Part 2 — Chapter 28

Chapter XXVIII THE REV. J. B. WOOD AND THE A.O.K. § I. The Visits of the Rev. J. B. Wood to the Camps Such was the condition of the country as related above when the Rev. J. B. Wood, then the oldest missionary of the C.M.S. in the Yoruba country residing at Abgokuta, obtained permission from the Egbas to go on his round of visits to the Mission stations in the interior, chiefly Isejrin, Oyo and Ibadan. He arrived at Ibadan on the 24th August, 1884. The Ibadan war chiefs, hearing of the arrival at Ibadan of the white man through whom the AlAfin lately communicated with the Lagos Government, sent to him a special messenger with a letter written in the Yoruba language, once more asking for his kind interference in the interest of peace. They thought that, as a white man, and one who knew the country well,, he could so represent matters to the British Government who alone could interpose with effect. The reverend gentleman was highly desirous of doing something in that direction, but he felt that nothing could be done without fuller knowledge of all the facts obtainable only from the spot. He was therefore determined to proceed to the seat of war, taking with him the Rev. D. Olubi of Ibadan, Mr. Abraham F. Foster, C.M.S. Catechist at Ise5rin who accompanied him from Iseyin to Ibadan, and the writer, then C.M.S. Catechist at Ibadan. They left Ibadan on the i6th of September and got to the camp on the 24th. It was the period of the latter rains when it poured incessantly, the roads were in their worst condition, and the rivers much swollen. That a white man should brave it all and visit them in the craggy heights of Mesin, at such a distance and under such con- ditions filled the Ibadan chiefs with surprise and gratitude. The first interview with the chiefs was held on the following morning, when the principal war chiefs met the Rev. Mr. Wood and his colleagues in the Are's reception room. He opened by telhng them the object of his visit to the camp, that he was moved to do so by their letter to him, and that his wish was to visit both camps if possible in order to know how to proceed about the matter. Chief Maye was the Ibadan spokesman. He gave a full history of the origin of the relations between themselves and the Ekitis, 494 and how they became masters of the Ijesa and Ekiti countries. That in most cases they were invited over by the Ekitis themselves, who placed themselves under their protection after throwing off the yoke of the Ilorins ; and that they never had any war with any of the Ekiti towns unless invited by one or other of themselves. He ended his statements by telling briefly the cause of quarrel between themselves and the Egbas, and how while thus engaged there followed the rebellion and aggression of the Ekiti confederates into the Oyg territory. He concluded by sajnng, " We are here now in the interests of the Oyo tribes fighting their battles and safe-guarding our frontiers from aggression, and the country from being overrun by the enemy as they seem determined to do." The Rev. J. B. Wood offered no remarks or comments but asked to be allowed to visit the other side, and thus alternately going and coming till he could bring both parties to understand each other. The Ibadans at first demurred to this proposal saying that the Ijesas will pubUsh it far and wide that they were so hard pressed that they were obhged to sue for help from the white man. But after some talk over the matter they agreed only out of deference to Mr. Wood, that he should pass from their camp to that of the other side. But how to reach the other side ? It was agreed that Mr. Foster and the writer should go to the Ekiti side with a flag of truce, bearing a message from Mr. Wood to Chief Ogedemgbe, asking for an interview. They proceeded therefore unarmed, each with his boy, Mr. Foster's boy carrying the flag of truce before them. The Ibadan skirmishers in the field were withdrawn in order to disarm suspicion, thus they crossed the Eleriko or Fejeboju stream. The events which followed were thus described : " The Ekiti soldiers seeing us coming towards them advanced to meet us, levelhng their guns at us ; the flag of truce was waved vigorously and we shouted,' Do not fire, do not fire, we are peaceful messengers sent to your Commander-in-Chief.' With that they desisted, but walked on towards us, and we towards them, when all of a sudden one of them levelled his gun at Mr. Johnson, saying, ' Ma si yin eyi na ' (I must first discharge this anyhow). With that he let off ! The flag of truce was thrown away and we all fled precipitately back : Messrs. Johnson and Foster, who had their boots on, fell down at the top of Fejeboju hill and rolled down the stream. The Ibadan skirmishers who were watching from the Elebolo hill hastened to our rescue and drove back the Ijesas, recovering the flag and personal articles dropped in the flight. The whole camp was astir at this incident, and sympathizers