Mayor_of_Lagos:

SE was under Royal Niger Company Charter and was later traded to the Colonial government as a settlement for British control hinterland.

You are not making any sense.

igboezue: unfortunately that will only happen in ur oily head,once the war for nigeria ends,we ar gonna come for lagos...

Gbam!

pazienza:




You are not making any sense.

I can try again! Look below, how do you feel about this input?

Mayor_of_Lagos:SE was under Royal Niger Company Charter and was later traded auctioned to the Colonial government as a settlement for British control hinterland.

omonnakoda:



That is a rather lame defence and distraction to the issue .You said that "Lagos colony represents the SW of today" your exact words .That is not true. The Colony of Lagos which is te correct term and not Lagos colony was not the SW of Nigeria . I corrected that so your new contribution is a DISTRACTION. that first statement was wrong.

Regarding the terminology of Protectorate of Lagos or Protectorate of the Western Province. Those terms have appeared at different places and different times but I have also seen them in historical records . It is rather churlish of you to say there was "NOTHING LIKE PROTECTORATE OF WESTERN PROVINCE" when even the original document that we are discussing here on this thread carries the term "Western Province" in SEVERAL places" rather than admit that you were wrong you seek to save face by creating confusion
Was it me that wrote that document which the OP introduced on the FIRST page

The fact is that Lagos was settled as a colony in the 1860s and the rest of SW Nigeria pacified incrementally over time and different Historical documents have shown Colony and Protectorate of Lagos or Colony and Protectorate of Western Province While many have even suggested that SW was part of the Southern Protectorate( an error in my opinion). What is certain is the term Protectorate of Western Province was widely used in document from that period.

Irrelevant drivel. The point i was trying to drive home, was that lagos from the point it was amalgamated with the protectorate of southern Nigeria, and the capital of the new entity sited at Lagos, became developed by the British using money generated from mainly southern Nigeria, as the colony and protectorate of lagos was actually broke with little or no economic activities going on there, due to the the tribal wrestling matches the people were having with each other.



Igbos in Lagos was as a result of 1906 amalgamation, and without that amalgamation, lagos would have ended up like any other west African coastal city.
Yorubas should leave Lagos alone, and turn their attention towards Ibadan, a city they can honestly boast they built on their own, this long discussion going on here to claim the success of Lagos by yorubas should be stopped, until the day Nigeria disintegrates, Lagos can never be a Yoruba city, and the day Nigeria disintegrates, Lagos will return to Ibadan status, a model Yoruba city.

Mayor_of_Lagos:

I can try again! Look below, how do you feel about this input?

Still not making any sense, and as a matter of fact, irrelevant.

pazienza:



Irrelevant drivel. The point i was trying to drive home, was that lagos until the point it was amalgamated with the protectorate of southern Nigeria, and the capital of the new entity sited at Lagos, became developed by the British using money generated from mainly southern Nigeria, as the colony and protectorate of lagos was actually broke with little or no economic activities going on there, due to the the tribal wrestling matches the people were having with each other.



Igbos in Lagos was as a result of 1906 amalgamation, and without that amalgamation, lagos would have ended up like any other west African coastal city.
Yorubas should leave Lagos alone, and turn their attention towards Ibadan, a city they can honestly boast they built on their own, this long discussion going on here to claim the success of Lagos by yorubas should be stopped, until the day Nigeria disintegrates, Lagos can never be a Yoruba city, and the day Nigeria disintegrates, Lagos will return to Ibadan status, a model Yoruba city.

Spoken like a thief who covets what belongs to others. The day a non-Yoruba is elected governor in Lagos, I will accept Lagos is not a Yoruba city.

The problem with folks like you is that you do not believe that the natural characteristics and location of a city as well as the administrative genius of its rulers can be instrumental to its development. Lagos was a thriving city before the Nigerian amalgamation. Get it into your head that the success of Lagos is not down to any immigrants. If you leave, there are others who are waiting to step in.

