The Progenies of Oduduwa: The Yoruba.
Available from: The Progenies of Oduduwa-The People, The Yoruba ‹ Yorupedia
Yoruba in Ọyọ State.
Ọyọ State is the largest Yoruba speaking state in terms of population and landmass, the state derived its name from old Ọyọ Empire which is represented by the present Ọyọ-Alaafin. The state is divided into three senatorial districts: Ọyọ-Alaafin/Ogbomọsọ, Oke-Ogun and Ibadan/Ibarapa with thirty-three local governments, and its administrative headquarters located at Ibadan.
Ọyọ in the Beginning
Linguistically, Ọyọ belongs to the North-West and historically, Ọyọ State has more ancient cities with varied historical origin than any Yoruba speaking states, these towns and villages are about the oldest in Yoruba land. From records, some kingdoms existed side-by-side with Ọyọ Empire – which was founded by Ọranmiyan (Ọranyan), a prominent son of Oduduwa around 13th or 14th century. According to history, two defunct Ọyọ metropolitan townships had existed at different times they were: Ọyọ-Ile or (Katunga), Ọyọ-Igboho; the present Ọyọ-Alaafin (Agọ-Ọja) was established in 1830s, when Ọyọ Igboho was destroyed by the Fulani army.
A Ji See Bi Oyo Laa Riii
The first Ọyọ was founded over six or seven centuries ago, it shared boundary with the Nupe/Ibariba on the north, on the west was Abomey kingdom, to the east, Bini (Benin) kingdom- whose king, Eweka was the son of Ọranmiyan, and paternal brother to Ajaka and Ṣango (the inheritors of Ọyọ); further south were the Yoruba sub-groups: the Aworis, and the Egbas.
The Adventure of Ọranmiyan-Mission to Bini
History has two versions on why Ọranmiyan left Ile-Ifẹ. A version says, this military genius was on vengeance mission to the east, because of his father’s expulsion; another version says, Oduduwa had earlier left a message before his death that Ọranmiyan should go and assist the Binis, who had earlier requested for spiritual and political direction after the death of King Ogizo. Whatever might be his reasons, history says, he began his adventure, first to Bini, where he established a new kingship- his reign witnessed unmatched peace and prosperity- the poor, the weak were liberated from the oppressive rule of the chiefs and the nobles. Tributes- unjustified levies, tolls and charges were abolished; the poor had unlimited access to land with little or no charges; the chiefs and the nobles became enraged as their means of livelihood were on the line- then conspiracy against Ọranmiyan began. When Ọranmiyan discovered their evil plots against him, he and his Ifẹ entourage left Uselu in anger or “Ibi-nu” (the Yoruba word for anger).
Ọranmiyan left his son, Eweka (the heir to Bini throne), and his mother princess Erinwide behind; shortly thereafter, Eweka became the Ọba in Uselu, and much later “Ibini or Bini” from (Ibi-nu as proclaimed by Ọranmiyan) became adopted name of Uselu people, even till today.
Oranmiyan and the Second Adventure-Ọyọ’s Experiment
Before Ọranmiyan began the second phase of his adventure he consulted Ifa, he was told to undertake the new journey by a horse. Ifa priest, according to records told him that wherever his horse slipped or glided (Ilẹ’ yọ) – that would be Ọranmiyan’s new abode. Ọranmiyan did as instructed and the journey ultimately ended on a new land about 300 miles north-west of Bini kingdom. This virgin land became Ọyọ, which means (ibi-ti Ilẹ ti’ gbe yọ) in Yoruba.
Without further delay, Ọranmiyan set up a new community, supported by social, cultural and political institutions. He engaged in war with the Nupe his immediate neighbor to the north, and subsequently married Torosi- a Tapa (Yoruba name for Nupe) princess-who became mother to: Ajaka-Oko and Ṣango Akata Yẹri-Yẹri. The community progressively expanded because of his military successes, diplomatic relation with neighbors, strong and effective leadership, introduction of the constitutional monarchy supported by the political institution of Ọyọ-Mesi, to serve as checks and balances on sitting Alaafin; establishment of ever-ready army to protect and to defend Ọyọ’s territory from enemy nations, he maintained a strong spiritual connection with Ile-Ifẹ, his source. The social and political novelty in the new territory must have come from his Bini experience.
Above all, the fertile and the naturally endowed Ọyọ’s vast land accelerated the development of the new kingdom, and before Ajaka became the next king, Ọyọ had become a city-state.
As Ọranmiyan was getting older, the urge to go back home (Ile-Ifẹ) became more intense, because he did not want to die outside Ile-Ifẹ. Ọranmiyan returned to Ile-Ifẹ without his wife-Torosi and his two sons-Ajaka-Oko and Ṣango ( just as he did in Bini); the immediate family members became the nucleus of a new political leadership upon whose shoulders the ruler ship of the kingdom fell.
Ajaka became the second Ọba in Ọyọ, but, by all standards his reign was incomparable to his father’s peaceful, progressive rule with immense positive effects on the people. History says Ajaka was a weak king; his military campaigns were, but unimpressive-as Ọyọ lost most battles under his watch. One of such wars was Ọyọ/Owu, it was a humiliating military outing for Ọyọ as Ajaka was captured with little or no resistance and taken to Owu.
With the help of Ṣango, Ajaka was released and brought back to Ọyọ. Regardless, Ọyọ was tired of his non-performance; in order to prevent future defeats from enemy towns/kingdoms, and to chart a new course, Ọyọ demanded his abdication from the throne.
Ṣango his younger brother, became the third Alaafin- a prodigy-(a man of extra-ordinary power); a soldier of no equal, a powerful man who conjured fire and smoke from mouth and nostrils. Ṣango became husband to several women, prominent among them were: Ọya, Ọsun, and Ọba-all, which legends say turned into magnificent rivers. Unfortunately, his power and strength soon became his un-doing, as he became despotic and ferocious to the point of rejection by Ọyọ people. In the face of humiliation, Ṣango left Ọyọ for Nupe his (maternal home). History did not say, if he left his wives and his children behind, but from records Ajaka-Oko, Ṣango’s older brother was re-installed as Alaafin for the second time and ruled as the fourth Alaafin.
Ajaka had learned from his past mistakes, at this time, he became more assertive, authoritarian and even despotic. Records show that he became a terror to his chiefs and to his subject because of the mystic power he possessed. According to Samuel Johnson, Ajaka had several medicine men they were: Atagbẹin, Ọmọ-Onikoko, Abitibiti, Onisegun, Paku, Teteoniru, Yana, Oko-Adan, Ẹgbẹji, Alari Baba Isegun and Elenre- these medicine men were his backbone that turned him into a fearful metaphysical element. Conversely, the king’s new status became his perdition as he embarked on a journey to subdue, and to control, everyone around him; even he wanted to eliminate his medicine men. Nevertheless, record says the scheme backfired.
Aganju succeeded his father, Ajaka as the fifth Alaafin, from records he lived long, built walled palace, kept tamed leopard, wild animals and venomous snakes in the parks within the palace. He modernized Ọyọ Township through piazzas-wide/broad Street, established open-market square; in fact, Aganju would be regarded as the first city/town planner in Yoruba land. Aganju went to war against Onisambẹ, Onitede, Onimeri and Alagbona, captured and destroyed their cities, but succeeded by Kori, his son from Iyayun, Ọta-Awori woman, which legends say brought Ifa practice to Ọyọ. History, however, says Ọyọ rejected the idea at first, until later re-introduced during Oluasọ’s reign.
Oluasọ, Kori’s son became the seventh Alaafin, his reign was associated with three things:

  1. His longevity , which tales put at 320 years
  2. Many children and wives history says he had. Records put the number of children at 1460-many of who were twins. Record even shows that on a particular day, three of his wives were delivered of twins, these twins were named: Ọmọla, Ọna-Aka and Ọna-Isokun. Ọna-Isokun has become a major royal house that produces Alaafin till today in Ọyọ, and
  3. Oluasọ expanded the palace with 120 kobis.

The history of Ọyọ Empire revolved around its Ọbas or any reigning Alaafin; this supports the popular aphorism “Ọba mẹwa, Ěgbŕ mẹwa” which means (ten kings, ten different/individual administrative styles). This maxim really proved to be true, as each of the forty-three successive Alaafin had influenced the history of Yoruba through policy, style and strategy shaped by individual character and personality. Although, no two Alaafins had the same influence, not withstanding, some of these Ọbas had changed the course of history. For instance, Alaafin Ajiboyede introduced Bẹẹrẹ Festival; Ajagbo- a warrior king, introduced the title of Arẹ-Ọna-Kankan-Fo. Alaafin Ojigi, another warrior king (1724-1735) fought against Dahomey, made it his vassal state, until 1818 (nearly ninety years) when Dahomey revolted and stopped paying tributes to Ọyọ. The same Alaafin Ojigi re-organized the northern Ọyọ territory; according to Ọmọiya, Alaafin Ojigi created the first administrative structure in Ilọrin to prevent Nupe’s further attacks on Yoruba Igbomina in all the scattered territories. Laderin was the first representative (Ajẹlẹ) Alaafin Ojigi appointed, succeeded by his son, Pasin, followed by Alugbin (grandson), and Afọnja (the great-grand son). All served as Ilọrin’s viceroys under the authority of successive Alaafin.
Other history making Alaafin were: Alaafin Abiọdun, Aolẹ, Amọdo, Olu-Ewu, Atiba, Adelu; these kings at different times played uncommon roles in Ọyọ history during the 19th century- the era that marked the fall and the end of the Empire
Ọyọ in the 19th Century.
Ọyọ reached its peak in 18th century; unfortunately, the Empire fell in the first quarter of 19th century. More pathetic were the effects of the fall on the entire Yoruba land. We would remember the challenges before Alaafin Abiọdun- the Basọrun Gaa’s notoriety, policy division between the Palace, which favored peaceful economic expansion over military adventurism of Ọyọ-Mesi. The situation created an intractable constitutional crisis, which subsequent Alaafin had to contend, and to struggle with.
Alaafin Aolẹ otherwise known as Ọba Afepeja (the monarch who fought with curses) was the first victim of this constitutional crisis; although his antecedent when still a prince and as a slave trader was still fresh in people’s mind, a sore spot and permanent dent on his person. Even, when he had shown remorse and became Alaafin, events there after proved otherwise. In Yoruba tradition, it was a taboo for anyone to attack Ile-Ifẹ or its satellite towns and villages; also, tradition forbids going against protected lands/towns (the sanctuary). Any Alaafin upon appointment under the oath must observe this tradition come what may. Alaafin Aolẹ swore to an oath to observe this tradition; unfortunately, Aolẹ reneged, as he attacked Apomu (Ile-Ifẹ’s satellite)-a punishment for the sanctions he received from Baalẹ Apomu years back as a prince-slave trader. More disturbing was his planned attack on Iwere-Ile, the maternal home of Alaafin Abiọdun (a sanctuary town in Yoruba land).
Besides his personal problems, the constitutional crisis he inherited and the on-going events at the beginning of his reign pointed to a more dangerous future for Ọyọ. Earlier, the Yoruba-Ẹgba had just revolted and declared independence under its leader, Lisabi. Now, the restless Abomey (Dahomey) people were about to revolt against Alaafin and to stop paying tributes. More disturbing, the strong man of Ilorin, Arẹ-Ọna-Kan-Kan-Fo Afọnja had a political ambition, but was waiting for an opportunity to strike and to declare Ilọrin’s independence.
The opportunity came to Afọnja, when Alaafin Aolẹ mandated him to attack Iwere-Ile; a Yoruba town, which should never be attacked by anyone under no circumstances. Afọnja was told of the deliberate scheme of Alaafin Aolẹ and the consequences for any individual who attacked this town. Afọnja knew the tradition and custom of Arẹ’s title; Are’s title holder must always be victorious at war, defeat or a loss meant suicide (as there were no alternatives). He was told that Iwere-Ile’s mission or assignment was nothing, but Bait (mission designed to fail abi nitio with implication: Death). This issue created distrust, suspicion and jealousy between Alaafin Aolẹ and Arẹ Afọnja; in annoyance, Afọnja killed all the messengers Alaafin Aolẹ sent to him at Iwere-Ile, and he sent an empty calabash requesting for Alaafin Aolẹ’s head.
