YORUBA ACCOUNT OF LAGOS
Are the real Lagosians ‘saro’ descendants from Olowogbowo, or a member of an old Brazilian family from Oke-popo or “Aguda”, or a member of old chiefly families-like Oluwo, Bajulaiye, Ojora, Oniru, Oshodi etc. could a Lagosian be one of the Muslims who have lived in Obalende since the end of the Asante wars. (Member of the West African frontier Force of Captain Glover in 19th century) or is it one that lives on Siriki street near the central mosque? In the sense and according to the school of thought, any of these people can be called true lagosians, yet the cultural spectrum the groups cover reveals the variety and heterogeneity of Lagos.
To understand this view or conclusion of these notable scholars on Lagos, one must appreciate that the answer lies in the history of Lagos itself. A code study will reveal two key factors that are interwoven, that is the development of the city and its society and added to these two, was also the element of trade.
Foundations which were based on the various successive waves of immigration that was intra and inter continental. Each wave of immigration from the earliest beginning brought about the creation of various settlement on the island. Increase and rapidity of these waves which were as a result of different but interrelated events, brought about an expansion that was to spread beyond the island to its environs.
Each group of immigrants concentrated in the areas or quarters named after them. They also brought with them their various religion and culture, which they practiced. All these elements of geographical space, religion and cultural practice, have survived and became woven into the rich tapestry of the heritage of the Lagosians. Descendants of the settlers who were born and grew up in Lagos have no connection with the places of their past ancestry. The most information they have is from ‘stories’ passed down through the generations as attested to by a Lagosians, Mrs. Efunjoke Coker (M.F.R), in her autobiography.
The majority of the immigrants came from the surrounding Yoruba area and the hinterlands, bringing new religions the Ogboni cult, Islam for instance was introduced in the 18th century, new institutions and customs (from Benin and elsewhere). These development of trades, both peaceful and slave trade brought first of all the indigenous people of the surroundings and hinterlands and later the Portuguese, French Dutch and British and further wave of repatriated freed slaves from the Americans, Liberia and Sierra Leone. These people Brazilians, Caribbean and Europeans brought aspect of their cultures, Christianity and Western Education.
From the first wave of the settlers in the 15th century to the first half of the 19th century, four (quarters) were separated from the Europeans, the educated Africans (Saros & Akus), the Brazilians and the indigenous community. By far, the earliest and the most important and without which the other quarter could have existed was the Isale-Eko quarter,
This nuclear settlement was between Itolo and Idumagbo lagoon including Ebute Ero in Isale Eko. The extent of this important (quarter) of Lagos may be delineated. It must have been extended to Ofin area to Ebute Ero, the heart of Isale Eko to that part of Lagos named Victoria street after Queen Victoria of England during the colonial era renamed Nnamdi Azikiwe after independence. The original was Ehin Ogba (behind the fence) indicating that it was outside the inhabitant part of town, according to oral tradition, it was indeed the dumping ground for corpses of paupers and those class of children regarded as mysterious ‘Abiku’ ( born to die). The unceremonious burial being regarded as a kind deterrent to these children from dying so often. It was jungle then and seldom traversed. The history of Lagos had been chequered affected by the powerful influence of Dahomey on the West and Benin on the East. According to P.D Cole and A.B Aderibigbe, the expansionist policy of these kingdoms, forced more people living between them to emigrate to Lagos.
The Aworis were soon joined by other Yorubas, there was the considerable Ijebu population at Idumagbo, substancial body of immigrants from Ota who first came in search of trade at Obun Eko, but eventually settled at Idumota named after them. An extension of the premier, but with its own distinctive feature was Ofin. Its main center was Itolo squre with the Onitolo and the descendants of the earliest inhabitants. Outside this centre was Offin Ile in Ijebu Remo territory. The unique feature of this whole area was the internal water way formed by the Offin canal, the Elgbata creek and Itolo, which made the canoe an effective means of transportation. The second stage was marked by the military encounter between the invading army from Benin and Olofins men of Iddo Island. There was a protracted struggle until the era of Oba Orhogbua of Benin sent his grandson Eskipa (Ashipa in Yoruba) to further consolidate Benin influence and to firmly establish a vice royality. Authorities are divided in opinion, whether the new government was first based at Iddo and was moved by the third king in the dispensation Gabaro to Lagos Island, or whether it was from the beginning of this existence that it seized the Island of Lagos, avoiding Iddo Island with its tradition of resistance to Benin influence.
According to the ‘Idejo” source-they, the Bini people, did not conquer them- they were invaded to settle disputes among the sons of Olofin. According to this source, the facts that the Obas of Lagos ‘owned’ no land in Lagos which is disposed of exclusively by the Yoruba Idejo chiefs, and that the Idejo chiefs did not perform any administrative duties on behalf of the Oba and took to the mainland in time of war leaving the Oba to defend Lagos, do not suggest an original Benin conquest. They suggest a shadowy tributary relationship, occasional intervention in an Obaship that quickly became indigenously Yoruba and independent in Lagos. Lagos external relations where conducted with no reference to Benin. According to Benin source, Oba Orhogbua, during his punitive expedition against recalcitrant vassal states in about 1550 made his war camp (Eko) on Lagos Island and from there attacked his enemies for many years. Anyway the origins of the Benin connection is obscure and laden with controversy. It probably originated in a vice- royalty from the mid 16th century.It is strongly believe that the king and his retinue of Benin adviers and warriors first pitched their camp in the area known as Enu Owa with the celebrant Oju Olobun’ now a ‘national shrine’, but at the beginning a spiritual symbol of supremacy of the Oba of Benin. The truth of this belief is attested to by the fact that the coronation of an Oba is not regarded as valid, without the performance of ‘kikam’ (ikanse) at this same place. That Lagos derived its name “Eko” from Orhogbuas camp should not be seen as contradicting the claim of Yoruba sources that Olofin and his subjects regarded Lagos as “Oko” farm. Oba Gabaro did more that start a tradition. By choosing for his permanent abode, the very site for which Aromire had made his ‘red paper’ farm3, this Oba showed remarkable political acumen. A new regime had indeed arrived but was housed on the soil prepared by Aronire, the first settler on the Island and the son of Olofin, whose sway the new order has come to displaced. This was a visible evidence of the factor of continuity and change in history. Indeed it had been pointed out that ‘Oko” and ‘Eko’ marked two distinct periods and waves of immigration in the history of Lagos, the earliest Benin settlement and rule, and of Yoruba hegemony, ‘Eko’ supplanting ‘Oko’ once the Bini were in the ascendant.
The similarity between the two words must have facilitated this transition in the minds of the people. Also a new nucleus of chiefs, royal courtiers and warlords was established, not based on possession of land like the Idejo, but on service to the Oba. They all lived, each in his own Iga, a lesser version of the Oba’s palace. The area of Isale-Eko, thus delimited, was the hub of Lagos politics. Its focus was the Iga Idungaran. Here dwelt both the Awori and bini aristocracies. Despite the conflicting myth both aristocracies made adjustment between Yoruba and Benin political structures and traditions. The local Yoruba aristocracy reserved the right to opt out of the political struggles in which the political struggles in which Benin counterpart might engage. This right was always threatened by increased intermarriage and the growing power of the Oba. There was the considerable Ijebu population and there was the hard core settlers from Idoluwo Ile, who came with the Obanikoro, head of the Ogalade Class of Chiefs who gave their name Idoluwo to their present abode.
Here dwell also the most influential of those who took part in the peaceful commerce. Although the 18th and 19th centuries saw the beginning and dominance of the Trans Atlantic Slave trade, it is often erroneously assumed that the more natural kind of commercial trade did not play a vital role in the relationship between Lagos and her neighbors. The available oral evidence against that, on the contrary, the nucleus of the system of periodic markers could be discerned in the proceeding the era of the slave trade even at the height of the slave trading period the ‘legitimate’ type of trade, especially in the articles of domestic consumption, held its own. The antiquity and indispensable nature of Ebute Ero and Obun Eko market for trade of large area of Lagos hinterland, was of the most notable Lagos market, for peaceful commerce, it also acted as a forum for social activities other than commerce – in the Roman sense of the word. The periodic markets of Badagry patronized by the people of Lagos and the surrounding countries no doubt, received greater prominence after the British ‘pax’ but were not created by it. The market noted for the profusion of foodstuff brought to Lagos by traders from Potto Novo is now immortalized in the street named Poto Novo Market Street. It should not be thought that effects of Bini hegemony were limited to the aristocracy. The ordinary citizens must have felt the impact of the changes that came in its wake. Even right from its formative stage, there was systematic consultation between the Oba and his Chiefs, for example the institution of ‘Osa Iga’, when important chiefs were expected at the palace and at which important affairs of the state were discussed. The absence of chiefs from this particular meeting was interpreted a san act of rebellion against the king. There was the ‘Ilupeju’- literally a meeting of the whole town – which enable proposals from the Oba to be published and commented upon by eminent personalities in the community. The strong tradition of the ancestors worship in the religion, the different order or class of chiefs surrounding the court of the oba, are Bini elements, and important strands in the web of traditional culture of Lagos.
Two principle factors are responsible for the rapid rise in population and the importance of Lagos as the commercial center in the second half of the 19th century; one was the abolition of the slave trade and the consequent introduction of the British preventive squadron to patrol the West Coast. This increased the risk and cost of the Atlantic Slave trade from the traditional West Coast slaving ports and thereby help in rise of small towns like Lagos and Badagry, which were till then, not heavily frequented points on the coast, therefore not heavily patrolled by the squadron) it offered traders relatively safe and cheap ports for the evacuation of slaves. More so the hinterland of Lagos was quite disorganized, during the early part of the 19th century. Oyo Empire was breaking up a result of its own internal inadequacies, conflicts, and pressure of the Fulani from the North. This pressure led to general disorder in the interior, it also brought about the fall of the Oyo Empire in 1835, and the resultant rise of Ibadan a military power. These circumstances brought about more waves of migration of those escaping from the wars, to find refuge in relatively peaceful Lagos, such as the Egbas, Egbados and Aworis. Inn terms of population, various parts of Lagos itself and the mainland benefited vastly from these movements of people. These circumstances first acted in the interest of Lagos and Badagry, which now prospered. However this advantage eventually became a liability of another kind in that it strengthened the stand of those ready to bring pressure on the British government to use the pretext of the illegal ( and in the 1850’s diminishing) trade in slaves, to reduce Lagos to a colony by mid 19th century.
The second factor in this development was the gradual opening up of the interior for both missionaries and business. The activities of the missionaries in Abeokuta area were already extensive prior to the reduction of Lagos in 1861 Reverend Townsend (agent of the church Missionary Society), Mr. Robert Campbell (later of the Lagos Press) and Mr. Samuel Crowther Jnr had all been seeking expanded roles for missions and for the returning slaves in the Abeokuta area. Indeed it is well known, both Christian and business pressure was behind the final decision of the B5rirish government to support Akintoye and his Badagry allies against king Kosoko. Their activities in Abeokuta hinterland and the prospect of intermediary trade between Abeokuta and Lagos led to the increase in the number of rescued or emancipated slaves from Sierra Leone and Liberia, Brazil and Cuba who either desired or could be encouraged to return to their homes in Yoruba land. The creation of the British ‘Pax’ in 1861, when British annexed Lagos, further accentuated the influx of peoples to various parts of the colony. The prevailing peace in British Lagos, induced a large number of Yoruba to forsake their homeland plagued with internecine was and to seek their fortunes in the colony. An example, after the destruction of Ijaye town, as result of war which ended 1862 a large number of Ijaye refuges found a new home in the Oke Arin section of Lagos named Ijaye court and Ijaye Street after them.
A much more important exodus of people to Lagos was occasioned by the upheaval Abeokuta, the expulsion of the missionaries and converts locally known as ‘Ifole’ in 1867. so great was the number of the refuges, that Governor Glover had to settle them at Ebute-metta on the mainland inn the quarter now known as Ago Egba, the Egba camp. There were other quarters Isale-Eko, which judged by their names, were originally farms, Errko and Oko Faji. These areas seemed to have served the interest of the inhabitants of the Isale Eko quarter. but the distinction between town and farm usually maintained rigidly in order parts of Yuroba land by a town wall, was fluid in Lagos, and farms soon began to assume the appearance of settled ‘quarters’. The transformation was generally started by influential Chiefs of Isale Eko who in search for more dry land for their clientele (the domestic of oral tradition) eventually turned farmland into more permanent abodes. Ereko was to be completely transformed into a princely dominion with an Iga of its own, by the intransigent Kosoko, after his rapprochements with the new British authorities and his consequent return to Lagos in 1862. Some of his followers who returned with him from Epe settled at Epetedo between 1862 and 1868. Epetedo means settlement of Epe members, notable among these retunees was Oshodi Tapa, Kososko’s war general. Tapa Street is named after him. Oba Faji, had the unique distinction of being owned and named after a woman Chief Fajinola, who emigrated from Imahi in Egun with her husband and her only daughter Samota. She was a native doctor invited bu Oba Akinsemoyin. She was unhappy because she preferred to settle where she could find an Iroko tree to worship. Oba Akinsemoyin begged chief Aromire for a piece of land to be given to her. On getting to Faji, she found a female Iroko tree. She settled there and started worshiping there. Near the iroko tree, is now her Iga, known as Iga Faji, named after her, but shortened to Faji. Oko faji, owned and governed by this very wealthy lady was a very large family stretching from present Faji market to the Trinity Methodist Church Tinubu. It was within the same quarter that another distinguished lady, Efunroye. Tinubu played her remarkable economics and anti-British roles, roles for which the British expelled her from Lagos, to her native Abeokuta, but which also, won her the admiration of succeeding generation and an honored place in the history of Lagos. Place names (Faji Market, Ita Faji, Tinubu Street, Tinubu Court, Tinubu Square) now proclaim the significant of the activities of Faji and Tinibu in this quarter of Lagos and should serve as a warning to historians, who often ignore the vital roles played by women in African societies. The continues growth of two new types of quarters, which were exclusively settled by freed slave and also British occupation of Lagos, influenced Lagos society ty to a significant degree. It brought in its wake a large number repatriates from Sierra Leone, Brazil, Cuba who were to have a great influence on the structure and nature of the society. Their return profoundly affected the history of Lagos. The Sierra Leone and Liberians were known as ‘Saros’ or ‘Akus” the Brazilian, and Cubans as ‘Agudas’
The Agudas were mainly Catholics, skilled artisans and crafts men (in trades such as masonry, carpentry, mechanics, bakery and confectionery)who had purchased their freedom and returned home to their country origin’ the Akus or Saros’ were slaves (or descendants of slaves) rescued by the British naval squadron that patrolled the high seas on the lookout for slaves. The Saros emigrants were mainly missionaries (Protestants, teachers and clerks) and traders. All returned emigrants had their homes in one of the hinterland kingdom, Ijebu Egba, Ekiti, Oyo0Ibadan, Nupe, Edo, Hausa, Fulani, Boguwa, Kanuri. Most were probably shipped from Lagos but none seem to have been Lagosians. Separated by distance, the “Saro” at Olowogbowo area and the “Agudas” at Portuguese town (popo Aguda) brought with them different but complimentary skills the former the benefits of the grammar-school- type of education with little emphasis on its practical application, the latter the rich experience and expertise in crafts-manship. These qualities were to make the communities very important in the future development of Lagos. Whether they were repatriates from the Americans, from Liberia and Sierra Leone, or simply educated immigrants from Egbaland, these people were a force in setting Lagos apart, as the youngest and fastest growing community, on the West Coast of Africa.
