Rajeo Nigeria enterprise

27/09/2022

HISTORY OF THE OBA OF LAGOS

Lagos dynasty since 1600

ASHIPA (1600-1630)
Ashipa was regarded as the founder of dynasty of Lagos.

He was the son Oba of Benin. He was acting as the leader of the people of Lagos but not as the king.

He serves as the intermediary between the Oba of Benin and the people of Lagos (eko),he spent 27 years as the leader of eko ,and died in 1630 and his son Ado took over his responsibility.

OBA ADO (1630-1669)

Oba ado, the son of ashipa took over the leadership role played by his father in 1630 during his own reign, he was elevated to an Oba and was crown as the king of Lagos by the Oba of Benin. Oba ado became the first Oba of Lagos. Oba ado had three children,2 males and 1 female. They include (Gabaro, Akinsemoyin, and Erelu Kuti).Oba ado ruled for 39years. He joined his ancestor in 1669 and his first son Gabaro succeeded him.

OBA GABARO (1669-1704)

Oba Gabaro was installed in 1669 after his father death. During his reign, he moved the government to the island in particular isale eko where the present iga Idungran is today.he was the first Oba to erect a building in the palace, he also created the institution of chieftaincy and kingmakers.he had only one child during his lifetime called Eletu kekere. Oba Gabaro died in 1904 and his brother Akinsemoyin succeeded him.

OBA AKINSEMOYIN (1704-1749)

Oba Akinsemoyin started in own reign in 1704, it was during his reign that the Portuguese came to Lagos as slave dealers. It was in records that the palace “iga idungran” was built during this period with the assistance of the Portuguese . Oba Akinsemoyin never had a son but he has six female children, he reign for 45 years and died in 1749.

OBA ELETU-KEKERE (1749)

Oba Eletu kekere succeeded Oba akinsemoyin(his uncle).Oba eletu kekere was the only son of Oba Gabaro, during his reign, he had no child and died within the year he was installed as the Oba.therefore ending the lineage of Oba gabaro. After his death, there was controversy on who to succeed the throne, because Oba akinsemoyin had no son. Erelu kuti the sister of akinsemoyin is also a female and it is not possible for a female to succeed the throne.The only option was to choose the son of Erelu kuti to succeed the throne. Erelu kuti has two son’s (Ologun-kutere & sokun).The eldest son Ologun-kutere was chosen to succeed the throne.

OBA OLOGUN-KUTERE(1749-1775)

Oba Ologun kutere ascended the throne in 1949 after the death of his cousin eletu kekere. Oba ologun kutere was a strong king, he won the respect of neighboring Oba by the way he handled a threatening rebellion against paying tributes. He had 6 children “Eshinlokun, Adele, Akitoye, Olusi, Akiolu, and Olukoya”.he joined his ancestor in 1775 and was succeeded by his son ADELE AJOSUN(his son)

OBA ADELE AJOSUN(1775-1780&1834)

In 1775, when Oba Adele Ajosun succeeded his father, Lagos entered a period where the Oba had to concern themselves with consolidating their position on the throne , his reign was rich with intrigues and counter-intrigues between him and his brother ESHILOKUN. Oba Adele Ajosun was an indulgent father who allowed his children to introduce “EGUNGUN” to the palace. This led to his dethronement and he was banished in 1780 but was reinstated in 1852 after his brothers(ESHILOKUN, IDEWU OJULARI had reigned. He died in 1834

OBA ESHILOKUN(1780-1819)

Oba Eshilokun came to the throne in 1780 following the dethronement of Oba Adele ajosun, though his reign was uneventful, he successfully resisted the attempt by Adele to out him from the throne . He kept the throne till 1819 when he eventually joined his ancestors. He had 2 children(Idewu Ojulari and Kosoko)

OBA IDEWU OJULARI(1819-1832)

By the time Oba idewu ojulari took over the throne, he was regarded as a popular king who became so obsessed by avarice. He was given the advice to go exile or commit su***de, the traditional way of treating undesirable king, but instead Ojulari decided to commit su***de. He died without an issue in 1832(childless)

OBA OLUWOLE(18341841)

Oba oluwole was the son of Adele ajosun, his succeeded the throne in 1834 after the death of his father, unfortunately,for Oba oluwole, he died without an issue(childless), his death was as a result of a terrible explosion of gun powder stored in the palace.