Alaafin Aolẹ did as requested the tradition, but before his death, according to Samuel Johnson in his book “History of The Yoruba” Alaafin Aolẹ left a mark on the scene. Aole placed a curse on Yoruba land, but before then, he shot three arrows, one to the north, one to the south, and one to the west, saying:
My curse be on you for your disloyalty and disobedience, so let your children disobey you. If you send them on an errand, let them never return to bring you word again. To all the points I shot my arrows will you be carried as slaves. My curse will carry you to the sea and beyond the seas, slaves will rule over you, and you, their masters, will become slaves.” Then, smashing an earthenware dish, he shouted, ‘Broken calabash can be mended but not a broken dish; so let my words be irrevocable.
At this time, there was a new development in Ilọrin with the arrival of new settlers-the Fulani. Their leader was Mallam Alimi, who had lived in several Yoruba towns between 1813 and 1817, but at present living in Kuwo- a suburb of Ilọrin. Through Ṣolagberu, a prominent Yoruba Muslim and a friend to Alimi, Afọnja invited Alimi to Ilọrin for spiritual support to accomplish his political ambition. Alimi accepted the invitation to come to Ilọrin as Afọnja’s guest.
Afọnja needed a strong Army to realize his ambition, since the provincial armies of Ikoyi under (Onikoyi) and Gbogun under (Opele) had declared their independence from Alaafin, going to these subordinates for help might be a political suicide and a risk Afọnja did not want to take. Afọnja now looked into a two different, but related sources to recruit soldiers for his new army. One, the crisis in Ọyọ provided Afọnja with run-away slaves, who now found respite in Ilọrin as Afọnja became their benefactor. Two, Alimi, Afọnja’s guest from Kuwo came with his followers (band of warriors) who were virtually Muslims. From among these two groups -Afọnja formed a new army to actualize his political ambition-without considering the political cost of depending on mercenary-whose loyalty cannot be guaranteed.
These slave-soldiers later became terror, even when Fagbohun the commander of military left wing brought the issue before Afọnja, and nothing was done. But when the situation was becoming a sore and Afọnja decided to correct the matter, unfortunately, it was too late, as these Muslim-Slave-Soldiers “the Jamaa” turned against their benefactor and assassinated Afọnja in a very degrading manner.
Ọyọ crisis had technically reached Ilọrin with Afọnja’s death, creating a political vacuum. In 1817, another vacuum was created when Mallam Alimi died; the question now was who would be the next Imam. Alimi’s children- Abdulsalami and Shitta his younger brother- a politically ambitious son turned to these Muslim-Slave-soldiers for help, Jamaa supported the candidacy of Abdulsalami against one Bako, and these soldiers later became a tool at the hands of the two brothers to wipe-out all opposition including the people of Oke-Sunna and the life-long-Yoruba-Muslim-friend of their father, Sọlageru. By 1823, Ilọrin became an emirate under Alimi dynasty, and a subject to Fulani-led-Islamic-administration in Sokoto.
Ọyọ and the Fight to Re-Claim Ilọrin
Ogele War
The first attempt by Yoruba to re-gain Ilọrin from the Fulani was through Ogele war. Immediately Ilọrin became an emirate in a predominantly Yoruba controlled society through treachery and blood, Alimi’s children knew that Ilọrin take-over could backfire, quickly they created three sectional Baloguns to appease, and more important, to buy the loyalty of the three leading ethnic groups in Ilọrin- Yoruba, Hausa and Fulani, which ultimately helped in consolidating Alimi descendants’ hold on Ilọrin, Igbomina and further incursion into Yoruba land in the years that followed.
Toyejẹ, the Baalẹ of Ogbomọsọ, who also dubbled as Arẹ-Ọna-Kan-Kan-Fo re-organized the Yoruba army to challenge Ilọrin. Unfortunately, Toyejẹ lost to Ilọrin superior fire power ran by these three sectional Baloguns: Yoruba, Hausa, and Fulani, coordinated by Abdulsalami and his brother, Shitta.
Mugba-Mugba War
Ogele war was a disaster as Yoruba lost making the Fulanis undisputed leaders in Ilọrin; again, Toyeje organized his army with a support from Monjia, the Ọbaro of Kabbah, sadly to say, Adegun, the Onikoyi that should have supported his brother, Arẹ Toyejẹ, supported Ilọrin against Yoruba forces.
Moreover, the Fulanis of Ilọrin played on the division and suspicion that had plagued Yoruba military/political leaders to their advantage, and more so, they had superior fire weapons to prosecute their wars against Yoruba.
Finally, the emirate allegiance to Sokoto paid-off, as the Khalifa (Sokoto political/religious leader) always extended help and assistance to Ilọrin, whenever in need. Again, Yoruba lost Mugba-Mugba war to Ilọrin. Mugba-Mugba derived its name from Ěgbá (locust bean tree) that served as food for the soldiers during the war.
Kanla War
Would Yoruba stop from going to war against Ilọrin Fulanis and engaged in diplomacy? Or would Yoruba resign to fate? Although, Yoruba had lost so much, Ibolo –the South East of Ẹkun-Osi (Irẹsa Township) had been destroyed and absorbed by Ilọrin, Ọyọ was constantly under attack either from Ilọrin or its allies; several towns form both the Ẹkun Ọtun and Osi (Ikoyi-from Osi) had either been destroyed, and refugees from destroyed towns relocated to more secured towns.
Some thought Diplomacy was good, but not the best option-probably as a temporary measure to buy time so that Yoruba could put its house in order, and re-organized for the future war (or wars as the case would be) against Ilorin. This of course was the thinking of Alaafin Amọdo, who revived the old Ọyọ practice by creating friendship through marriage. He gave his daughter in marriage to Chief Lanloke of Ogodo, a Nupe-turned-Yoruba-town. Alaafin Amọdo thought his kind gesture would be reciprocated through a strong friendship between Ọyọ and Ogodo with the aim of creating joint military alliance against Ilọrin onslaught; rather, Chief Lanloke turned against Ọyọ with the support from Fulani Ilọrin.
Amọdo, could not explain the cause of this treachery, rather he went back to re-strategize, and to gather what was left of Yoruba army under Onikoyi and Edun of Gbogun- again, the suspicion, the treachery and the division among Yoruba created easy passage for the Fulani army- this time several Yoruba towns were destroyed, even, Ọyọ was not spared. Alaafin Amọdo did not recover from the outcome of Kanla war, as he was forced to move to Epo division in order to form a new Ọyọ at Agọ-Ọja, when Ọyọ-Ile (Igboho) was destroyed.
Eleduwẹ War
The fourth war between the Fulani Ilọrin and Yoruba (under Ọyọ) to re-claim Ilọrin after the death of Afọnja was the Eleduwẹ war. This war was different from other wars for three reasons:
One, the first war fought after the new Ọyọ was established at Agọ-Ọja.
Two, the war was fought under a new military alliance by Atiba (Ọyọ prince), Kurunmi of (Ijaye) but later Arẹ-Ọna-Kan-Kan-Fo of Yoruba land; and Oluyọle (the Iba and the Balogun of Ibadan).
Three, the war drew support outside Yoruba geographical enclave-the supports came from Ibariba led by its leader, Warukura.
The war, according to history was fought because of the personality clash between Alaafin Oluewu and Shitta, the Emir of Ilọrin and the underlying issue-the Ilọrin question. At a time, Shitta invited Alaafin Oluewu to Ilọrin, but seized the Gbẹdu the royal drum associated with the stool of Alaafin, claiming that there could not be two kings in the same territory at the same time. Alaafin Oluewu felt humiliated and when second invitation was extended to him, he did not honor it, and the Emir felt insulted-with what result?
Another war over the horizon, Emir Shitta had tactically supported Chief Lanloke of Ogodo to attack Ọyọ and its satellite towns-which he did; immediately, Alaafin Oluewu organized the Yoruba army under the new Arẹ-Ọna-Kan-Kan-Fo Kurunmi (of Ijaye); Atiba (Ọyọ prince); Balogun Oluyọle (Iba of Ibadan); and Warukura of Ibariba to attack Ogodo, Ilọrin and the surrounding towns. The war was very successful, as Ogodo was razed to the ground and Ilọrin on the line; Shitta, the Emir knew the implication of the defeat.
Immediately, Shitta sent to Sokoto for help, before the help would arrive- Shitta had penetrated the ranks of Yoruba military/political leaders; in fact, history says these leaders preferred the Emir to Ibariba military leaders-those favored by Alaafin because of their cruelty to war captives.
Besides, two other events helped Ilọrin the death of Alaafin Oluewu and Ibariba military leader, Warukura. As Ọyọ was mourning the passage of the king- whose political dexterity checkmated the Fulani Ilọrin, some of these leaders were going behind to form alliance with Ilọrin.
Goodbye to Oyo: The Fall, and the End
With the death of Alaafin Oluewu, new power blocs emerged in Yoruba land, Ibadan came under Oluyọle and Kankan-Fo Kurunmi oversaw Ijaye. A new chapter was opened in Yoruba history as the emerging powers in Yoruba land expended and committed resources to their personal survival politically, rather than, Yoruba survival.
Although by 1860s, Ọyọ had found some respite through Ibadan war machine; regardless, Ọyọ had lost its political influence and relevance, because its military had become fragmented and Ibadan land had replaced Ọyọ as a new power in Yoruba land.
Unfortunately, the last four decades of 19th century were no longer Ọyọ’s decades, as it watched from the background on how the emerged powers engaged in fierce battles for political survival and leadership in Yoruba land. The combatants were: Ibadan, Ijaye, Ẹgba, Ijẹbu and Ijẹsa/Ekiti-Parapọ, and the situation continued until late 19th century, when the British Colonial government and the Church stopped the on-going wars and prevented future occurrence.
By 1886 when the peace treaty was signed, Yoruba nation had become a fractured and a divided land under different war-lords with flutes of discordant tunes. Yoruba became a multi-ethnic nation living in the shadows of a common origin and a source without a united voice. Yoruba as a people had no single leader, rather represented by sectional or by regional leaders. Leaders, whose allegiance were primarily to their immediate locality, then Yoruba land.
Ogbomọsọ- Ogbo-Mọ-Ju-Gun
Ogbomọsọ is the second largest town in Ọyọ after Ibadan- it is a cosmopolitan city that combines tradition with modernity; it is a unique Yoruba town, known for military valor, exploit- a town that has produced more Arẹ-Ọna-Kan-Kan-Fo than any Yoruba town.
Ogbomọsọ lies on the north of Ọyọ-Alaafin- a traditional agrarian society with several industrial establishments, whose land is rich in yam, coco-yam, cassava, millet, sorghum and tobacco production.
Ogbomọmọ was founded by hunters; prominent among these hunters was Ogunlọla, a brave and hit-the-target archer born to Ibariba father by Arẹsa princess (a prominent Yoruba king in Ẹkun Ọtun in Ọyọ kingdom under Alaafin). At birth, it was predicted that the child will be a great, prominent individual whose contribution would ever be a reference point in Yoruba history.
Ogunlọla settled under Ajagbọn tree at Igbo-Igbalẹ, but found smoke oozing from four different locations; out of curiosity, he decided to trace the four locations. What he found were amazing, four other hunters: Aale, Onsile, Orisatolu and Akande. Without further delay, Ogunlọla displayed his ingenuity, he realized the strength, resourcefulness, power in co-operation and partnership, Ogunlọla formed Alongo society with his hunter-friends; the society’s aims include:
1. Defend against Sunmoni (slave prowler) raids
2. Group hunting of wild animals, and
3. Mutual assistance
Ogunlọla became the head of the society, and technically the head of the community. Every activity in the community revolved around Ogunlọla, he settled disputes and as the community was getting bigger, quarters were created under the leadership of other hunters.