poured in on all sides, congratulating Mr, Wood on our providential escape. We offered our thanksgiving to God for this merciful deliverance." But the Ekitis reported this incident at home, describing what sort of men they fired on, thereupon Messrs. Gureje and Apara, Ijesa Christians from Abeokuta who formed and led the rifle corps, came to the field the next day and desired the sentinel to ask those men fired at yesterday to come again. As they came unarmed, we also approached them unarmed, and when we met we recognised old faces well known years ago at Abeokuta. They were surprised to hear that Mr. Wood was in the camp. These men reported the matter to the Ekiti kings and leaders and a deputation was sent to meet Mr. Wood on the battlefield to hear what he wanted. There Mr. Wood repeated the same words as to the Ibadan chiefs. The Ijesas demurred to any proposal of peace, they said their determination was " to fight it out to the last drop of blood." But Labirinjo of Lagos, who was amongst them, spoke most sensibly till he won them over ; he dilated on the vicissitudes and uncertainties of war, and the desirability of peace. He begged Mr. Wood to do all in his power to bring about the desired peace ; but they could not ask him over to their camp without first obtaining the consent of their kings and leaders. The object was gained at last on the 29th September, 1884, when Mr. Wood and his colleagues passed over to the Ekiti camp and stated his mission of peace. There was a good deal of high- flown talk, and a show of fierce determination not to yield ; at the end there was an adjournment till the next day. That day, September 30th, happened to be the Moslem festival of Beiram, no meeting was held in the morning. The Moslems on both sides had to repair to the battlefield for their prayers and sacrifice. On such days on previous occasions the most sanguinary battle used to be fought the Ekitis being determined that Qyos should not worship on their soil: great preparations for the strife was usually made, and human blood often mingled with that of rams offered in sacrifice ! But on this occasion, out of respect to Mr. Wood's presence in the camp, there was no battle. Mr. A. F. Foster and the writer were sent with the flag of truce to post them- selves between the two parties and. thus their worship was performed in peace, each party returning quietly to the camp. In the afternoon of the same day there was another meeting of the chiefs, after which an elaborately written document was placed in Mr. Wood's hands, stating the terms on which they would agree to make peace. This was with some difficulty deciphered to read thus : 1. That they claimed their independence and would no longer serve the Ibadans. 2. That the Owa, being the AlAfin's younger brother, would still acknowledge him by a yearly gift, which is not to be taken for tribute but as a token of respect. 3. That they would not carry war into Oyg territories provided their own territories were respected. 4. That they would claim Igbajo, Ada, Otan and Iresi for the Owa of Ilesa, those places being his originally. 5. That the Ibadans should withdraw from Of a, handing Of a over to the Ilorins. 6. That the Modakekes, being Oyos, should remove from If§ soil. That it had been their purpose after defeating and driving away the Ibadans from their territory to fall upon Modakeke and destroy it, selling the captives to defray the expenses of the war, but out of respect for Mr. Wood they would give up the idea, but Modakeke must be removed. 7. That the exile Awujale be re-instated. 8. That there be a general and lasting peace throughout the country. The Rev. Mr. Wood and party returned to the Ibadan camp the next day with these conditions of peace, and delivered them verbatim to the Ibadan chiefs in council without any comment. After a private consultation among themselves they gave the following replies to each : 1. That out of deference to the white man, and in order to peace, they agreed to grant the Ekitis their independence. 2. That the brotherly relationship between the AlAfin and the Owa should by all means be revived; they could have no objection whatever to that, as the AlAfin is their own lord and master. 3. That they agreed to respect Ije§a territories provided the Ijesas respected theirs. 4. As to Otan, Ada, Iresi, Igbajo, the Owa's claim to these places belongs to a remote antiquity, and that by tradition only, at present they are not subject to the Owa if even they ever were ; and note that the inhabitants are not generally Ijesas, but Qyos. It should be left to the people themselves to decide under whom they would be. 5. They objected to remove Modakeke now, being the key to their own situation, but when the war was over they would require at least two years respite for preparation to remove the town to another site. 6. That if the King of Of a choose to return to his former allegiance to the Ilgrins, that is his own affair, they were protecting him only as a friend, he had never been nor is he now under their allegiance. They are defending Ofa because they v/ould not hke to see an Oyo city so historic to be destroyed. 