OBA AKINTOYE(1841-1845&1851-1853)

Oba akintoye is another son of ologun kutere, he succeeded the throne after his brother and nephews had reign. Good intention backed by weakness made him to lose his throne the his nephew kosoko. Despite the advices of his chiefs, Oba akintoye recalled kosoko so as to bring him back to fold . The result was that he lost the throne and was able to get it back through the help of the help of the British. In 1851 he signed the treaty to stop slavery

OBA KOSOKO (1845-1851)

Oba kosoko is a very strong man, he was very powerful spiritually.he became the Oba of Lagos in 1845 after plotting a coup against Oba Akitoye in 1845,his reign was warlike he believed he has suffered injustice for not been appointed the Oba an 1841 then in 1845, he plotted a coup against his uncle (Oba akintoye). During is reign, the British came to him to sign a treaty to stop slavery but Oba kosoko insisted not sign the treaty, then Lagos was bombarded by the British navel and Oba akitoye was reinstalled as the Oba in1851

OBA DOSUNMU (1853-1885)

In 1853, Oba dosunmu took over the reign of the throne of his forefather. He made durable contribution to the development of Lagos and this gave a clear illustration of the lofty ideas of Obaship which are in consonance with modern civilization, in august 1861 Oba dosunmu concluded the treaty of cession of Lagos to the British government, Lagos became a freedom land and consequently many traders started to bargain with overseas merchant for lawful and prosperous trade. and the various constitutional developments helped further to turn Lagos into truly peaceful and prosperous Nigeria city. He died in 1885

OBA OYEKAN (1885-1900)

Oba oyekan1 ascended the throne in 1885 though he did not enjoy good health during his reign but carried on his duties till he joined his ancestors in 1900. He was succeeded by Oba eshugbayi eleko, Oba oyekan died at the of 50 years of age.

OBA ESUGBAYI (1901-1925&1932)

The reign of Oba ESUGBAYI ELEKO started in 1901,he is popularly called as eleko, he succeeded his brother oyekan1. But during his reign, it was full with British politics and wrangling,because of British politics, he was sent on exile to Oyo kingdom by the then governor sir high Clifford in 1925. As the custom of the people of Yoruba, anybody on exile is expected to be dead person, therefore the council of chief marker therefore quickly elected another Oba, but during esugbayi exile, he did not die and he returned to Lagos in 1931 and was reinstalled that same year. He died in 1932.

OBA IBIKUNLE-AKITOYE(1925-1928)

Oba ibikunle akitoye succeeded the throne after oba esugbayi was been sent on exile. But before his installation, he was told by the priest that he will not last long on the throne that he will only spend three years on the throne but ibikunle insisted on his installation that if he is to spend a day on the throne , let it be, then his installation took place normally as the custom deserve. During his reign, he was the first Christian oba of Lagos. Exactly three years as predicted, oba ibikunle akitoye joined his ancestor. And he was succeeded by Oba sanusi Olusi.

OBA SANUSI-OLUSI(1928-1931)

In 1928, after the death of oba ibikunle akitoye, his cousin sanusi Olusi was chosen to succeed him. It was in record that oba sanusi Olusi was the first Muslim oba of Lagos just as ibikunle was the first Christian oba. During the reign of sanusi Olusi he broke the old pagan tradition by attending the Muslim praying ground on the festival day in 1928, This action created enemies for him from the. pagan group.Also during his reign,he created the relaxation space at the frontage of the palace which Lagosian popularly called ESE-IGA,This formed a meeting/relaxation point for the Lagos of the old.oba sanusi Olusi was a peace loving oba because in 1931, when oba esugbayi returned from exile, he accepted to leave the throne for esugbayi to returned.this humble manner, was compensated by the British government and another palace was built for him at OKE ARIN. This palace is popularly called IGA-OLUSI.

