ENTHRONING A YORÙBÁ KING (fi fi Ọba jẹ̀ ni ilẹ̀ Yorùbá)

You have read ọba, the Yorùbá king and you know well who an Ọba is. But wait, do you know how one is made an ọba? 

See below -

..............................................................................................................................................................
..............................................................................................................................................................

In Yorùbá land, an ọba does not die, rather a king went to join the ancestors (Irumọlẹ). You don’t say ọba ku (the king dies) because it is believed that kings never die, they live on the other side of life. Instead, we say, ọba waja (the king ascended the throne for heaven).

Before a new king is crowned, it is a tradition never to leave a palace empty without a ruler; ọba. In place of the king, an old woman (ìyá arúgbó), will serve as the ruler for a while.

However, 3 months  (oṣù mẹ́ta) or 6 months (oṣù mẹ́fa) after the passing-on of the king into immortal realm, the Afọbajẹ ( The King Makers) have a prominent role to play in ensuring that the right man for the throne is installed. In Ọyọ for instance, afọbajẹ are the Ọyọmesi), it is ìwàràfà, ìkòrí mẹṣan, abọ́bapé and many others, from town to town.

The Afọbajẹ informs the ruling families; ìdílé ọ̀lọba to present one of their son for the throne. When someone has been chosen,  the King Makers consult Ifá so as to select the worthy man who will ease everything in the land (ọba ti o máa tu ilu lára). Lẹyin ti wọn ba ba ifa ni gbolohun tan; after consultation with Ifa, four, mẹ́rin or márún; five of the afọbajẹ have to endorse the person selected. That is not all, the king makers approach old, wise and intelligent ones (awọn àgbàgba ọ̀mọ̀ràn) for advice on the king search. 

All those that are needed to be consulted have been done, a day will be fixed for the actual coronation.

Ọjọ pe ọjọ ko; the day is here, the day has, the town is surrounded, secured by olóògun (warriors), ẹ̀lẹ́gbẹ́ (groups) to combat party spoilers (adagboru). On this lovely morning, all important men of the family of the selected king must be present in the ààfin; palace.

The head of the afọbajẹ starts by welcoming all in attendance, explain the reason for the gathering. Next, one of the warriors will step forward to the man who is to be made king, removes is fila (cap), insert the Okika leaves (ewé òkikà). Sometimes, the man might not be aware he has been selected by ifá to be the king.

Ewé òkikà has been placed on the kings head, an abẹ̀bẹ̀ (fan) will be given to the newly selected king. One of the afọbajẹ will ask the crowd, “Njẹ ọba yi wù nyin bi tabi ko wù nyin?” and all will answer “ó wù wá.” – “Do you all accept this man as your king”, and the people replies “we want him.”

Praise singing follows –

Kábíyesí, ki áde pẹ lorí ki bàtà pẹ l’ẹ́sẹ́...

The new king has been installed, he; ọba with the Afọbajẹ will visit an ìjòyè (chief) also known as ọ̀dọ̀fin, ísa, ọ̀tún ìwẹ̀fà. It is in the house of this ìjòyè that the new king will stay for 3 months; oṣù mẹ́ta afterwhich he goes back to the ààfin. When going back to the palace, the ọba is heralded with beatings of the drum and singing from the house of the ọ̀dọ̀fin with joy and happiness for the king.

He will be washed, dressed and adorned in royal garment (ẹwú òyè), beaded footwear; bàtà ìlẹ̀kẹ̀ as well as other things that shows the value of a Yorùbá ọba.

In the ààfin, the àgbaàgba ilu (village elders) awaits the new king. Three calabash with íyọ̀ (salt), eérú (ash), epo ati íyẹ̀pẹ̀ diẹ (palm oil and little sand) in the each respectively. In some places, omi ati ewe odundun (water and odundun leave) will be in another calabash; igbá.

As soon, as the ọba arrives the palace and he is seated, one of the ìjòyè will ask the king to open one of the igbá and what ever is in the one he opens signifies how the reign of the ọba will be. Sacrifices (ètùtù) is made to appease the irúmọlẹ (mother earth) so that the King will pick and open the right calabash.

If he opens the igbá íyọ̀, it is a good omen for the ilu because íyọ̀; salt symbolizes sweetness, there will not be any famine, pestilence and the likes in his regime. Eérú symbolizes a bad omen, therefore, if the ọba opens the igbá eérú, there will be calamity, war etc in the ilu.

Afterwards, the ọba will be excorted by the ìjòyè’s to the throne (orí ìtẹ), with happiness for the new king, singing  -

“Kabiyesi,  ọba alase ekeji orisa,

Ki ade pe lori, ki bata pe lese,

Ki igba tire dara fun gbogbo wa o.”