7. As to the King of Ijebu, they had no hands in his dethrone- ment. They only heard the report of it in their camp : they were for years begging the Ijebus to open the road for trade and they refused : they were only too glad to accept their offer for trade now : how it came about they are not supposed to know, but they could not hold themselves responsible for the Awujale's re- instatement. On the next day Mr. Wood and party returned again to the Ekiti camp with the Ibadan rephes. This the Ekiti chiefs met to consider on that and the following day, and then they formulated their resolutions : 1. That the four above-mentioned towns be removed at once and go with the Ibadans, the Owa desiring them no longer as his subjects. 2. That Ofa should be evacuated at once and go with the Ibadans. 3. The same with Modakeke. The Rev. Mr. Wood for once broke through his reserve and put in a kind word for Modakeke in consideration of the sick, the infirm, women and children. On account of these time ought necessarily to be allowed for their removal, Modakeke being a large town. The Ekiti chiefs then said they would grant them 18 days and no longer, after which they should fall a prey. With these demands Mr. Wood and party returned to the Ibadan camp in the afternoon, and reported to the Ibadan chiefs. The chiefs were rather indignant at the Ekitis dictating terms to them as to a conquered people, they only submitted to these indignities out of deference to Mr. Wood : but they refused point blank to remove any of these towns until they had returned home to Ibadan, Mr. Wood returned the next day to the Ekitis and reported to them the resolution of the Ibadans. The Ekitis now agreed to extend the 18 days to 120 days, " after which they should fall a prey if not removed." This ultimatum was conveyed to the Ibadans the next day by the Rev. Mr. Wood. It aroused a great deal of indignation among the Ibadan chiefs that the Ijesas should be dictating terms of peace to them ! Somehard words were used which threw a damper on Mr. Wood's spirit. Finally the chiefs met the next day to speak out their own minds. They said to Mr. Wood, " Hitherto the Ekitis have been dictating to us, and we have practically accepted all their terms ; but now we have only one request to make : as nothing can be done until we reach home, in order to expedite matters let the Ekitis retire from their camp into the town of Mesin behind them—only a mile distant—on that same evening we shall be ready to leave. And again, why stipulate about the removal of these towns when they said they wanted universal peace ? Is it an essential of peace to bring such distress upon thousands ? However, if such be necessary to a lasting peace all over the country, we require 15 months at least in which to remove Modakeke, Igbajo, Otan, Iresi, and Ada. On the 8th of October Mr. Wood returned again to the Ekiti camp with the requests of the Ibadans, which were duly considered. Whilst the Ekitis would be prepared to grant the 15 months respite they would on no account remove from their camp into the town. They assured Mr. Wood they would never pursue after the Ibadans. Their Commander-in-Chief Ogedemgbe exclaimed, " Aja ki ilepa Ekun, Ekun ni won, Aja I'awa, Oyinbo maha mu won lo " (" The dog cannot pursue after a leopard, they are leopards, and we but dogs. White man, do take them away.") As an assurance of their sincerity the Ekiti chiefs said they were ready to build a temporary house for Mr. Wood and his party on the battlefield and leave with him all the Ijesa Christians to stay there as a witness until the Ibadans were clean gone. Mr. Wood returned to the Ibadans on the next day with these proposals. To these the Ibadan chiefs replied, " We have no objection to the temporary house being built, and the Ijesa Christians remaining there with the white man (though what effectual guarantee that will prove we fail to see), but we do certainly object to entrap ourselves in a defile under their very eyes. What the chiefs may desire is one thing ; what the uncontrollable war-boys may do is another. If they are sincere let them put a mile between us and themselves, Mesin Ipole is not far. We have accepted all their terms, that is the only stipulation we have to make, and that is reasonable enough." No argument could prevail upon the Ibadan chiefs to yield this one point, and they asked Mr. Wood to try his utmost to get the Ekitis to agree to this, then all would be right, and the honour of putting an end to this war would be his. With a trembling heart Mr. Wood made this last effort, and the result justified his fears. The Ekitis would not hear of it. They grew wild at the very idea. Thus ended in failure Mr. Wood's effort at peace negotiation. On that very night the Ijesas came