Oke-Elerin came under Aale, and till date, his descendant still rule in this section of Ogbomọsọ. Onsile became the sectional leader of Ijeru quarters, while Isapa quarters went to Orisatolu.
From A Hunting Settlement to a Prosperous Town under Baalẹ later (Ṣọun)
As time progressed, Ogunlọla was becoming more popular and successful, about the same time Alaafin dismissed his chief guard (Ẹlẹmọsọ a contraction of “Olori Awọn Ẹsọ); the chief guard vowed to fight back-a vow he kept. Ọyọ was always thrown into pandemonium any day Ẹlẹmọsọ struck, especially on market days; victims were usually women and children. All efforts to rid Ọyọ of this nightmare came to naught, as Ẹlẹmọsọ’s reign of terror continued. News about Ogunlọla reached Alaafin, even though, Alaafin showed doubt on his ability to help with the situation; reluctantly, Alaafin agreed and sought his help.
Ogunlọla understood and knew Ẹlẹmọsọ tactics, surprisingly, the intruder-Ẹlẹmọsọ was killed. Alaafin and the entire Ọyọ were so happy; this made Alaafin to offer a permanent residency in Ọyọ-Ile to Ogunlọla.
Ogunlọla politely turned down Alaafin’s offer and said, “Ẹ ji’ ki a maa se ọhun” meaning “let us stay younder”; from this phrase the title of “Ṣọun” the traditional head of Ogbomọsọ emerged. Also the name Ogbomọsọ evolved from the Yoruba phrase “Ido eni ti o gbo’ ri Ẹlẹmọsọ” that’s-the abode of the killer of Ẹlẹmọsọ.
Alaafin consented and allowed Ogunlọla to go back home-Ogbomọsọ. The fame, strength and power of Ogunlọla grew many folds, which ultimately opened the way for him to create a dynasty that would stand the test of time in Yoruba history. Ogunlọla’s children were: Lakalẹ, Kekere Esuo, Ẹiyẹ, Jogioro.
Jogioro, from records created a strong and powerful dynasty through uncommon qualities of strength, resourcefulness and power, which his son, Kumoyede continued with. Perhaps, this might explain why five of the children of Kumoyede ruled in succession as Baalẹ (later Ṣọun) of Ogbomọsọ. These children were: Toyejẹ (as Baalẹ and Arẹ), Oluwusi, Baiyewuwọn, Bọlanta, and Ọdunaro. Interestingly, these quintuple (five members) have become the recognized Ruling Houses in Ogbomọsọ to date. In 1952, the Baalẹ title was changed to Ṣọun by the defunct Western Region government.
No doubt, Ogbomọsọ played prominent role in Yoruba history, at various times- its indigenes had been appointed as Kan-Kan-Fo (Yoruba Generalissimo), and during the 19th century, the town advanced the cause of Yoruba land. We should not forget Ogele war singly prosecuted by Toyejẹ, the Baalẹ of Ogbomọsọ.
Other area Ogbomọsọ had contributed to Yoruba history is on Christianity. Bowen and Clarke of Baptist Church began evangelism in Ogbomọsọ about the same time Church Missionary Society (CMS) worked in Abẹokuta under Henry Townsend, and Method Mission in Badagry by Thomas Birch Freeman.
Oke-Ogun-The Nation’s Food Basket and the Second leg of the Tripod.
Oke-Ogun is a prominent geographical territory under the suzerainty of Alaafin of Ọyọ Empire; although, the modern-day Oke-Ogun covers about ten local governments from Isẹyin in Ọyọ to Bakase (a border town in Kwara); this geographical entity formerly known as Ẹkun Ọtun under the sectional commander, Ọkẹrẹ of Ṣaki (Ṣhaki), consisted of towns along the bank of Ogun River from Ibẹrẹkodo to Igana, Ṣaki, Okeho, Isẹyin, Iwawun, Eruwa, Igboho, Ṣẹpẹtẹri, Ogbooro, Agbonle, Kisi, Igbẹti and several hundred of settlements and communities up to Kwara. Oke-Ogun, otherwise known as Upper Ogun has a historical significance in Yoruba land.
Ibadan/Ibarapa Division-The Third leg of the Tripod.
Ibadan is a major Yoruba town founded in 1829 after the fall of Ọyọ-as a heterogeneous society; it was made up thousands of refugees from the destroyed towns and villages. The interesting side of Ibadan history is the cultural and political amalgam made possible by many military and political leaders that survived Yoruba intra-tribal wars, but re-located to Ibadan, and established new societies within a larger community of a city-state. This of course, must have made Ibadan established a novel or rather, a unique political system ever known in Yoruba land. Details on Ibadan history can be found under: After the fall of Ọyọ.
Ibarapa towns include Eruwa, Igbo-Ọra and Igbole, other Ibarapa towns in Ọsun State- are:Ẹdẹ, Ejigbo, Ikirun,Ọyan, Osogbo and many more.
Igbo-Ọra: one of the towns in Ibadan/Ibarapa region of Ọyọ State was founded by Lajorun, the great-grand son of Oduduwa, the progenitor of Yoruba race. Igbo-Ọra, according to history did not come into existence by accident, rather, because of the exigency of the time as people were looking for a more secured abode from the Dahomey marauders (slave traders). During the slave trade era all Yoruba towns, villages and communities along Ọyọ-Dahomey route were constantly subjected to raids from Dahomey. As Lajorun found an invulnerable place, others joined him and from there on, a community which now metamorphosed into Igbo-Ọra emerged.
Like other Yoruba communities, Igbo-Ọra has an established political institution of Ọba, supported by traditional chiefs, the community has many local deities – prominent among them are: Ṣango (which originated from Ọyọ-Alaafin, but when introduced and adopted in Igbo-Ọra cannot be ascertained); other deities include Oju-Alama and Igi-Ose.
Although, Igbo-Ọra people are mostly Muslims, and with substantial Christian population, yet the town still accommodates traditional worship.
Yoruba, Igbo-Ọra and Dizygotic
Yoruba as nation has the highest rate of twinning in the world. From a longitudinal study conducted by a British researcher, P.S. Nylander between 1972 and 1982, he said, “an average of 45 to 50 sets of twins per 1,000 live births in the Southwest, four times higher than in Europe or United States.”
Interestingly, Igbo-Ọra has more twins than any Yoruba town- the land fondly referred to as “the land of twins” has at least a set of twin per family or at the very least, a household.
To date, no scientific reasons have been provided for multiple births in Yoruba land, other than the long-held views. Twinning, according a source “could be considered the result of providence, other local people attribute the predominance of twins to traditions. Meanwhile, others believe it to be diet.”
What is twinning? It is a set or pair of kids (two males or females; a boy or a girl) born at the same time by the same parents. Twins convey both religious and social values that commence with their symbolic names: Taiwo (first to arrive), Kehinde (second or last to arrive).
In Yoruba culture, there is a deity dedicated to the twins (Orisa Ibeji) and offerings are made regularly; even with Islam and Christianity, some long-held views on twinning still remain as they were in the times past. The popular belief among Yoruba people is, twins bring blessing and prosperity to their birth homes. Unlike other symbolic children, twins occupy a special place; for instance the three subsequent births after twins come with typical names of: Idowu, Alaba and Idogbe, these children are part of twins’ taxonomy that forms the group of, though not a set of five.
Yoruba People in Ọsun State.
One of the six provinces that constituted the defunct Western Region was Ọsun province- which had Ijesa, Ifẹ, and Oshogbo districts, which has become one of the southwestern states. Prominent Yoruba towns in Ọsun are: Ile-Ifẹ, Ilesa, Ijẹbu-Egbooro (formerly known as Ijẹbu-Ijesa), Osogbo, Ẹdẹ, Ila-Ọrangun, Oke-Ila-Ọrangun, Iwo, Ejigbo, Ikire, Ikirun, Okuku, Ilobu, Inisa, Ẹsa-Oke, Ẹsa-Odo, Ipetumodu, Ipetu-Ijesa, Gbongan and many more.
Figure : The People and the land in Osun State
Figure : Local Government Areas in Osun State.
Ijesa Land
Ijesa land (Ilesa, the paramount town): Ijesa people are found in the eastern side of Ọsun State, its land covers the thick rain forest belt, which is about 2,500 feet above the sea level; this geographical feature which is common in Ondo and Ekiti States is traditionally rich in both perennial and cash crops that has made the Ijesa a leading Cocoa, kola nut producers in Yoruba land and Nigeria.
Ijesa eulogy supports this geographical condition:
Ijesa O’ se’re
Onilẹ Obi,
Ọmọ Ẹlẹni A’tẹ’ka,
Ọmọ Ẹlẹni Ẹwẹlẹ,
Ọmọ Ọla’see wọ
Ọmọ Agbodo po’ro n’ mo ye
Diẹ-diẹ lo’bi ba wọn rọ lokiti ẹfọn
Okeke lo’ de asọ Igbajọ
Ẹlọ’ gẹ dẹ t’ ẹmi la sọ Ode Ijesa
Oki ti pẹ ni wọn ki iran Ijesa
Oki ti Ẹfọn ni baba Abẹni t’ wa gbẹ jẹ Oogun
Ẹjẹ Oogun ti ẹ wa gba, ni ẹ o sẹ ri lọ le mọ
Ọmọ Ọla mọ, ni iyẹru ‘le
Ọmọ Ősůn, ki o rú bẹ ri ri
Ọtẹ lo sọ ěbí nů, Ogun lo sọ ěbí nů
Ọmọ, Ogun lo ba ile Alara jẹ,
To ‘gun O ba ba ile Alara jẹ,
E ‘mi ni baba yin wa lọ si ile Bẹẹrẹ,
Ẹ ri n kan….
Source: Ijesa land Eulogy by Tunde Balogun; Transcribed by this Author.
Ijesa kingdom, history says was established by the last son of Oduduwa “Ọwa” Obokun Ajibogun; Owa and his older brother, Agigiri Ẹgboroganlada were raised by their grandmother, Ijasin. These two sons were sent by Oduduwa, to go and get sea water to heal their father with his eye difficulty.
The brothers were assisted by Ọbanta-the Awujalẹ of Ijẹbu land; they brought the water home on time, which helped their father regained his sight.
However, before the two brothers would return from this journey all the remaining Oduduwa children had left home with different inheritance to establish their kingdoms; legends say Oduduwa gave Ọwa a sword (Oni-Ida-Arara) and then beaded crowns to him and his older brother, blessed them before they began their adventure north/east ward of Ile-Ifẹ.
Agigiri moved farther down north to establish a settlement- the modern day (Ijẹbu-Ijesa), while Ajibokun stayed east- the present site of Ilesa Township.
Ijesa land has a long history of existence; notwithstanding, Ijesa people had under gone several political, cultural and social transformations over the centuries which no doubt, had affected its history. At different times, Ijesa was under the suzerainty of Ọyọ and Bini; at a time, it was an independent nation.
However, the most significant era in Ijesa history was the 19th century-when several contending powers came onto the political scene in Yoruba land. Ibadan, Ijaye (now defunct), Ẹgba, Ijẹbu and Ijesa/Ekiti-Parapọ became the principal actors; and their dramas or spectacles, which became eye-catching public display-(opprobrium) from 1815-1885 (a period of 70 years) were mostly tragic.
Ibadan had replaced Ọyọ as a dominant power; Ibadan’s loose political system which anchored primarily on war commanders sustained virtually by wars and booties created an oppressive political system hated by the new Yoruba. Ibadan’s occupation of Ijesa and Ekiti through their despotic viceroys (Ajẹlẹ) created a deep-seated animosity, which would only be settled at war.
In 1877, Ogedengbe Agbogbungboro, the Seriki (war commander) of Ijesa land went to war against Ibadan, in alliance with the Ekiti people under their sectional commanders Fabunmi of Oke-Imẹsi, and Aduloju of Ado-Ekiti. According to history, Ibadan/Ijesa-Ekiti Parapọ was the worst war in Yoruba land during 19th century.