Educated and sophisticated, they constituted themselves into a unique community maintaining ties with the Yuroba homeland and yet sharing a great deal with the small but prominent and prosperous European community, which by 1890, according a cross of that year unnumbered just about 150, half of them British. It should not be imagined, however that Lagos was the exclusive preserve of the Africans, indigenous or immigrants. A small European quarter was already in evidence near the coast. Situated in an area called ‘Ehingben’ by the local people, who valued it mainly as a place for refuse disposal and therefore beyond the pale of responsibility, this insipient “European’ area must have excited the curiosity of the local people concerning the sense of judgment of the ‘white man’. They could understand the first phase of this European enterprise when it consisted only of ‘piers’ or trading wharfs, but when by the end of the 1850s, the once neglected Ehingbeti was cleared and with construction of the ‘Broad’ road, it was transformed what we call the Marina and Broad Streets. The Marina became a promenade fronting the lagoon where merchants built their stores and luxurious dwellings with important timber, marble and prefabs for the glorious life-sustaining breezes “Markets have been regulated, soldiers and police force organized, and a race course established, schools, courthouses, hospitals, government house and barracks built, and a cemetery
(which drives a brisk trade)”.
The Marina had access to the priers and so to business, it faced outward from the center of native residences, and was occupied by the Europeans. In short, it became one of the best area in colonial Lagos. An unprecedented value was henceforth placed on ‘land fronting the sea; and the struggle for possession of land in this formerly despise area of the town. Some of the successful Yorubas who lived side by side the Europeans were Henry Pratt, Ben Dawodu, R.B.Blaize, J.S.Leigh, Samuel Crowther, E. Campbell. They were the select few. This struggle for land fronting the sea was to find its highest expression in the latter day scramble, on the part of eminent Nigerians, for the land on Victoria Island, which was, in time past the haunt of humble and itinerant fishermen.
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Lagos before 1603 as seen by a German Surgeon
LAGOS BEFORE 1603
In 1603, Andreas Joshua Ulsheimer, a German surgeon, aboard a Dutch merchant ship, visited Lagos. He later described it as a large frontier town surrounded by strong fence and inhabitant by "none but soldiers and four military commanders, who behave in a very stately manner." The Lagos visited by Ulsheimer and his trading colleagues nearly four centuries ago was in many ways highly developed. Each day its four commander came together as a court and each day two envoys were dispatched to take decisions back to their ruler in Benin. To do so, Ulsheimer wrote, was a common practice in all towns under the suzerainty of Benin. Food in the Lagos area was plentiful: handsome fish, good wildfowl", meat fruits, yams and a host of other foodstuffs. The town was by water and by land, and many traders who brought their wares by water and by land, and who conducted their transactions in cowries or trade goods, amongst which brass was highly prized. Ulsheimer was struck by the beautiful, colouful cloth, the ivory, and the elephant tails were traded in Lagos, and by the large amount of pepper that was available. Indeed, his party was rewarded with five lasts of pepper for successful helping the Benin-led army-which he possibly overstated as being ten thousand- to lay siege to dissident neighboring towns.
Ulsheimer's brief, but revealing; description is remarkable in many ways. It confirms Benin oral traditions of conquest and occupation of Lagos during the sixteenth century. Egharevba has described how Oba Orhogbua of Benin (c. 1550-1578) occupied the island of Lagos, established a military camp there from that base waged wars upon some of the people, described as rebels against his authority, in the immediate interior. Orhogbua, Benin traditions say left Lagos when he learnt of a coup against him at home. But he left behind in Lagos, a military camp under three generals,. His son and successor, Ehengbuda (c. 1578-1606) on his journey to Lagos, is said to have drowned in River Again, roughly mid-way between Benin and Lagos, when his boat capsized. Ulsheimera description reveals the situation in Lagos towards the end of Oba Ehengbuda reign.
Ulsheimer also gives us the first account, documenting the transformation of Lagos from fishing camp to a trading centre, and from an autonomous settlement to a Benin tributary. Lagos Lagoon was known to European traders by 1485, when it first appeared on maps, but the town of Lagos was not included. Nor was it mentioned by Portuguese and later Dutch merchants who were trading in the area with the Ijebu in cloth, slaves and ivory by15192 Oral evidence indicates that the Portuguese were sufficiently interested in the trade in this area to have established themselves in the Ijada quarter of Ijebu-Ode. But their written documents as those of other foreign traders are silent concerning a town of Lagos for most of the sixteenth century.
Nonetheless, Benin extended its military and trading pressure along a corridor from Benin City as far as West Allada by 15303 and it is possible that step by step it opened staging, provisioning, and rest camps along the route. Benin's armed forces were surprising large. A Dutch source of the seventeenth century indicates the King of Benin could mobilize from 20,000 to 10,000 men4 and move contingents of them through the waterways between Benin and Allada in war canoes built to hold from 50 to 100 armed soldiers each. It is quite likely that Benin recruited, by choice and by force, troops as it moved, for its armies were too large to have moved as a single body, in a single campaign, from one source. Lagos was probably one of many recruitment zones and camps. For it to have presented the well-governed and vital commercial picture that it did to Ulsheimer, however, means it did nor emerge overnight. The years between 1530 and 1603 no doubt is a period of development, stimulated by Benin's presence and by opportunity this gave nearby peoples to make contact with, even if indirectly, the growing and lucrative European trade.
Oral traditions, well-known to historians of Lagos, indicate that Benin found pre-existing settlement on Lagos and nearby Ido Islands. Ulsheimer also confirmed this. Some of the inhabitants in the Lagos interior lived in towns walled for defensive purpose and Ulsheimer's group armed with two cannons helped the local Benin army to conquer and completely destroy one of such towns described as dissident. But we know little of the size of these settlements or their inhabitant. Clearly, there were no large centralized polities or major trade centres in the immediate vicinity. Those that did exist, farther away, such as Ijebu-Ode, Benin and the Aja port towns, were well-known to Europeans and mentioned in their written description of the period. European records are silent on the time before 1603. Accordingly, we must turn to oral traditions and environmental evidence to reconstruct a picture of pre-Benin Lagos and of the era when Benin began to influence its development. Who in fact inhabited the area. What was their way of life?
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OBA OF LAGOS HAS NO RIGHT TO THREATEN ANYBODY IN LAGOS. YORUBA ARE NOT THE OWNERS OF LAGOS STATE. LAGOS BELONG TO THE BINI.
see History of Lagos State. www.lagosstate.gov.nig
see History of Lagos State. www.lagosstate.gov.nig
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Let us see who own Lagos state.
Prior to the Portuguese name of Lagos being adopted, Lagos was originally called Eko, which stems from either Eko ("war camp"), by its Bini conquerors. History has it that the Oba of Bini sent various trade expeditions to Ghana where spices were traded and one of his traders complained about the way she was being treated by the Awori's. The Oba of Bini then sent a trade expedition by sea. Ironically, the leader of the expedition arrived in the evening at a time when the people who were predominantly fishermen were either wading into the water or getting into their boats to gather their catch. He declined to engage them further and returned to what is now called Benin City where he reported to the Oba of Bini that they were attacked. This prompted the Oba of Bini to constitute a war expedition led by Ado, a Bini Prince to go to Lagos and demand an explanation. This was over 650 years ago. However, on getting there, they were well received. The people were so enamored with Ado they asked him to stay and lead them. He agreed on the condition that they surrendered their sovereignty to the Oba of Bini to which they agreed. The Oba of Bini was told this and he gave his permission for the expedition to remain. The Oba of Bini later sent some of his chiefs including the Eletu Odibo, Obanikoro and others to assist Ado in the running of Eko. Till today, the Oba of Lagos is the head of all the Kings in Lagos State and his status is different from other Oba's most of whom were later given back their crowns and staff of office only within the last 40 years and have various classifications. Suffice it to state that those who got their crowns back were the original land owners. These were Olofin's children. Moreover, modern day Lagosians have so intermingled that no single tribe or people can claim it even though the predominant language is Yoruba. The present day Lagos state has a higher percent of this sub-group who allegedly migrated to the area from Isheri along the Ogun river.
History has it that the Awori were actually from Ife the cradle of Yorubaland. The Awori people are a peaceful people initially not taken to warfare. Due to war, those from the hinterlands, like the Ekiti ran towards Isheri which at that time had more than one Olofin (Alafin)who were heads of probably respective settlements about 1400AD. With the fleeing people from the hinterlands most of them scattered again to different places, some to Iro, to Otta, Ado, others to Ebute Metta i.e three landing places - Oyingbo, Iddo and Lagos Island (Eko). The Olofin that brought those who went to Ebute-Metta was Ogunfunminire later known as Agbodere. With the full commencement of the war about 2000 moved to the nearest island of Iddo, others to Otto Awori or Otto Ijanikin towards modern-day Badagry. Those from Ekiti Aramoko came to Ebute-Metta, Iddo and then Ijora. The Olofin was said to have 32 children. His own known children are Olumegbon, Aromire, Oloto, Oluwa, Oniru, Onisiwo, Onitoolo, and Elegushi. Ojora, Onikoyi and Mogiso were not his biological children. After the demise of Agbodere, the name Olofin became the name used to remember him while a title of Oloto was given to his seccessor. With one of his sons becoming the Oloto his other children parted ways to what is known as visible settlements in the present day Lagos. Aromire whose name means defeated the river or became the river's friend is likely to be the first to cross being said to have swam across the river. It is possible that his real name is not Aromire but due to the feat he became known as such.
Until the coming of the Bini's, Lagos's geographic boundary was what is known now as Lagos Mainland. Lagos Island, the seat of the Oba of Lagos then consisted of a pepper farm and fishing posts. No one lived there though. The name Eko was given to it by its first King Oba Ado during its early history, it also saw periods of rule by the Kingdom of Benin.[1] Eko was the land area now known as Lagos Island where the king's palace was built. The Palace is called Iga Idunganran which, translated means Palace built on the pepper farm. Oba Ado and the warriors from Benin as well as some of the indigenous people who sought safety settled down in the southern part of Eko called "Isale Eko", Isale literarily meaning bottom, but must have been used to indicate downtown (as in Downtown Lagos). www.lagosstate.gov.nig
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From time immemorial, Eko and Lagos are used interchangeably to describe the ancient settlement, which was claimed, according to some historical record, to have been founded by the Benin in the sixteenth century. The area was said to have been visited by a Portuguese explorer, named Ruy De Sequeira sometimes in 1472. The two names, EKO and LAGOS, were given by both the Benins and the Portuguese respectively at different times.
These dual historical identities generate logical issues, leading to two major different but related questions to be answered as regard the two names above. The first is which of the names came first? And the second is who founded Lagos? Was it the Portuguese or the Benin? Or did the Benin come to take over the already existing settlement founded earlier?
Considering the time of the Portuguese exploration of the area and the incursion of the Benin, the answer to the first question appeared simply answered, but there are so many interwoven historical documentations, which made it a bit difficult to determine which came first between chicken and egg in terms of the two names, EKO and LAGOS.
These dual historical identities generate logical issues, leading to two major different but related questions to be answered as regard the two names above. The first is which of the names came first? And the second is who founded Lagos? Was it the Portuguese or the Benin? Or did the Benin come to take over the already existing settlement founded earlier?
Considering the time of the Portuguese exploration of the area and the incursion of the Benin, the answer to the first question appeared simply answered, but there are so many interwoven historical documentations, which made it a bit difficult to determine which came first between chicken and egg in terms of the two names, EKO and LAGOS.
SIR ADENIJI-ADELE II, OBA OF LAGOS 1920
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MUSENDIKU ADENJI-ADELE II (1893-1964) OBA OF LAGOS and QUEEN ELIZABETH II, LAGOS 1956
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Some documentation recognized the prior establishment of the Bini’s supremacy in the area before the arrival of the Portuguese traders and sailors, which implied that the Portuguese came to Eko, i.e. the place named by the Binis. Another documentation predated the presence of the Portuguese in the area to fifteenth century. i.e. in 1472, which is in between the two periods referred to in history as the time of incursion of the Benins. The contradictory dates, 16th and 14th centuries quoted for the founding of the area by the Binis really complicated the controversies.
Another poser is the question about the people the Oba of Binin sent war expedition to, because history had it that war expedition was sent to the people of Lagos, because of their harassment of the Obas’ emissaries earlier on when he sent a trade expedition to Ghana. This simply showed that Lagos and its people have already been in existence, otherwise Obas’ emissaries would not have reported any attack on them by this people to the Oba on arrival back home.
