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Published online by Cambridge University Press: 13 May 2014
I did not set out to write a new book, not even to write the
history of Ibadan. I intended to re-write the old man's book.
The concerns which dominated Yoruba historiography in the nineteenth century were similar to those of the first half of this century. Primary among these concerns were the patriotic desire to document Yoruba history, explain the turbulence of the nineteenth century, and inspire the new generation with a sense of history. Isaac Babalola Akinyele (1881–1964), the first to write a chronicle on Ibadan, expressed these concerns in the preface to the first edition of his book, Iwe I tan Ibadan, published in 1911. He explained that the origin of the book was the invitation extended to him in May 1911 by an Ibadan-based society, the Egbe Onife He Yoruba (“Lovers of the Yoruba”) to give a lecture on “Ancient and Modern Ibadan.” In the same month, he delivered a lecture which he later expanded and published into a book in order to preserve history at a time when the knowledge about the past was being forgotten and the elders were passing on. Chief Akinyele believed that it was urgent to document the oriki of Yoruba Obas, again being forgotten because only a few persons were interested in them. To him the oriki reveal much about Yoruba history. He also believed that the Yoruba language was undergoing a decline, and that there was a need for a rescue mission. He concluded his preface by appealing to his readers to accept his work and to ignore any derogatory remarks on people and ethnic groups in the oriki, which were composed by poets to eulogize the achievements of chiefs and warriors during a period of warfare. Finally, he enjoined all the Yoruba to unite, to learn from the British nation where everybody, irrespective of differences in language and culture, had united in order to build a strong and prosperous nation.
The first draft of this paper benefited from the generous comments by Ann O'Hear, A. G. Adebayo, and Wolfgang Kaese.
1. Since the 1970s I have developed a productive interaction with Mrs. Kemi Morgan. I have interviewed her on many occasions, introduced many other researchers to her, and consulted her private collections. This paper would not have been possible but for her cooperation. The interview for this project on her works was conducted on 19 January 1990. In recognition of her contribution to my studies, I dedicate this essay to Mr. and Mrs. Morgan.
2. See, among others, Law, Robin, “Early Yoruba Historiography,” HA, 3 (1976), 211-22Google Scholar, and Falola, Toyin, “Early Yoruba Authors” in Ogunbigi, Yemi, ed., Perspectives on Nigerian Literature 1 (Lagos, 1988).Google Scholar
3. The book carries the long title of Iwe Itan Ibadan Ati Die Ninu Awon Ilu Agbegbe Re Bi Iwo, Osogbo, Ati Ikirun, which can be translated as “A History of Ibadan and Some of its Districts Like Iwo, Osogbo, and Ikirun.” It was self-published by the author, until the recent reprint of 1981 published by Board Publications, Ibadan.
4. See Ayorinde, J. A., “Oba Sir Isaac Babalola Akinyele, Kt. Olubadan-Ibadan,” Odu, 1/2 (1965), 78–82.Google Scholar
5. For the academic reconstruction of all these events and periods, see among others Falola, Toyin, The Political Economy of the Pre-Colonial African State: Ibadan, ca. 1830-1893 (Ile-Ife, 1984)Google Scholar; idem., Politics and Economy in Ibadan, 1893-1945 (Lagos, 1989).
6. These too have been self-published, and printed at Ibadan by the Caxton Press. Mrs. Morgan explained that the books took many years to complete and print because she needed to “write and rewrite many portions.”
7. See, for instance, the latest work on Oyo: Babayemi, S. O., The Fall and Rise of Oyo, c 1706-1905 (Lagos, 1990).Google Scholar
