Epe, a historic town in present day Lagos State, stands not merely as a geographical location but as a deeply rooted civilisation shaped by spirituality, migration, structured leadership, and a resilient cultural identity that predates colonial and external influence.
Long before its integration into Lagos administration, Epe had already emerged as an organised and thriving society, with its origins steeped in both oral tradition and spiritual significance.
Originally known as Igbo Obo, meaning “Monkey Forest” the land was once a dense and mysterious expanse, rich in natural life and ancestral meaning. Central to its origin story are the revered figures Ogunmodede and Alaro, whose connection transcends ordinary human relationships and is widely regarded as spiritual and symbolic. Over time, both figures became deified, forming a foundational identity still echoed today in the popular expression: “Omo Epe Alaro Ogunmodede.”
Historical accounts trace the expansion of Epe to Uraka, a hunter believed to have been guided by divine instruction through Ifa. His migration journey led him first to Poka, named after his hunting staff, popoka before settling in Etita, where he encountered earlier inhabitants. Uraka’s settlement marked a significant phase in Epe’s physical and social development, as he established roots, brought in his people, and contributed to the town’s early structure. His final resting place at Ita-Opo remains a site of historical importance.
As the population expanded, communities such as Areke (Aleke) and Apakeji emerged, reflecting an increasingly organised settlement. This growth necessitated leadership, leading to the establishment of the Oloja institution, the traditional rulership system of Epe.
Contrary to some narratives, Epe’s governance structure was firmly in place long before external influence. The Oloja throne had already been occupied by successive rulers, including Oloja Shagbafara, Kuboyejo, Adeboyejo, Adelana, and Olumade, all of whom contributed to maintaining order and strengthening the town’s political and cultural identity.
Economically, Epe flourished as a coastal hub, attracting fishermen, farmers, hunters, and traders. Its markets thrived, and its people became known for their accommodating nature and openness to visitors. Religious life also evolved organically within the community. Islam, for instance, was already present through trade interactions prior to any external influence, with the Tukuru Mosque serving northern traders before the establishment of a central mosque built collectively by the people largely supported by the Ijebu-Epe community.
Epe’s development was not in isolation. It existed within a broader network of interconnected settlements, including Agbowa, Ejinrin, Ilara, Orimedu, Ibeju, Nofirija, Poka, Omola, and Ketu, many of which were founded by Ijebu royalty. This regional linkage reinforced Epe’s position as a significant socio-political and economic centre.
Culturally, the town developed a rich system of traditions and festivals such as the Ẹ̀bì Festival, Ojúde Ọba, Egúngún, Ogun Festival, and other communal rites that reinforced unity and continuity. The Ẹ̀bì Festival, in particular, remains a sacred annual event symbolising renewal, ancestral reverence, and communal harmony.
However, one of the most defining moments in Epe’s history occurred in December 1851, when King Kosoko of Lagos arrived with approximately 1,500 followers after fleeing British forces. Historical records and oral accounts are consistent on one point Kosoko met a fully established society in Epe.
Initially, he was not accepted into the town and was required to seek approval from the Awujale of Ijebu-Ode. Permission was eventually granted through a symbolic message known as Oja Ikale, which was sent to Oloja Olumade. In keeping with Epe’s tradition of hospitality, Kosoko and his followers were received.
Despite this, his presence introduced internal tensions. Divisions and betrayal emerged within his camp, weakening cohesion among his followers. By 1862, when Kosoko was pardoned and prepared to return to Lagos, not all members of his group accompanied him.
Some individuals including Posun (Iposun), Kujenya (Ikujenya), and Iyanda chose to remain in Epe, seeking freedom from servitude. These individuals were not part of Kosoko’s royal lineage but were associated with his camp as subordinates and traditionalists, some linked to indigenous institutions such as the Osugbo cult.
Kosoko departed Epe with his immediate family, including his daughters and grandchildren, leaving no direct royal lineage behind in the town, except for a distant connection through the Idogun family. Those who remained behind eventually formed a distinct group known as Epe Eko, adding another layer to the town’s evolving identity.
Oral history also recounts that Kosoko placed a curse on those who refused to return with him, a narrative that has contributed to longstanding historical interpretations and divisions within the community.
Despite these developments, the authority of the Oloja dynasty remained intact. The traditional institution continued to serve as the apex of leadership, preserving cultural heritage and maintaining social order.
Epe sustained its economic relevance through fishing, agriculture, and trade, exporting produce such as fish, cassava, maize, and cocoa. It also gained recognition for constructing motorised shallow-draft barges used across coastal waterways.
The town’s symbol two fishes captures its enduring relationship with water, livelihood, and abundance while also serving as a reminder of its historical roots.
Today, Epe remains a living testament to a people whose identity was firmly established long before external forces arrived. It is a town where history is not only preserved but actively lived a place defined by origin, strengthened by structure, and sustained by resilience.
Epe, beyond its geography, stands as a powerful narrative of a people who understood their identity long before the world came to meet them.
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