Katsumoto:

I don't get the relevance of this comment. That Ijebu allegedly became larger than Ede, Iseyin or Ikoyi does not remove from the fact that ijebu was a vassal territory of Oyo. The British empire at its peak was much larger than the Roman empire, should we erase that part of history that provides that Britain was conquered by Romans?

The Romans only conquered the tribes living the UK at that time and there was little or no central authority when the Romans invaded. Heck, they did it in stages because there were different tribes - and Caledonia was never conquered.

Ijebu being a vassal state of Oyo isn't really what my post was about. I was alluding to what you said about Ede, Iseyin and Ikoyi being more relevant than Ijebu and your comment about their rulers being of more importance than the Awujale.

Katsumoto:

This is totally false. Not all Ijebu were under the Awujale just as not all Egba were under the Alake.

I already alluded to that. Remo and Ijebu Igbo were never under Awujale. I think Ikorodu was also under Remo.

However, all the other Ijebu cities, including the riverside Ijebu's, from Iru, Epe etc. to Ugborodo have always been under Awujale, either directly, or indirectly.

His goal, right from his first post, is to derail the thread. He has not contributed anything meaningful to the discussion. I don't see any reason why we should indulge him. It's best to leave him to continue talking to himself.

omonnakoda:
Your statements (not necessarily the writer) are arrogant and ignorant.) THE KIND OF STATEMENT THAT AN UNEDUCATED PERSON WOULD MAKE. Any educated person,really educated, is often quick to say "i don't know , tell me more or words to that effect. Nigerians lack intellectual humility and often box themselves into a corner of no retreat with arrogant declarations. There is much that we do not know about our origins and who are indeed the Autochthons of our land. We will do well to keep an open mind in most things.

I don't know where any group of people are from because I was not born and there are no verifiable records. I do know where many CLAIM to be from in their oral traditions and often it is from Ile-ife. That may or may not be so but the whole Ife or other place origin narrative is based on the assumption of empty lands we do not know this to be so
I don't know how you know that there is no Ijaw influence on the Ijebu at the same time contradicting yourself by saying Itsekiri are Ijebu. Is there no Ijaw influence on Itsekiri?
honestly you are just guessing and don't know what you are talking about

How am I contradicting myself and where did I assert that ALL Itsekiri's are Ijebu's. I think I've been clear enough to highlight the part/clan of the Itsekiri ethnic group that's Ijebu and all the Ijebu-Itsekiri's are still semi-autonomous till date. Yes, Itsekiri's are mostly Ijebu's according to legends - however, there are Ijesa's, Ondo's, Igala's and Edo's among them. So evidently you can't say all Itsekiri's are Ijebu's. Hence, why I've been citing one of the Ijebu clans in Itsekiri Kingdom to buttress my point.

Also, if you believe there's Ijaw influence on the Ijebu's, you can please cite it. I'm here to learn. At the end of the day, I've been doing on this thread is asking questions and asking for proofs/evidences to back them up.

Mayor_of_Lagos:
Oniru has nothing to do with Epe. There were two settlers in that town, the Ijebu Epe, ruled by Oloja and the Eko Epe, ruled by Olu.

The dynasty of the Olu is the Eshilokun and is not in anyway an Ijebu blood..

The Ijebus are Great people and their contribution in Yorubaland is recognized but it appears to me you are getting a pushback. From my own observation, in matters relating to Yorubaland you always stand out to project Ijebu culture and Ijebu dominion and Ijebu circle of influence, as if Ijebu is greater than the GREATER Yoruba.. You really dont need to market Ijebu, there is no one on the land who has not one way or another, directly or indirectly, been touched by Ijebu influence.

Oniru is Ijebu.

The Eko Epe's are settlers who came to Epe with the exiled King, King Kosoko. They're Awori's not Ijebu's. However, Epe is an Ijebu town.