OBA FALOLU(1932-1949)

Oba falolu ascended the throne 1932, but before his installation ,there was crisis on who to succeed throne, some were in support of sanusi Olusi while some were in support of re-appointing new oba. This crisis led to the setting of panel of inquiry that comprised of 6 traditional chiefs, 2chiefs out of 6 supported sanusi Olusi while 4 supported falolu. And oba falolu was declared the oba and was installed immediately, oba fololu did not perform the traditional rite known as ETUTU-IJO (a traditional rite after the death of a previous oba. But when it became an embarrassment,then he later comply with the tradition. Oba falolu died in 1949 and was succeeded by adeniji Adele

OBA ADENIJI ADELE(1949-1964)

The reign of oba musendiku adeniji Adele started in 1949 following the death of oba falolu. Before he became the oba he was a senior civil servant, he head the treasury department in kano.before and during his reign he had crisis with the dosunmu/oyekan family. Because they believed that the throne was only meant for members of their family only.but unfortunately for them, the court later the declared that the throne his meant for members of the royal family but not only dosunmu/oyekan family. Oba adeniji won in court, but in 1964 he joined his ancestor.And was succeeded by adeyinka oyekan in 1965

OBA ADEYINKA OYEKAN II

Oba adeyinka oyekan II was installed in 1965, he was born in Lagos on 30th June 1910. He received his early secondary education at eko boys high school, he later gained admission to kings college Lagos. He was a man imbued with lofty ideas from his youth. He passed on to the school of pharmacy, yaba, in 1930-1932 where obtained a diploma in pharmacy. During his reign as the Oba of Lagos, he restored lost custom and tradition of the people of Lagos.
Oba adeyinka oyekan was very honest,kind and has human feelings. He died at the age of 93 and was succeeded by Oba Rilwan Akiolu

OBA RILWAN-AKIOLU (2003-TO DATE)

Oba Rlwanu Osuolanle Aremu Babatunde Akiolu was installed as the Oba of Lagos in may 2003.
He was born on 29 October, 1943. He attended ansar ud deen primary school and secondary school. Then university of Lagos Akoka where he studied law. He started his police career as a cadet inspector and rose to the position of Assistant Inspector General of Police before his retirement in march, 2002.
He later settled down as a legal practitioner till he was appointed by the gods of the land of Lagos to rule the people of EKO ILE.(Lagos) in 2003..
And is the permanent Chairman Council of Obas in Lagos State.

Copied from Iyen Na Nice

16/07/2022

Alhamdulilai every on the fifteenth of July is all about my father the olori Ebi Oyemade of ibeju kingdom. Omo igi Metta ni ibeju ikan so owo ikan se iyun ikan yoku so alari baba asho is 80 May Allah continue to shower you with more blessings and good health always ameen

