Oyomesi were the seven principal councilors in the old Oyo Empire. They were powerful figures who advised the Alaafin (king) on important matters of state and helped govern the empire. The Oyomesi played a significant role in the political and administrative structure of the empire, contributing to its stability and expansion during its peak. The Oyomesi in the old Oyo Empire were the king’s advisors and had crucial roles in governance, administration, judiciary, defense, cultural preservation, and conflict resolution. They provided counsel, made decisions, managed territories, ensured justice, defended the empire, preserved culture, and mediated disputes, contributing significantly to the empire’s stability and prosperity.
Historically, The Oyo Mesi was made up of the most powerful noblemen in imperial Oyo. No emperor, or Alaafin of Oyo, was capable of being enthroned in the capital without the prior consent of and performance of rituals by these seven titleholders. They were a ruler’s principal advisors and sacred officiants, and also served various judicial and administrative functions in his realm.
Led by the Bashorun (or hereditary “Prime Minister”), the Oyo Mesi were also expected to serve as a check on the despotic authority of each individual emperor that they crowned. In the event of any given reign having descended into tyranny, the Bashorun — after having put the matter to a vote in the Oyo Mesi previously — was expected to perform a traditional rite during which he would bring a calabash (which was to be either empty or laden with the eggs of a parrot) and present it to his monarch. On seeing that this had been done, the Alaafin was then obligated to essentially abdicate by way of ritual suicide shortly thereafter. After his burial, it was then left to the Oyo Mesi to begin the process all over again by replacing him with another member of the imperial family.
These wide powers that the Oyo Mesi had were checked in turn by the Ogboni, a subordinate council of noble elders that were sworn to the service of the Earth goddess. In matters of war, the Oyo Mesi were also supported by the Eso Ikoyi warrior caste, who they indirectly commanded on the battlefield by way of its field commander, the Are-Ona-Kakanfo.
This organizational structure survived the fall of the old empire during the Yoruba civil war in the 19th century, and exists now in the ceremonial monarchy of contemporary Oyo.
The following are the titles of the Oyo Mesi chiefs. Each has his own inalienable functions in the realm (although many of these responsibilities — such as the Samu’s needing to commit ritual suicide — are now dormant), and all are collectively the Oyo equivalent of the Iwarefa in other Yoruba kingdoms:
1. The Bashorun (“prime minister”, hereditary within a single lineage that is related to the imperial family, historically styled His Supernal Highness according to the Reverend Samuel Johnson)
2. The Agbaakin (“high priest of Oranmiyan”, hereditary within a single lineage)
3. The Samu (“sacrificial minister”, hereditary within a single lineage; whenever an emperor died, the Samu was obligated to commit ritual suicide and thereby escort him to the afterlife)
4. The Alapini (“high priest of Egungun”, hereditary within a single lineage)
5. The Laguna (“roving ambassador”, hereditary within a single lineage)
6. The Akiniku (“chief of defense staff”, hereditary within a single lineage)
7. The Ashipa (“mayor of the capital”, hereditary within a single lineage that is descended from the ancestral rulers of Ago-Oja — the town that eventually became the present Oyo).
A personal account, Alaafin of Oyo during the Oyo-Ile era (old Oyo empire) was not a king, he was an Emperor, a deity! Even up until date, Alaafin of Oyo’s power is paramount. The trio phrase of; ‘IKÚ BÀBÁ YÈYÉ” which is translated as;” THE DEATH, THE PATERNAL and THE MATERNAL” might not mean anything to us in this modern Democratic Era, but in the ancient Yoruba Days, it meant a great deal. Yet, as powerful as the Alaafin is, the system of government in Yorubaland is considerate and gives room for “check and balance”. Alaafin’s power can be checked and cautioned by the Oyomesi.
“They were a ruler’s principal advisors and sacred officiants, and also served a variety of judicial and administrative functions in his realm. Led by the Bashorun (or hereditary “Prime Minister”), the Oyo Mesi were also expected to serve as a check on the despotic authority of each individual emperor that they crowned”.
The Oyo Mesi developed as a check on the Alaafin’s power, preventing the Alaafin from being an autocrat; the Oyo Mesi compelled many Alaafin to commit suicide during the 17th and 18th centuries. The Bashorun has final say on the nomination of the new Alaafin, his power rivaling the king himself. Oyo mesi can be regarded as kingmakers. Oyo Mesi consists of seven most noble and most Honorable councilors of state. The consent of the Oyomesi is required before any reasonable decision could be taken by Oba.
There are two classes of noblemen at Oyo; in the first, the title is hereditary; the second which is strictly military is the reward of merit alone, and not necessary hereditary. In both, each member is styled “Iba” which means a lord being a diminutive of “Oba” a king. The position of each of the seven state councilors, Oyo Mesi is hereditary in the same family but not necessarily from father to son; it is within the king’s prerogative to select which member of the family is to succeed to the title, or he may alter the succession altogether. The Oyomesi represent the voice of the nation; on them devolves the chief duty of protecting the interests of the kingdom. The king must take counsel with them whenever any important matter affecting the state occurs. Each of them has his state duty to perform, and a special deputy at court every morning and afternoon, and whom they send to the Alaafin at all time when they are unavoidably absent.
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