For over eight years (1877-1885), the warring groups were at arms, and the war got to the peak at Kiriji near Ikirun. By 1885, the Church Missionary Society (CMS), and Lagos colonial government took steps to end the war with the 1886 armistice, records show that the war ended in 1893. The same year, Governor Carter visited Ibadan/Ijesa &Ekiti-Parapọ at Igbajọ and Imẹsi-Ile to prohibit slavery and to release all war captives; more so, to formerly declare the end of the war. With this development, peace, which had eluded Yoruba since 1815, when Alaafin Aolẹ died gradually returned at a great cost; however, Yoruba never remained the same again.
The scars the 19th century wars left remain lastingly indelible as Yoruba live with the moral, emotional, and physical damage till today. No doubt, Ijesa contributed significantly to the creation of a new Yoruba; more important, it became part of Yoruba within the Southern Protectorate that formed Nigeria in 1914.
Apart from Ilesa, the principal town of the (Ijesa-Yoruba); other towns in Ijesa land are: Ijẹbu-Ijesa, Ibokun, Ipetu-Ijesa, Ẹsa-Oke, Ẹsa-Odo, Ẹrin-Ijesa, Ifẹwara, Ipole, Osu, Iloko, Iwara, Ẹrinmọ, Idominasi, Ilerin, Ilasẹ, Igangan, Imọ, Iperindo, and several hundreds of communities and settlements in all the seven Ijesa local government areas.
Ejigbo-The Home of Ogiyan
Ejigbo is one the ancient towns in Ọsun State, it was established by Akinjọle Ogiyan brother to, Akinrere, the Akire and the founder of Ikire-Ile, which history says both left Ile-Ifẹ about the same time on adventure. Ogiyan was a descendant of legendary Oduduwa; Ogiyan according to records, settled in several places before Ejigbo- his final home or abode.
Some of these settlements or communities today are under the headship of Ogiyan.
Like other Yoruba towns, Ejigbo was affected by 19th century intra-tribal war, at a time it came under Ibadan control. But for its strategic location, Ejigbo played uncommonly role in Ibadan war against the Fulani Ilọrin at Osogbo to liberate the Yoruba in the 1840’s.
Ẹdẹ: Timi Agbale Ọlọfa Ina
There is no Yoruba town with an exceedingly moving story that beats Ẹdẹ storyline-the home of Timi. Ẹdẹ was established by Timi Agbale Ọlọfa Ina, on the orders of Alaafin to protect “Ọyọ caravan en route Bini” and to enforce payment of tributes to Ọyọ which Ijesa people had long jettisoned.
Ẹdẹ, under Timi met and executed these social, economic and political roles, until reports came to Alaafin on Timi.
The reports resulted in a two separate wars between Timi and Gbọnka (another powerful warrior in Ọyọ). Legend says, Timi’s power was hidden in his deadly bow and arrow- an amazingly multi-purpose weapon that distinctly set Timi apart, and above his peer.
Timi lost his life to Gbọnka, in the second public engagement in Ọyọ. Nevertheless, he had already established a title that would perpetuate his name, fame and glory. To this day, Timi’s descendants are the sole occupier of Ẹdẹ’s throne.
Iwo- Ọmọ Olodo Ọba
Iwo was founded by Adekọla Telu, the son of the 16th Ọọni of Ile-Ifẹ, a woman known as Luwo Gbagida. Modern Iwo is a history of how human society evolves, develops and transit from a mere traditional society to a cosmopolitan society that thrives on cultural amalgam of the same people, but with different religious orientations- as Muslims, Christians and the traditional believers.
A town of historical and political importance; Iwo is known for its military prowess, being a home to Ali-Iwo and Basọrun Ogunmọla (who came from Fesu, near Iwo) these individuals played prominent roles in the history of Yoruba land in the 19th century.
Osogbo Oroki- The Home of Ọsun-Osogbo
Osogbo the capital of Ọsun (the headquarters of the defunct Ọsun province) was founded in early 18th century by group of hunters; according to oral history, Gbadewọlu Larooye, one of the hunters became the first Ataọja of Osogbo.
Osogbo Oroki otherwise known as Ilu Aro (city of local dyeing) is a town, Yoruba people will not forget in a hurry because of its pre-eminent place in the history.
First, it was at Osogbo around 1850s that combined Yoruba army under Ibadan defeated the Fulani soldiers and stopped further incursion into rain-forest region of Yoruba. This military defeat on the Fulani established Ibadan leadership over Yoruba, and more important, it defined future political, social and economic roles Oshogbo would play in Yoruba history.
Decades later, when rail-line construction began in the late 19th century, Osogbo became a major railway town, third after Lagos, Ibadan in the entire Yoruba land with unprecedented economic activities in agriculture, manufacturing (distribution and merchandizing). It became a major link between the south and the north- the role that lasted for about three-quarters of a century.
Second, Osogbo as a State capital also dubs as Yoruba land cultural capital-thanks to the multi-century old religious and cultural festival of Ọsun-Osogbo, which has placed Yoruba on a global cultural map.
Ọsun-Osogbo-Yoruba Culture Rendezvous
Ọsun-Osogbo, the yearly cultural festival dedicated to the goddess of fertility has no doubt made Osogbo the Yoruba cultural capital as Ọsun Festival now assumed an international dimension since 2005 when proclaimed World Heritage site by UNESCO. The sacred grove located along the bank of Ọsun River, on the outskirts of Osogbo covers about “75 hectares of ring-fenced forest.” The grove, according to Yoruba belief is the abode of Ọsun, the goddess of fertility, a beautiful forest, and a virgin land that houses thousands of fauna and flora and a home to several endangered animals; about 450 of these plants and 15 animals’ species have both economic and medicinal values. The grove has over forty (40) structures, between nine and 16 sacred “worship points” and several sanctuaries along the river. Also in the grove, are shrines, sculptures, prized art works and two modest, but symbolic heritage palaces that make it a tourist center to cherish.
The grove has “five divisions associated with different gods, cults that are located on either side of a path transecting the grove from north-west to south-east.”
Figure : Some of the ancient Shrines in the Grove
Ọsun Festival and the Activities Involved
Yearly, Osogbo people and the entire Yoruba home and abroad hold a two-week/twelve day celebration dedicated to Ọsun; the cultural cum religious festival begins with consultation to Ifa, which is undertaken by Araba-Awo of Osogbo, and the current Araba-Awo is Chief Ifayẹmi Ẹlẹbuibọn.
The second stage in the twelve day celebration is Iyere, it is the traditional songs for Osogbo monarch to dance round family compound in the midst of his Oloris (queens).
Iwopopo comes next, it is the traditional cleansing of the town after which the Ataọja goes to Gbaemu, another royal compound where he receives subjects and blesses them.
As the festival moves on, the traditional sixteen-points-lamp “atupa oluju merindinlogun” is lit to provide illumination and the Iboriade follows- the assemblage and the blessing of all crowns worn by the king.
The grand finale of the twelve-day festivity is traditional procession led by Arugba (the votary maid) the calabash-bearing-virgin-lady, who carries the symbolic calabash draped in red cloth assisted by Yeye Ọsun and other priestesses. Arugba is the focus of the ceremonies as she bears and carries people’s prayers and requests to the grove.
Figure : Arugba-the Votary lady who carries the symbolic message to the Grove on behalf of Osogbo people.
Source: Google
The festival reaches a feverish point when Arugba is relieved of the load-the spiritual-burden and the calabash taken into the river- the throngs in the grove respond to the momentous event by spontaneous and thunderous shout of joy accompanied by drumming, singing and dancing.
Figure : Oblation to Osun in the River.
Source: Google
This is followed by throwing valuables into the river as propitiation in order to gain or regain favor and goodwill. Shortly thereafter, people go into the river to take water into bottles and containers for personal use at home.
In the grove, dignitaries, nobles, all sons and daughters of Osogbo pay homage to Ataọja.
Figure : People taking water for Home use.
Source: Google
Ikire
Ikire, the headquarters of Irewọle in Ọsun State, and a border town with Ọyọ State was founded by Ile-Ifẹ prince, Akinrere the great elephant hunter, and the son of Ewuwemi, the Ọọni of Ifẹ.
Akinrere- a staunch worshipper of Ọsakire, a man imbued with adventure told and sought his father’s permission before setting out from home Ile-Ifẹ several centuries ago.
Before he left home his father gave him “an all white beaded crown” (Ade Ṣẹsẹ-Ẹfun), but with a proviso not to wear the crown until he (Akinrere) had established “a town and raised a shrine for Ọsakire.”
Akinrere and his entourage began the journey, and their first settlement was at “Oko Adesile” where he had Ọlaberinjo (one who dances with elephant). Ọlaberinjo took after his father as a hunter, warrior, and archer. While this community was still searching for a permanent abode, Akinrere died; therefore, the task of finding a permanent home fell on Ọlaberinjo.
Unfortunately, ‘Berinjo could not complete the assignment before he died and his son Kujẹmilayọ according to history continued with the search for a resting home for this thriving community. Although, a permanent abode was discovered by Kujẹmilayọ, but not without some disappointments. At a time the community was troubled by flood from Ọsun River when they settled at Ikire-omi; nevertheless, the flooding problem was resolved when relocated to upland around Ikire-Omi.
Kujẹ could be credited as the one, who established Akire dynasty, and founded Ikire, though, third-in-line from Akinrere, his children in the past held sway-even till date many Akire have come from his descendants.
Ilobu
Ilobu is ancient city in Ọsun State, the headquarters of Irẹpọdun local government. The town was established in 16th century by Laarosun a native of Ọyọ-Ile and a great hunter. Ilobu derived its name from Obu-O-Toyọ shortened to Ilobu, and Iyọ (Ko-se-ma-ni/a necessity) became the underlying principle behind the name (salt, a must and an indispensable crystalline compound, which “consists of sodium chloride, very abundant in nature”) is a necessity for household [to sweeten and to preserve food] and industrial use.
Ilobu, was under Ibolo (southeast of Ẹkun Osi), one of the four military divisions of old Ọyọ Empire. The town did not suffer any attack during the Yoruba wars, as it fenced Fulani off its territory several times, at a time, Akintọla the Balogun chased and defeated Fulani when Ilu-Aro, a neighboring town during the 19th century wars was attacked.
Ělá-Ọrangun
Ělá-Ọrangun- a prominent Yoruba-Igbomina town consists of two cities: Oke-Ělá Ọrangun and Ělá-Ọrangun.
Ělá was founded by Oduduwa fourth son, Fagbamila “nicknamed Ọrangun”; there are two versions to the split story of Ělá- a version says the split was caused because of the unresolved succession dispute to the throne, and the other version, says the split came as a result of no consensus on the location for the community.
The two principal actors in Ila story were Apakiimo and his brother, Arutu Oluokun, on which split story revolved. Records say Apakiimo had selected some individuals to search for a new location; unknown to him, his younger brother Arutu Oluokun had also commissioned a search party for the same assignment.
Account says, Ifa acknowledged and approved the suitability of the two found locations, but left the selection to the people. The elders who were instrumental to the “official delegates” insisted that the site found by them (that’s official delegates) should be chosen and be adopted as home for all.
However, the non official delegates under the younger brother insisted that their site should be adopted afterall Ifa did not disapprove of it, since the two groups could not reach a consensus on where to settle, the two princes, according to history led their supporters to separate sites from the original home-Ělá-Yara.
From this point, two identical communities emerged; Apakiimo led his group to form Oke-Ělá, while his brother, and Prince Arutu-Oluokun and supporters established Ělá-Magbọn.
Constant relocation and changes in abodes had been part of the two Ělás’ history; the present Oke-Ělá had changed settlements about four times, before they finally moved to Igbohun, the present site of Oke-Ělá; at a time, Ělá-Magbọn community had to relocate to Ělá-Odo.
Oke-Ělá Ọrangun and Ělá-Ọrangun have become a united modern city with many significant transformations over the centuries that have become part of Yoruba history. Ělá’s histories according to records include several wars it waged; leadership role among Yoruba-Igbomina, transformation from a small, agrarian community to a flourishing and a growing multi-racial society, and more important, Ělá’s place in the 19th century events that shaped Yoruba will always be a reference point.