04/06/2022

There are many Yorùbá names whose meanings are now lost due to the fact that the words forming their roots are no longer in use. For instance, ask the young Master Ọlọ́pàádé the meaning of his name and he will probably tell you that his name means “the policeman has come“. Ask Mr. Ọlọ́paádé, his father, and he would probably tell you it means “the owner of the staff has come“. The two of them would be wrong as Ọlọ́pàádé actually means “the Ọpa (re|re) devotee has come“. The same goes for all other Ọpa names like Ọpatọ́lá, Ọpadọ̀tun etc. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Ọpa Cult otherwise called Awo Ọpa, one of the religious cults or secret societies proscribed by the British in colonial days.
Or imagine another scenario: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to change his name because he believes that the name of the deacon is associated with Ògún, an idol (so-called), without realizing that his own name is also idolatrous in its origin.
Even Professor Wọlé Ṣóyínká in his book “The Man Died” gave the meaning of his surname Ṣóyínká to be “surrounded by wizards“. This is far from being the case. Names like Ṣóyínká, Ṣónékàn, Ṣónúgà etc. do not derive from “Oṣó“(wizard) but rather they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture. The name Ṣóyínká in full is Òrìṣàokoyínká which became shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and finally to Ṣóyínká. It is the same for all the other “Ṣóó…” names.
If a whole Professor Ṣóyínká, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. It is in order to put these various misconceptions right that I am publishing this little work via this medium.
This list is by no means exhaustive and others inputs are welcome so it can be in writing for generations yet unborn so that the knowledge of the meaning of our names will not die out.
Also, if you want to know the meaning of your Yorùbá name, you are welcome to ask.
Àgbà ò ní tán lórílẹ̀ (the elders’ wise counsel will never be scarce in our midst).
The “Okù” (re|do) names like Okùsànyà, Okùsẹ̀hìnde, Okùsàga etc are not derived from “Òkú” (dò|mí), a dead person. They are derived from “Okù“, the Ijebu deity of wealth which corresponds to “Ajé“, the Ọ̀yọ́ Yorùbá deity of wealth. Thus, Okùsànyà means the deity of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings.
Ọrẹ̀ (re|do)names like Ọ̀rẹ̀sànyà, Ọ̀rẹ̀dípẹ̀ etc. They do not derive from Ọ̀rẹ́, (dò|mí), friend, but from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the child of Ọrẹ̀ to propitiateỌrẹ̀) comes to mind.
Igbin names like Onígbindé, Igbintádé etc do not derive from ìgbín (do|mi), snail, but rather from Igbin, (re|re), a drum beaten for the Òrìṣàálá or Ọbàtálá worship. The ancestors of people bearing these names were drummers for Òrìṣàálá worshippers.
Ọ̀pẹ̀ (do|do) names like Ọ̀pẹ̀sèyí, Ọ̀pẹ̀tọ́lá etc do not derive from Ọ̀pẹ, (do|re), palm tree, but rather from Ọ̀pẹ̀, (do|do), an Ifá appellation.
Ọnà (re|do) Ọnàsànyà, Ọnàbánjọ: these names are not derived from ọ̀nà (road) but they derive from Ọnà (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin.
Aláàlàdé (re|mi|do|do|mi) does not derive from àlá (do|mi), dream, but derives from Àlà (do|do), white, symbol of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the owner of àlá has come, the Òrìṣàálá devotee has come and not the dreamer has come as many have supposed it means.
Elégbèdé does not derive from egbé (re|mí) – the supposed magical means of teleporting – and is not supposed to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of the records, on the Erelú of Lagos. The name is derived from ègbè (do|do) meaning support. Thus, the name is more properly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will fight or support my cause has come.
Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) does not derive from ìpẹ́ (do|mi) fish scales, but derives from ìpẹ̀ (do|do) – consolation. So, it should not be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the owner of scales has come but rather as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come.
Baba (re|re) and Ọba (re|re) name such Babasànyà, Babafẹ́mi, Ọbadáre, Ọbafẹ́mi, Ọbasanjọ́ do not derive from father or king. They both derive their roots from Ṣọ̀npọ̀nná, the deity of small-pox, which used to be referred to in reverent tone in olden days as Baba so that he would not kill them. If you will recall, in olden times, the marks left on the faces of anyone who recovered from small-pox attack used to be referred to as Ila-Baba, that is father’s marks.
In Chief Olúṣẹ́gun Ọbásanjọ́’s book, My Watch, he gave us an insight into the origin of the names starting with Ọba. Such names are related to Ọbalúaiyé (also calledṢọ̀npọ̀nná), the deity of smallpox. So the Ọba in Ọbasanjọ́, and Ọbafẹ́mi, is derived from Ọbalúaiyé and not from king.
So, Pastor Ọbafẹ́mi, in the hypothetical case mentioned above would do well to remove the log in his own eyes first by changing his own name first before insisting that Deacon Ògúnyẹmí should change his name.
Olókọ̀ (re|mi|do) does not derive from the word ọkọ̀ (re|do) – lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word ọ̀kọ̀ (do|do) – spear, and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.