It became more controversial when it was said that the Binis founded the settlement and the Oba of Binin was also said to have sent his war expedition to the people in the same settlement he founded. This is contradictory in that his subjects could not have harassed his emissaries. This showed that a community had existed, which the Oba of Binin confronted because of the challenge given by them to the crew of the Oba on trade expedition about 650 years ago i.e. in the 14th century. This expedition was said to have been sent to Lagos, this is a name that was given by the Portuguese. From the on goings and other available historical evidence, it is more plausible to argue or hold on to the historical claim of earlier Portuguese arrival before the incursion of the Binins at whatever time they did.
Be that as it may, the two contrasting dates the binins were said to have dominated the people of Lagos need to be clarified, because a single event could not have taken place at two different times. It is only this clarification that would explicitly authenticate or denounce the claim of earlier dominance of the Benis, which invariably is the claim of much historical documentation.
The existence of the historical domain that eventually became Lagos had been on for a period of time far beyond what the present history tracing could present. The actual time in history the first settler came to the land remains a mirage. Among the proximal historical facts that sharpens the present day history of Lagos is the identification of the Awori people as the first settlers in the land. The settlers at various time included the farmers, hunters and fishermen from the Awori sub nationality.
They originally based in Isheri on the Ogun river, about 20 miles from the Island. The initial wave of settlers were led by Aromire (“the one that is personable at the site of a river”), established a presence in iddo and Ebutta meta. Aromire also grew vegetable most especially pepper, on a site where Igadunganran, the palace and official residence of the Oba of Lagos now stands. Iga Idunganran is an Awori term meaning house on pepper farm. The place is thus not only an important symbol of the historical tradition of Lagos; its name also help keeps alive the site’s association with vegetable farming by Aromire, the city’s first settler.
History had it that the Aworis were actually from Ife, the cradle of Yorubaland. The Awori people are a peaceful people not taken to warfare. Due to war, those from the hinterlands like the Ekitis, ran towards Isheri, which at that time, had more than one Alafin who were heads of settlements about 1400AD.
Yorubaland of which Lagos was a part had become embroiled in the long running wars involving ethnic groups, communities, chiefdoms, kingdoms and other political units of the time. With the fleeing people from the hinterlands most of them scattered again, some to Iro, to Otta, Ado, and others to Ebutte meta .i.e.Oyingbo, Iddo Island and Lagos Island (Eko). The Olofin that brought those who went to Ebutte Meta was Ogunfunminire later known as Agbodere. With the full commencement of the war about 2000 moved to the nearest island of Iddo, others to Otto Awori or Otto Ijanjkin towards modern day Badagry. The Island settlements faced war from the Egbas and the Ijebus, both Yoruba speaking nationalities.
After the demise of Agbodere, the name Olofin became the name with which they remember him, while a title of oloto was given to his successors. With one of his sons becoming the Oloto, his paternal siblings parted ways with him to join Aromire on Lagos Island, which is known as visible settlements in present day Lagos.
The ancients benin empire, in present day Edo state of Nigeria also invaded the Island around the year 1600.There are conflicting accounts of the latter episode some have argued that the benin actually founded the Lagos monarchy or system of rulership, apparently in the image of benin’s. Asipa, the first Oba of Lagos was a Yoruba chief, but not a Lagosian. It is also known that between 16th and 19th centuries the Benin empire extended as far as port Novo, west of Lagos. Until the coming of Benin, Lagos’s geographic boundary was Lagos Mainland. Lagos Island the seat of the Oba of Lagos, then consisted of a pepper farm and fish post. No one lived there. The name Eko was given to it by its first king, Oba Ado, during its early history.
Among other reasons why war was prevalent, was the desire by reigning monarchs to expand control over weaker, less populous peoples or neighboring communities, kingdoms and empires. Another reasons concern the new trans- Atlantic slave trade. For those who participated as middlemen, warfare did provide a quick and sure supply of war captives, who would then be sold as slaves and shipped to the New world. By an estimate, some 500,000 people may have been sold as indentured slaves and shipped from Lagos to the Americas and the Caribbean’s, in particular Bahia, Cuba and St Helena. With the increasing tempo of the war, the people concerned moved further away to the hinter land, for safety and security. Among other reasons why they moved was because of the increasing population and the need for more space. The movement of Aromire and his cohort that constituted the early settlers of the Island, further south away from the mainland towards the sea was a mechanism to escape the war that ravaged Yorubaland from the seventeenth century. Throughout history, it was home to a number of warring ethnic groups who had settled in the area. The wars and the disruptions associated with them were to become a justification for imposing British colonial control first on the Island and later on what is now Nigeria.
THE ADVENT OF SLAVE TRADE AND ITS EFFECTS:
Today, Lagos continues to be a commercial centre, as it was for much of its history. From 1704 to 1851 it served as a major center of the slave trade, being one of the designated centers for slave trade during the period. When it was stopped by the British government in 1807, it still continued in West Africa sub region most especially in Nigeria. Both Oba Kosoko and king of Bornu still believed in slave trade. The later told the British that their oracle consultation instructed that slavery was a trade that should not be stopped, while the former too was at loggerheads with the British, hence his dethronement and flight to Badagry and later to Epe, where he founded kingdom that still existed today.
In 1841 Oba Akintoye ascended on the throne of Lagos and tried to bring an end to slave trade by placing a ban on the act. Lagos merchants, most notably madam Tinubu, resisted the ban, deposed the king and installed his brother Oba Kosoko. Oba Akintoye while on exile, met with the British, and got their backing to regain his throne. In 1851 he was reinstalled Oba of Lagos, this was what led to the flight of Oba Kosoko as mentioned earlier.
Lagos was formally annexed as a British colony in 1861. This had the dual effect of crushing the slave trade and establishing British superiority over palm and other trades.
After the emancipation of slave trade, from the mid-nineteen century, freed Yoruba slaves started returning to Lagos in waves first from Brazil and then from Sierra Leone. Free slaves were invited back home, notably those with Yoruba ancestry. Oba Kosoko was said to have initiated the move, by sending his close friend and adviser, Chief Oshodi Tapa to South America in 1847, to invite the slaves. The trip did not yield result until after his reign in 1851 when 130 expatriates arrived in Lagos. By 1861 when Lagos formally became a British Colony, the number of returnees had risen to about 3,000. The Brazilian expatriates brought with them skills in masonry, carpentry and tailoring, a strong catholic faith and extensive Portuguese cultural traits.
Sierra Leonean expatriate, or Saros, majnly of Egba origins in present day Abeokuta in Ogun State of Nigeria started returning to Lagos in trickles about 1813. The reigning of Oba Kosoko did very little to make them feel welcome, so it was not until 1852 after Oba Kosoko had been deposed by the British and replaced by Oba Akintoye, that Saros returned to Lagos in large numbers. They numbered about 2,500 by 1861 and were granted land in a district on the Island still known as Saro Town.
With their longer association with English missionaries, Sierra Leonean returnees appear to enjoy higher standard of material comfort than Lagos indigenes. The Saros were devout protestants and better educated in formal sense too. These attribute were to stand them in good stead to play a leading role in the cultural life of Lagos; they also help infuse their father land with a love of education. Their effort were to help create a class of literate indigenes who led the fight under British colonial rule and set the stage for the nationalist struggle that led to Nigeria’s independence in 1960.
These main groups have since been joined by a more heterogeneous mix of immigrants from far and near. The Vaughan family has American ancestry while the Bickersteth family originated from Porto Novo in present day republic of Benin . Lagos is also home to people with Ghanaian ancestry. A much larger number have moved south over the year from other parts of Nigeria- for example, from the Nupe and Benin areas in addition to Yoruba migrants, especially from Ijebu, Egba and Badagry area.
MONARCHY AND RULERSHIP IN LAGOS:
Monarch and rulership in Lagos dated back to the period immediately after the war expedition sent by the then reining Oba of Benin, King Orhogba in fifteen century. The Oba of Benin sent a war expedition that was led by Ado a Benin prince. The expedition went to Lagos to demand for an explanation on why the trade expedition earlier sent to Ghana was attacked by the Awori people in Lagos. On getting there they were well received. The people were so enamored with Ado, they asked him to stay and lead them. He agreed on the condition that they surrender their sovereignty to Oba of Benin, to which they agreed. The Oba of Benin was told this and he gave his permission for the expedition to remain. The Oba of Benin later sent some of his chiefs, including the Eletu Odibo, Obanikoro and others, to assist in running of Eko, meaning that the early settlement was a period of rule by the Benin Kingdom. The first ruler according to history was Ashipa, though a Yoruba man, he was not a Lagosian, ruled before King Ado. The Oba of Benin did appoint viceroy or the representatives on the Island and approved all appointees to the office of Oba of Lagos. In return, Lagos Oba paid tribute to Oba of Benin in recognition of the latter’s superior status.
The first Oba of Lagos, Oba Ado, apart from having two sons also had a daughter Erelu Kuti, who begat Ologunkutere, who later became king. Shogun his brother, who was more aggressive and whom the Erelu suspected could plan a palace coup, was given a chieftaincy title, “Onilegbale”, and a palace just behind the king’s palace, was allocated to him as his residence. This was the first time that a Chief would be appointed and installed at the same time at a king’s coronation. There are other chiefs in Lagos, the white cap chiefs who are the Idejos. They play different traditional roles and have their political responsibilities. They are expected to be loyal and accountable to the Oba.
At the initial period, the remains of all the Obas were taken to Benin after their demise. Oba Akintoye was the first Oba who was not buried in Benin. Prior to this, all the kings in Lagos were buried in Benin. They also passed on taxes to the Oba of Benin until the British came and explain that there was no need to send taxes to Benin any more especially as the Benin themselves were paying taxes to Britain. It was during his reign that the direct influence of the Benin on Lagos ended. Thereafter there had been many successions and the coronations were done in-house by the kingmakers, according to relevant traditional rites without the intervention of any outside influence.
THE PRESENT DAY LAGOS:
The present day Lagos is a metropolitan area which originated on islands separated by creek, such as Lagos Island, fringing the southwest mouth of Lagos Lagoon whilst protected Atlantic Ocean by long sand spits such as bar beach, which stretch up to 100km east and west of the mouth. From the beginning Lagos has expanded on the mainland, west of the lagoon and the conurbation, including Ikeja and Agege, now reaches more than 40 km north-west of Lagos Island.
Lagos is the largest city in Nigeria and former capital city of Nigeria. It is located at 60034’60”N, 3019’59”E. Lagos was the capital of Nigeria from 1914-1976 and lost its status to Abuja on December 12, 1991. It was stripped of this title when the Federal Capital Territory was established at the purpose built city of Abuja. However, most government functions (especially the Head of state) stayed in Lagos for a time since Abuja was still under construction. In 1991, the head of state and other government functions finally moved to the newly built capital.
The city is the commercial and industrial hub of Nigeria, with a GNP that triples that of any other West African Country. It has greatly benefited from Nigeria’s natural resources in oil, natural gas, coal, fuel, wood and water.
Lagos comprises several Islands such as Victoria Island, Ikoyi and Isale Eko. It harbors Nigeria’s leading port, the port of Lagos, which is split into three main sections: Lagos port , Apapa port, and Tin Can port, all located on the gulf of Guinea and run by the Nigeria Port Authority.
Lagos island contains a central business district. This district is characterized by high rising buildings. The island also contains many of the city’s largest wholesale marketplaces (such as the popular Idunmota market and Balogun markets), it also has the national museum of Nigeria, the central mosque, the Glover memorial hall, Christ’s Cathedral church, (CMS), and the Oba Palace. Though formerly in a derelict condition, Lagos Island’s Tinubu Square is a site of historical importance; it was here that the Amalgamation Ceremony that unified the North and South protectorate to form Nigeria took place in 1914.
Among places of note in Lagos is Ikoyi. Ikoyi is situated on the eastern half of Lagos Island and joined to it by a landfill. Ikoyi is also connected to Victoria Island by a bridge carrying a main road over a five cowrie creek. This area of Lagos housed the headquarter of the federal government of Nigeria and other buildings owned by the government, including the old federal secretariat complex. The complex today is on reestablishment.
In Ikoyi there are military and police barracks, a top security prison and a federal high court of Nigeria. Ikoyi also have a number of hotels, night clubs, a recreational park and one of Africa’s largest golf courses. Originally a middle class neighbourhood, in recent time it has become a fashionable residential enclave for the upper middle class to the upper class. There are also commercial activities in Ikoyi which are spotted in increasing number of offices, banks, and shopping complexes. The commercial section is concentrated in the South –West.
Victoria Island with its annex is situated to the south of Lagos Island. It has expensive real estate properties and for that reason, many new luxury condos and apartments are blooming up everywhere. Along with Ikoyi, Victoria Island occupies a major area in the suburbs of Lagos which boast of several sizeable shopping districts. On its sea shore along the Atlantic front, there is environmentally reconstructed Bar Beach.
More than half of Nigeria industrial capacity is located in Lagos mainland suburb, particularly in the Ikeja industrial estate. A wide range of manufactured goods are produced in the city, including machineries, motor vehicles, electronic equipment, chemicals, beer, processed food and textiles. Most of the population lives on the mainland, and most industries are located there too. Lagos is known for its music and night life, which used to be located in areas around Yaba and surulere. In recent years more night clubs have sprung on the island, making the island particularly Victoria island as the main night life attraction. Lagos mainland district include Ebutte Meta, Surulere, Yaba (location of the University of Lagos) and Ikeja, site of Muritala Muhammed International Airport and capital of Lagos state.
Greater Lagos includes Mushin, Maryland, Shomolu, Oshodi, Oworonshoki Isolo ikotun, Agege, Iju, Isaga, Egbeda, Ketu, Bariga, Ipaja, Ajah, Ejigbo. Across the main channel of the lagoon from Lagos Island, there is a smaller settlement called Iddo. Iddo is also a railroad terminus and it is situated on the mainland. It is now connected to the mainland like a peninsula.
Three major bridges join the island to the mainland. They are the Carter Bridge which start from Iddo, the Eko bridge (formerly called the second mainland bridge) and the third mainland bridge, which passes through densely populated mainland suburbs through Lagos lagoon.
compiled by: Hon. Dr. Dimeji Keshinro and Hon. Olatunji Anthonio
Another poser is the question about the people the Oba of Binin sent war expedition to, because history had it that war expedition was sent to the people of Lagos, because of their harassment of the Obas’ emissaries earlier on when he sent a trade expedition to Ghana. This simply showed that Lagos and its people have already been in existence, otherwise Obas’ emissaries would not have reported any attack on them by this people to the Oba on arrival back home.