Yoruba People in Ogun State.
One of the seven states created on 3rd of February, 1976 to restructure Nigeria administratively is Ogun State; the name Ogun came from Ogun River which meanders through Ọyọ (Oke-Ogun region) to Abẹokuta and empties into Lagos Lagoon.
Ogun State the gateway to Nigeria from West is a home to four major Yoruba sub-divisions: Ẹgba, Ijẹbu, Awori and Yewa (formerly known as Ẹgbado; that’s “Ẹgba ętí Ődň”).
Ẹgba people are located in the central part of Ogun sandwiched by Ijẹbu on the East, Yewa to the west, and on the north, Ibadan. Ẹgba people are mainly Ọyọs, which declared independence from Ọyọ in 1796 under Alaafin Abiọdun.There are five autonomous Ẹgba communities: Ake, Owu, Oke-Ọna, Gbagura and Ibara and hundreds of villages and settlements; nevertheless, these great people did not attain to nationhood until 1860s after fighting several wars to establish a commanding role in Yoruba land. Check for details on Ẹgba under “After the Fall.”
Figure : List of Local Governments and Peoples of Ogun State.
Ijẹbu-Ọmọ Alarẹ
Ijẹbu people domicile in the eastern part of Ogun State, and its land covers three different geographical belts of coastline, mangrove/swamp and thick forest. This unique geographical feature makes the Ijẹbu people great in agriculture and in business, and Ijẹbu became a major trade route between Lagos and Yoruba hinterland in 19th century. Details on Ijẹbu (Ijẹbu-Ode) can be found under “After the Fall.”
Ijẹbu-Igbo: Orimọlusi
Ijẹbu-Igbo is the second biggest town after Ijẹbu-Ode in Ijẹbu kingdom, but has the largest landmass in the state, even in the entire Yoruba land. The town’s Ọba is Orimọlusi. Ijẹbu-Igbo was founded by Ọnayẹlu, a profoundly known hunter, whose hunting expedition revolved around the northern part of Ijẹbu-Ode, his father’s kingdom.
History says, in one of his hunting sojourn when his father the king died, immediately, his younger brother became the king, instead of coming home to create a succession tussle, Ọnayẹlu remained in his hunting arena- a wide expanse of land and established a community and became its first leader, as years progressed the hunting community became a sprawling society great in agriculture, commerce and culture.
The town has five semi-autonomous communities or clans: Oke-Sopẹn, Ojowo. Atikori, Oke-Agbo and Japara. Okesopin is the traditional head and prime-minister, while Orimọlusi is the king of the entire community.
Yewa formerly known as Ẹgbado
Yewa or Ẹgbado people domicile in Imẹkọ-Afọn, Yewa North & South and Ipokia local government areas of Ogun State. Three of these local governments share boundary with Benin Republic, Nigeria’s immediate neighbor to the west. The histories of these great people have been subsumed by the histories of other actors either far or near. These actors include: Ọyọ, Ketu, Sabẹ, Ẹgba, Dahomey, and much later, the French during the colonial times.
Principal towns in Yewa land are: Ilaro, Ilobi, Ilana, Ijanna, Ipokia, Itakete, Ifọnyin, Ihunmbọ, Ohori, Ẹba-Ọdan, Ayetoro, and many more.
Interestingly, these towns were established at different times by different Yoruba actors. For instance, history says Ilobi was founded by Ketu, while Ilana and Ijannma were established by Ọyọ in 18th century to secure trade route between it and Dahomey.
Ilaro was founded by Ọyọ indigene Aro (Ilu-Aro)-a great and powerful hunter; later the town came under Ọyọ’s control; even at a time, the Olu of Ilaro, according to history were appointed by Alaafin for a period of three years, and also the Onisarẹ of Ijanna.
The history of Yewa land however changed from 1860s onward for four reasons:
1. The fall of Ọyọ empire
2. The rising profile of Ẹgba- a new power within the region
3. The independent Dahomey, and constant raid for slaves along this corridor, and
4. The Partition of Africa and the French factor.
The fall of Ọyọ changed the power dynamics in this region- Ẹgbado corridor was among the major trade routes of old Ọyọ Empire as it served as source of wealth to any reigning Alaafin. Immediately Ọyọ fell, Dahomey turned to this region to source for slaves; Ẹgba people also looked toward the region for two reasons: one, as a look-out zone to fence off any attack from Ọyọ; second, as a strategic zone to prevent any incursion from Dahomey into Ẹgba territory for slaves. The strategic importance of this region made the competing interests constantly laid siege to this corridor.
Dahomey’s initial success in the zone led to attacks on Sabẹ and Ijaye (Yoruba towns) became short lived. Ẹgba war machine changed in 1870s because of the superior fire power- from arms and ammunition provided by Iyalode Ẹfunroye Tinubu. Ẹgba defeated Dahomey and took over the control of this corridor until, the history of the continent changed in 1884 in Berlin.
Berlin Conference re-created Africa; a new political map was drawn that changed subsisting socio-cultural and political structure on the continent. The new powers ignored the traditionally related societies, but lumped together unrelated (and some related) societies into the same geographical enclave for economic and administrative conveniences.
Even at first, some minor kingdoms welcomed the colonial powers for their survival, but the irrational boundaries created, economic exploitation, political subjugation and the cultural dislocation from the activities of these powers, nonetheless created more problems than solved. Unfortunately, we still live with most of the problems created by these powers; even decades, after they had left.
Some southern Yoruba minor kingdoms (Ketu, Sabẹ and Popo) which had cultural and political affinity with Ile-Ifẹ, Ọyọ and Ẹgba were lost in this arbitrary territorial delineation to the French colonial master that acquired Dahomey in the far-away Berlin.
The Awori
Ogun State has become a traditional home of the Aworis, while Ọta-north of Ikẹja has become the political and cultural headquarters the Aworis.
Aworis were descendants of Ọlọfin, the son of Oduduwa, who was instructed to follow the symbolic floating bowl (ŕwő) given to him by his father, Oduduwa. According to history, wherever the bowl sank, must become Ọlọfin’s permanent abode; ultimately, the journey and the terminal point (the settlement) gave rise to the name “awo-ri” (the bowl had sunk).
Ọsọlọ and Ẹlẹidi Atalabi, two sons of Ọlọfin migrated from Ishẹri about 40 miles-from the aboriginal home of Awori to a new location that became eventually Ọta. Ọta like any Yoruba town is headed by an Ọba, assisted by high chiefs, priests and Ogboni cult as the law enforcement agent.
Ota-The Land of Iganmode
Ọta operates a web of complex traditional political system. The entire community is under the Ọlọta usually produced by any of the ruling houses when the stool becomes vacant. The five-member-Ọlọta-kingmakers are:
1. Apena
2. Odogun
3. Asalu
4. Ojumọ
5. Olorogun
The complexity in Ọta traditional system stems from the position of the Oloroguns- who are traditional heads of semi-autonomous quarters in Ọta. There are four of these Oloroguns, and there are:
1. Ajana of Ijana
2. Onikọtun of Ọtun quarters
3. Onikosi of Osi quarters, and
4. Akọgun of Oruba
These quarters operates semi-autonomously, as each has individual kingmaker council that select and ratifies candidates for these mentioned stools whenever they become vacant. These wards’ heads handle disputes between or (among) people and perform other socio-cultural functions typical of their respective quarters.
Interestingly, these stools are also hereditary like the Ọlọta; Ijana is the first quarter, and the head is Ajana stool, the responsible kingmakers are: Balogun, Seriki, Bada, Olori, Oluwo of Osugbo, Itoki, Lisa, Eletu, Ọganla, Oloregan of Osugbo Itoki.
Ọtun comes after Ajana (produce by one ruling house, but with several family members), its six kingmaker members include: Ọdọta, Ọdọfin, Aro, Olori-Ọtun, Oluwo and Balogun.
Onikosi of (Ikosi) is rotated among three ruling houses (Ilọti, Isiki, and Ikin) has a ten-member kingmaker: Ẹkẹrin, Bada, Seriki, Asalu,
Balogun, Olori of Iwaiye, Akẹja Oniyanru, Odogun, Olori, Ọdọfin Osugbo.
Oruba is led by Akọgun, this stool is rotated between two ruling houses (Ikogun and Igebe). The quarter has a seven-man kingmaker which includes: Seriki, Asiwaju, Olori, Balogun, Oloroegan, Ojumọ and Eleru.
Ọta in the past, even now has Ogboni cult; while some of its traditional functions may have been taken by agencies of modern government, the cult still perform social, religious roles, and some specific ceremonial duties in the selection, installation of a new Ọba.
Ọta traditional chiefs are many and varied; more so, certain titles are duplicated, both at ward and also at town levels but with defined roles. For instance each quarter has Balogun and Seriki, so the entire town.
The community Balogun is the generalissimo or the war commander; his office insignia is sword. Three houses produce Balogun, and these are: Mosuro, Ọsọ- Onibudo and Ajuwọn; while Seriki, another military chief comes from either Ojo Seriki or Shittu Basọrun family. From history, all sectional Balogun and Seriki were part of the larger army under city Balogun in the past to fight war against Awori enemies.
Other high ranking chief in Ọta kingdom is a Ọdọta, who takes care of several religious sites in Ọta such as Bata, Erin, Apesefun, Awurẹla and Orisa Ara, prominent of all Ọta deities is Iganmọdẹ. From records, the first Ọdọta was Ọlaforikanmi, who was installed in 1621 with Aro, who performs traditional rites for the new Ọlọta.
Also, there is Iyalode title, it is the women leader.
Yoruba in Lagos State: Eko-Akete
Eko, the Benin word “our farm” was originally inhabited by Aworis, the descendants of Ọlọfin, the son of Oduduwa, the progenitor of Yoruba. Ọlọfin and his entourage left Ile-Ifẹ and followed the symbolic floating bowl for over 200 days; at different times, this group stayed at Olokomeji, Oke-Ata before the bowl finally sank, and a permanent settlement established at Ishẹri-a wide geographical land mass between Lagos and Ogun States in today’s Nigeria.
The magical disappearance of the symbolic bowl (awo-ri) had since become the name of this sub-group. For decades the Awori people lived in different settlements under local heads, but were under Ọlọfins, their overall head; however, the history of Lagos Awori changed around 1550, when invaded by Benin kingdom.
From that time onward, Awori that was originally synonymous with the land known as Eko, but later Lagos went through many centuries of changes. Therefore, what we have as the history of Lagos today is the history of many people, with different origins and backgrounds, which their many years of co-existence had resulted in creating a complex web of political institutions and multiple social systems resulting in cultures within a larger culture.
Four factors that changed Awori history forever:
1. The movement from Ishẹri to southward with other Yoruba migrants for safety,
2. The Bini (Benin) invasion, occupation and its influence on Eko’s socio-cultural and political life.
3. The effects of four-and-half-centuries-old inhuman trade, the trans-Atlantic-slave trade; and
4. British annexation of Lagos in 1861.
History says Awori people at a time moved from Ishẹri under Ọlọfin Ogunfunminire otherwise known as (Agbodere) southward with other fleeing Yoruba, especially the natives of Aramọkọ-Ekiti because of war in the hinterland. The Aworis settled at Iddo, while some (Aworis) and the run-away Ekitis re-located to Ijọra, Iro, Ọta, Ado, Ebute-Mẹta, Oyingbo, and Lagos Island.
As movement toward lagoon and perhaps the sea shore got under way among the Aworis, which later resulted in a far-reaching political re-alignment among several homes; so was an imminent external problem on the horizon which would shape the history of Awori people forever: the Benin invasion and occupation.
The Benin Invasion and the Occupation.
Around 1550-1578, a Benin monarch Ọba Orhogbua invaded Lagos island, and established a military camp to put out any rebellion against his authority. Historians are yet to provide or to give common reasons for Lagos invasion by Benin; but from the records- after the invasion, King Orhogbua left Eko under three representatives. Two military generals, and his son, Prince Ehengbuda who died when his boat capsized on his way back to Benin.