Adékọ̀gbẹ́ (re|mi|do|mi) does not mean the crown rejects excreta as the word ìgbẹ́ (do|mi) in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn’t be involved in manual labour or farming activities. Adékọ̀gbẹ́ is a name much favoured by the Ìjẹ̀bú, as they are of all Yorùbá tribes a tribe that is more averse to farm work or manual labour than any of the other Yorùbá tribes. They prefer to trade instead.
Adé (re|mi) names like Adébóyè Adébáyọ̀ Adébọ́lá are not derived from Adé (crown) but rather they are derived from the verb dé which means to come. Adébóyè means he who came at a time when chieftaincy has just entered into the family. Adébáyọ̀ means he who comes to meet when a thing of joy has just come into the family and Adébọ́lá means he who comes to meet when wealth has just come into the family.
Apart from the misconstrued names, there are other names whose meanings are now recondite as many people no longer know what the names mean.
Ṣàdáre Ṣàdẹ̀kó, Ṣàdẹ̀là etc, these names derive from the Òrìṣàálá otherwise called Ọbàtálá deity. Ṣàdáre is an hyphenated form of Òrìṣàdáre. The word Orisha whenever used alone invariably refers to Ọbàtálá otherwise called Òrìṣànlá. So
those names are names of people named after the Òrìṣàálá deity. Ṣàdáre then would mean Ọbàtálá has vindicated (me). Ṣàdẹ̀kó would mean that an Ọbàtálá worshipper has arrived at Èkó (Lagos). Ṣàdẹ̀là would mean Ọbàtálá has arrived into wealth.
Akérédolú (re|mi|mi|re|mi) means he who reduces himself in order to become a king. He who humbles himself to become a king like the title of that play “She Stoops To Conquer” by Oliver Goldsmith.
Adéwuyì (re|mi|re|do) means the crown grows honour, that is, the crown produces honour.
Ọlọ́fà (re|mi|do) means the owner of arrows or the master or lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.
Alókoláàrọ́ (re|mi|re|mi|do|mi) means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aarọ́ is a cooperative system among the Yorùbá whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.
Ọlọ́wẹ̀ (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him any time in his farm or other work
Apara (re|re|re) is short for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.
Ọkọ́ya (re|mi|re) means the hoe has torn into pieces. It is an Àbíkú name. It implies an imploration to the Àbíkú not to die again as the hoe for burial has torn into pieces.
Ọkọ́ṣẹ́ means the hoe has broken, same as Ọkọ́ya.
Pópóọla (mi|mi|re|mi) means the avenue of Honour or nobility. Pópó (mi|mi) means a broad street or avenue, Ọlá means honour or nobility.
Adéṣiyan (re|mi|re|re) means the crown is good.
Adélabú (re|mi|mi) means the crown has passed through the deep (the sea).
Bánmẹ́kẹ́ (mi|re|mi|mi) means hold or sustain the rafter of the house with me. Ẹkẹ (re|re) is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family.
Fáladé (mi|re|mi) means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifá priesthood parent and a royal parent, like the mother of the first Olówu (re|mi|re) who being a princess married his father’s priest.
Ọláníyan (re|mi|mi|re) means nobility has swagger, that is to say noble people have a special way in which they carry themselves.
Adélékè or Délékè (re|mi|mi|do) means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Adé there is not crown but is from the verb dé meaning to come or arrive.
Ọlúwùsì (re|mi|do|do) means kingship has increased.
Adébọ́ṣìn (re|mi|mi|do) means he that came to meet kingship.
Ọṣìnbàjò (re|do|mi|do|do) – Ọṣìn-bọ̀-làjò – means the king has returned from a journey. Ọṣìn (re|do) means king. Bọ̀ means to come back from àjò (do|do) which means a journey.
Aṣáájú or Aṣíwájú (re|re|mi|mi) means the leader of the van. It is the war title of the chief of the unit that fights at the head of the army.
Séríkí derived from the Hausa word for king Sarkin. He is the head of all the junior war chiefs.
Sàrùmí (do|do|mi) is another war title given to the head of the Cavalry, that is the unit of the army that fight with horses or on horseback.
Aláásà (re|mi|mi|do) is a war title that has now become a name. It does not refer to aasa to***co, but to asà (re|do) the shield. Aláásà means the owner or lord of the shield, that is the shield bearer, perhaps of the king.
Òòṣàdípẹ̀ or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.
Ṣọ́nibárẹ́ (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means be careful in choosing whom you allow to get close to you.
Èésúọlá (do|mi|mi|re|mi) means the pool that is the reservoir of honour or nobility
Bámgbégbìn (mi|re|mi|do) means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Òrìṣàálá/Ọbàtálá deity).
Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a name borne only by Ọ̀yọ́ princes and it means bend or bow in order to become wealthy.
Ọládòyìbó (re|mi|do|do|mi) – Ọlá-da-iyì-bòó – means Honour surrounds him.
Ọlásọpé (re|mi|re|mi) means honour has emerged completely.
Kòtóyẹ́ (do|mi|mi) is short for Kò-tó-yẹ́-sí (do|mi|mi|mi), which means not worthy of being honoured, a name given to a child believed to be an Àbíkú because the Yorùbá believe that such a child if shown any love or regard by being given sweet and affectionate names would go back to his group of bad children but if shown he is despised and of scant regard and is expected by his parents to die anytime, he would stay; because Abikus have a perverse tendency to do just the opposite of what you expect them to do. For that reason, they are given derogatory names like Kòtóyẹ́sí Ajá (dog) etc.
Bámgbóṣé (mi|re|mi|mi) means assist me in carrying the Oṣe, that is Sango’s wand. It is a name given to children born by Ṣàngó worshippers.