Sir, I'm just projecting any supremacist thing about the Ijebu's. I'm here to learn. Maybe, my approach isn't the best. However, I just want people to provide proofs.

naptu2: His goal, right from his first post, is to derail the thread. He has not contributed anything meaningful to the discussion. I don't see any reason why we should indulge him. It's best to leave him to continue talking to himself.

Agreed

I just couldn't resist calling him a thief.

Mayor_of_Lagos:
The Dawodus are not Tapa and Oshodi is not Bini. Yes Obanikoro is Bini. To know who is Tapa and who is not you should study the families in "Epe"tedo.

If you want to know who is Bini you study the family compounds in Isale Eko.

To know Idejo you study Isale Eko and Ijora/Oto.

To understand the Brazilians you go to Brazilian quarters between Tinubu/Kakawa and Campos.

To know the Hausas and Baribas you go to Lafiaji.

To know the Saros you go to Oluwole/Olowogbowo/ Apongbon.

If you need the Ijeshas/Ekitis you go to Isalegangan/Apatira

You might be right about the Dawodus.

However, I've seen a different assertion in another article.

I'm here to learn.

shymexx:

Oniru is Ijebu.

The Eko Epe's are settlers who came to Epe with the exiled King, King Kosoko. They're Awori's not Ijebu's. However, Epe is an Ijebu town.

Sir, I'm just projecting any supremacist thing about the Ijebu's. I'm here to learn. Maybe, my approach isn't the best. However, I just want people to provide proofs.

Oniru is an Idejo from Lagos, how can he be under the Awujale? You are the one that needs to support your assertions with supporting evidence.

Katsumoto:

Oniru is an Idejo from Lagos, how can he be under the Awujale? You are the one that needs to support your assertions with supporting evidence.

Onikoyi is from Oyo and Oloto is from Ekiti. However, does that change where they're from?

All the oniru's that I know are Ijebu. Heck, even the Toolz chic (Tolu Oniru) talks about her Ijebu ancestry all the time.

shymexx:

Onikoyi is from Oyo and Oloto is from Ekiti. However, does that change where they're from?

All the oniru's that I know are Ijebu. Heck, even the Toolz chic (Tolu Oniru) talks about her Ijebu ancestry all the time.

And are the Onikoyi and Oloto under other kings? Do not confuse Onikoyi in Lagos with Onikoyi the Oyo provincial king.

And does Toolz talking about her ancentry mean her father is under the Awujale?

Katsumoto:
And are the Onikoyi and Oloto under other kings? Do not confuse Onikoyi in Lagos with Onikoyi the Oyo provincial king.

And does Toolz talking about her ancentry mean her father is under the Awujale?

Onikoyi, one of the Idejo Chiefs, is also from Oyo. The Oyo's settled in Ikoyi, Lagos before other people. Just the same way the Ekiti's were the first to settle in Ido - hence why the Oloto is Ekiti.

Anyway, most of the Idejo Chiefs aren't under the Oba of Lagos.

As for the Oniru, since Iru land is now under Lagos, just as Epe is also under Lagos. It might be not be under the jurisdiction of the Awujale anymore - just as Epe is also a separate place. However, since Iruland is part of waterside Ijebu - I believe it used to be under the Awujale.

I'll post some links now.

Mayor_of_Lagos

[size=14pt]Who are the real Lagosians?[/size]

Are the real Lagosians ‘saro’ descendants from Olowogbowo, or a member of an old Brazilian family from Oke-popo or “Aguda”, or a member of old chiefly families-like Oluwo, Bajulaiye, Ojora, Oniru, Oshodi etc. could a Lagosian be one of the Muslims who have lived in Obalende since the end of the Asante wars. (Member of the West African frontier Force of Captain Glover in 19th century) or is it one that lives on Siriki street near the central mosque? In the sense and according to the school of thought, any of these people can be called true lagosians, yet the cultural spectrum the groups cover reveals the variety and heterogeneity of Lagos.