The ọba will be shown round the most important places in the ààfin to pay homage (júbà) to the ancestors before he sits on the throne, place the adé crown on his head.  Amọ gbogbo ọba  kọ l ó n de  adé.  It is necessary to note, that not all ọba wears a crown, a kings bead around his neck and arms (ìlẹ̀kẹ̀ ọba), ọpa àṣẹ́ ìlẹ̀kẹ̀ (beaded staff of office) including all other necessities.

An inaugural speech will be made by the àlaṣẹ́ ikéji oriṣa to his followers, tell them what he will fix and what they will enjoy during his reign. Iwúyè  will follow, this day marks the beginning of the rule of the new king, everyone in the village will troop out en-mass to sing, dance and felicitate with their ọba. Gifts, owó; money, obi; kola, salt are doled out to the king.

All is done, the king has been recognized by all in the community, the ìwúyè  is ended. The ọba goes back to his gigantic domain (ààfin) to do some requisite etutu. From this day, the ọba becomes the àpàṣẹ, the ikú baba yeye, ẹ̀rù-jẹ̀jẹ̀ ti mba ọmọ lẹ́rù (the commander, mighty one whom everyone fears).

Have you witnessed any coronation ceremony of the Yorùbá Ọba before? 

How did it go? 

What did it look like?

Check out www.yobamoodua.org for more on Yorùbá education and information.

ỌBA (THE KING)

"Kábiyèsí o, ọba aláṣẹ, ikeji oriṣà, ki adé pẹ lórí, ki bàtà pẹ lẹsẹ,ki ìrùkẹrẹ pẹ lọwọ,

ki ẹṣin ọba jẹ ko pẹ o, Kábiyèsí o"

Thus goes the praises for the ultimate ruler of the Yoruba kingdom, the ọba:King.

Ọba is a portmanteau word; o and ba. O as indicated on my other blog is an identifier for someone or as a name of avperson, where as, ba signifies take over, take control.

Everything is under the care of the ọba or lets say he has the signature to the account of the kingdom if i were to use that, rather the ọba has the key to the kingdom in his hands.

His adé-orí: beaded crown, ọpá-áṣẹ: staff of office, ìlẹkẹ iyùn: beads, irùkẹrẹ: horse tail, and aura shows the extent of his power and status as the commander-in-chief of the ilú. 

No one is superior to him in the community,he has the final say on any affairs of the kingdom. Ọba ló n'ilẹ, ló ni ẹrú: the king owns the land together with the slaves. The ọba owns everything in the town from the land, farms, market, the old, young etc. As a reward of his greatness,he receives homages from the vassal states, chiefs, visitors & strangers. So as not to witness the vengeance of the 'alásẹ', the supremo authority of the land who can do and undo.

In fact, he is semi-divine, the 'igbá kejì òrìṣà' (second to the gods) whose responsibility is to be president, governor, chairman, caretaker of the land on behalf of the òrìṣàs. Again, my people say 'iká to ba ṣẹ, l'ọba n ge' (the king cuts only the finger that does wrong) no one want to see the wrath of the ọba, the lord of the town.

Also revered as kábiyèsi/kábiyọosi - meaning no one like you or the highest one. The Ọba as said earlier controls everything in the ilú, he can take as wife any woman he craves for and if he does, my people say 'ọba ti gbẹ'sẹ lè)that is; the king has placed his foot on her.Henceforth, she becomes one of the olori in the Àáfin. To show obeisance (juba) to the king, you are likely to hear the people say "kábiyèsi o, mo sún m'ọba ni wọn egbeje, mo jina s'ọba ni wọn ẹgbẹfa, ọba àláyélùwà, kẹ ẹ pẹ o"

Every morning,the Gbẹdu drum is rolled out and the cool melodious sound of ; a way to say good morning and to awake the ọba. Surrounded by the various òlorí: queens, ẹṣọ: guards who are always eunuchs not leaving out the many ẹru: slaves,relatives of the Ọba. The àáfin, a mansion, houses many souls. Regularly, the Ọba receives visits from the iyálóde and other chiefs, as well as strangers. 

The Áàfin is always a busy place. The Àáfin, the 'Aso Rock' of the Ọba or say the Washington DC (White House) of the Ọba. This is why the Ọba in old Oyo is regarded Àlàáfin:the owner of the palace or lord of the palace. The Àáfin is fortified with a  giant wall which has fifteen iron gates , and it serves as security to the palace.

Although, as a regular title, every ruler in Yoruba land is recognized as the Ọba but there are other unique titles for the Yorùbá ọba. In Ilé-Ifẹ the Ọba is regarded as the Ọọni, while it is Alake in Ẹgba land.

As the igbá keji oriṣa, who the oriṣá's placed the land in his care, the saying 'ọba lo n'ilẹ, jẹ ki n rí lẹ rin(the king, the owner of the land, permit me a walk on the surface of the earth) shows the importance, value and greatness of the Ọba in the Yoruba kingdom.

Click > titles for the Yorùbá ọba

To listen to one of the praise song of the Ọba Click > Ọba 

check out-> www.yobamoodua.org for more on Yorùbá education and information.
................................................................