👆🏼I found the above educative and felt it's worth sharing here.

11/03/2022

*HISTORY OF THE PAST AND PRESENT OBAS OF LAGOS.

*ASHIPA (1600-1630)*

Aworiland had earlier founded by Olofin Ogunfunmilere. The children of olofin later founded different towns in Lagos State. Olofin Ogunfunmilere last born, Aromire was the owner of all land in Isale - Eko ( Lagos island).

Ashipa (called Esikpa in Benin Language) was military leader of Benin soldiers that invaded and waged war against Awori people living in Lagos State. ( Isale Eko / Lagos Island inclusive).

Ashipa was regarded as the Leader of Benin kingdom dynasty in Lagos.

He was the son Oba of Benin. He was acting as the leader of the people of Lagos but not as the king. He serves as the intermediary between the Oba of Benin and the people of Lagos (eko),he spent 27 years as the leader of eko ,and died in 1630 and his son Ado took over his responsibility.

OBA ADO (1630-1669)
Oba ado, the son of ashipa took over the leadership role played by his father in 1630 during his own reign, he was elevated to an Oba and was crown as the king of Lagos by the Oba of Benin. Oba ado became the first Oba of Lagos. Oba ado had three children,2 males and 1 female. They include (Gabaro, Akinsemoyin, and Erelu Kuti).Oba ado ruled for 39years. He joined his ancestor in 1669 and his first son Gabaro succeeded him.

*OBA GABARO (1669-1704)*

Oba Gabaro was installed in 1669 after his father death. During his reign, he moved the government to the island in particular isale eko where the present iga Idungran is today.he was the first Oba to erect a building in the palace, he also created the institution of chieftaincy and kingmakers.he had only one child during his lifetime called Eletu kekere.Oba Gabaro died in 1904 and his brother Akinsemoyin succeeded him.

*OBAAKINSEMOYIN- 1704-1749*

Oba Akinsemoyin started in own reign in 1704. His close friend and powerful herbalist, Baba Alagba (an Ijesa man from Osun State) had earlier disclosed to him that he would become a King of Eko.

Baba Alagba further told Akinsemoyin to mount white flag inside water ( Lagoon) . He revealed further that white man would visit him and support his kingdom whenever they saw the flag.

It was during his reign that the Portuguese came to Lagos as slave dealers. It was in records that the palace “iga idungran” was built during this period with the assistance of the Portuguese . Oba Akinsemoyin never had a son but he has six female children, he reign for 45 years and died in 1749.

*OBA ELETU-KEKERE (1749)*

Oba Eletu kekere succeeded Oba akinsemoyin(his uncle).Oba eletu kekere was the only son of Oba Gabaro, during his reign, he had no child and died within the year he was installed as the Oba. Therefore, ending the lineage of Oba gabaro. After his death, there was controversy on who to succeed the throne, because Oba akinsemoyin had no son. Erelu kuti, the sister of akinsemoyin is also a female and it is not possible for a female to succeed the throne.

Thereafter, Erelu Kuti married baba Alagba (a herbalist & Ijesa man) .

The only option was to choose the son to succeed the throne.

Erelu kuti born two son’s (Ologun-kutere & sokun)
for Baba Alagba ( Ijesa).

The eldest son Ologun-kutere was chosen to succeed the throne.