8. Interview with Mrs. Morgan
9. This was in the course of the interview, and not in the book.
10. Some of his important works are: Ohun ti o tobijulo ni Aiye (Life's Biggest Thing) (Ibadan: Lisabi Press, 1939); Akanse Awon Eko ati Alaye Kikun lori awon Ofin Mewa (Key Notes on the Ten Commandments) (Owo: Iranlowo Olu Press, 1952); Igbala Ofe: Elo ni Owo re ni Banki? (“Free Salvation: How Much is Your Bank Savings?”) (Ibadan: Lisabi Press,1953); Eko at Oro Ikiya lati ni Isegun lori Idanwo (Lectures and Advice on Overcoming Tribulation) (Ibadan: Lisabi Press,1954); Onilaja Nla ati Ise Ilaja Nla (Great Saviour and Great Work of Salvation) (Ibadan: Temitope Press, 1955); Kokoro Ilekun Igbala ati Idaniloju Igbala (The Key to, and the Assurance of, Salvation) (Ibadan: Lisabi Press, 1955) Eko ati Oro lyanju lori Adura Oluwa (Lectures and Advice on the Lord's Prayer) (Ibadan: Union Press,1957); Divine Truths From Great Spiritual Teachers (Ibadan: Union Press, 1958); To o wo. Ko o si ri pe Oyinkan ni Oro Jesu (Experience the Gospel) (Ibadan: Iranlowo Olu Press, 1959); A won Oro ti mu Okansoji si Ironupiwada ati Iwa Mimo.(Exhortations to Repentance and Holiness)(Ibadan: Union Printers, n.d.); Eko fun Idurosinsin ati Idagbasoke nipa ti Emi. (Exhortation to Commitment and Deeper Spiritualism) (Ibadan: Iranlowo Olu Press, 1961); The Place of Divine Healing in the Church (Ibadan; n.p., 1962); Litani: Eto Adura Agbapo fun Oniruru Igba ati Akoko (Litany: Multipurpose Order of Prayers)(Ibadan: Union Press, 1963); and Bi aiti se jewo Ese Tokantokan ati Adura fun Isoji Emi (Methods on True Confession and Spiritual Upliftment) (Ibadan: Oluseyi Press, n.d.).
11. As recorded in his diary, 8 March 1951.
12. Chief Olunloyo is an engineer by career, a politician by vocation. He was for some years a lecturer at the University of Ibadan, and he served both in the federal and state governments, acting as Adviser, Commissioner, and the Governor of Oyo State in 1983.
13. He became a dominant figure in this movement; for his role and contribution, see Peel, J. D. Y., Aladura: A Religious Movement Among the Yoruba (London, 1968).Google Scholar
14. Book 1, 108
15. See Bk 1, 108-109
16. See Bk 2, 118-151
17. And there was a cry!
Let there be light!
And David and Anna Hinderer heard the cry!
And they went and lit their torches
From that “Point of Light which is the Mind of God”.
And they hastened across the ocean with their lighted torches;
Till they came to Ibadan where, at Kudeti, they placed the torches.
And the torches burnt brighter and brighter every day.
Burning out the strife, the cruelty, the poverty, the disease.
Till the Light of Freedom, Knowledge and of Truth shone even to the darkest comers of Ibadan.
And Ibadan, once the home of the warrior-chieftains of old, Became the centre of learning and of commerce and of culture.
18. Book 1, 27.
19. Book 1, 4.
20. The references here are to Journal of an Expedition (London, 1982)Google Scholar and My Life (Cambridge, 1962).Google Scholar
21. See the works by Awe, B., “The Rise of Ibadan as a Yoruba Power in the Nineteenth Century” (D. Phil. Oxford, 1964)Google Scholar; Folayan, K., “Egbado and Yoruba-Aja Power Politics, 1832-1894,” (M.A. thesis, Ibadan, 1967)Google Scholar; Ajayi, J. F. Ade and Smith, R. S., Yoruba Warfare In the Nineteenth Century (Ibadan, 1964)Google Scholar; and Akintoye, S. A., Revolution and Power Politics in Yorubaland (London 1971).Google Scholar
22. Book 1, 114
23. Book 3, 21
24. Book 3, 39
25. Book 3, 172-3
26. On Bishop Akinyele see Adebiyi, T. A., The Beloved Bishop: A Biography of Bishop A. B. Akinyele (Ibadan, 1969).Google Scholar
27. Interview with Mrs. Morgan, January 19, 1991.
28. Book 3, 131
29. Book 3, 84-89, 90, 111
30. Book 3, 133-39
31. Book 2, 144
32. Book 3, 133-34
33. Book 3, 86-87
34. Book 3, 36
35. Book 3, 71, 111
36. Book 3, 22-23
37. Book 2, 43, 44, 45, and 48
38. Book 2, 63-64
39. Book 2, 130-32
40. Book 2, 150.
41. Her latest work is Legends From Yorubaland (Ibadan, 1988).Google Scholar
42. Book 1, 49-52
43. Morgan, , Legends, 5–11Google Scholar
44. The references here are to The History of the Yorubas, The Religion of the Yoruba (Lagos, 1948), and A Grammar and Vocabulary of the Yoruba Language (London, 1852).
45. Book 1, 34
46. Book 1, 36
47. Book 1, 37
48. Book 1, 42, 43
49. Book 1, 65
