25/07/2025
King and Crown
THROWBACK SERIES:
ALAAFIN CROWNS THE OLOBU OF ILOBU
ALAYELUWA, OBA LAMIDI OLAYIWOLA ADEYEMI III J.P, C.F.R, The Alaafin of Oyo
An address delivered by Alayeluwa Oba Lamidi Olayiwola Adeyemi J.P, C.F.R, The Alaafin of Oyo, On the formal presentation of beaded crown to Oba Asiru Olatoye Olaniyan II J.P, The Olobu of Ilobu on Saturday the 13th of December, 1986.
Your Highnesses, Honorable Commissioners, Distinguished Ladies and Gentlemen:
Today marks an important milestone in the chequeref history of this historic town of Ilobu. An occasion like the one of today, which comes only once in the reign of an Oba, always produces a scenario that evokes the deepest of emotions, joy and community ecstasy, sometimes bordering on the frenzy. This is quite understandable.
The most outstanding and perhaps the most priced of monarchical possession of the Yoruba traditional rulers, remains the beaded crown. In the Yoruba traditional and monarchical culture, not all Obas are crown wearing. There are traditional classifications and heirachical order based on accepted seniority from the earlier times.
Although it might be argued that the historical fact that some Obas in Yorubaland did not wear crown, did not detract from the importance which tradition continue to attach to their institutions, yet the fact remains that the royal emblem of crown is the most prestigious paraphernalia of an Oba, a possession that is generated by the Oba's subjects.
The beaded crown was sparingly and barely used. It was anointed and consecrated. In the past, human beings were sacrificed for the purification and consecration of the Ade. There were strict conventions, rules and regulations governing it's use. It differs and varies from one monarchy to another. The Oba did not put on the beaded crown (Ade) on his own head. He must not see the inside of the crown.
The Ade (quite often the original ones) constituted an emblem of ancestral spirit in the Palace shrine. Thus if when not worn by an Oba, the Yorubas were obliged to show the same reverence to it by prostrating before the Ade when it is publicly displayed.
Thus in the earliest period of the Yoruba history, relatively, fewer Obas wore the beaded crowns, because the oldest ones, believed to be the original Ade, are passed on to the reigning Oba by his predecessors in a succession line that dated back to ancestral times. In short, since the crown symbolizes the very essence of royalty, the Yorubas accord respect not only to the Oba who wears it, but also due regard is given to his town. Hence, you hear the appellation, Oba Alade and or Ilu Alade. Thus the town with a Crowned Oba with its universally accepted norms assumes a traditional pride of place amongst the wider Yoruba Community.
It was primarily for this reason that the beaded crown reared it's ugly head during the era of the British Indirect rule system in the area of Western Nigeria. Conscientious and desperate efforts made by the paramount Obas like The Alaafin of Oyo, The Ooni of Ife, The Oba of Benin, The Owa of Ijeshaland and a host of other Obas in the period of 1930s, 40s and 50s to stem the tide of the tendency of proliferation of crowns met with little success. The practice became a sort of uncontrollable bush fire.
The reasons, factors and circumstances that combined and militated against the genuine efforts of those traditional rulers already mentioned would not be discussed here.
I have gone this far to show that the Yoruba beaded crown is a sacred emblem of royalty and that the most Paramount Obas in Yorubaland has consistently made efforts, within the limit of the constitutional powers allowed them under successive governments in the country to control its use and preserve its sacredness.
Happily, times have changed. We have moved far away from the era of uncertainty. Mine was the lone voice crying in the wilderness in the mid-70s against the daring iconoclasm of the unilateral wearing of beaded crowns by Obas not traditionally entitled to do so.
There is now a Law in Oyo State that regulates the award of beaded crowns to deserving Obas. This Law provides for the various stages, regulations and procedures which an aspiring Oba for beaded crown must strictly follow. Then there are two important statutory bodies, namely, The Traditional Council at the Local level and the State Council of OBAS and CHIEFS whose deliberations must ensure that the applicantw satisfied all the requirements of tradition, history and the provision in the Law. The recommendation by the Oyo State Council of OBAS and CHIEFS is vital before the eventual approval or otherwise by the state government.
The ceremony of the crowning of the Olobu of Ilobu today is a culmination of these lengthy and tedious processes. This exercise is not being done in abject travesty of history and our tradition. It is a manifestation of the fact that Oba Ashiru Olaniyan and the town of Ilobu have passed through and have satisfied the purification processes for the wearing of beaded crown as laid down under the existing legislation relating thereto.
I rejoice very heartily with Oba Ashiru Olatoye Olaniyan II for the honour, recognition and traditional prestige which the beaded crown has brought to his traditional office and his town of Ilobu. I am proud of the enterprising and hardworking people of Ilobu.
They have recorded many achievements for Ilobu town through self-help projects and individual contributions by selfless services to the community. A lot more could still be achieved. Our old and traditional values of communal spirit and commitment to the progress of our community must be revived, invigorated and given the necessary fillip in our daily pursuit.
It is not the hood that makes the monk. It is therefore, not the crown that makes an Oba. My advice, therefore to Oba Olaniyan, is that he should continue to display such attitude, behavior and total commitment to his people's welfare that have endeared him so much to his people. I have always advocated that an Oba should not be the custodian of his people's custom merely in name. Perhaps there is no better occasion for me to restate this very clearly. The public appearance of the Oba must project the totality of the culture of his people; it should reflect dignity and grace. Oba Olaniyan should not fall into the temptation of using his crown anyhow and to anywhere. The practice of some Obas wearing the beaded crown to all nooks and corners has tended to lower public esteem and reverence for those Obas and their crowns.
Lastly, I wish to thank Oba Olaniyan II and the people of Ilobu for the splendid reception accorded me and my entourage. My prayers are that Oba Olaniyan may reign long and that the town may witness peace and progress during his reign.
THANK YOU AND GOD BLESS.
Iku Baba Yeye.
(Note: Kabiyesi Oba Olaniyan II is still the Olobu of Ilobu till date)