*OBA OLOGUN-KUTERE (1749-1775)*

Oba Ologun kutere ascended the throne in 1749 after the death of his cousin eletu kekere. Oba ologun kutere was a strong king, he won the respect of neighboring Oba by the way he handled a threatening rebellion against paying tributes. He had 6 children “Eshinlokun, Adele, Akitoye, Olusi, Akiolu, and Olukoya”.he joined his ancestor in 1775 and was succeeded by his son ADELE AJOSUN(his son)

*OBA ADELE AJOSUN (1775-1780 &1834)*

In 1775, when Oba Adele Ajosun succeeded his father, Lagos entered a period where the Oba had to concern themselves with consolidating their position on the throne , his reign was rich with intrigues and counter-intrigues between him and his brother ESHILOKUN. Oba Adele Ajosun was an indulgent father who allowed his children to introduce “EGUNGUN” to the palace. This led to his dethronement and he was banished in 1780 but was reinstated in 1834 after his brothers(ESHILOKUN, IDEWU OJULARI had reigned. He died in 1834

*OBA ESHILOKUN (1780-1819)*

Oba Eshilokun came to the throne in 1780 following the dethronement of Oba Adele ajosun, though his reign was uneventful, he successfully resisted the attempt by Adele to out him from the throne . He kept the throne till 1819 when he eventually joined his ancestors. He had 2 children(Idewu Ojulari and Kosoko)

*OBA IDEWU OJULARI (1819-1832)*

By the time Oba idewu ojulari took over the throne, he was regarded as a popular king who became so obsessed by avarice. He was given the advice to go exile or commit su***de, the traditional way of treating undesirable king, but instead Ojulari decided to commit su***de. He died without an issue in 1832(childless)

*OBA OLUWOLE (18341841)*

Oba oluwole was the son of Adele ajosun, his succeeded the throne in 1834 after the death of his father, unfortunately,for Oba oluwole, he died without an issue(childless), his death was as a result of a terrible explosion of gun powder stored in the palace.

*OBA AKINTOYE (1841-1845 &1851-1853)*

Oba akintoye is another son of ologun kutere, he succeeded the throne after his brother and nephews had reign. Good intention backed by weakness made him to lose his throne the his nephew kosoko. Despite the advices of his chiefs, Oba akintoye recalled kosoko so as to bring him back to fold . The result was that he lost the throne and was able to get it back through the help of the help of the British. In 1851 he signed the treaty to stop SLAVERY

*OBA KOSOKO (1845-1851)*

Oba kosoko is a very strong man, he was very powerful spiritually.he became the Oba of Lagos in 1845 after plotting a coup against Oba Akitoye in 1845,his reign was warlike he believed he has suffered injustice for not been appointed the Oba an 1841 then in 1845, he plotted a coup against his uncle (Oba akintoye). During is reign, the British came to him to sign a treaty to stop slavery but Oba kosoko insisted not sign the treaty, then Lagos was bombarded by the British navel and Oba akitoye was reinstalled as the Oba in1851

*OBA DOSUNMU (1853-1885)*

In 1853, Oba dosunmu took over the reign of the throne of his forefather. He made durable contribution to the development of Lagos and this gave a clear illustration of the lofty ideas of Obaship which are in consonance with modern civilization, in august 1861 Oba dosunmu concluded the treaty of cession of Lagos to the British government, Lagos became a freedom land and consequently many traders started to bargain with overseas merchant for lawful and prosperous trade. and the various constitutional developments helped further to turn Lagos into truly peaceful and prosperous Nigeria city. He died in 1885

*OBA OYEKAN (1885-1900)*

Oba oyekan1 ascended the throne in 1885 though he did not enjoy good health during his reign but carried on his duties till he joined his ancestors in 1900. He was succeeded by Oba eshugbayi eleko, Oba oyekan died at the of 50 years of age.

*OBA ESUGBAYI (1901-1925 & 1932)*

The reign of Oba ESUGBAYI ELEKO started in 1901,he is popularly called as eleko, he succeeded his brother oyekan1. But during his reign, it was full with British politics and wrangling,because of British politics, he was sent on exile to Oyo kingdom by the then governor sir high Clifford in 1925. As the custom of the people of Yoruba, anybody on exile is expected to be dead person, therefore the council of chief marker therefore quickly elected another Oba, but during esugbayi exile, he did not die and he returned to Lagos in 1931 and was reinstalled that same year. He died in 1932.