It became more controversial when it was said that the Binis founded the settlement and the Oba of Binin was also said to have sent his war expedition to the people in the same settlement he founded. This is contradictory in that his subjects could not have harassed his emissaries. This showed that a community had existed, which the Oba of Binin confronted because of the challenge given by them to the crew of the Oba on trade expedition about 650 years ago i.e. in the 14th century. This expedition was said to have been sent to Lagos, this is a name that was given by the Portuguese. From the on goings and other available historical evidence, it is more plausible to argue or hold on to the historical claim of earlier Portuguese arrival before the incursion of the Binins at whatever time they did.
Be that as it may, the two contrasting dates the binins were said to have dominated the people of Lagos need to be clarified, because a single event could not have taken place at two different times. It is only this clarification that would explicitly authenticate or denounce the claim of earlier dominance of the Benis, which invariably is the claim of much historical documentation.
The existence of the historical domain that eventually became Lagos had been on for a period of time far beyond what the present history tracing could present. The actual time in history the first settler came to the land remains a mirage. Among the proximal historical facts that sharpens the present day history of Lagos is the identification of the Awori people as the first settlers in the land. The settlers at various time included the farmers, hunters and fishermen from the Awori sub nationality.
They originally based in Isheri on the Ogun river, about 20 miles from the Island. The initial wave of settlers were led by Aromire (“the one that is personable at the site of a river”), established a presence in iddo and Ebutta meta. Aromire also grew vegetable most especially pepper, on a site where Igadunganran, the palace and official residence of the Oba of Lagos now stands. Iga Idunganran is an Awori term meaning house on pepper farm. The place is thus not only an important symbol of the historical tradition of Lagos; its name also help keeps alive the site’s association with vegetable farming by Aromire, the city’s first settler.
History had it that the Aworis were actually from Ife, the cradle of Yorubaland. The Awori people are a peaceful people not taken to warfare. Due to war, those from the hinterlands like the Ekitis, ran towards Isheri, which at that time, had more than one Alafin who were heads of settlements about 1400AD.
Yorubaland of which Lagos was a part had become embroiled in the long running wars involving ethnic groups, communities, chiefdoms, kingdoms and other political units of the time. With the fleeing people from the hinterlands most of them scattered again, some to Iro, to Otta, Ado, and others to Ebutte meta .i.e.Oyingbo, Iddo Island and Lagos Island (Eko). The Olofin that brought those who went to Ebutte Meta was Ogunfunminire later known as Agbodere. With the full commencement of the war about 2000 moved to the nearest island of Iddo, others to Otto Awori or Otto Ijanjkin towards modern day Badagry. The Island settlements faced war from the Egbas and the Ijebus, both Yoruba speaking nationalities.
After the demise of Agbodere, the name Olofin became the name with which they remember him, while a title of oloto was given to his successors. With one of his sons becoming the Oloto, his paternal siblings parted ways with him to join Aromire on Lagos Island, which is known as visible settlements in present day Lagos.
The ancients benin empire, in present day Edo state of Nigeria also invaded the Island around the year 1600.There are conflicting accounts of the latter episode some have argued that the benin actually founded the Lagos monarchy or system of rulership, apparently in the image of benin’s. Asipa, the first Oba of Lagos was a Yoruba chief, but not a Lagosian. It is also known that between 16th and 19th centuries the Benin empire extended as far as port Novo, west of Lagos. Until the coming of Benin, Lagos’s geographic boundary was Lagos Mainland. Lagos Island the seat of the Oba of Lagos, then consisted of a pepper farm and fish post. No one lived there. The name Eko was given to it by its first king, Oba Ado, during its early history.
Among other reasons why war was prevalent, was the desire by reigning monarchs to expand control over weaker, less populous peoples or neighboring communities, kingdoms and empires. Another reasons concern the new trans- Atlantic slave trade. For those who participated as middlemen, warfare did provide a quick and sure supply of war captives, who would then be sold as slaves and shipped to the New world. By an estimate, some 500,000 people may have been sold as indentured slaves and shipped from Lagos to the Americas and the Caribbean’s, in particular Bahia, Cuba and St Helena. With the increasing tempo of the war, the people concerned moved further away to the hinter land, for safety and security. Among other reasons why they moved was because of the increasing population and the need for more space. The movement of Aromire and his cohort that constituted the early settlers of the Island, further south away from the mainland towards the sea was a mechanism to escape the war that ravaged Yorubaland from the seventeenth century. Throughout history, it was home to a number of warring ethnic groups who had settled in the area. The wars and the disruptions associated with them were to become a justification for imposing British colonial control first on the Island and later on what is now Nigeria.
THE ADVENT OF SLAVE TRADE AND ITS EFFECTS:
Today, Lagos continues to be a commercial centre, as it was for much of its history. From 1704 to 1851 it served as a major center of the slave trade, being one of the designated centers for slave trade during the period. When it was stopped by the British government in 1807, it still continued in West Africa sub region most especially in Nigeria. Both Oba Kosoko and king of Bornu still believed in slave trade. The later told the British that their oracle consultation instructed that slavery was a trade that should not be stopped, while the former too was at loggerheads with the British, hence his dethronement and flight to Badagry and later to Epe, where he founded kingdom that still existed today.
In 1841 Oba Akintoye ascended on the throne of Lagos and tried to bring an end to slave trade by placing a ban on the act. Lagos merchants, most notably madam Tinubu, resisted the ban, deposed the king and installed his brother Oba Kosoko. Oba Akintoye while on exile, met with the British, and got their backing to regain his throne. In 1851 he was reinstalled Oba of Lagos, this was what led to the flight of Oba Kosoko as mentioned earlier.
Lagos was formally annexed as a British colony in 1861. This had the dual effect of crushing the slave trade and establishing British superiority over palm and other trades.
After the emancipation of slave trade, from the mid-nineteen century, freed Yoruba slaves started returning to Lagos in waves first from Brazil and then from Sierra Leone. Free slaves were invited back home, notably those with Yoruba ancestry. Oba Kosoko was said to have initiated the move, by sending his close friend and adviser, Chief Oshodi Tapa to South America in 1847, to invite the slaves. The trip did not yield result until after his reign in 1851 when 130 expatriates arrived in Lagos. By 1861 when Lagos formally became a British Colony, the number of returnees had risen to about 3,000. The Brazilian expatriates brought with them skills in masonry, carpentry and tailoring, a strong catholic faith and extensive Portuguese cultural traits.
Sierra Leonean expatriate, or Saros, majnly of Egba origins in present day Abeokuta in Ogun State of Nigeria started returning to Lagos in trickles about 1813. The reigning of Oba Kosoko did very little to make them feel welcome, so it was not until 1852 after Oba Kosoko had been deposed by the British and replaced by Oba Akintoye, that Saros returned to Lagos in large numbers. They numbered about 2,500 by 1861 and were granted land in a district on the Island still known as Saro Town.
With their longer association with English missionaries, Sierra Leonean returnees appear to enjoy higher standard of material comfort than Lagos indigenes. The Saros were devout protestants and better educated in formal sense too. These attribute were to stand them in good stead to play a leading role in the cultural life of Lagos; they also help infuse their father land with a love of education. Their effort were to help create a class of literate indigenes who led the fight under British colonial rule and set the stage for the nationalist struggle that led to Nigeria’s independence in 1960.
These main groups have since been joined by a more heterogeneous mix of immigrants from far and near. The Vaughan family has American ancestry while the Bickersteth family originated from Porto Novo in present day republic of Benin . Lagos is also home to people with Ghanaian ancestry. A much larger number have moved south over the year from other parts of Nigeria- for example, from the Nupe and Benin areas in addition to Yoruba migrants, especially from Ijebu, Egba and Badagry area.
MONARCHY AND RULERSHIP IN LAGOS:
Monarch and rulership in Lagos dated back to the period immediately after the war expedition sent by the then reining Oba of Benin, King Orhogba in fifteen century. The Oba of Benin sent a war expedition that was led by Ado a Benin prince. The expedition went to Lagos to demand for an explanation on why the trade expedition earlier sent to Ghana was attacked by the Awori people in Lagos. On getting there they were well received. The people were so enamored with Ado, they asked him to stay and lead them. He agreed on the condition that they surrender their sovereignty to Oba of Benin, to which they agreed. The Oba of Benin was told this and he gave his permission for the expedition to remain. The Oba of Benin later sent some of his chiefs, including the Eletu Odibo, Obanikoro and others, to assist in running of Eko, meaning that the early settlement was a period of rule by the Benin Kingdom. The first ruler according to history was Ashipa, though a Yoruba man, he was not a Lagosian, ruled before King Ado. The Oba of Benin did appoint viceroy or the representatives on the Island and approved all appointees to the office of Oba of Lagos. In return, Lagos Oba paid tribute to Oba of Benin in recognition of the latter’s superior status.
The first Oba of Lagos, Oba Ado, apart from having two sons also had a daughter Erelu Kuti, who begat Ologunkutere, who later became king. Shogun his brother, who was more aggressive and whom the Erelu suspected could plan a palace coup, was given a chieftaincy title, “Onilegbale”, and a palace just behind the king’s palace, was allocated to him as his residence. This was the first time that a Chief would be appointed and installed at the same time at a king’s coronation. There are other chiefs in Lagos, the white cap chiefs who are the Idejos. They play different traditional roles and have their political responsibilities. They are expected to be loyal and accountable to the Oba.
At the initial period, the remains of all the Obas were taken to Benin after their demise. Oba Akintoye was the first Oba who was not buried in Benin. Prior to this, all the kings in Lagos were buried in Benin. They also passed on taxes to the Oba of Benin until the British came and explain that there was no need to send taxes to Benin any more especially as the Benin themselves were paying taxes to Britain. It was during his reign that the direct influence of the Benin on Lagos ended. Thereafter there had been many successions and the coronations were done in-house by the kingmakers, according to relevant traditional rites without the intervention of any outside influence.
THE PRESENT DAY LAGOS:
The present day Lagos is a metropolitan area which originated on islands separated by creek, such as Lagos Island, fringing the southwest mouth of Lagos Lagoon whilst protected Atlantic Ocean by long sand spits such as bar beach, which stretch up to 100km east and west of the mouth. From the beginning Lagos has expanded on the mainland, west of the lagoon and the conurbation, including Ikeja and Agege, now reaches more than 40 km north-west of Lagos Island.
Lagos is the largest city in Nigeria and former capital city of Nigeria. It is located at 60034’60”N, 3019’59”E. Lagos was the capital of Nigeria from 1914-1976 and lost its status to Abuja on December 12, 1991. It was stripped of this title when the Federal Capital Territory was established at the purpose built city of Abuja. However, most government functions (especially the Head of state) stayed in Lagos for a time since Abuja was still under construction. In 1991, the head of state and other government functions finally moved to the newly built capital.
The city is the commercial and industrial hub of Nigeria, with a GNP that triples that of any other West African Country. It has greatly benefited from Nigeria’s natural resources in oil, natural gas, coal, fuel, wood and water.
Lagos comprises several Islands such as Victoria Island, Ikoyi and Isale Eko. It harbors Nigeria’s leading port, the port of Lagos, which is split into three main sections: Lagos port , Apapa port, and Tin Can port, all located on the gulf of Guinea and run by the Nigeria Port Authority.
Lagos island contains a central business district. This district is characterized by high rising buildings. The island also contains many of the city’s largest wholesale marketplaces (such as the popular Idunmota market and Balogun markets), it also has the national museum of Nigeria, the central mosque, the Glover memorial hall, Christ’s Cathedral church, (CMS), and the Oba Palace. Though formerly in a derelict condition, Lagos Island’s Tinubu Square is a site of historical importance; it was here that the Amalgamation Ceremony that unified the North and South protectorate to form Nigeria took place in 1914.
Among places of note in Lagos is Ikoyi. Ikoyi is situated on the eastern half of Lagos Island and joined to it by a landfill. Ikoyi is also connected to Victoria Island by a bridge carrying a main road over a five cowrie creek. This area of Lagos housed the headquarter of the federal government of Nigeria and other buildings owned by the government, including the old federal secretariat complex. The complex today is on reestablishment.
In Ikoyi there are military and police barracks, a top security prison and a federal high court of Nigeria. Ikoyi also have a number of hotels, night clubs, a recreational park and one of Africa’s largest golf courses. Originally a middle class neighbourhood, in recent time it has become a fashionable residential enclave for the upper middle class to the upper class. There are also commercial activities in Ikoyi which are spotted in increasing number of offices, banks, and shopping complexes. The commercial section is concentrated in the South –West.
Victoria Island with its annex is situated to the south of Lagos Island. It has expensive real estate properties and for that reason, many new luxury condos and apartments are blooming up everywhere. Along with Ikoyi, Victoria Island occupies a major area in the suburbs of Lagos which boast of several sizeable shopping districts. On its sea shore along the Atlantic front, there is environmentally reconstructed Bar Beach.
More than half of Nigeria industrial capacity is located in Lagos mainland suburb, particularly in the Ikeja industrial estate. A wide range of manufactured goods are produced in the city, including machineries, motor vehicles, electronic equipment, chemicals, beer, processed food and textiles. Most of the population lives on the mainland, and most industries are located there too. Lagos is known for its music and night life, which used to be located in areas around Yaba and surulere. In recent years more night clubs have sprung on the island, making the island particularly Victoria island as the main night life attraction. Lagos mainland district include Ebutte Meta, Surulere, Yaba (location of the University of Lagos) and Ikeja, site of Muritala Muhammed International Airport and capital of Lagos state.
Greater Lagos includes Mushin, Maryland, Shomolu, Oshodi, Oworonshoki Isolo ikotun, Agege, Iju, Isaga, Egbeda, Ketu, Bariga, Ipaja, Ajah, Ejigbo. Across the main channel of the lagoon from Lagos Island, there is a smaller settlement called Iddo. Iddo is also a railroad terminus and it is situated on the mainland. It is now connected to the mainland like a peninsula.