To understand this view or conclusion of these notable scholars on Lagos, one must appreciate that the answer lies in the history of Lagos itself. A code study will reveal two key factors that are interwoven, that is the development of the city and its society and added to these two, was also the element of trade.

Foundations which were based on the various successive waves of immigration that was intra and inter continental. Each wave of immigration from the earliest beginning brought about the creation of various settlement on the island. Increase and rapidity of these waves which were as a result of different but interrelated events, brought about an expansion that was to spread beyond the island to its environs.

Each group of immigrants concentrated in the areas or quarters named after them. They also brought with them their various religion and culture, which they practiced. All these elements of geographical space, religion and cultural practice, have survived and became woven into the rich tapestry of the heritage of the Lagosians. Descendants of the settlers who were born and grew up in Lagos have no connection with the places of their past ancestry. The most information they have is from ‘stories’ passed down through the generations as attested to by a Lagosians, Mrs. Efunjoke Coker (M.F.R), in her autobiography.

The majority of the immigrants came from the surrounding Yoruba area and the hinterlands, bringing new religions the Ogboni cult, Islam for instance was introduced in the 18th century, new institutions and customs (from Benin and elsewhere). These development of trades, both peaceful and slave trade brought first of all the indigenous people of the surroundings and hinterlands and later the Portuguese, French Dutch and British and further wave of repatriated freed slaves from the Americans, Liberia and Sierra Leone. These people Brazilians, Caribbean and Europeans brought aspect of their cultures, Christianity and Western Education.

From the first wave of the settlers in the 15th century to the first half of the 19th century, four (quarters) were separated from the Europeans, the educated Africans (Saros & Akus), the Brazilians and the indigenous community. By far, the earliest and the most important and without which the other quarter could have existed was the Isale-Eko quarter, here that the aboriginal Aworis descendants of Olofin of Isheri led by Aromire carefully settled in dry choice sites.
This nuclear settlement was between Itolo and Idumagbo lagoon including Ebute Ero in Isale Eko. With the help of place names and oral tradition, the extent of this important (quarter) of Lagos may be delineated. It must have been extended to Ofin area to Ebute Ero, the heart of Isale Eko to that part of Lagos named Victoria street after Queen Victoria of England during the colonial era renamed Nnamdi Azikiwe after independence. The original was Ehin Ogba (behind the fence) indicating that it was outside the inhabitant part of town, according to oral tradition, it was indeed the dumping ground for corpses of paupers and those class of children regarded as mysterious ‘Abiku’ ( born to die). The unceremonious burial being regarded as a kind deterrent to these children from dying so often. It was jungle then and seldom traversed. The history of Lagos had been chequered affected by the powerful influence of Dahomey on the West and Benin on the East. According to P.D Cole and A.B Aderibigbe, the expansionist policy of these kingdoms, forced more people living between them to emigrate to Lagos.

The Aworis were soon joined by other Yorubas, there was the considerable Ijebu population at Idumagbo, substancial body of immigrants from Ota who first came in search of trade at Obun Eko, but eventually settled at Idumota named after them. An extension of the premier, but with its own distinctive feature was Ofin. Its main center was Itolo squre with the Onitolo and the descendants of the earliest inhabitants. Outside this centre was Offin Ile in Ijebu Remo territory. The unique feature of this whole area was the internal water way formed by the Offin canal, the Elgbata creek and Itolo, which made the canoe an effective means of transportation. The second stage was marked by the military encounter between the invading army from Benin and Olofins men of Iddo Island. There was a protracted struggle until the era of Oba Orhogbua of Benin sent his grandson Eskipa (Ashipa in Yoruba) to further consolidate Benin influence and to firmly establish a vice royality. Authorities are divided in opinion, whether the new government was first based at Iddo and was moved by the third king in the dispensation Gabaro to Lagos Island, or whether it was from the beginning of this existence that it seized the Island of Lagos, avoiding Iddo Island with its tradition of resistance to Benin influence.

