Located in the heart of the Yoruba-speaking south-west of Nigeria, Ede is a town with a distinctive military, political and religious history. A former outpost of the powerful Oyo Empire, the town remains an important centre of political activity in south-west Nigeria today. Ede also has a traditional administration headed by a ruler, or ọba, who holds the title of Àgbàlé Ọlọ́fà Iná, or Tìmì. The current Tìmì, HRM Ọba Muniru Adesola Lawal, Laminisa I, is assisted by a council of twelve traditional chiefs whose members represent the main traditional quarters of the town. Building on a multi-layered history of religious change and transformation, Tìmì Lawal presides over a town whose complex ritual and religious life was largely shaped by his predecessors.

Today, Ede is famous for its flamboyant annual celebration of the traditional deity Ṣàngó, which is associated with the reign of Ede's powerful ọba, Tìmì Ajeniju Bamigbaye (c.1780–1843), who is widely believed to have been born as a follower of Ṣàngó. But thanks to the efforts of Tìmì Sangolami Abibu Lagunju (1847–1900), a Muslim convert also held by some to have been predestined to adopt Islam, Ede today is a predominantly Muslim town. In addition to the worship of Ṣàngó and Islam, the town also has a significant Christian minority, which was much strengthened during the reign of Tìmì John Adetoyese Laoye (1946–75), Ede's first – and only – Christian ọba.

Offering an introduction to Ede's history through the activities of its rulers, this chapter focuses on the religious politics of the three Tìmì whose names are today associated with the popularisation of Ṣàngó worship, Islam and Christianity. Exploring the different historical and political processes mobilised by these three rulers, the chapter reflects on the importance of royal success and destiny in the justification of religious change. As all Yoruba ọbas are considered to hold spiritual power that they must use for the good of the whole community, an ọba – and especially an ọba fated to follow a particular religion – is certainly able to provide religious leadership to his subjects. Reflecting on the difficulties experienced especially by the two later Tìmì, the chapter also considers the popular expectations that shaped these rulers’ engagement with religion.