Three major bridges join the island to the mainland. They are the Carter Bridge which start from Iddo, the Eko bridge (formerly called the second mainland bridge) and the third mainland bridge, which passes through densely populated mainland suburbs through Lagos lagoon.
compiled by: Hon. Dr. Dimeji Keshinro and Hon. Olatunji Anthonio
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Founder(s) Of Lagos
Edo Civilization, Esan War Machine and the Founding Of Lagos (Expanded And Revised)
By Anthony Okosun
The Portuguese visited West Africa at a time the Edos had an empire that was very largely in control of a very vast portion of West Africa. The empire of the Edos spread from today’s Nigeria to Ghana. The Oba of Benin, back then, Omo N’Oba N’Edo Uku Akpolokpolo Orhogbua was represented in Portugal by an Ambassador and the King of Portugal, back then King Emmanuel was represented in Edo Empire’s administrative capital Benin city by an Ambassador sent from Portugal. The King of Portugal and the Oba of Benin agreed that international trading ports should be built in some locations along the West African coast where the Oba had influence and control. The international trading ports became the matrix cornerstones for some of today's major cities along the west coast of Africa. Lagos is one of the international trading ports built then as a result of the joint Portuguese - Edo venture. The Edos called the settlement where the port was built Eko, meaning camp in Esan Edo. The Portuguese called the settlement Lagos, which means lakes in Portuguese. Back then, there was already a city in Portugal also known as Lagos.
To have a better understanding of what the Edos did in Lagos, we should consider a modern example, very near home. There were folks in Abuja and the other settlements that constitute Nigeria's federal capital territory. However, the genesis of the Abuja that we have today is directly traceable to the decision of the federal government of Nigeria under General Murtala Muhammed to relocate Nigeria's federal capital from Lagos to the present location. Thus the founder of Abuja as Nigeria's federal capital territory is the Federal Government of Nigeria. Today, the Federal Government of Nigeria runs Abuja. The Federal Government of Nigeria has broken up Abuja into districts and zones and has named the zones and districts. The Federal Government of Nigeria is running Abuja now.
The above is exactly, the story of the Edo people in Lagos. The Edos and the Portuguese settled on Lagos Island as a choice location to build an international trading port and thereafter, the Edos "possessed" the place. An ancient port was built, and for hundreds of years the Edos developed, controlled and managed Lagos. Research has actually shown that the Edos extended their control, influence, dominion and suzerainty over Eko from Lagos Island to all that area now known, called and referred to as Lagos State. Thus, the gist of this article is not about who discovered Lagos, but who founded Lagos. The era of the founding of Lagos is over now. This article is not about the ownership of Lagos, based on the Edos past occupation of Lagos. The British came after the Edos, they too have since left the scene. This article is about the aspects of the Edo founding of Lagos that have been forgotten or have been undetected by Historians radar.
The experiment of the Edos and the Portuguese in Lagos (Eko) is reminiscent of the experiments that created New York, Los Angeles, London and Chicago among many other global cities. The above named locations are all cities that were built on the platform of trading ports and exploded around such ports. These cities and many other global cities all grew exponentially as a result of the development or building of ports in such locations. Chicago did not grow into a major city until an inland water-way port was built in Chicago.
Lagos which was initially a camp (Eko) established by the Edos for the development of a trading port, has now grown into a major cosmopolitan settlement. Unfortunately, the story of the founding of Lagos has suffered severe mutilation, by many who had hitherto attempted to tell the story of the founding of Lagos with a jaundiced perspective. The oral version of the founding of Lagos has been so tampered with, that the names of places in Lagos today are meaningless in any language whatsoever. These names are only meaningful if reversed back to the language of the original founders of Lagos. The language of the original founders of Lagos is the Esan Edo language. The history of early Lagos is embedded in the names of places in Lagos. A good understanding of that language, which is the Esan dialect of the Edo language will throw open the doors to the history of early lagos.
It is manifestly obvious that the early history of Lagos Island can be very easily deciphered by an accurate understanding of the names that have remained in Lagos from the time of the founding of Lagos. Eko is not a general Edo word. Eko and Idumu as in Idumota and Idumagbo and all the Idis and Idus are all specifically Esan Edo names. They are not Bini Edo nor Afemai Edo. The Benin alternative for Idumu is Idunmwun. In Lagos we have Idumu as in Idumu-Ota and Idumu-Agbo. Thus Lagos was originally founded by the Esan Edos. However, we should recognize that while the Esan soldiers were founding Eko and many other parts of what is today known as Lagos State, under the auspices of the Edo army; the Bini army was contemporaneously founding Etin Osa, Agidingbi, Oshodi et al. (All Bini Edo names). IDU-GARRAN (Quarters of Igarra [soldiers] confirms the presence of Etsako Edos in the Eko project. Without a doubt, all the members of the Edo family i.e. Esans, Etsakos (Osakon) [meaning Dental Surgeons] were in Lagos at the invitation of Emperor Orhogbua.
In Uromi and other Esan towns, Idumu Idis, Idus and Eko are still in vogue. Till this day in Uromi there is still Idumu Okojie, and Eko Imiokolo. In Uromi, there is Idumu Eka, Ukoni, Uromi. That is, the quarters of immigrants from Ika. In Uromi, there is Idisaba, that is the quarters of immigrants from Asaba. In Uromi, there is Idumu Oshodi, that is the quarters of Oshodi family members that immigrated to ancient Uromi from Benin. In Uromi, there is Aga - Ausa (Hausa) quarters of Hausa immigrants. In Uromi there is Agi-Igbo (Quarters of Igbo immigrants. Agi-Yo-Oba (Aga-Azanama) (Quarters of the Yoruba immigrants). Aga is used here like Idu, Idi or Eko i.e Aga-(Enegbode) Ga Aga Accra, Ghana; which was equally founded by the Edos.
On its official web site, the government of Lagos presented its own version of the history of the founding of Lagos Island“Until the coming of the Bini's, Lagos's geographic boundary was what is known now as Lagos Mainland. Lagos Island, the seat of the Oba of Lagos then consisted of a pepper farm and fishing posts. No one lived there though. The name Eko was given to it by its first King Oba Ado during its early history, it also saw periods of rule by the Kingdom of Benin. Eko was the land area now known as Lagos Island where the king's palace was built.”
In his piece, captioned Brief History of Lagos Island, Michael Uchebuaku, wrote on Yahoo Contributor Network “However, there is another account of Lagos before 1603 that comes from a Western visitor. In 1603, Andreas Joshua Ulsheimer, a German surgeon, aboard a Dutch merchant ship, visited Lagos. According to his accounts, Lagos was a large frontier town surrounded by a strong fence and inhabited by "none but soldiers and four military commanders, who behave in a very stately manner."
The Lagos visited by Ulsheimer and his trading colleagues nearly four centuries ago was in many ways highly developed. Each day its four commanders came together as a court and each day two envoys were dispatched to take decisions back to their ruler in Benin. To do so, Ulsheimer wrote, was a common practice in all towns under the suzerainty of Benin…
Ulsheimer's accounts seem to confirm Benin oral traditions of conquest and occupation of Lagos during the sixteenth century. How Oba Orhogbua of Benin (1550-1578) occupied the island of Lagos, established a military camp there and from that base waged wars on some people described as rebels against his authority, in the immediate interior. Ulsheimer gives the first account, documenting the transformation of Lagos from fishing camp to a trading centre, and from an autonomous settlement to a Benin tributary. Lagos Lagoon was known to European traders by 1485, when it first appeared on maps, but the town of Lagos was not included.”
“If Ulsheimer's account is correct, then it appears that the daily gathering of Lagos governors was one of military commanders from Benin, and not heads of local settlement. Gradually, however, additions were made to that body. The vehicle via which accretion took place eventually was called Ose Iga a ceremonious meeting of Lagos held at the palace every seventeen days.”
OSE-IGA as recorded by the ancient German Surgeon Andreas Joshua Ulsheimer, after his 1603 visit to Lagos is clearly ESAN EDO. OSE is from OSENOBULUA which is ESAN EDO. BINI EDO would be Osa(lobua). IGA means worship in Esan Edo. IGA is in contradistinction to EGUA (PALACE in Esan Edo) [Yorubanized in Lagos to IGA]. OSE-IGA as written by Andreas Joshua Ulsheimer, the 1603 German Surgeon visitor to Lagos means (WORSHIP OF GOD) / CHURCH in Esan Edo. OSE-IGA as used by the Edos in 1603 in Lagos is a connotation of the spiritual instrumentality of assimilation of the local Awori’s into the politburo of state leadership in the early days of the Edo tributary of Lagos. For easier understanding by the reader of the concept of OSE-IGA, we will now consider an Esan Edo alternative for OSE-IGA. ISODELNIMI which literally means knocking on the doors of the spirits is a variant of OSE-IGA. ODE means door in Esan Edo. ELINMI means Spirits. Members of Esan IGBABONELINMI (applauding the Spirits via clapping of hands) masquerade dance group, inducts new members through the instrumentality of ISODELINMI. The fact that the Esan Edo army commanders in Lagos as far back as 1603, assimilated the local Aworis into the institution of governance in Lagos via OSE-IGA and not ISODELINMI is a vindication of the success of the early Portuguese Catholic Reverend Fathers cum Missionaries, who originally settled in IDUN-FADA, Lagos, later Islamized and or yorubanized to IDUN-TAFA.
In a piece captioned Erelu Kuti : A Series Of Excerpts From The Oral Records Of Lagos, the author wrote “While Akinsemoyin was ruling, Erelu Kuti married Alagba, the high priest that had predicted that her brother would become Oba”
The Esan Edo soldiers who were invited by Emperor Orhogbua to help overcome the Awori military opposition in the area now called Eko, came with their war god called Agba and his priest was the Chief Priest of Agba. Alua-Agba means the altar of Agba. The prominence of Chief Priest Alagba in the oral accounts of the founding of Lagos as corroborated by the name in the article Erelu Kuti : A Series Of Excerpts From The Oral Records Of Lagos proves this fact. The name of Chief Priest Alagba is a latter day yorubanisation of the Uromi war god Agba. Alu-Agba in Uromi Esan means the shrine of Agba. Agba was the Uromi King that fought Oba Ozolua of Benin for about seven years till their tired and frustrated soldiers conspired to kill both the Oba and the Onojie to put an end to the war. Some historians believed King Agba of Uromi did not die immediately and that was the reason for the war between Idah and Bini under Oba Esigie. Onojie (King Agba) was deified as a God of war by the Uromi Army. The presence of Alua Agba in Eko (Lagos) is a confirmation of the fact that the ancient Uromi war machine, as an integral part of the ancient Edo empire military campaigns, played a prominent role in the founding of Lagos. Alua Agba is unique to Uromi. Based on the uniqueness of Alu-Agba deity to Uromi (god of war); it is certain that Uromi warriors were part of the reason Lagos Island acquired the name Esale Eko (Camp of the Esans) This development was the genesis of the founding of Lagos] The Uromi army had previously helped the Oba to re-conquer Akure. Esan soldiers had also previously helped the Oba to subdue and rule Ondo and gave Ondo town the title Osemawe of Ondo. Osemawe in Esan, means It is God that installed you. The Uromi army had also previously helped to defend and re-take Ekiti after an Ibadan military invasion.
To properly understand the story of Lagos, one must try to understand the meaning of all the prominent names of the key persons, events and quarters (places) in ancient Lagos. These names make no sense and are meaningless in any language, even the Yoruba language which has now become very dominant in Lagos, Awori dialect or even the Bini dialect of the Edo language. The names that have survived adulteration or pronunciation corruption indicate that the names were originally Esan Edo names. The Portuguese were the international trading partners of the Edos. A trading camp for the exchange of goods was founded and called Esale Eko (Camp of the Esans) after the Esan Edo soldiers that founded the camp. The Portuguese called the camp Lagos (meaning settlement by lakes). The Esan Edo soldiers broke up the whole area into territorial sub-divisions or quarters called Idumus, Idus, Ekos and Idis (Idumota) (Idumagbo) in the Esan Edo dialect. Till this day, Lagos is still broken up into Eko, Idumus, Idus and Idis. Till this day, Esanland, Edo state Nigeria is still broken up into Ekos, Idumus, Idus and Idis.
To have a better understanding of the military co-operation between the Esans and the Binis, that probably led the ancient Esan army to Lagos; this little snippet of history culled from the declassified colonial British intelligence report on the Esan people would be relevant.
“In 1485 during the reign of Oba Ozolua, Joan Alfonso D'aveiro, a Portuguese became the first European to reach Benin. He reported that during this time the Oba of Benin was having a great deal of trouble with his outlying districts. In fact Oba Ozolua was killed in a war against the Uzia, one of the smaller Ishan towns. On another occasion when the Oba of Benin went to war against Akure in present-day Ondo State, some Onogies in Ishan contributed warriors though some years later, during a war of succession in Benin Ishan Onogies were divided between the two combatant camps. The constant feuds among the various Ishan chiefdoms most probably created favorable opportunities for the Oba of Benin to impose his suzerainty over them and, this the chiefdoms either singly or collectively would cast off when the opportunity offered itself to reassert their independence.”
In the article “THE ISHANS (Irrua and Evbohimwin Connection); the author Professor Ademola Iyi-Eweka wrote: “Of the Edo-speaking group. Ishan/Esan is the closest to "BINI" ie the dialect of those who live in and around Benin City. In fact, when the people of Benin sneezes, those in Ishan/Esan develop hiccups, then and now. Riots that erupts in Benin politically, often reverbarates in Ishan/Esan land. Before 1897, the Ishans/Esans were the most avid defender of the Edo monarchy. It is not surprising, because Ishan/Esan women have produced most of Obas of Benin. Eheniuan, the first Ezomo of Benin, who later became the commander of the Benin/Edo Royal army is of Ishan descent.”
“Prince Erediauwa marched into Benin City, ahead of an Ishan/Esan dominated military. He was crowned Oba Osemwende of Benin in 1816. It was Oba Osewende who granted to the Enogie of Uromi, the right to inherit the estate of any person who died childless within Uromi district. This was his reward for supplying men and material in the war to reconquer Akure in
1818-20 rebellion and the battle in defence of the Ekitis against the Ibadans.”