Benin invasion coincided with Awori’s movement, the new Iddo settlement under Ọlọfin subsequently became Awori’s cultural, economic, even political capital; although, history is silent about the administrative structure of the new settlers, nevertheless, Ọlọfin Ogunfunminire, which history says had several children about thirty-two became the substantive head of the Aworis. Providentially, these children established settlements within the same geographical area at Ọtọ, Ijọra, Badiya, and on the other side of lagoon; in time, the children created
Idẹjọ family- the land owners and the Eko’s ruling homes.
The Idẹjọ family alliance which history put at “eight, ten, sixteen,or even thirty-two” has twelve (12) recognized families as of today such as: Ọlọtọ, Ọjọra, Onitolo, Onitona, Onikoyi, Oniru, Oluwa, Onisiwo, Elegushi, Ojomu, Aromirẹ and Olumẹgbọn. These families, their subjects and the lands held eventually constituted territories which Benin acquired gradually, as these families (Idẹjọ) evolved over the years into a formidable pressure group that re-defined Lagos history. As of today, Olumẹgbọn of Ajah has replaced Ọlọfin as the traditional head of the Idẹjọ family.
We should also bear in mind that not all the current Idẹjọ families were in existence before Benin’s occupation. Some settlements came into existence currently with Benin’s occupation. Awori-Yoruba (Idẹjọ) settlements before Benin were Ọtọ (Ọlọtọ), Ijọra (Ọjọra), Ọpẹoluwa, Iddo, Ebute-Mẹta; the second Idẹjọ group during the (neo/post) Benin occupation included the a part of Aromirẹ,(Onitolo, Onitano, Onikoyi); the Akarigbere group (Elegushi, Ọjọmu and Ajiran); and the Ọsẹga group (Olumẹgbọn, Oluwa, Onisiwo and Oniru), which came into existence during Ọba Akinsemọyin reign.
To consolidate its hold over Eko, Ọba Orhogbua appointed a ruler for Eko to oversee Benin’s interest and to forward the collected tributes to Benin. From the available records, Benin appointed Ashipa for Lagos-whose origin is still a subject of controversy. For instance, Smith says Ashipa by Lagos account was an “Ishẹri man” while Benin’s account says Ashipa was “a grandson of the Ọba of Benin.” Records show that Benin appointed another Chief for Lagos, according to Ọmọ N’Ọba Erediauwa (the current Ọba of Benin), Benin appointed Eletu Odibo (known as Olotu Odibo in Benin kingdom) the one “who alone had the right to crown the Ọba and who in early times probably maintained close connection with Benin.” Whatever is the story, the facts are: Benin invaded and occupied Lagos, appointed representatives to promote its interest, which for a long time re-defined a political landscape previously controlled by the Aworis.
The Composition and the Development of Idẹjọ Family in Lagos.
Idẹjọ family-the traditional owners of Lagos can be traced to Iddo- the first Awori settlement southward before Benin occupation. At the beginning, the entire Idẹjọ family tree evolved from Ọlọfin’s children, which established various settlements within the same proximity. However, as time passed by, Idẹjọ had people from other backgrounds and origins (as members), which history now classified into two groups- Idẹjọ before and Idẹjọ after Benin’s occupation.
Idẹjọ by individual families before occupation were Ọlọto, Ọjọra, Ọpẹoluwa/Aromire, Onitano, Onikoyi, Onitolo and their settlements developed not at once, but gradually and collaterally. We should also bear in mind that these six-member-Idẹjọ groups before Benin’s occupation were from Iddo, the surrounding settlements (Ijora, Oto, Ebute-Meta), and a part of Aromirẹ axis, which left Iddo to escape and to avoid Benin’s invasion; but founded settlements at Eti-Ọsa around Tolo. Nevertheless, four of the six families in this group (Ọjọra, Onitano, Onikoyi, and Onitolo) came not directly from Ọlọfin’s sons but rather, through filial and marriage. For instance Ọjọra’s title came from Ijọ-Ara (Ijọra), the settlement founded by Aramọkọ-Ekiti immigrants, whose leader, Kueji, earlier married an Iddo woman, Isikoko. Kueji subsequently took Ọjọra’s title; a title that has remained to date.
Onitona became a land owner and title holder through his mother who was Ọshọbọja’s daughter; on his part, Onikoyi, otherwise known as Adeyẹmi came from Ọyọ-Alaafin, probably from Ikoyi town; he became a land owner and title holder by marriage to Ẹfunluyi, the daughter of Mẹku Aromirẹ. Mẹku Aromirẹ gave Adeyẹmi his son-in-law, daughter and grandson land near Iga Meku Aromirẹ which Adeyemi developed, and he later adopted Onikoyi title-which has been part of Idẹjọ from Aromirẹ group.
On the other hand, the posts Benin occupation Idẹjọ families were the Akarigbere Chiefs: Elegushi, Ọjọmu and Ajiran which history says ran away from Iddo because of Benin invasion and settled also at Eti-Ọsa; this group formed new settlements under their respective leaders-who became part of Idẹjọ-after Bini occupation.
The third group of Idẹjọ family was the Ọsẹga, a privileged group that evolved from Ọba’s council of advisers, or the inner caucus-those who featured at every seventeenth day at Ọsẹ-Iga, where community problems were discussed and solutions proffered. This group as of date has Olumẹgbọn from Ajah (the traditional head of Idẹjọ family as of today), Oluwa of (Iwa near Badagry), Onisiwo of (Tarwa and Tomaro); and the popular Oniru who founded Iru settlement; records however, says, these chiefs were brought into Idẹjo family by Ọba Akinsemọyin.
No doubt, these families individually or collectively did play significant roles in what is Lagos today.
Eko and the Trans-Atlantic Slave Trade
The year 1472 marked a new dawn in the history of Eko, as Portuguese visited this coastal city. Originally, Portuguese came Africa to source for gold, ivory, pepper, gum Arabic, spices, and much later slaves for both domestic and industrial needs after Spanish and Portuguese had succeeded in expelling the Moors (Arab-Berbers & Muslims) from Europe by the middle of 15th century. The situation created a significant need for labor.
What began as experiment into unknown, or a relatively known concept later turned into successful expeditions that many Europeans benefitted from, for centuries at the expense of Africans.
Portuguese explorers were the first to reach south of Atlantic Ocean in Africa; they reached Sierra-Leone in 1460, and the Bight of Benin at the start of 1470s. By 1480s, they had reached Kongo coast (now Congo). In 1498, Vasco da Gama (another Portuguese) had docked at the Cape of Good Hope; earlier in 1482 the first European Trading Forts had been built at Elmina, Gold Coast (now Ghana). Later, forty of these forts were built on the West African coast as slave depots.
In fact, the Portuguese explorers among other [explorers] were quite successful as their journeys resulted in trades with all the visited coastal towns in gold, ivory, pepper, gum Arabic, Ostrich feathers, and ( mush later) in slaves in exchange for cowry shells, hardware utensils (cooking pots, brass pan, iron rods, blades, mirrors, and gun powders).
In 1441, the first batch of Black African slaves arrived Lisbon, Portugal, because of the high demand for Blacks in Europe for, domestic services or duties, by plantation owners along Mediterranean Sea, and Muslim traders that operated on Trans-Sahara-Trades.
But events in the 17th and the 18th centuries on the western side of Atlantic Ocean changed slave trade mechanism as demand for slaves became higher. A vast new land had just been discovered by Christopher Columbus in 1492, followed by trans-Atlantic migration from Europe to the Americas- the highest human migration ever witnessed in history prior to the time. This materially rich land overwhelmed the available labor, as the plantations-sugarcane, cotton and tobacco needed more hands.
Earlier Portuguese had brought slaves from Africa to Europe; slave trade soon became a big business as other European nationals Spanish, British, French and the Dutch joined in the inhuman and evil trade. But what happened to the European Slave Market? From records, market soon became glutted (over supply of African slaves in Europe), and meanwhile, there was labor shortfall in the Americas. Portuguese slave traders found, they could make fortune by selling these slaves in the emerging market-the Americas and the Caribbean.
By 1503, Spanish slave traders took the first African captives to America, and by 1518, direct slave shipment from Africa land to the Americas and to the Caribbean had commenced. This trade continued for more 450 years, and by the time the trade was outlawed in 1807 both in Britain and United States of America, over 16 million Africans had been forcibly torn away from their lands and shipped to the Americas; denying them a root, a society and above all, a home, they would have loved to call their own. In retrospect, Maulana Karenga said:
Songs we would never hear! Histories we would never know! Art
we would never see! Because European had the capacity to destroy
and didn’t have the moral restraint not to
Spain / Uruguay
Portugal / Brazil
Great Britain
Netherlands
U.S.A.
France
Denmark / Baltic
Totals
1501-1525
6,363
7,000
0
0
0
0
0
13,363
1526-1550
25,375
25,387
0
0
0
0
0
50,763
1551-1575
28,167
31,089
1,685
0
0
66
0
61,007
1576-1600
60,056
90,715
237
1,365
0
0
0
152,373
1601-1625
83,496
267,519
0
1,829
0
0
0
352,843
1626-1650
44,313
201,609
33,695
31,729
824
1,827
1,053
315,050
1651-1675
12,601
244,793
122,367
100,526
0
7,125
653
488,064
1676-1700
5,860
297,272
272,200
85,847
3,327
29,484
25,685
719,674
1701-1725
0
474,447
410,597
73,816
3,277
120,939
5,833
1,088,909
1726-1750
0
536,696
554,042
83,095
34,004
259,095
4,793
1,471,725
1751-1775
4,239
528,693
832,047
132,330
84,580
325,918
17,508
1,925,314
1776-1800
6,415
673,167
748,612
40,773
67,443
433,061
39,199
2,008,670
1801-1825
168,087
1,160,601
283,959
2,669
109,545
135,815
16,316
1,876,992
1826-1850
400,728
1,299,969
0
357
1,850
68,074
0
1,770,979
1851-1866
215,824
9,309
0
0
476
0
0
225,609
Totals
1,061,524
5,848,265
3,259,440
554,336
305,326
1,381,404
111,041
12,521,336
A 365 Year Trans-Atlantic- Slave Trade By Principal Actors: the Europeans, North & South Americas.
Sourcre: The Trans-Atlantic-Slave Trade Database, Voyages
What is the Trans-Atlantic-Slave Trade?
Trans-Atlantic-Slave trade- was a three leg trade which started from Africa with trades in humans by the African middlemen; the second leg was the transportation of these slaves across the Atlantic for sale to sugarcane and tobacco plantation owners in the Americas and the Caribbean; the third leg, repatriation of sale proceeds to Europe for merchandise in (fabric, wine, liquor, gun powders, iron/aluminum plates, mirror) which would be brought to Africa in exchange for slaves from the African middle-men. This cycle of trade in these three different regions separated by Atlantic Ocean which items of trade were humans in exchange for household goods was referred to as Trans-Atlantic-Slave trade (TAS).
Source: http://0.tqn.com/d/africanhistory/1/...rigins.001.jpg
Source:http://www.immotionaame.org/migratio...cfm;jsessionid
Source: About.com: Do More. TriangleTrade001.jpg
The Place of Lagos in the Slave Trade
The Portuguese established trades’ relation with Eko under Ọba Akinsemọyin, in 1472, other European nations joined and maintained business relations with Lagos; by 1492, the Portuguese changed Eko’s name to “Lago de Curamo” from where Lagos evolved, first as a name for a city, but now a state following several administrative changes in Nigeria-especially the 1967 twelve state creation.
Lagos, a prominent sea port, among the forty forts along the 4,000 mile-long West African coast from Senegambia to West Central and other neighboring Islands on Atlantic Ocean became notorious center for this criminal and inhuman trade, which lasted for over four-and-half centuries. The trade was extremely brutal, cruel, exploitative, and dehumanizing. According to records, over 4 million Africans- men, women, children were forcibly removed from the Bights of Benin and Biafra (the region Lagos belonged) and transported to the new world in what was known as Trans-Atlantic-Slave trade. See the Trans-Atlantic Export Chart below.