*OBA IBIKUNLE-AKITOYE (1925-1928)*

Oba ibikunle akitoye succeeded the throne after oba esugbayi was been sent on exile. But before his installation, he was told by the priest that he will not last long on the throne that he will only spend three years on the throne but ibikunle insisted on his installation that if he is to spend a day on the throne , let it be, then his installation took place normally as the custom deserve. During his reign, he was the first Christian oba of Lagos. Exactly three years as predicted, oba ibikunle akitoye joined his ancestor. And he was succeeded by Oba sanusi Olusi.
OBA SANUSI-OLUSI(1928-1931)
In 1928, after the death of oba ibikunle akitoye, his cousin sanusi Olusi was chosen to succeed him. It was in record that oba sanusi Olusi was the first Muslim oba of Lagos just as ibikunle was the first Christian oba. During the reign of sanusi Olusi he broke the old pagan tradition by attending the Muslim praying ground on the festival day in 1928, This action created enemies for him from the. pagan group.Also during his reign,he created the relaxation space at the frontage of the palace which Lagosian popularly called ESE-IGA,This formed a meeting/relaxation point for the Lagos of the old.oba sanusi Olusi was a peace loving oba because in 1931, when oba esugbayi returned from exile, he accepted to leave the throne for esugbayi to returned.this humble manner, was compensated by the British government and another palace was built for him at OKE ARIN. This palace is popularly called IGA-OLUSI.

*OBA FALOLU(1932-1949)*

Oba falolu ascended the throne 1932, but before his installation ,there was crisis on who to succeed throne, some were in support of sanusi Olusi while some were in support of re-appointing new oba. This crisis led to the setting of panel of inquiry that comprised of 6 traditional chiefs, 2chiefs out of 6 supported sanusi Olusi while 4 supported falolu. And oba falolu was declared the oba and was installed immediately, oba fololu did not perform the traditional rite known as ETUTU-IJO (a traditional rite after the death of a previous oba. But when it became an embarrassment,then he later comply with the tradition. Oba falolu died in 1949 and was succeeded by adeniji Adele!

*OBA ADENIJI ADELE (1949-1964)*

The reign of Oba Musendiku Adeniji Adele started in 1949 following the death of oba Falolu. Before he became the oba he was a senior civil servant, he headed the treasury department in kano.before and during his reign he had crisis with the dosunmu/oyekan family. Because they believed that the throne was only meant for members of their family only.but unfortunately for them, the court later the declared that the throne his meant for members of the royal family but not only dosunmu/oyekan family. Oba adeniji won in court, but in 1964 he joined his ancestor.And was succeeded by Adeyinka Oyekan in 1965

*OBA ADEYINKA OYEKAN II*

Oba adeyinka oyekan II was installed in 1965, he was born in Lagos on 30th June 1910. He received his early secondary education at eko boys high school, he later gained admission to kings college Lagos. He was a man imbued with lofty ideas from his youth. He passed on to the school of pharmacy, yaba, in 1930-1932 where obtained a diploma in pharmacy. During his reign as the Oba of Lagos, he restored lost custom and tradition of the people of Lagos.
Oba Adeyinka Oyekan was very honest,kind and has human feelings. He died at the age of 93 and was succeeded by Oba Rilwan Akiolu.

*OBA RILWAN-AKIOLU (2003-TO date)*

Oba Rilwanu Osuolanle Aremu Babatunde Akiolu was installed as the Oba of Lagos in may 2003.
He was born on 29 October, 1943. He attended ansar ud deen primary school and secondary school. Then university of Lagos Akoka where he studied law. He started his police career as a cadet inspector and rose to the position of Assistant Inspector General of Police before his retirement in march, 2002.
He later settled down as a legal practitioner till he was appointed by the gods of the land of Lagos to rule the people of EKO ILE.(Lagos) in 2003..
And is the permanent Chairman Council of Obas in Lagos State.

*EKO AROMI SA'LE..!*

*EKO ILU OGBON.....!!*

*EKO ILU OLO'LA......!!!*

*EKO ILU OLOKIKI.....!!!!*

As from Great Benin Kingdom.

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