1818-20 rebellion and the battle in defence of the Ekitis against the Ibadans.”
An examination of historical names in Lagos, including the name of the widely popular Eyo festival, not excluding the names of some popular Lagosians by anyone who is sufficiently versed in the Esan dialect of the Edo language, will lead to only one reasonable and logical conclusion, that the defunct Edo empire created the geo-socio-political entity known today as Lagos State. As the names that dates back to the 16th, 17th and 18th centuries of Eko metropolitan development suggests, Lagos was an Edo mega project. Yes, the Edos and the Portuguese built a trading port on Lagos Island; then again, documented accounts, oral accounts now recently documented and name residue as relics of Edos past occupation of Lagos, which lasted for about 500 years indicates that what is today known as Lagos state was the creation of the Edos. In this regard and as suggested by the available names, still been used all over Lagos, it would appear that the Esan Edos played a very large part in the foundation and or creation of Lagos. Among the historical names in Lagos that shouts EDO very loudly as shall be explained in more details soon hereunder, are Akiolu, Oyekan, Tinubu, Opebi, Okouromun, Esan, Akiode, Ojomon, Ojuelegba, Eyo (as in Eyo Masquerade), Onigbongbo, Igbobi, Ikeja, Ogba, Ipodo (Ikeja), Iduntafa, Idumota, Idumagbo, Agidingbi, Alausa, Idungaran, Iga Idungaran, Ashogbon, Oshodi, Odibo, Idimu, Idiroko, Araba (As in Chief Araba of Lagos), Idi Araba. These names, though often time relics of the yorubanized and or Islamized versions of the original Esan or Bini Edo names, yet help to tell the forgotten story of the birth era of modern Lagos.
What is today known as Lagos state was evidently one large Edo colony cum protectorate. The history that the names found in virtually every town and village in Lagos tells shows that the Edo Empire controlled and governed Lagos for about 500 years and more deeply so within the first 300 years, at which period there was a massive immigration of young Esan Edo men among other Edos, as Edo soldiers, workers and administrators to the Edo colony and protectorate of Lagos. How else can anyone explain the deeply entrenched Esan Edo names all over Lagos State. For Esan Edo names to become so rooted in Lagos means that the people who originally deforested these settlements that have now become big urban settlements all over Lagos state originally spoke the language that gave birth to these names. Yes, as attested to by the writings of the ancient German Surgeon, Joshua Andreas Ulshaimer who visited Lagos in 1506 aboard a Dutch ship, there were towns and other communities in the place now known as Lagos state at the time of the arrival of the Edos. What however, became the game changer in Lagos and led to the institutional dominance of Esan Edo names in what is now Lagos State, Nigeria was the military superiority of the Edo army and secured Lagos for Edo and Portuguese economic activities.
Based on the very loud silence of the writings of the ancient German Surgeon, Joshua Andreas Ulshaimer who visited Lagos in 1506 aboard a Dutch ship, on the issue of slavery; it would be safe to conclude that though Lagos later descended in slave trading, Eko or Lagos was not originally founded for slave trading. Evidently, the Trans Atlantic slave trade was an accident of history that rudely interrupted the noble project of the Edos and the Portuguese in Lagos.
Names found all over Lagos apart from merely just confirming Edo Empire’s suzerainty over what is today known as Lagos state also tell another story; and that story is the prominent space occupied by the Esan army in the Edo empire’s military. In the era of the Edo Empire, every Esan town had an army. Uromi was and remain the largest of the Esan towns. During the era of the founding of Lagos Uromi had the largest Esan cotton based economy, and by implication had the largest military in Esan land. The Esan army was built and boosted by profits from the Esan cotton and textile industries. The perfect suitability of Uromi climate for cotton cultivation attracted a huge influx of immigrants seeking prosperity and better life for themselves and their families to ancient Uromi. Cotton and textiles attracted early European and Arab traders to Esan; in this regard, ancient Uromi was the Esan Edo flagship. It would appear that the very large pre-colonial Esan Edo army played a very massive role in the Edo imperial military, political and economic campaigns. It would further appear that many people who today live in many of the places that hitherto were under Edo Empire’s suzerainty are actually descendants of ancient Edo soldiers.
In Esale Eko we have the Eyo festival which is organized in the hierarchical structure and organization of the ancient Esan Edo army that once occupied Lagos Island. Even the name Eyo comes from Eyo-Okulo, which is the name of the Esan Edo army. Yes, the popular Lagos cultural and international tourist attraction, Eyo masquerade festival has an Esan Edo origin. Eyo is a short form of Eyo – Okulo. Okulo means war. Eyo means those who go to war. ESAN EDO soldiers are called EYO-OKULO. That explains why an Eyo masquerade carries a STICK REPRESENTING HIS INSTRUMENT OF WAR. Eyo masquerades are organized in the formation, hierarchy and structure of the ancient Esan Edo army that was stationed in Esale Eko (Camp of the Esans). The Eyo ceremony involves spiritual cleansing, spiritual fortification (Owo-egbe/Owegbe/ Iwo-egbe ), spiritual initiation, military parade, show of spiritual and military strength, honoring of fallen military heroes et al. The EYO ceremony was an ancient ESAN EDO MILITARY CEREMONY that was in vogue back in the era of the EDO EMPIRE. That the people of Lagos Island inherited the Eyo ceremony from their ancestors is a great and incontestable proof that Esale Eko people are descendants of ancient Esan Edo soldiers that occupied Lagos Island. Chief Anthony Enahoro was the last honorary Okalo Okulo (Okakulo of Edo land). That means the number one warrior (traditional Defense Minister) of Edo land. Two most remarkable things about the Eko Eyo festival is that the name Eyo from Eyo-Okulo and the structure, hierarchy and mass group organization of the Eyo festival shouts Esan Edo very loudly. The above confirms that Eko indigenes are actually descendants of Esan Edo soldiers.
It would appear that Ikeja which serves as the capital of Lagos state was a vast Edo military complex. Names of settlements in Ikeja, confirms the presence of ancient Esan Edo soldiers, and also confirms Bini Edo presence. IKEJA is from IKHEDIA meaning WATCH STATION. IKHEDE duty (watching out for the enemies) was conducted at IKHEDIA military station. OGBA pronounced OHGBA means boundary fence. OGBA indicates an ancient boundary between the EDOS and a neighboring power. Thus the Edo soldiers in IKEJA WATCH STATION were WATCHING the OGBA BOUNDARY GATEWAY.
ODO is old Esan for Ladies. IPODO means THE LADIES. IPODO is a commodities market during the day and at night, it becomes a RED LIGHT DISTRICT. Thus IPODO was originally a MAMMY MARKET that blossomed close to an ancient Edo military barrack. Akiode in Ikeja is a likely corruption of Okhiode. This line of thinking is encouraged and predicated on the presence of Ikhedia military watch station, Ohgba (Ogba) Boundary fence, and Ipodo (mammy market) in the same Ikeja. Okhiode is one of the three Uromi military divisions. Okhiode connotes, the first troops to jump into action. In modern military terms, that would indicate the Marines. The presence of Okhiode (Akiode) in Ikeja would indicate the presence of soldiers from the other two ancient Uromi military divisions nearby. Agidingbi is a prominent Bini name. Agidingbi quarters in Ikeja, is probably where Binin Edo soldiers were stationed in Ikeja. The nearby Alausa quarters was very likely Aga-Ausa (Hausa). Till this day, there is still Aga-Ausa in Uromi. We should realize that anyone carrying a Muslim praying beads or the Koran was regarded as an Ausa (Hausa) in ancient Esan Edo. Anyone wearing kaftan, fez cap or from across the Niger river, was regarded an Ausa. Thus, what is today known as Alausa (Aga-Ausa)[Hausa] was probably the Quarters traders from across the River Niger and in fact, North African traders that visited early Lagos for trade.
Mende Village Maryland is probably the evolution of Amendokhian. Amendokhian is synonymous with one of the ancient Uromi military divisions known as Obiyon. The presence of Okhiode (Akiode) persuades the perspective that Obiyon (Amendokhian) [Mende] soldiers were also quartered nearby. The Edo soldiers who were stationed in Ikeja area appear to belong to a different generation of Edo soldiers. This assumption would be reasonable, when we realize that the Edos occupied and govern Lagos for about 500 years. During those five hundred years, the Edo army that was initially restricted to Lagos Island where the pioneers Aromire (Uromire) soldiers landed and founded Esale Eko (Camp of the Esans and all the Idumus, Idus and Idis) later engaged in further conquests, occupations and community organization down to and beyond Ikeja geographical axis.
It is interesting to observe that the names of many popular locations in Lagos match perfectly with the dominant activities such places are reputed for, when such names are reversed to the Esan dialect of the Edo language. OJUELEGBA is notorious for being a haven of prostitutes. It would appear that prostitution in OJUELEGBA is as old as time itself. It would also appear that the name OJUELEGBA is a latter day yorubanization of the Esan Edo OJA-AGBILE. Ojagbile means the wonder prostitute. It should not be difficult for anyone to visualize Esan Edo soldiers coming from the ultra conservative Esan Edo country, where prostitution was strictly forbidden, encountering very independent and proud prostitutes in the Eko surburb of Suru-Lere; notoriously conducting their forbidden trade and perhaps challenging the young Esan Edo soldiers to engage them in sexual matches for fractions of the young soldiers remuneration. Thus the bewildered and aghast young and conservatively raised Esan soldiers could be visualized exclaiming “Gho Ojagbile bhe Eko” Translation: “Behold wonder prostitutes in Eko” The fact that Ojuelegba is notorious for prostitution trade is the most persuasive thinking point, that this is probably how OJAGBILE later yorubanized to Ojuelegba acquired a name based on the community’s most dominant, though notorious activity. We must also not forget that at the relevant time, the now dominant Yorubas in Lagos were not yet part of the Lagos community.
Another case in point is IGBOBI. The dominant activity Igbobi is known for is orthopedic surgery. The name Igbobi could possibly be from the Esan Edo IGBON-NONBIBI. Translation would be: A LOST SLAVE. If we recall what happened to Kunta Kinte in the celebrated movie: ROOTS, after he tried unsuccessfully to escape; wherefore, his master amputated him to prevent him from making any further attempt to escape. From the Kunta Kinte ROOTS analogy, one can easily imagine IGBOBI as a place where escaped slaves (IGBONOBIBI) but re-captured and amputated by their owners to prevent them from attempting any further escape; were taking to, for orthopedic medical attention.
Lagos quickly became a major slave trading port, thus the emergence of names like Igboshere and Oyingbo; which are possibly yorubanized Esan Edo words for House of Slaves - Oaigbon and place for sold slaves- Igbonashelen respectively. (Please not Igbo). APONGBON Lagos is possibly a corruption of the Esan Edo name AGBONGBON, Which means NEW WORLD: That could be indicative of the part of LAGOS/EKO, where the PORTUGUESE (KPOTOKINS- in Esan Edo) set up their abode. AGBON IN Esan Edo means WORLD. OGBON in Esan Edo means NEW. Thus the possibility of the name indicating NEW WORLD connoting NEW PEOPLE, ANOTHER RACE, ANOTHER CIVILIZATION. Caveat: The presence of GBON in APONGBON could alternatively be indicative of a place that had to do with SLAVES; as IGBON (Please not Igbo) means Slaves in Esan Edo.
ONIGBONGBO (ONIGBONIGBON) in Esan Edo means a slave that remains a slave. The name is a throwback to the slavery years. The root and reasons that predicated such names have since been long eclipsed with the abolition of slavery. The name ONIGBONIGBO could be a derogative name for a settlement where freed slaves were allowed to settle. Till this day in Esan Edo, ONI-GHAN which has ONI as in ONI-GBONIGBON is used to refer derogatively to someone who was once a prisoner. Oh well, I am writing about centuries gone by, not the modern ONIGNONGBO, Lagos.
IGA IDUNGARA means the Palace that is situated in the Quarters of the Igarra people (soldiers) An event that confirmed this name is the fact after Benin city fell to the British forces; the British war party launched out to attack the most feared, strongest and most dreaded Edo military forts. The only place the British army went to in Afemai Edo was Igarra. This fact confirms that Igarra was an integral part of the Edo empire war machine and probably supplied troops that were stationed in the part of Eko now known as IDUN-IGARRA (IDUNGARA) IGA is a corruption of the Edo name for palace (EGUA). Thus IGA IDUNGARA means the Palace that is situated in the Quarters of the Igarra (people / soldiers)
There is EBUTE METTA in Urohi, Esanland, Edo State. There is IDUMAGBOR in Esan South East. Perhaps these places got their names from the fact that soldiers from such Esan Edo communities were probably stationed in such locations in Eko. There is a possibility that IDUMAGBO is a corruption of IDUMU-AGBA. At the time of the founding of Lagos, the late King Agba of Uromi, who had been deified was a larger than life figure. It would be understandable, if one of the Uromi soldiers barracks was named after the late King Agba.
IDUMOTA would appear to have been originally IDUMOZA (IDUMU-OZA). Many Uromi soldiers of the era when Eko was founded were first, second and third generation immigrants to Uromi from Oza community in Benin. There is actually an IDUMOZA in Uromi.
IDI-ARABA is very likely, a corrupted form of IDI-ALUAGBA. The confirmation of this theory is the fact that the functions of the ARABA OF LAGOS are the same as the functions of the OHEN (CHIEF PRIEST) OF ALUAGBA –UROMI. Both perform the role of Chaplains for Lagos (Eko) and Uromi respectively. Beside Benin itself, Uromi appears to be the largest, strongest, most dreaded and most loyal military fort believer in the Edo Empire project. This fact was confirmed when the British army launched a war against Uromi and Uzea, in 1901 when Okolo N’Ogidigan N’aba N’Eramhen was the King of Uromi. Ogidigan means the dreaded military genius, whose name struck terrible fear in the camp of the enemies. King Okolo was reputed to be a genius in the use of the element of surprise against enemy combatants. After the fall of Benin City, the British war party felt that with the Uromi and Uzea army still standing in Esanland, Benin city could re-group; thus they launched an unprovoked and a pre-emptive war on Uromi and Uzea. This British aggression confirms that Uromi was an integral part of the Edo Empire project.
