ifes to form an alliance with the Ijebus, who, like them, have now a grievance against Owu. When this was done, the lies at home were now willing to re-inforce their wrecked army for a conjoint attack upon Owu. The Ijebus now declared war against Owu, and crossing the Osun river, encamped at the farm of one Oso. 

The Ijebus were better armed than either their allies or their foes, and indeed, than any of the interior tribes, for, being nearest to the coast, they had the advantage of obtaining guns and gun- powder from Europeans in exchange for slaves. They were remarkable marksmen. The older men with their cloths tied round their waists, and the ends left flowing behind, constituted the regular fighting column: being too old and too heavy to run away, they were obliged to be courageous. 

The Owns were mad with rage at the receipt of the news that anyone, such as the Ijebus, had presumed to declare war against them who (as they considered themselves) were the first power in these parts (southern Yoruba). They rushed out to check the progress of the Ijebus as they did that of the Ifes, and attacked them furiously cutlass in hand. But they were compelled to fall back from the steady fire of the Ijebus which did great havoc amongst them. Summoning courage, the Owns offered another obstinate battle, but they were again repulsed with a heavy slaughter, having lost in the first and second engagements about 40 of their leaders. This was the first check to their pride. 

They rallied, however, and retreated to a short distance, and then again ventured upon another attack, the Ijebus advancing as they were retreating: they finally met, and once more fortune was against the Owus, and they fled precipitately to fortify their city against the expected siege. 

The Ijebus with their allies the Ifes encamped to the west of the city of Owu, under a large tree called the Ogiriogun, east of the town of Oje. We may here remark that although the Egba towns of Ofa and Oje were about a mile and two miles respectively from Owu, yet so bitter was the animosity between them that not only did these towns refuse their aid to Owu, but rather rejoiced at its misfortunes! 

The Owus fought with their accustomed bravery, and in one furious assault, routed the allies, and pursued them to Oje, Ofa, and Ibadan. The first two places were deserted in the general confusion and panic, and all sought refuge at Ibadan. Here the allies received reinforcements from the Egbas, and from the Oyo refugees from the north whose homes had been devastated by the Fulanis and who were now scattered about the provinces homeless, and without occupation. Glad to find some occupation in arms, these refugees flocked to the standard of the allies in numbers; and thus strengthened, the war was renewed. The siege lasted about 5 years (usually reckoned as 7). The city was obstinately defended by the brave inhabitants from the walls, and from the forts built on the walls of the city. One Skkulk was an expert sharp shooter who was never known to miss his aim; he contributed much to the defence of the town. But he was at the same time a good-natured man, kind and merciful to his enemies. Whenever he saw a young man hazarding his life too close to the forts in order to show valour, pitying his youth, he used to hail at him from the fort, and warn him as follows : — " I give you your life for to-day, but do not venture here to-morrow or you shall die." And he was alw^ays as good as his word. Thus Sakulk defended the city heroically and killed many a valiant warrior. 

At last, the allies held a council of war, and were determined to get rid of S^kulk on the next day. The Ijebus, who had guns were the foremost, and the whole army directed their fire and showers of darts at the fort where S^kiila was fighting, all kept shooting at that one spot, until they saw Skkiilk fall, suspending 

from the fort ! 

Owu was now deprived of her bravest defender, and famine also began its fatal work within its walls. It was at this time the Owns began for the first time to eat those large beans called popondo (or awuje) hitherto considered unfit for food ; hence the taunting songs of the allies : — 

Popondo I'ara Owu nje. The Owus now live on propondo, 

Aje f'ajaga bo 'run. That done, their necks for the yoke. 

Unto this day, whoever would hum this ditty within the hearing of an Owu man, must look out for an accident to his own person. For all the famine within, the besiegers could neither scale the walls, nor force the gates open, until Akinjobi the Olowu opened a gate, and escaped to Erunmu, one of the principal towns in his 

territory. The chief of this place was one Oluroko who was nearly related to the Ow6ni of Ife. Oluroko protected his over- lord. The allies pursued the Olowu to this place, but Oluroko when called upon to answer for his conduct, submitted himself, and asked for pardon, showing that he could not have acted 

otherwise and be blameless. ^ The allies saw with him, and pardon was accordingly granted him. 

Ikija was the only Egba town which befriended the city of Owu in her straits hence after the fall of the latter town, the combined armies went to punish her for supplying Owu with provisions during the siege. Being a much smaller town, they soon made short work of it. After the destruction of Ikija,^ the allies returned to their former camp at Idi Ogungun (under the Ogiingun tree) . 

"Owu was thenceforth placed under an interdict, never to be rebuilt ; and it was resolved that in future, however great might be the population of Oje — the nearest town to it — the town walls should not extend as far as the Ogungun tree, where the camp was pitched. Consequently to this day, although the land may be cultivated yet no one is allowed to build a house on it. 

[In the year 1873 Akinyemi one of the sons of one Bolade of Ibadan happened to build a substantial farm house at Owu. Latosisk then the Kakanfo at Ibadan ordered it to be pulled down immediately, and Akinyemi was fined besides]. 

After the fall of Owu and Ikija, the army was not disbanded, but the commanders of the Ife and of the Ijebu armies returned home to give an account of the war to their respective masters, but the remnants still in the camp were continually swelled by recruits from Oyo refugees whom the Fulanis had rendered homeless. 

After a time the Ijebus in the camp invited the allies home to their country as friends ; then they broke up the camp at " Idi Ogungun " and withdrew to Ipara in the south. 

It should be noted that the Owu war marked a definite period in Yoruba history. It was here for the first time gunpowder was used in war in this country, and it was followed by the devastation of the Egba townships and the foundation of modern Abeokuta and Ibadan, to be related in due course. 

SOURCE:https://archive.org/stream/historyofyorubas00john/historyofyorubas00john_djvu.txt