to the battlefield and fired three rockets into the Ibadan camp which, however, did no harm. Before Mr. Wood left the Ibadans wrote him a letter of thanks for his efforts, and addressed letters also to Chief Ogundipe of Abe- okuta, who had shown much interest in their affairs, and also to the Governor of Lagos, lauding Mr. Wood's efforts. The Rev. Mr. Wood and party left the Ibadan camp on the 17th October, 1884, and hostiUties were resumed with much vigour during the remaining months and during the whole of the following year. Early in 1885 Mr. Wood, in order to complete his tour of inspection, left Lagos to visit the C.M.S. stations at Ondo and Ilesa via Leke, Itebu and Aiyesan. On reaching Ondo the Rev. C. Phillips, the pastor of those parts, accompanied him to Ilesa, and thence to the seat of war again, from the Ijesa side, and he repeated his efforts of the preceding year between the two camps, asking the same questions whether it was not time for a cessation of hostiUties. He had to face the same objections as before : and this second effort also, Hke the first, ended in failure. § 2. Death of Latosisa the Are-Ona-Kakanfo In the year 1885, not long after the Rev. J. B. Wood left the camp the second time, Latosisa, the GeneraHssimo of the Ibadan army, died. His death being wholly unexpected, various reasons have been assigned as the cause of it: (i) That he had forfeited his title as A.O.K., having exceeded the traditional 60 days in the campaign. But this could hardly have weighed much with him considering that times had greatly changed and many ancient customs with them. (2) That he had lost his influence among the war chiefs, and therefore he committed suicide. There is not the sUghtest doubt about this loss of influence. It was he himself who, by reversing the policy of his immediate predecessor, and advancing to high position many of the young men heirs to great houses in preference to older and more experienced men but with less means at their command, brought it about. The few older chiefs formerly his companions in arms having died out, he now found himself surrounded by much younger folks, the companions of his son. There is a certain camaraderie amongst these young men, nearly all of the same age, and sons of distinguished bygone chiefs, bred in the same atmosphere, and naturally of a common sympathy with one another. These young men have never ceased to lament those of their number whose deaths were due directly or indirectly to the intrigues of the Are, especially of lyapo the Seriki, son of the late Balogun Ibikunle, whom he sent " to sleep," of Aderibigbe, son of the late Bale Olugbode, Belo, son of the late Osi Osundina, and Awo, son of the late Baba Isale Labgsinde, all of whom perished in this war which the Are had brought about. And even of Ilori, son of the late Basorun Ogunmola, who met his death at the Jdumi war by the Are's bad statesmanship ; not to speak of men of lesser note. They felt sure that his object in bringing about these deaths was to make room for his ow-n son to outshine the rest, so that he might perpetuate the headship of Ibadan in his own family. But the proximate cause of his death seemed to be due to the action of one of his slaves towards Ajayi Osungbekun, the senior chief among the young men, and next to himself in command. The actions of the Are's slaves at this time beggar description, both at the seat of war, especially in the provinces, and at home, they carried on their excesses regardless of age, rank or sex. Robbery, seizing by violence, rape, etc., were of daily practice. The knowledge that these slaves were captives led to the town by the very people of whom they had now become masters through the indulgence of the Master, made their crime less pardonable. The Seriki having sent home for a ram and other things to offer sacrifice, the time for which was drawing near, his mother sent him also some Eko, home-made, with her love. The messenger came all the way quite safely with his charge. Leaving Irehe, he was making for Igbajo and was within a few hours from the camp when he came up with some of the Are's slaves who had gone out looting ! One of them in particular wrested the ram from him, and seized the Eko, devouring the latter there in the messenger's presence, who kept crying out, " It is the Seriki's ! It is the Seriki's ! " " And who is the Seriki ? " retorted the slave. Both of them got into the camp together, and the messenger related to his master all that happened to him and his charge all within sight, as it were, of the camp. The Seriki called together his comrades and poured his tale into S3anpathetic ears. They were mad with rage. They assured him of their support in whatever measure he might adopt, but the slave must never go with impunity (for they knew that as usual the Are would never deal condignly with him), for the same thing might occur to any one of themselves to-morrow. Together they accompanied him to the Are