IDIMU (IDI-EMU) probably derived its name from soldiers from Emu-Esan community stationed in Idimu at the time of the founding of Lagos. IDUN-TAFA is most likely an Islamized version of IDUN-FADA (fada is the Esan Edo name for Catholic Priests). That would be indicative of where the early Catholic missionaries settled in early Lagos.
IKOYI Lagos is possibly a corruption of the Esan Edo words EKO OYI; Which means CAMP OF THIEVES. EKO OYI or IKO OYI (IKOYI) The name would be indicative of a site where an early Prison of sorts was built. Yes, some other Yoruba towns have Ikoyi. Then again, the Edos ruled some other Yoruba towns. Other Yoruba towns could have copied the Lagos Eko-Oyi example; especially as Ikoyi in other Yoruba towns means Quarter of Guards. Thus, whether used to refer to Prison or Prison Guard, Ikoyi is a Yorubanization of the Esan Eko-Oyi.
IKURAMO EKORAMO or KURAMO is possibly a yorubanization of the Esan Edo (EKO UROMI), which means THE CAMP OF THE UROMI PEOPLE/SOLDIERS. OBALENDE is possibly a yorubanization of the Esan Edo (OBANYAN-EDE or OBAYAN-EDE), which means THE OBA OWNS THE RIVER. LEKKI is possibly a yorubanization of the Esan Edo (EKI), which means) MARKET. IDUMU/IDU/IDI/EKO are without doubt exclusively ESAN EDO for Quarter or geo-territory. Bini EDO would be IDUNWUN.
An examination of Ikorodu via the instrumentality of name relics and the history of Ikorodu reveals very strong Edo presence. From the article IKORODU IN BRIEF, culled from the website of IKORODU OGA ASSOCIATION, UK chapter, we have the following excerpt: “Soon after, some large contingent of Benin migrants came by land through Iki in Ogun state (where almost the whole land belongs to the Olisa family of Ikorodu) to the area now known as Ikorodu. This group of Benin people was led by a wealthy and powerful man called Eregbouwa (now called Rebugbawa in Ikorodu) from the ancient royal family of Oliha of Benin City. In Benin language, Ere means king and Uwa means peace and prosperity, hence Eregbuwa mean king of peace and prosperity. The Benin people settled down amicably with the children of Akarigbo and the farm started to grow into a large settlement. This was about 1630. The institution of Obaship was conceded to the line of Akarigbo while the institution of Olisaship was conceded to the Benin settlers. In effect the Oba became the reigning monarch while the Olisa became the Kingmaker and the prima minister of the city-state. This high position of the Olisa as the next in rank to the Oba in the city state was borne out in his attribute or cogno men in the Yoruba metaphor: AJUWE Akoye Orulu egbin o ru’lamuren a worun meaning – a noble gentlemen who administers the town. This of course, is done subject to the authority of the Oba and it presupposes that the cordiality between the Oba and the Olisa should be impenetrable. This was the tradition arrangement. The institutions and deities such as the Osugbo, the Awo Opa, the Inomu and the Eluku were designed for the good administration and peace of the town.
Prior to the advent of the Benin people, Oga was the head of the establishment. He and Lasunwon lived in a hamlec called Agbele at the presence site of NITEL. Agbele was also called Egure and so Oga became the Elegure of Egure. Lasunwon was Odofin of Shagamu. But when the Binis came and Oga died. Lasunwon was installed the first Oloja of Ikorodu by Olisa Rebugbawe, the first Olisa of Ikorodu. Lasuwon and Eregbouwa (Rebugbawe) were therefore the first Oloja (Oba) and the first Olisa of Ikorodu respectively. There are two Ruling Houses for the Obaship namely Lasunwon and Rademo Ruling Houses. Traditionally Ikorodu is divided broadly into three for ease of representative democracy. These divisions are Ijomu, Aga, and Isele, which are represented, in Osugbo-the highest administrative organ in the town headed by the Olisa as chairman of Iwerefa (while Oluwo is administrative head). The smaller divisions called itun in the town are subsumed in the three major larger divisions.Obaship and Olisaship belong to the two primordial families of Oba (Lasunwon and Rademo) and the Olisa respectively. They are traditional and hereditable titles. ”
The above excerpt of the history of Ikorodu culled from the website of Ikorodu Association UK is loaded with much valuable information. From the Bini and Esan names in the story it is self evident that the Edos either originally founded Ikorodu or at the very least ruled the town. In fact, from the excerpt we learn that the Edos are still part of Ikorodu till this day. The excerpt contains facts that have been completely mixed up and haphazardly re-arranged. The mix up and mis-arrangement is understandable as the Bini Edo and or Esan Edo dialects of the Edo languaue have since been swallowed up by the Yoruba language that is now dominant in Ikorodu. The name EREGBOUWA in the excerpt is clearly a reference to EMPEROR ORHOGBUA. This shows that Ikorodu was either founded by Emperor Orhogbua or the Emperor appointed a ruler and military commanders and left foot soldiers in Ikorodu whose descendants are now indigenes of
Ikorodu.
Ikorodu.
Agbele and Egure in the excerpt are evidently corrupted versions of EGBELE and EGUARE. Egbele is in Uromi. Egbele is the first and most senior village in Uromi. Eguare is the Palacde or the Quarters where the Palace of the King is located. The presence of Egbele is an indication that UROMI soldiers and probably Uromi soldiers, specifically from ancient Egbele Uromi were located by Emperor Orhogbua to hold forte in Ikorodu. EGUARE indicates that an Edo indigene and probably an Esan Edo based on the version of EGUARE in contra-distinction to IGUA was appointed King by Emperor Orhogbua over Ikorodu.
OLIHA is Benin however, the job of serving as regent after the death of the king reflects the system in UROMI arrangement where the ONIHA (OLIHA) serves as regent after the death of the King pending the installation of a new King. We must realize that the true pronunciations of these names now found on the website cannot be verified as they were only orally relayed for hundreds of years by people who are or were descendants of the original speakers of the Edo language (Esan/Bini/Afemai dialects), but who themselves have no knowledge of the Edo language.
Based on similar corruption of Esan Edo names found in other ancient historical accounts, one can safely conclude that the following names IJOMU, AGA, ISELE found in the excerpt culled from the Ikorodu Association website are corrupted versions UROMI (IJOMU), AGA means QUARTER or (AGBA) (AGA) and ESAN (ISAN) (ISALE) (ISELE)
The name IKORODU appears to be an evolved form of EKO-OHORDUA. We have seen a pattern like in IKOYI, where E in EKO-OYI (Prison) was replaced with I. Thus the first I in IKORODU is likely an E. That would make IKORODU EKO-(OHORDUA). OHORDUA is the Esan town with a name that is closest to what is left after EKO or IKO is pulled apart. Edo historical accounts identify OHORDUA and EWOHIMI as very powerful military forts of the Edo kingdom during the era of the Edo Empire. As the name of the town became IKORODU or EKO OHORDUA, one can conclude that Edo soldiers from OHORDUA and possibly soldiers from neighboring EWOHIMI, EWATTO, EWOSSA, EWOIKI, who were possibly later arrivals were stationed in this location in very large numbers, which should explain the emergence and dominance of the name EKO-OHORDUA over the town.
From the same website IKORODU OGA ASSOCIATION, UK chapter, but under the piece captioned HISTORICAL FACTS, we have the following important fact: “ETI-OSA Local Council was separated from Ikorodu District Council in 1972.”ETI-OSA means BY THE POWER OF GOD is BINI EDO.
KIRIKIRI appears to have originated from the ESAN EDO onomatopoeia IKHIRI-KHIRI, which is descriptive of military of aggressive or forceful activities.
ODIBO which is title of a palace official in Lagos is same as the ODIBO found in every Edo palace. The title means the Kings Personal Assistant.
The surnames ESAN and OKOUROMUN which are popular in all the Yoruba towns and cities once ruled by the Edos means native of Esan and son of Uromi respectively. These names indicates that the descendants of Esan Edo soldiers remain in places that the Edos once occupied; Lagos inclusive.
OYEKAN is a corruption of OYEKO, meaning, one who travelled to Lagos. A child born to an Esan Edo soldier on a military mission in Lagos could be named OYEKO. The name is an Esan Edo equivalent of the Yoruba Tokunbo.
TINUBU is a likely Islamized version of USUNUBUN; literally meaning, the first child in a line of potentially many children. The name connotes one who is born to be a leaders or one born to have many followers.
The later day Yorubanization of Esan Edo names in Lagos is as a result of the latter day domination of Lagos by Yoruba speakers. Many of the names of places and persons that date back to the era of the founding of Lagos are only meaningful and reasonable when reversed back to Esan Edo. At the time of the founding of Lagos, much of Yorubaland was under the Oyo Empire. Back then, folks were not travelling freely because of the fear of Arab and European slave traders.
Another version of the founding of Lagos that claimed that the High Priest of Alua Agba was an Ijesha man is not logical nor reasonable. The CHIEF PRIEST OF ALUA-AGBA at the very time the Edos founded Lagos could not have been an Ijesha man. Re-writing history and stating that the Chief Priest of ALUA AGBA was an Ijesha man at the very time Lagos was founded, would be tantamount to saying that the Chief Chaplain of the American military in Afghanistan is a Pakistani or an Iranian. That could not have happened then for obvious reasons; just as it cannot happen now for obvious national security reasons.
If the Chief Priest of ALUA-AGBA back then when the UROMIRES (UROMI IMMIGRANTS) (Yorubanized to AROMIRES) as part of the Esan military contingent invited by Oba Orhogbua to help secure Lagos Island and build a trading port in partnership with the Portuguese, had only just landed and battling enemy combatants and securing their ESALE EKO (CAMP OF THE ESANS) and breaking up the land into IDUMUS, IDIS AND IDUS (Esan Edo for Quarters or territorial sub-division); the last thing that could occur then would be for anybody not directly from Uromi to be the Chief Priest of Alua-Agba. ALUA-AGBA is unique to Uromi.
Based on the writings of early European visitors to Lagos i.e the ancient German Surgeon Andreas Joshua Ulsheimer, after his 1603 visit to Lagos, and the admission of the Lagos state government on its website that the Edos founded Lagos; and the fact that these authorities are unanimous in their narratives that Lagos Island was a virgin land before the arrival of the Edos; it is safe, accurate and a statement of fact, to state that the people who came from Esan Edo to de-forest and help build a military camp and trade port on Lagos Island, announced their presence by identifying themselves as UROMIRE (Uromi immigrants) , later yorubanized to AROMIRE. We must realize that the Yorubas were not part of early Lagos. At the time Lagos was founded, the Yorubas were in Oyo kingdom.
The palace of the new king was called Egua (Palace in Esan Edo) later yorubanized to Iga. Some popular and celebrated names in early Eko i.e AKINSEMONYIN is a likely yorubanization of AKHISEMONJIE (You don't provoke the King's wrath or You do not challenge the King’s word)) ICHOKUN could be a yorubanization of Izokun meaning (I have chosen to Okun (god)
At this juncture it is necessary for us to do a reconnaissance of the factors that made the Esans generally and Uromi specifically fraternal partners in the Edo imperial military and economic paraphernalia. Monarchy was instituted in Esanland in the fifteenth century by Oba Ewuare of Benin. From the colonial British Intelligence Report on the Esans we have the following:“The name Ishan is a corruption of a Benin word ESAN FUA meaning those who 'Jumped or fled". The word "Esan" was used to describe the inhabitants of the district now forming Ishan during the reign of Oba Ewuare of Benin. Before this period the large groups such as Irrua, Uromi, Ekpoma and Ubiaja were known by their individual names and there was no common name. Oba Ewuare, enraged by the sudden death of his two sons supposedly brought about by the wicked machinations of his brother, the Edaiken,
enacted very obnoxious laws forbidding:
(a) sexual intercourse in the land
(b) washing, sweeping of the houses or compounds, drumming and dancing
(c) and the making of fire in the land.
These laws which were made to operate for about three years were to be observed as a mark of respect for the departed sons of the Oba. The hardship and disease that followed on the heels of these laws caused many people to leave Benin and when the Oba summoned a meeting of the various quarters he was told that many people had fled.”
Before this mass exodus from Biniland in the era of Oba Ewuare to Esanland, there were many other earlier mass exodus to Esanland from Biniland. A very well celebrated earlier immigration to Esanland from Biniland was the immigration of the Princes who were children of a Bini Ogiso. They were alleged to have fled with their mother. The eldest brother settled in Uzea. The second brother settled in Uromi and the youngest brother settled in Afemai. Till this day, an Uzea man is always given the honor of breaking the kolanut at ceremonies and events in Uromi, in honor of the elder Prince who settled in Uzea. It is interesting to observe that based on the composition of Uromi, which is also a reflection of many other Esan towns, not every group in Esan immigrated from Biniland.
The fact that every town in Esan speaks a different dialect of Esan and not a uniform Bini dialect, confirms the contention that there were people already occupying the various Esan towns before the arrival of the immigrants from Bini and other places. Evidence of immigration to Uromi from outside Biniland are numerous i.e Idumeka Uromi from Ika, Idisaba Uromi from Asaba, beside many other groups. Immigrants from Biniland to Uromi are overwhelming, among them are the following groups Idumu Oshodi, Idumu Uwangue, Idumu Oza, Idumu Oniha, Idumu Esodole, Idigun Amendokhian all from Biniland. We must recognize that the three brothers that founded Idumu Oniha-Efandion, Idumu Esodole-Utako, Idi Igun – Amendokhian originally immigrated from Biniland to Ewohimi and later departed from Ewohimi to Uromi over disagreement with the King of Ewohimi over the terms of their indigenization in Ewohimi. Idi-Ijie people are descendants of a celebrated traditional medicinal doctor from Udo town in Esanland to Uromi.