According to the ‘Idejo” source-they, the Bini people, did not conquer them- they were invaded to settle disputes among the sons of Olofin. According to this source, the facts that the Obas of Lagos ‘owned’ no land in Lagos which is disposed of exclusively by the Yoruba Idejo chiefs, and that the Idejo chiefs did not perform any administrative duties on behalf of the Oba and took to the mainland in time of war leaving the Oba to defend Lagos, do not suggest an original Benin conquest. They suggest a shadowy tributary relationship, occasional intervention in an Obaship that quickly became indigenously Yoruba and independent in Lagos. Lagos external relations where conducted with no reference to Benin. According to Benin source, Oba Orhogbua, during his punitive expedition against recalcitrant vassal states in about 1550 made his war camp (Eko) on Lagos Island and from there attacked his enemies for many years. Anyway the origins of the Benin connection is obscure and laden with controversy. It probably originated in a vice- royalty from the mid 16th century.

It is strongly believe that the king and his retinue of Benin adviers and warriors first pitched their camp in the area known as Enu Owa with the celebrant Oju Olobun’ now a ‘national shrine’, but at the beginning a spiritual symbol of supremacy of the Oba of Benin. The truth of this belief is attested to by the fact that the coronation of an Oba is not regarded as valid, without the performance of ‘kikam’ (ikanse) at this same place. That Lagos derived its name “Eko” from Orhogbuas camp should not be seen as contradicting the claim of Yoruba sources that Olofin and his subjects regarded Lagos as “Oko” farm. Oba Gabaro did more that start a tradition. By choosing for his permanent abode, the very site for which Aromire had made his ‘red paper’ farm3, this Oba showed remarkable political acumen. A new regime had indeed arrived but was housed on the soil prepared by Aronire, the first settler on the Island and the son of Olofin, whose sway the new order has come to displaced. This was a visible evidence of the factor of continuity and change in history. Indeed it had been pointed out that ‘Oko” and ‘Eko’ marked two distinct periods and waves of immigration in the history of Lagos, the earliest Awori Yoruba settlement and rule, and of Bini hegemony, ‘Eko’ supplanting ‘Oko’ once the Bini were in the ascendant.

The similarity between the two words must have facilitated this transition in the minds of the people. Also a new nucleus of chiefs, royal courtiers and warlords was established, not based on possession of land like the Idejo, but on service to the Oba. They all lived, each in his own Iga, a lesser version of the Oba’s palace. The area of Isale-Eko, thus delimited, was the hub of Lagos politics. Its focus was the Iga Idungaran. Here dwelt both the Awori and bini aristocracies. Despite the conflicting myth both aristocracies made adjustment between Yoruba and Benin political structures and traditions. The local Yoruba aristocracy reserved the right to opt out of the political struggles in which the political struggles in which Benin counterpart might engage. This right was always threatened by increased intermarriage and the growing power of the Oba. There was the considerable Ijebu population and there was the hard core settlers from Idoluwo Ile, who came with the Obanikoro, head of the Ogalade Class of Chiefs who gave their name Idoluwo to their present abode.
http://www.oshodi.org/history/lagosians.html

^^^^From that, the first to settle in Eko were the Awori's. Then, followed by the Ijebu's and people from Ota.

OMG. Underrate Nairaland at your own peril.

Idu-m-ota; Ota settlement.

Idu-m-agbo; settlement.


What is agbo? Herbs, Male sheep, Stage. Which is it?

pazienza:



Irrelevant drivel. The point i was trying to drive home, was that lagos from the point it was amalgamated with the protectorate of southern Nigeria, and the capital of the new entity sited at Lagos, became developed by the British using money generated from mainly southern Nigeria, as the colony and protectorate of lagos was actually broke with little or no economic activities going on there, due to the the tribal wrestling matches the people were having with each other.