to complain of the action of his slave and to demand redress. Unfortunately the Are took the matter hghtly : instead of dealing out sharp punish- ment to the slave he left him to dispute the matter with the Seriki. He even attempted to shield him, before the culprit was forcibly brought forward. The Seriki then asked him, " Did not the messenger tell you the things were mine ? " He answered, " Yes, he did, but how am I to know that he was speaking the truth when he said, ' It is the Seriki's ' ? I thought he was deceiving me." There was no apology made, his master looked on amused. The Seriki thereupon arose, unsheathed his sword, and with one sweep severed his head from his shoulders in the very presence of his master ! All the war chiefs present neither moved nor said a word. The Are, imperturbable as usual, but comprehending at once what it all meant, said nothing. The meeting was immediately adjourned. It was said that the Are afterwards sent the Seriki ii heads of cowries. (This being the amount usually paid to the head chief for unsheathing his sword.) This the Seriki was said to have accepted without any apology. It is a metaphorical way of asking, "Are you prepared to take the headship?" His acceptance of the money was an answer in the affirmative. Not one of the chiefs called on the Are or sympathized with him on this direct affront offered him, and this grieved him most, being a clear evidence that their sympathy was all on the other side. He then knew that this was but the beginning of the end, and it became him to die an honourable death. He was not laid up for long, the fact of his ailment was not known throughout the camp before the rumour of his death followed. Just before the end he sent for Sanusi, his eldest son, and gave him his last charge. Sanusi left him smoking his pipe, his courtiers sitting all around him. He was heard to cough gently as if suffocated by the fumes of his pipe, and putting down the pipe he lay quietly on his mat and adjusted his cloth over himself and thus passed away gently. Those sitting about him and looking on scarcely beheved he was dead ! Thus passed away one whose narrie will ever be remembered in Yoruba history as the man who raised the fame of Ibadan to its highest pitch of glory and by his bad statesmanship brought it down to its lowest level, and there left it. The late Latosisa was the son of a private man, a native of Ilora, a suburb of Oyo. He joined the marauders at Ibadan as a private soldier, and in early life he was a very unfortunate man ; although he never missed any predatory excursions, he never did well for himself in any. He lived to be an old bachelor because he could not afford the means of marrying a wife. He was a palm dresser and from his own statement he could tell the nature of all the palm trees for miles around Ibadan. His turn of fortune began when in a civil war at Ibadan he was fortunate enough to have caught a woman with some children. It was then he had a wife ! And he sold the children to start life with. Being inured and accustomed to poverty he continued to the end of his days to be thrifty, to feed sparingly and mostly on dry food, as in early life when he could afford nothing else. He was one of the faithful followers of Ogunmola, the late Basorun of Ibadan, the captain of whose guards he was when Ogunmola was the Otun Balogun of Ibadan. He was a man of a genial disposition and of winning manners. His first military command as a captain was when he was sent to take over charge of the army under Akawo before Iwawun, but both were hard-pressed and even besieged in their camp by the Ijayes that came to the succour of Iwawun, before Ogunmola and Osundina came to their aid and defeated the Ijayes {vide Chap." XVIII, p. 346). He was originally a pagan, and thrice was he taken to an Ifa grove for purification in order to have children (for he had none for many years after the firstborn, who was killed at the Ijaye war), but to no purpose. He then embraced the Moslem faith, and became confirmed in the faith by the birth of a son whom he named Sanusi. This was during the Ijebu Ere war. He signaHzed himself at the late Ilesa war when, in taking the last road to the city, he had to oppose the army from the country whilst Ajayi Ogboriefon opposed that from the city. Together with his colleague he rose rapidly; owing to political changes at Ibadan he soon found himself at the head of affairs. He wrested from Ojo Aburu-maku of Ogbomoso the title of A.O.K. He obtained the Ojiko {vide p. 74) from the King with two slaves; he never wore it himself but his favourite slave Idagana used to wear it in front of him as Abogunrin that of the late Are Kurunmi of Ijaye. He was the hero of the Ado and Aiyede wars when he took the field in person. The wars were unprovoked, they were simply for the love of slave hunting. Elated by the easy victories won, he declared war against the Egbas, against the expressed wishes of the King and