Note 140 — Chapter V

Missionaries naturally connect this ridiculous fable with the Mosaic Creation and the equally apocryphal Noachian flood dove and olive-branch. I extract the following from the Rev. Mr. Crowther’s introductory remarks to the ‘Grammar and Vocabulary of the Yoruba Language:’ ‘It is said by the Yorubans that fifteen persons were sent from a certain region; and that a sixteenth, whose name was Okambi (an only child), and who was afterwards made King of Yoruba, volunteered to accompany them. The person who sent them out presented Okambi with a small piece of black cloth, with something tied up in it; besides a fowl, Tetu, a servant (slave), and a trumpeter,—Okinkin was the name of the latter. On opening the gate of this unknown region, they observed a large expanse of water before them, through which they were obliged to wade. As they went on, the trumpeter reminded Okambi of the small piece of cloth, by sounding the trumpet according to the instructions of the person above mentioned. The cloth being opened, a palm-nut, which was deposited in it with some earth, fell into the water. The nut grew immediately into a tree, which had sixteen branches. As the travellers were fatigued by long wading through water they were glad of this unexpected relief, and soon climbed up and rested themselves on the branches. When they had recruited their strength, they prepared again for the journey, yet not without great perplexity, not knowing in what direction they should proceed. In this situation, a certain person, Okikisi, saw them from the region whence they set out, and reminded the trumpeter of his duty; on which he sounded again, and thus reminded Okambi of the small piece of black cloth, as before. On opening it some earth dropped into the water, and became a small bank; when the fowl, which was given to Okambi, flew upon it and scattered it, and wherever the earth touched the water, it immediately dried up. Okambi then descended from the palm-tree, allowing only his slave and his trumpeter to come down with him. The other persons begged that they might be allowed to come down; but he did not comply with their request until they had promised to pay him, at certain times, a tax of two hundred cowries each person.

‘Thus originated the kingdom of Yoruba, which was afterwards called Ife; whence three brothers set out for a further discovery of better countries. At their departure they left a slave, named Adimu (which signifies ‘Holdfast’), to govern the country of Ife in their absence. The tradition of the three brothers explains the relationship of the three chieftains in the kingdom of Yoruba; namely, the chief Iketu, called Alaketu, and said to be the eldest; the second, or Alake, chief of the Egbas; and the King of Yoruba, the youngest, who however in former days took tribute from the rest. There is a similar tradition concerning the chiefs of Allada (Ardrah), Ijashe (Porto Novo), and Dahome.

‘After the repulse of the Dahoman army in 1850, some of the prisoners were presented to Oni, the Chief of Ife, to the Alaketu, and to the King of Yoruba by the Abeokutans, in memory of their victory. He of Ife returned a polite symbolical letter which was construed by the missionaries as an invitation to come over into his country and to help his people.’