Source: http://0.tqn.com/d/africanhistory/1/...ryTable001.jpg
Figure : Slavery in America
SOURCE:http://www.slaveryinamerica.org/geog...ave_trade.html
Source: www.metmesuem.org/toah/hd/slav/hd_slav.html
Figure : Slave Trade Statistics of 417 years Period.
Source:http://www.immotionaame.org/gallery/...m?migration=1&
Source: http://africanhistory.about.com/od/s..._Of_Slave_Trad
The Abolition Movement
By mid 18th century a strong movement emerged to stop the inhuman trade; prominent among early abolitionist were Thomas Clarkson, George Fox, and William Wilberforce –these individual argued that the only way to stop this barbaric trade was to make it illegal. Although, it took a long time to make the trade illegal, regardless, the journey had begun. Abolitionist groups, and anti- slavery societies mushroomed; Mary Birkett, Hannah More, Mary Wollstonecraft, these women and several other individuals adopted the “boycotting strategy” movement.
This group boycotted “slave-grown produce and [members: individual and collectively] wrote the anti-slave trade verses to raise and to create awareness of the violation of family life under slavery.”
Even, Africans who were once slaves, but now freed were not left out in the movement to proscribe slave trade. They argued that slavery would continue in whatever forms as long as the trade thrived.
Those who led in the campaign were Ignatius Sancho, who came to England at the age of two; Olaudah Equiano later (known as Gustavus Vassa) a young Nigerian boy who was kidnapped in one of the villages (probably Calabar) around the Bight of Biafra at 11 years of age, who changed hands four times before bought by a Quaker merchant, but later, he bought his freedom. Equiano went to school and ultimately became a very powerful African abolitionist. He published many works-including his autobiography; he traveled extensively to expose the evils of slave trade.
Also, Ottobah Cugoano, a Ghanaian slave who came to England from Grenada around 1752, he bought his freedom in Britain and became another African abolitionist’s strong voice. In his work “In Thoughts and Sentiment on the Evil and Wicked Traffic of Slavery and Commerce of Human Species” which he published in 1787, Cuguano declared “that enslave people had both the moral duty to resist their Masters.”
As time went on, more African abolitionists, anti-slavery movements, opinion leaders, parliamentarians in Britain campaigned vehemently against the evils of slave trade, which was the principal source of labor in Europe and America. Thomas Clarkson combined his anti-slavery activism with visitations to slave ships- which he described as houses of horror; in one of such visits he said “The sight of rooms below and the gratings above filled me both with melancholy and horror. I found soon afterwards a fire of indignation kindling with me….”
In the same vein, Granville Sharp brought to light the severity of the evils committed against slaves aboard Ship Zong in 1781; twenty-six years later in 1806 as a member of House of Commons, Granville made a passionate speech on the floor of the House, arguing that the slave trade was contrary to the “principles of justice, and humanity.” After several years of debates, campaigns, boycotts, the Slave Trade Abolition Bill was finally presented to both Houses (Lords and Commons) in 1806, “majority of 41 votes to 20 in the House of Lords, and 114 to 15 in the House of Commons” voted for the abolition of slave trade.
On March 25, 1807, Abolition of the Slave Trade Act entered into the statute books, and from then on Slave Trade and its related activities became illegal in all British territories.
Earlier on March 3, 1807, Thomas Jefferson, the US president had signed into law, a bill approved by US Congress to “prohibit the importation of slaves into any part or place within the jurisdiction of the United States.” With the actions of the governments from these two western hemisphere nations-the merchants and the end users of slaves received a fatal blow, from which it never recovered.
However, because of the criminal activities of many African middle men, and some powerful economic interests in Europe and America, the trade continued for a while; with the help of British Navy at sea, many slave ships were arrested, and the slaves set free. Depending on where slave ship was arrested, such a ship would be led to the closest port for disembarkation of slaves. British and United States governments created slave freed colonies in (Freetown), Sierra-Leone; (Monrovia) in Liberia both on West African coast for the returnee slaves.
Figure : African Regional Standing during the Four-and-Half-Centuries of Inhuman Slave Trade
Source:http://www.immotionaame.org/gallery/...m?migration=1&
The British West Africa Squadron
The Royal Navy established the British West Africa Squadron (a preventative squadron) to prevent, to suppress, and to arrest and slave ships and their merchants on the West Africa Coast by patrolling the coast; the Squadron had its base in Portsmouth.
At the start, the West Africa Squadron had two smallships- “the 32-gun fifth-rate frigate” (the HMS Solebay) and the Cruizer-class brig sloops (HMS Derwent) says Wikipedia.
With only six ships to patrol a 3,000 mile coast, the British Commodore, Sir George Ralph Collier on the 19th of September, 1818 received the orders to “use every means in your power to prevent a continuance of the traffic in slaves.” By 1819, the Royal Navy created the first naval station in Freetown, Sierra-Leone; this development led to adopting Freetown as the home of freed slaves.
As time progressed more fighting and fast moving ships were acquired- the first generation of this ship was the “Baltimore Clippers” followed by “Paddle Steamers.” With Webster-Ashburton treaty that resolved border issues between United States and British North American Colonies, United States contributed to the squadron; by 1860, 1,600 slave ships arrested and over 150,000 slaves were set free.

Annexation of Lagos in 1861.
One of the outcomes of the abolition of slave trade was the annexation of Lagos by British in 1861. Three major reasons contributed to the annexation of Lagos: first, the power tussle between Ọba Akintoye and his slave merchant nephew-prince, Kosọkọ; second, the British commercial interest in the West African sub-region, especially in the areas that became Nigeria; third, the seemingly competition among European powers for West Africa pushed Britain to quickly annex Lagos.
The power tussle between Ọba Akintoye and Prince Kosọkọ the slave merchant got to a peak in 1845, when Kosọkọ deposed his uncle, Ọba Akintoye who fled to Badagry. Britain wanted slave trade stopped, but the illegal trade still continued in Lagos and its environs; British government believed that a sympathetic monarch to this cause would be more preferable. Moreover, British had an ulterior motive beyond the slave trade abolition. The industrial revolution had just begun in Europe and the United States, which created a high demand for raw-materials that were mostly available in West-African sub-region. With the help of British, Ọba Akintoye was re-installed on the promise to stamp out slave trade in Lagos and its environs.
Kosọkọ fled to Ẹpẹ, but continued to interfere in Lagos affairs; when Ọba Akintoye died, Dosunmu, Kosọkọ’s son was installed as the new Ọba.
Through Ọba Akintoye, British interfered in Lagos domestic affairs, which led to the establishment of consular authority over Lagos; this enabled British to have unrestricted business activities with Lagos, Ẹgba, and other Yoruba in palm oil, cotton, cocoa, coffee, and timber.
Some Lagosians condemned this move and became critical of both Ọba Akintoye and the British government. Madam Ẹfunroye Tinubu was very critical of British and in 1861 after annexation, coupled with some underlying issues (the Saros and Brazilians factors in Lagos) there was protest in Lagos. The British could no longer accommodate Madam Tinubu; she was exiled to her home town Abẹokuta.
By 1861, British annexed Lagos to have unlimited access into the hinterland for more commercial activities and to protect some of British companies-which would play major economic roles in yet to be created-Southern Protectorate; and also, to stop other competing foreign powers (French, Germans) from the region.
Lagos-Home to the Freed Slaves
Many freed slaves of Yoruba origin in Freetown (the Saros) returned home between 1838 and 1852; by 1861 about 2,500 Saros were already in Lagos and they were given land on the island which is still known as Saro Town till date. Earlier Ọba Kosọkọ had sent Chief Oshodi Tapa to Brazil to “invite slaves with Yoruba ancestry to return home” records show that “130 expatriates” responded, and by 1861, there were over 3,000 Brazilian expatriates in Lagos. This group consisted of “masonry, carpentry, and tailoring” with strong Catholic faith and background. Like the Saro group, the Brazilian group was given land to settle in what is known now as Oke Popo/Brazilian quarters on Lagos Island. The two groups (Saro/Brazilian returnees); other migrants from (Port Norvo and Gold Coast [now Ghana]) and the indigenes eventually formed the elite class in Lagos, upon whose shoulders socio-political activities of Lagos depended. Years later, this elite class defined Yoruba land, and by extension Nigeria political landscape.
Figure : Lagos at first as an Island community, then a city; but now an Administrative Entity.
Yoruba in Ondo State-The land of Cocoa and Timber.
There are five sub-Yoruba groups or divisions in Ondo State-these are: Ilajẹ/Ikalẹ, Ondo, Akurẹ, Ọwọ and the Akoko with several cities, towns, villages and communities. Prominent cities and towns in Ondo State are: Akurẹ, Ondo, Ọwọ, Okitipupa, Ikarẹ, Irele, Ọrẹ, Odigbo, Ifọn, Idanre, Ilẹ-Oluji,Ode-Aye, Igbọkọda, Idoani, Ijarẹ, Ilara-Mọkin, Ọka, Isọbẹ, Arigidi, Okeagbe, Irun, Ọgbagi, Ikaramu, Ajọwa, Oyin,Ilu-Tuntun, Akungba, Iju, Ita-Ogbolu, Ọba-Ile, Igbara-Oke, Igbara-Odo and many more.
Linguistically, Ondo has ten identified or native dialects, there are: Ahan- spoken in Eriti, and Omuo-Ekiti, and partially spoken in Ajọwa. Another dialect is Akpe, which consist of “Ayere-Ahan” sub-division spoken in Ayere [Kogi State] and some border towns and villages of Ondo State with Kogi State. Yoruba-Edo-Akoko-Igbo (YEAI) is another dialectical cluster spoken mostly in Akoko North West Local Government Area in towns and villages of: Arigidi, Erusu, Iye, Okeagbe [Afa, Oge, Aje and Ido] Igasi, Oyin, Ogbagi, Irun, Afin, Eshe, Ibaramu, Iyani, and Gedegede; this dialectical classification “YEAI” is a sub-division of DEFOID under the Volta-Niger, a major group under the Niger-Congo language family which is defined as language group that speaks Yoruba, and at the same time claims Ile-Ife as its ancestral home. Ehueun is popular in some Akoko South Local Government Area towns and communities. Iyayu is mostly spoken in Idoani; Izon in Ilajẹ/Ẹsẹ-Odo. While Uhami dialectical cluster is found in some Akoko South and Ọwọ Local Government towns and villages. Ukaan classification is found in Ikakumọ, Auga, Ishẹ, Iboropa. While the remaining Akoko South towns and communities belong to Ukeu dialectical sub-division.
From our study, between 100 and 150 sub-dialects sprang out from these categories or classifications; however, the entire Ondo State is united by the standard Yoruba.
Moreover, dialects differ even within the same sub-group as you travel from one community to another. For instance in Akoko North East, Arigidi people speak slightly different from Okeagbe; even within Okeagbe township, there are four autonomous communities that speak individual dialects. However, the differences in these dialects are insignificant as they all understand themselves.
Another observation from these dialectical formations is, four of the local governments [ i.e Akoko North East, Akoko North West, Akoko South and Ose Local Governments] in Ondo State, speak seven-out-of-the-ten identified dialectical classifications; however, these dialectical classifications or groupings may further be understood by origin or source, socio-cultural and political affinity of the native speakers and their immediate neighbors.
Therefore, it will not be out-of-place to say that dialects of Akoko people of North and South are basically an amalgam of Yoruba and Benin languages because of several years of cultural relation with Benin through conquest or migration. Some of Akoko communities, according to history, migrated from Ado Benin. Even those (Akoko towns) that migrated from Ile-Ifẹ or secondary towns in Yoruba land have had their cultures and dialects influenced by Benin because of conquest and political control for centuries.