his own war chiefs ; this compUcation with the Egbas gave room for the rebellion of the Ijesa and Ekiti provinces which culminated in this war. He was undoubtedly an ambitious man, and envied the glory of the two foremost houses at Ibadan, viz., those of Ibikunle and of Ogunmola. He strove to efface the fame and glory of both houses and to exalt his own over all, but in this he failed. His death was rather inglorious. His bones were preserved and taken home to Ibadan for interment. § 3. The Vicissitudes of War After the death of the Are, Ajayi Osungbekun, the Seriki, became the leading General of the Ibadan army. In fact he was the only titled war chief, the older men having all died, and the Are did not fill up several important vacancies before this war began. But the Ibadans were loth to retain a Seriki as their leader, they had always been led to victory (said they) by a Balogun and not by a Seriki. It was unanimously agreed that he should assume the title of Balogun. As the leading chief the title that really devolved upon him was that of Bale, but that is a non-combatant title, and for him to take it would mean that he should retire from the seat of war and go home—which was impracticable at this crisis. And again, after the death of the late Balogun Ajayi Ogboriefon, when the national god Ifa was consulted as to his successor the oracle declared for Akintola, son of the late Balogun Ibikunle, and brother of Seriki lyapo. Akintola then was an untitled chief, only an Are-agor6, and the Are was not prepared to grant so high a title to the head of a house he was then determined to see degraded, consequently he left the title open, and was not going to fill up this and other vacancies till after the war. In conferring the title on Osungbekun now, it was understood that he was merely to hold it in trust for Akintola, as Akintola could not rightly be placed over him, but after the close of the war, when he entered upon his rightful title of Bale, Akintola would then come to his own. But there are many amongst the Ibadans who attributed their failure in this war to disobedience to the voice of the oracle in not making Akintola the Balogun, and that they were not Ukely to win under any other against the voice of the oracle. And again it is to be noted that when Akintola first arrived at Kiriji and had to fight single-handed, then Ogedemgbe was caught and let off, because of the secret combination against the Are, which pointed to the fact that the oracle divined correctly. But his advance- ment now would be most inexpedient, and the present arrangement seemed fair enough. The War under the Leadership of Ajayi.—The young war chiefs who had resolved to win no victories which would redound to the praise and glory of the Are, had been greatly seconded in their resolve by circumstances they never dreamt of, and now that they would wish to do so, events which had transpired were too much for them. Very few battles were fought during the years 1885 and 1886, as the Ibadans had now been able to secure some rifles, and were not slow to learn the use of them (though nothing to be compared to those of the Ekitis in point of number). The Ekitis could no longer approach the Ibadan camp to shoot into it with impunity and to offer battle. But still they had the advantage of position. While the Ibadans were filing out of camp in the day of battle their rifle corps could always make a target of them, but when they had all spread themselves on the battlefield the chances were somewhat even, both sides had to seek cover and shelter from the sharpshooters. They then did more of skirmishing than of real battle. The War at 0/a.—But the war at Ofa was raging with unabated fury. The men of Ofa and the Ibadan contingent there encamped outside the city, and erected double walls connecting the city with the camp. Behind the outermost wall they engaged the enemy. The Ilorins, trusting more to their cavalry, had but few infantry men, besides those supplied them by the Ekitis, and they were' armed with swords. The method of the cavalry men was to gallop round and round beyond the range of bullets, and then watch the opportunity for seizing a weak point or take their enemies unawares and endeavour to pull down the walls or spear the foe. When they were pressing too hard upon the defenders, the Balogun of Ibadan sent over one of his slaves, Babare by name, a sharp- shooter, with a rifle and a good supply of cartridges. His presence was always in demand at whatever point the battle was hottest, and by dropping two or three horsemen he always caused the Ilorins to decamp. The War at Modakeke.