By Ogungbile Akin Oyetunde
According to oral tradition, there is a mythical Sango called “Ayilegbe – Orun (Orisa)” and a historal Sango called Tella – Oko. The Yoruba theological concept has it that the mythical Sango Ayilegbe Orun (Orisa) is a divinity that descended from Ikole Orun during the time of Igba Iwase (Beginning of the World). He is stronger among the Yoruba indigenous religion known as “Esin Ibile.” On the other hand, the historical Sango (Tella – Oko) is a devotee of the divinity Sango Ayilegbe Orun (Orisa).
Sango Tella – Oko (human) was a strong warrior believed to be a physical mystical and invisible of the Orisa Sango Ayilegbe – Orun, due to his mystical and invisible powers used through the energy of the Oranmiyan with Torosi from the town of Tapa, the founder of Oyo Empire. Sango Tella – Oko (human) was strong. Ayilegbe – Orun due to his mystical and invisible powers used through the energy of the thunder and storms. Sango Tella – Oko was the son of Oranmiyan with Torosi from the town of Tapa, the founder of Oyo Empire. Sango Tella – Oko was a brave and great man of valour and virtues that inherited his special abilities from Nupe land, his mother’s people. During the reign of Alaafin Ajaka, Oyo was under a regular threat of war from Olowu (Ajaka’s cousin) who rules Owu kingdom: Olowu later sent his warriors to capture Alaafin Ajaka and bring him to Owu. The Oyo Mesi (Oyo council of chiefs) sent for Sango Tella – Oko (human) in Nupe land where he had lived. He rescued Alaafin – Ajaka and was crowned king in return while Alaafin – Ajaka was sent into exile.
Genealogically speaking, Sango Tella – Oko became a royal ancestor of the Yoruba as he was the third Alaafin of the Oyo kingdom. Alaafin Sango Tella – Oko (human) in his life time had five wives, but three were very close to him, Oba is the first wife, who in the traditional sense the legitimate wife; Osun, the second; Oya, the third wife; Awa, the fourth and Gambiolu, the fifth wife. The third wife, Oya, was a special being because she had the power to transform from human to animal and also has the power to summon rain. Therefore, together with the Sango Alaafin thunder bolt, the duo (Oya, and Sango Alaafin) had terrific victories in battles, Oya now became Sango Alaafin’s consort (Aayo/Joy).
Sango Alaafin became king when Oyo was at its formative stage and surrounded by mighty and warlike states such as Nupe, Ibarapa and Owu. He was able to consolidate the military ascendancy of Oyo in the region. In one of Sango Alaafin’s bids to re-affirm the potency of his power in the palace, he burnt it down to ashes. On the other hand, Sango Alaafin left the town followed by the chiefs who persuaded him not to leave but Sango Alaafin was adamant and unyielding to persuasion while the chiefs went back as they approached an Igba – tree.
Afterwards, erroneously, the news went viral that Sango Alaafin hanged himself but Sango Alaafin vanished into the earth leaving behind thunderbolt – Edun-ara, that was taken from his body.
Hence the popular saying Obakoso or Olukoso, meaning the king does not hang and the place where the (king) Alaafin Sango disappeared became known as Koso till today.
Sango became the hero and a legend more because of mysterious circumstances of his demise coupled with his efforts in consolidating the military ascendancy of Oyo in the region.
- Ogungbile is Chief Muesum Exhibition Officer, National Museum, Oyo.
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