Igbos in Lagos was as a result of 1906 amalgamation, and without that amalgamation, lagos would have ended up like any other west African coastal city.
Yorubas should leave Lagos alone, and turn their attention towards Ibadan, a city they can honestly boast they built on their own, this long discussion going on here to claim the success of Lagos by yorubas should be stopped, until the day Nigeria disintegrates, Lagos can never be a Yoruba city, and the day Nigeria disintegrates, Lagos will return to Ibadan status, a model Yoruba city.

I don't know what you were TRYING to say I am not a mind reader. I know what you SAID. It was wrong.
Regarding your talk of wrestling matches and all that. Well that is more revealing of your spiteful bitter disposition and has nothing to do with reality.The sort of thing the drecrepit old dotard Dende would write.
You just imagine a scenario and for you that becomes reality.

The British kept very good records of their colonies;
http://libsysdigi.library.illinois.edu/ilharvest/Africana/Books2011-05/3064634/3064634_1898_lagos/3064634_1898_lagos_opt.pdf
http://libsysdigi.library.illinois.edu/ilharvest/Africana/Books2011-05/3064634/3064634_1904_lagos/3064634_1904_lagos_opt.pdf
these are the reports from 1898 and 1904 they show a Lagos that was booming
You are full of opinion, jaundiced opininions which you cannot substantiate. While we talk with facts on paper NOT fantasy
From page 4-8 of the first report and elsewhere we see a Lagos that was thriving ,we see a Lagos with electricity,Trains street lights in 1898. That is not a Lagos that was developed with money from Humuakpoo or Hoonaywee

olu_kenzo :
OMG. Underrate Nairaland at your own peril.

Idu-m-ota; Ota settlement.

Idu-m-agbo; settlement.


What is agbo? Herbs, Male sheep, Stage. Which is it?

Idushagbe
Idutafa
Idumagbo
Idumota
Iduoluwo - Idoluwo
Idugaran

These are the Idus on Island. Each one of the Idus is a guild specific enclave.

Agbo is Yoruba totem for warriors. Therefore you will likely see the "Abagbon" (warrior) chiefs in the Idumagbo enclave.

Mayor_of_Lagos:

Idushagbe
Idutafa
Idumagbo
Idumota
Iduoluwo - Idoluwo
Idugaran

These are the Idus on Island. Each one of the Idus is a guild specific enclave.

Agbo is Yoruba totem for warriors. Therefore you will likely see the "Abagbon" (warrior) chiefs in the Idumagbo enclave.

Really? Thanks. However, will you please enumerate more on these Idus, vis-à-vis our discussion on this thread-- awon talo tewon do? since they are obviously settlements.

Also, I'm aware there is agbo which is a form of masquerade in Ijebu.

Come on guys and gals. Please stop the negative tribalism and concentrate on celebrating the positive aspects of your wonderful and diverse cultures. The British legacy of divide and conquer lingers long after direct colonialism has gone. As an Irishman I see it in my country and all over the would where once the Butchers Apron (British Flag - Union Jack) flew! You guys are all better than that!

olu_kenzo :


Really? Thanks. However, will you please enumerate more on these Idus, vis-à-vis our discussion on this thread-- awon talo tewon do? since they are obviously settlements.

Also, I'm aware there is agbo which is a form of masquerade in Ijebu.

On the first part i have mixed response.

Lately (perharps five years or so) there has been an increase of unofficial online accounts of the history of Lagos and a high proportion are complete rubbish. They teach wrong history. There are new claims, even in Wiki where Lagos is called a land that belong to all Nigerians. I want to share but I must do so with great discretion and restrain from putting something out which could in future be the code key needed to safeguard interests of the invested indigene from the encroachment of the ambitious, covetous settler. For this reason I will prefer to keep what these Idus do from public. Their presence, in adjoinment with the various "Oju" - Oju Olobun, Oju Ina, Oju Olokun, etc, and the "Ita" - Ita Alagba, Ita Ado, Ita Faji, and so on, have a matrix arrangement that mirror a secret cult or rites or code. This pattern is said to be consistent in all known City-State civilizations and those who studied Ile Ife and its shrines have found the same configuration to exist there, although they are named differently.