—Here the battle was fiercest, as the Ifes, Ekitis and Ijebus who were pressing hard to destroy the town, were better supphed with arms of precision. Akintgla, who was sent to reinforce the place twice, suffered disasters by ambuscade which nearly proved fatal to his life. At the first instance the Ifgs came to provoke a fight after having placed ambuscades in several places in the ruins of the city. As the Modakeke war chiefs and the Ibadan contingent joined battle with them at the Akogun market, the Ifes retreated as if defeated, and they were being pursued until the pursuers were drawn off to a considerable distance from the town, then the ambuscades opened fire behind them. They were completely hemmed in on every side, and had to fight their way back. In the rush, Akintola's horse slipped and fell, and he was fortunate enough to escape being trodden to death as many others were, horse and foot ! As soon as they had fought their way through one set of ambush men, and were walking slowly to take breath, another set would open fire upon them ; thus they went from one to the other, the Ifes and Ijesas pressing hard in pursuit, determined to take Modakeke that day. But Adepoju, the Balogun of Modakgke, at the expense of his life saved the situation: with a band of a faithful few he barred the way against the pursuers and fought desperately like a hero, against great odds until he fell among the slain. It was instantly reported in the town that both Akintola and the Balogun had fallen, and many had already begun to pack up to flee when Akintola's drum was heard approaching. He himself by this time was completely exhausted, panting and thirsty. He owed his safety to his cousin Latunji, an intrepid horseman. Latunji it was said, woke up, that morning feeling sad and depressed, and on consulting his Tfa he was advised not to go out that day, and consequently he kept at home ; but when he heard of the disaster he immediately saddled his war horse and went to the succour of his cousin. He met him at the Akogun market, being hotly pursued and almost taken alive. He dashed upon the pursuers, spearing them right and left, then cantering round and round his cousin said "Are agoro maha rin pele pele " (Are agoro, do walk on gently, gently) and kept the pursuers at bay until they reached the town of Modakeke. In this disaster Akintola lost his favourite charger, his Dane guns were thrown away in the flight, and what he prized most of all, his father's war dress, an heirloom in the family. It had descended in due order through his elder brothers Ko-ejo, Babayemi, Obembe, and lyapo to himself; being a garment studded with charms, it was too heavy for him to carry in the flight so he entrusted it to one of his men who in the rush fell down and lost the garment. It was picked up by the Ifes and carried away in triumph, together with his horse as a trophy of war. The second disaster was at an engagement with the Ijebus at Isoya. The Ibadans and Modakekes were enticed into a distance in the forest in the direction of Isgya, and there the ambush attacked them on every side. Akintola had to fight his way back and lost several of his guns, his men throwing them away in their flight. The brave son of Chief Olubode fell in this disaster. Having failed to dislodge the Ibadans from Kiriji, the con- federates were determined to take Modakeke at all costs, so that Kiriji might be taken at the rear. They now reinforced the Ifes strongly from the Ijesas and Ekitis, Prince Fabumi at their head. He was determined to take Modakeke at his first fight, but in this he failed. In the same way he had determined to defeat the Ibadan army at Kiriji before Ogedemgbe came to take over the command, but in a fair fight he met with intrepid warriors like himself in Akintola and Apampa. He left several of his veterans dead on the battlefield, and many more—like himself—wounded in several places. Ogunsigun the leader of the Ijebus was also reinforced by the ex-Awujale's party from Epe. The Modakekes now took great pains to fortify their town. They repaired the walls thoroughly and built forts upon them in several places, placing in them sharp shooters with rifles. But they never shielded themselves behind these walls, they always engaged the enemy outside. Akintola also replaced his lost Dane guns with rifles, mainly at the expense of his tributary town of Ipetumodu ; Apampa also acquired some rifles but was far more lenient with his tributary town of Eduabon. (Edun-j'abon.) The houses of the two most powerful war-chiefs at Modakeke in the 'sixties, Ojo Akitikori the Balogun and Ajombadi the Otun, were duly upheld by their worthy sons and successors, Oyebade and Adepoju respectively, both of whom fell in the defence of their town. They were duly succeeded by their brothers, Detomi of the the latter and Oke (nicknamed pupa, i.e., yellow, from his hght complexion) of the former. Oke also fell in an engagement and was succeeded by his half-brother Oke, surnamed Dudu (the dark) from his complexion. Detomi became lame in both his feet, but still directed the battle on horseback. With the command of a few rifles by the Ibadans the ardour of their foes cooled, and the war here, as at Kiriji, became less frequent than formerly and might practically be said to be at a standstill.