Against the above background, it is interesting to observe that the people who were living in the various Esan towns were not recorded to have objected to Oba Ewuare’s introduction of monarchy to Esanland in the 15th century. Before the introduction of monarchy by Oba Ewuare, the various Esan towns were run under a system that was an amalgam of gerontocracy, spirituality and parliamentarianism. This system was known as the Edion (Elders) system. The acceptance of monarchy by the Esan people, however, confirms that Esan towns were already hosting a huge Bini population at the time of Oba Ewuare. It is believed that only Benin Princes were appointed as Onogies (Kings) by Bini Obas. This is the basis of the belief that all the Esan Kings were the oldest Bini Princes in the various Esan towns at the time Oba Ewuare introduced monarchy to Esanland.
The Uromi monarchy has some unique features. Uromi came with special filial, economic, military and human resource assets that specially and uniquely carved Uromi out as the most desired ancient Edo city state to partner with the ancient Bini city state pursuant to the execution of the Eko (Lagos) project. In Chief Anthony Enahoro’s book, THE FUGITIVE OFFENDER, he talked about the Portuguese wife of a past Ogiso. (Historians trace the event to the era of Oba Ewuare) who gave birth to a half white half black son for Oba Ewuare. This son would have been Oba Ewuare’s successor as he was the Oba’s first male child. However, the people of Bini were not ready to accept a white woman as the Obas’s first wife or even as a member of the Oba’s harem. The people were also not ready to accept the mixed race son as the Oba’s heir apparent. Oba Ewuare had to find an alternative place for the son and the Portuguese mother. Uromi was chosen for the mother and the son to relocate to. The choice of Uromi as the choice place for the son who would have been King over the Bini people to relocate to, speaks volumes. The choice of Uromi means Uromi was an urban center by the standard of that era, such as would comfort and pacify the son who would have been the King of the Binis. The choice of Uromi also confirms the fact that Uromi already had a sizable Portuguese population at the time of Oba Ewuare. The Oba’s son and his Portuguese mother would be at home in a place, where there was a sizable Portuguese population to feel at home. The Portuguese cotton traders who come to buy cotton and cotton based textiles among other economic products from the Esans were referred to by the Esan and by implication, Uromi natives as (kpotokins). It would appear that these Portuguese traders were residing in Uromi among other early European traders, especially the Dutch that overthrew the Portuguese as Edos largest European trading partners.
The main export commodity that attracted the European traders among other international traders to Esan in the 15th, 16th, 17th and 18th centuries was the booming Esan cotton economy. The cotton economy was known by the Esans as EKIOLU or alternatively as AKIOLU. Yes, same as the AKIOLU in OBA AKIOLU of LAGOS. As recorded by early European historians Uromi and Uzea were the leaders in the international Esan cotton trade and Uromi and Uzea women were the leaders in the Esan cotton textile trade. Uromi’s very advanced and very prosperous cotton and textile industries predicated the Benin-Uromi / Uzea war of 1499-1504. It is believed that Oba Ozolua, who was the son that succeeded Oba Ewuare wanted to directly control the Uromi economy. King Agba who was Oba Ewuare’s grandson and the son of Onojie Ijesan, the half Portuguese half Bini eldest son of Oba Ewuare, who was compensated with the Kingship of Uromi, for Oba Ewuare’s inability to convince the Bini’s to accept a mixed race son; did not only refuse to surrender the Uromi booming cotton economy to Oba Ozolua, but also stopped paying tributes to Benin and advised all other Esan kings to stop paying tributes to the Oba of Benin, Ozolua.
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Orhogbua {ABout1550AD-1578AD}
Before he ascends the throne, he was educated under the Portuguese educational system. The reign of Oba Orhogbua is marked with the expansion of the Empire westwards.Thus Eko {Lagos} and Badagry were founded. he established the monrchical rule in those places and placed his own representatives to rule them. He established the first Oba of Lagos. it is said that during the oba's long surjourn in Lagos and Badagry, some parts of the Easter Empire were in a rebellious state which was quickly surpressed by the war general, Ezomo Agban who was despatched to Agbor in 1577.
The appearance of British explorers like Windham {1553 in this part of the world took place during Orhogbua's period.
He introduced the European type cooking salt to Benin kingdom
The appearance of British explorers like Windham {1553 in this part of the world took place during Orhogbua's period.
He introduced the European type cooking salt to Benin kingdom
Oba Orhogbua was clearly a strong warrior for he enforced tribute payments from all parts of the empire and in the middle 1550s conquered all the coastal lands up to Lagos where he left a permanent garrison. Tradition in Lagos says that their first Oba, the Eleko of Eko, was a son of the Oba Orhogbua of Benin"
It will be seen, therefore, that even if we were to disregard traditional history there is enough material from modern historians to confirm the fact that what is now Lagos was founded by an Oba of Benin who also gave it it's first ruler. But we really cannot disregard traditional history. In Benin tradition, and we believe the same of Yoruba and other ethnic groups in this country, one way to establish that an event in traditional history did occur is by the type of anecdote or adage that evolves from that event . Thus, for instance, We Edo people say that "Orhogbua gb'Olague,ona y'ukpe abekpen z'umwen rie Edo, meaning that Oba Orhogbua defeated Olague and used sword to bring his salt to Benin, This is in allusion of to the exploits of Oba Orhogbua while in his camp (Eko) from where he over-ran the place known as Mahin with it's ruler whom the Benin People nicknamed Olague. There Orhogbua discovered the common rock salt and brought it to Benin who thereby tasted it for the first time.
Now the name "Ashipa has featured quite prominently (and rightly too) in the history of Lagos. After the Oba Orhogbua returned to Benin from Eko, he appointed a commander or an administrator, who was called Aisikpa to look after the skeleton troop left in the camp(Eko) until he returned again from Benin. He could no longer return having seen the situation at home. The name "Aisikpahienvoborre" which means "people do not desert their home-land. "This is how Aisikpa, whom the Yoruba now call Ashipa, came into the Lagos (Eko) history. Eko is still there as the traditional Benin name for Lagos; Ashipa has been retained as a senior traditional chieftaincy title while his descendants now retain the modern name of Oba of Lagos. The interaction of Edo people with others in distant lands must have inevitably resulted in cultural exchanges.
Message to All on the Ownership of Lagos.
By... Edwin Uko Philip
ON THE OWNERSHIP OF LAGOS! Lagos is a Portuguese name meaning lagoon, the name became needful when the invaders saw that the place was similar to the Lagos in their country, with reference to it topography.(confirm from the map of Portugal) Lagos originally called EKO a word meaning 'war camp' in the Edo language, showing that the territory was owned and administered by the Oba of Benin. The battle for the soul of Lagos began towards the end of the 19th century and was fully actualised in the 1900s,
when England abandoned the slave trade following the industrial revolution. The overthronment of Oba Akitoye by king Kosoko and the returned of Akitoye through the help of Britain and his subsequent dead, his successor chief Dosumu lack of strong will to effect the stop of the slave after it was outlawed, paved way for the full take over the territory by the British, as a port town, it serves England's interest. Typical of all port cities be it Liver pool or Miami it is bound to be cosmopolitan, with people everywhere converging for business.
Of all the people that have ever governed Lagos non originally is from the place, Jakande-Kwara, Tinubu-Osun, Fashola-Ekiti, Ambode-Ondo, Oba of Lagos-Ogun. The dominance of the Yoruba people in the city is a matter of proximity and no other, the word 'EKO' been the original name of the place has no meaning in the yoruba language and the nearest in sound to the word is 'OKO' meaning 'cassava farm' now if the place was a swamp how then do you plant cassava there?
Which suggest a missing link, who owns the place should give the name. The current native and immigrant war, currently on going in the city state and targeting at non Yoruba is a misplaced priority and the archives should be visited and should be traced down to the reign of Oba ORHOGBUA the foremost ruler of the ancient Benin kingdom,
otherwise the debate will be on ending and the fight will amount to seating history on it head.
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MORE PROVE LAGOS - EKO WAS EDOLAND:
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MORE PROVE LAGOS - EKO WAS EDOLAND:
Clarence, Fernando Po, February 24, 1851.
I HAVE the honour herewith to inclose a copy of a letter addressed to me by Akitoye, the ex-King of Lagos.
--
King Akitoye to Consul Beecroft.
I, KTNG AKITOYE, of Lagos, salute you and your great Queen and Government, and I wish you all happiness, peace and prosperity. May God bless your great Queen, and grant her a long and happy reign.
I rejoice very much to see the day which has brought you the Representative of England, to this town, particularly at this time when I am surrounded by dangers. Indeed I very much need your protection, as my life is every moment at stake. I humbly beg to bring my case before you, and trust you will condescend to listen patiently to what I have to say.
In order that you may better understand the whole affair, allow me at the commencement to inform you that the King of Benin has the undisputed right to crown or confirm the individual whom the people of Lagos elect to be their King.
After the death of the late King, which happened about nine years ago, I was unanimously chosen by the people of Lagos to be their King, and was lawfully crowned or confirmed by the King of Benin.
As a King who delights in peace, and wishes for nothing so much as the welfare and prosperity of his people, I endeavoured to promote peace among all classes of people.
To this end I recalled home many exiles who had been sent away from the kingdom in the preceding reign. I chartered a vessel to go to Whydah, and to bring back my nephew, Kosoko, although it was at a great expense.
I admonished him to put away all former hostilities, and begged that we should all live together in peace.
After three years' peaceful reign, I thought of inviting the English to Lagos ; but knowing that they are much against the Slave Trade, and that no friendly intercourse can exist between us, without giving it up, I, after much consideration, determined to abolish it from my dominions, if the English will agree to carry on lawful trade with me.
Accordingly I wrote two letters, one to the ships of war, and the other to the Governor of Cape Coast, both which letters I sent to Badagry to he forwarded ; but, I am sorry to say, were delayed for a long time.
This was at the year 1845.
While I was thinking of nothing but how to regulate the affairs of my kingdom in peace and quietness, Kosoko, my nephew, whom I have mentioned above, without any regard to the obligations he was under, breaking through all ties of gratitude and common humanity, made preparations for entering into animosities with me.
He, in the preceding reign, had been found guilty of an attempt of usurpation, in consequence of which he was banished. A few days after I wrote the letters to the English (government, he (Kosoko) collected a large number of his wicked boys together and waged war upon me. This war lasted twenty-one days, during which time more than thousand of lives were lost, and which terminated in my being expelled from Lagos — bribery and treachery leaving me no alternative.
Kosoko having thus set himself upon a blood-stained throne, has maintained his position by his daring wickedness, though the King of Benin never acknowledged nor confirmed him, and though thousands of people are against him.
Being thus turned away, I took refuge among my own friends and relatives at Abbeokuta, who kindly took me up and protected me against Kosoko's inhuman attempt to seek my life. But thinking that I should have better chance to communicate with the English, and that I might be nearer Lagos to watch the movements of Kosoko and the affairs of my kingdom, I took my residence at Badagry.
I need not tell you. Sir, what a calamity it is for a King to be reduced to my distressful circumstances. I find myself obliged to solicit your assistance, and I am reduced to the necessity of begging your aid against an enemy who has seized my throne and kingdom.
My humble prayer to you. Sir, the Representative of the English Government, who, it is well known, is ever ready and desirous to protect the defenceless, to obtain redress for the grievance of the injured, and to check the triumphs of wickedness, is, that you would take Lagos under your protection, that you would plant the English flag there, and that you would re-establish me on my rightful throne at Lagos, and protect me under my flag : and with your help I promise to enter into a Treaty with England to abolish the Slave Trade at Lagos, and to establish and carry on lawful trade, especially with the English merchants.
Trusting my petition will meet with a favourable reception, I remain, &c.
(Signed) AKITOYE.
Parliamentary papers, Volume 54
House of Commons, Great Britain Parliament
1851
NEWS NUGGET-
ReplyDeleteHISTORY OF LAGOS
It is a historical reality that Oba Rilwan Akiolu does not know the history of his lineage and Obaship in Lagos State. It is also a truism that everything about the Obaship of Lagos State is the handiwork of strangers. In other words, his stool originated from strangers; likewise himself, who is number one stranger in Lagos State. As a matter of fact, everything about Lagos State came from strangers including the Igbo natives. It is historically indisputable that the ancestors of Igbo natives living in Lagos State had lived and cohabited in the area many years before the founding of the Obaship of Lagos in 1630. They featured prominently in the governance of the Benin Kingdom and slave trade. Others later featured in commerce and Anglo-Christian missions.
As a matter of historical empiricism, the word “Lagos” is a Portuguese name meaning lakes or a group of lagoons. It was given to the area by first Portuguese settlers in now Lagos State. Before the Portuguese settlement, the area was called “Eko” by famous Benin Empire and made a military outpost of the famous Kingdom of Benin. “Eko” means war camp and was used by the Benin Empire’s military expedition tacticians led by Prince Ado for the purpose of slave trade and military expeditions in now Ghana and Benin Republic. The famous Benin Dynasty was divided into Pre-Imperial Obaship 1180-1440 and Benin Empire 1440-1897. While the former started with Oba Eweka Monarchy 1180-1246, the latter started with Oba Ewuare Monarchy 1440-1473.
In the case of now Lagos State, the first people in the area were called the Awori People. In seventeenth century, they begged then Oba of Benin to protect and put them under his dynasty with one of his princes as their king. They promised unalloyed loyalty to the Oba. The Oba of Benin heeded their call and appointed his fiery prince; Prince Ado in 1630 as the first Oba of Lagos then called “Eko” or war camp. In 1861, King Dosumu the Great of this same Lagos State thump-printed and ceded now Nigeria to the British colonialists in the infamous Treaty of Cession. From the crowning of Ado as its first Oba (1630-1669), Lagos (then called Eko) served as a major center for slave-trade, from which then Oba of Benin and all of his successors for over four centuries benefitted - until 1841, when Oba Akitoye ascended to the throne of Lagos and tried to ban slave-trading.
Local merchants strongly opposed the intended move, and deposed and exiled the king, and installed Akitoye's brother Kosoko as Oba. At exile in Europe, Akitoye met with British authorities, who had banned slave-trading in 1807, and who therefore decided to support the deposed Oba to regain his throne. With the success of the British intervention, in 1851 Akitoye was reinstalled as Oba of Lagos.