If Physics is reading I wonder if he has anything to share on this. Since these Idus were imports from Bini, Im assuming a similar matrix arrangement around shrines and landmarks exist in the City-State of Bini Kingdom.


We are writing in a flat one dimensional style and without the diacritics and the tonals it becomes hard to give three dimensional quality of line, depth and stretch to Agbo so we can know definitely if in meaning and understanding that the Agbo masquerade is a related as a cult to the Agbo totem.

My question was unintentionally cryptic so I suppose you didn't get me. I'll try to be as clear as possible this time.

You listed the various Idus in Lagos and from the discussions we have had hitherto, the Idus were settled by different Yoruba groups. So I was asking that you tell which Yoruba groups settled in the various Idus, viz:

Idushagbe
Idutafa
Idumagbo
Idumota
Iduoluwo - Idoluwo
Idugaran.

I understand and agree that some sensitive details should be held clandestinely, especially in these times of land filchers. Ajah/Olumegbon case immediately comes to mind.

Not that it adds any direction to the discussion, but your reference to the word "ita" reminds me of a location naming convention in Ijebu. We have Itantebo, itaosu, itaale(night market). ita roughly means "place of".

This has to be one of the best threads so far on NL.

There are five classes of chiefs,
Idejo
Akarigbere
Ogalade
Abagbon
Oluwo or Ogboni

They are arranged arround these enclaves. I understood your question in its initial pose but telling you what the "shagbe" in Idushagbe means or its function will go beyond what is sufficient for this public forum.

Of the categories of chiefs, Akarigbere, sorry, ABAGBON is the only one that wears top hat, or Fez. Their duty is to the king not to the society, where the other chiefs wear white cap and serve society.

Much of the discussion is based on the assumption that the coastal geograph/geology of southern Nigeria has been unchanged for centuries. Over the last 100years there has been much loss of land to the ocean should we believe this is NEW?. Is it possible that there was ever a land corridor across the south/Niger Delta areas that has gradually eroded with time and if there was how can this be investigated ?

Can we bring this thread back to life

I don't see why not. I missed it the first time around.

Just want to drop my own two cents on the area referred to as Lagos Colony.

Going by the http://libsysdigi.library.illinois.edu/ilharvest/Africana/Books2011-05/3064634/3064634_1898_lagos/3064634_1898_lagos_opt.pdf, the Lagos Colony is not today's "Lagos Island,Ikoyi Victoria Island up to Ebute Metta" as omonnakoda thought. Pazienza was spot on. See excerpts from sections of the colonial report:

58. The construction of the railway made good progress, as did also that of the bridges connecting Lagos Island with the mainland. At the present time the line is open for the conveyance of passengers to Abeokuta but it has not yet been handed over to a railway department immediately under the control of the Local Government. If all goes well the line to Ibadan should be completed by the end of next year, and it is hoped that the bridges will be opened for traffic at the end of January or beginning of February next year

59. During the year a good many miles were constructed in the neighbourhood of Otta, in Jebu Remo, Jebu Ode, Ibadan, Iwo, and Oyo territory, a sum of over £700 being expended on this service

Furthermore, section 41 says Even in Lagos itself the floating population is so large that anything like an accurate estimate cannot be formed. I believe, however, that when the census of 1901 is taken a slight increase will be found in the population of Lagos Island while that of the Colony must be considerably larger, in view of the fact that an extensive portion of the Jebu country was ceded to Her Majesty in 1894.

This to me means that "Lagos itself" is a section of the "Colony of Lagos", not the whole.