Also, some Akoko North people who share boundary with the Yoruba-Okun (Iyara-Ijumu-Kabba) of Kogi State also have some cultural and dialectal similarities. Moreover, within the linguistic boundary of each group, there are peculiar traditions, customs, and practices, which are the outcome of many centuries of political and cultural development and evolution through conquest, assimilation, and in some cases, radical changes.
Regardless of the differences, most of these sub-groups, if not all have two things in common-common ancestor who was Oduduwa, and second, same source: Ile-Ifẹ the cradle of Yoruba race.
Figure :Ondo State Map Showing Local Government Areas and People.
Ikale People of Ondo State
Ikalẹ people are found in three local government areas of Ondo State, Okitipupa, Irele, and in Odigbo with the Ondos.
Ikalẹ major towns are Irele, Okitipupa, Ode-Aye, Ilutuntun, and Odigbo. Ikalẹ people have both cultural and political affinity with Benin and Ile-Ifẹ, as some of their towns were established by individuals with filiation to Benin and Ile-Ifẹ. Moreover, several centuries of living under the Benin suzerainty had impacted Ikalẹ language, culture, political, and social institutions.
According to Ṣẹgun Ọmọsule, Irele people are “from Ilajẹ”- Ilajẹ is a Yoruba sub-group that is found on the south end of Ondo State by the Atlantic shores, they claimed to have come from Ile-Ifẹ more than ten centuries ago,and because of several movements and relocations over the years, mostly on the account of royal tussles, Irele township had undergone many re-creation. Irele people-the descendants of Ajana, the son of Olugbo-Ametọ that live in the rain-forest and mangrove belt of the modern Ondo State cannot be wholly or totally referred to as Ilajẹ people; rather a people, whose original culture “Ugbo” has been affected by those of Benin, and Itshekiri. In fact, Irele culture as of today is a hybrid of several cultures.
Irele, the biggest town in Ikalẹ land was founded by Ajana. Records say, Ajana was deprived of the coveted throne when his father died, in annoyance, Ajana left the community to establish Orofun, and he became the first Ọlọrọfun.
Unfortunately, when Ajana died a similar power tussle occurred between Orunbẹmẹkun and Ọgẹyinbo on who should mount Ọlọrọfun throne. With the help Lobimitan, who pleaded her father’s cause at Ọba of Benin’s court, Orunbẹmẹkun became the king. However, Orofun people paid for it with constant attacks from Ogeyinbo and his army. Because of this problem Orunbẹmẹkun left Orofun to establish a new community that became Ode-Irele.
Irele like any human community had witnessed several changes- some of these changes have had impacts on Irele’s language, culture, tradition, political institutions. Prominent among the changes, says Ọmọsule, is that “Irele people lost their language as a result of uncontrolled language miscegenation [a mixture of races by marriage; cohabitation or sexual relations].Even if the linguistic affliation to Ugbo is lost, not in its entirety though, Irele people still maintain the social, history and cultural essence of their ancestral origin during rituals.”
Irele has four quarters Oyenusi, Jagboju, Orunbẹmẹkun and Gbogunron.
Irele has come a long way- socially, economically, politically; as a major town in Ikalẹ zone with favorable climatic condition, blessed with rich soil, endowed naturally, Irele will always play a leading role in the development of Ondo State.
Irele belongs to the larger Ikalẹ including “Ikalẹ Mẹhan” (the Ikalẹ Nine) created by the colonial master in the early 20th century, which are:
Abodi of Ikọya
Larogbo of Akotogbo
Oluhogbo of Ujosun
Ahaba of Ijagba
Larogunsin of Iyansan
Odogbo of Omi
Olofun of Irele
Halu/Lapoki of Ode-Aye
Jagun of Idepe
Obagberume of Igbodigo
Lamurẹ of Ayika
Orungberuwa of Erinje
Olura/Oloto of Igbinsin
Rebuja of Ọsọrọ
Onipe of Ubu
Norogun of Ayede
Olu of Igodan
Majuwa of Morubodo Kingdom
Orofun of Iju-Odo.
Interestingly, these communities are related and to a reasonable extent shared common origin, and their formation or establishment followed almost the same pattern.
Odo-Omi Ikalẹ
Omi people are descendants of Odogbo (Amese), the son a Benin monarch, whose mythical birth created jealousy between him and his father, and the monarch sent Amese to his maternal home at “Ego.”
At his new location, the boy became so powerful and his host placed an expulsion order on him. Amese left Ego for Umi along Shiloko, “accompanied by Sẹgbẹmi-Onugo-Numi.”
But before the people finally settled at Odo-Omi, history says four other locations had been established-“Umi, Ikofo/Iyansin, Ejire and Omi.
Today, there three ruling houses in Odo-Omi, the Seja, Akinro, and Akinboyewa; there are also three quarters in the town: Seja, Akinmo, and Yasere, twenty-one monarchs have held sway in this community.
Ikọya People of Ikalẹ
Ikọya was founded by Abodi, the son of Ọba Esigie of Benin; Abodi was advised to leave Benin in order to avoid power tussle with half brother, which history says, were both born on same day.
Abodi first settled at Arogbo-Ile, and then at Irele; records show he settled at other different locations (Atijere, Ode, even Lagos) before the present Ikọya. Wherever, Abodi settled and left, it became Ikọya.
The present Ikọya according to Abodi was established Kugbayigbe many centuries ago. The political system in Ikalẹ land follows this order: Abodi—Ijama—Oloye—Ọmọja.
Ilaje-The Sea-side People of Ondo State.
Ilajẹ people live on the Atlantic coast of Ondo State; history says, these warm and hard working people migrated from Ile-Ifẹ many centuries ago. Again, its culture, language and political institutions had witnessed several changes. Ilajẹ people are made up of four mini-groups, these are: Ugbo, Mahin, Aheri and Etikan. Some of Ilajẹ towns are Ayetoro, Igbọkọda; there are several communities and islands that constitute this group. Communities like Abẹrẹkẹ, Ugbonla, Ayetoro, Zion Pẹpẹ, and Orioke.
Communal life is prevalent among Ilajẹ people, it is a collective ownership and the use of property; a system which encourages community members to participate, to share, and to use things in common.
Ondo-Egin
Ondo town falls within the Mangrove rain forest and wooded savannah geographical belt of Yoruba land, this geographical feature ultimately makes Ondo to be superiorly rich in agriculture. Ondo’s strategic location, connected by road network to several industrial cities far and wide, has created industrial Ondo.
From record, Ondo is one of the oldest towns in Yoruba land; Samuel Johnson in his book “The History of Yoruba” provided three possible versions of Ondo’s origin: The Ile-Ifẹ version of Olu, the twin-mother story; the Ọyọ version of Princess Pupupu of the similar twin-story, and the Yangede version- the Oduduwa son, who received “Fan” from his father when setting out on a journey-and to date, “Fan” has become a major spiritual and social emblem among Ondo people.
Although, the Yangede story do not resonate with the Ondos; however, whatever could be the differences in the Ifẹ’s and the Ọyọ’s twin-mother-story, these minor differences will not in any way invalidate or (discredit) the two stories-as they both point toward the same direction.
Because of the details and its intellectual approach, Ọyọ’s version of the story is presented (in this work).
History says Olu, Alaafin Oluaso’s wife had twins (Pupupu the female, and Orere the male) at a time when twinning was a taboo in Ọyọ. Because of his love for Olu and her twins and he never wanted them killed; Alaafin Oluaso gave the twins royal gifts (beads and Akoko leaves) and sent them with slaves and a tour-guide hunter, Ija out of Ọyọ. The journey, which went on for many years took Olu, her twins and entourage to Ibariba, Epe, Ilẹ-Oluji and finally to Ode-Ondo. Ẹpẹ a neighboring community of Ondo, as of today became a stop-gap for Olu and her group. Thereafter, Olu found smoke at a near-by site she moved toward the site, but met Ekiri. Finally, Olu and her entourage settled at Ode-Ondo, populated by Idoko and Ifore people. The aborigines were warn to these guests, eventually one of the twins-Princess Pupupu (the female) became the leader of this thriving community, and in time, she became the first female head of the community. When she died her son Prince Airo became the first Osemowe in 1530. Meanwhile, her twin brother became the Jegun of Ilẹ-Oluji. Ondo kingdom to date has produced forty-four Osemọwe from Princess Pupupu to the current Ọba Victor Ademẹfun Kiladejọ Jilo 111.
Politically and spiritually, Osemọwe is the overall father of the kingdom; three ruling houses: Okuta, Foyi and Lẹyọ produce Osemọwe by turns. Ondo town has one of the complex and a highly structured traditional system in Yoruba land. At the fore-front of the system are the three-category-high-ranking chiefs that help the Ọba in day-to-day administration. The first group is the Ẹghae, the six-member-body senior chiefs, members include: Lisa, Jọmu, Ọdunwo, Sasẹrẹ, Adaja, and Ọdọfin, the body constitutes the Cabinet (the Iwarẹfa). Next in rank are the Ekule chiefs, another six-member body, which include: Arogbo, Logbosẹrẹ, Ọdọfindi, Sagwe, Sara and Lotuọmọba. The fifteen member Ẹlẹgbẹ-war-chief comes next with: Ayadi, Orunbatọ, Ṣokoti, Gboyi, Luogho, Losare, Lijọka, Lijofi, Liyinmi, Ọdọle, and Ṣaogho. There are other fifteen traditional chiefs, whose membership include Yegbata, Bafan and Lomafẹ, but come after Ẹlẹgbẹ title.
Alarawọ, Sora and Akunnara are leading priests in the kingdom; there are tens of other priests and priestesses dedicated to the local deities, and the community hold over fifty religious festivals, prominent among are Ọdun-Ọba, Ogun and Ọramfẹ.
As ondo expanded it established control over neighboring settlements; at present Ondo has over 100 Baalẹs and forty Ọlọja; conflict between Osemọwe and the Ọlọjas over their rights and independence still continues to this day.
Like other Yoruba towns, Ondo has its peculiar traditions, customs and practices, apart from the general customs identified with all Yoruba. This peculiarity must have been the result its experience shaped by its topography, weather, immediate neighbors, and the external influence (at a time Ondo was under Benin Kingdom).
Ondo is very rich in tradition and its custom very colorful.
Yoruba nation is agnatic (a relative whose kinship is traceable exclusively to male; paternal kinsman), so too is Ondo; however, Ondo stands tall among other Yoruba towns and villages with the feature of woman king. The town, says Felix Adeniyan has the “tradition of female king called Lọbun,” with traditionally assigned responsibility. Adeniyan continues, the female king “is in charge of community market, and plays a prominent role in the coronation of a new Ọba.”
Another interesting part of Ondo tradition is the parallel female titles of: Lisa-Lọbun, Jọmu-Lọbun, Ọragun-Lọbun, Sasẹrẹ-Lọbun, Adafin. Other female titles are: Ọdọfin-Lọbun, Ogede-Lọbun, Sama-Lọbun, and Awoye-Lọbun.
Most of Ondo people as of today are Christians, though with some substantial Muslim population; yet, the people are still attached to their custom through Ẹkinmogun. Ẹkinmogun is a colorful cultural festivity with religious undertone dedicated to Ogun (the god of Iron and war).
Ondo people are modesty, humble, and hard-working; there are easily identified by a quarter-of-inch-vertical-facial-mark.
A people that love education, Ondo established the first High School (Ondo Boys High School) in 1913 through private initiatives, second to Lagos. Since then, the town has been in the fore-front of providing quality education to its sons and daughters; foremost educationist was Sir Moses Craig Adeyẹmi, the founder of Adeyẹmi College of Education.
There are several Ondo indigenes that have made uncommon contributions to Nigeria’s greatness, among them are the renowned physician, Professor Ọladipọ Akinkugbe, Professor Ifẹdayọ Ọladapọ, Professor Dosẹkun, Prof. Sylvester Oluwafeyisọla Adegoke, Prof. Philip Abiọdun, and the popular Juju maestro, Ọtunba Sunday Ishọla Adegẹyẹ-Adeniyi. Among its past heroes were: Brigadier Ademulẹgun, Colonel Ralph Ṣhodẹinde, Major Akintunde Akintẹhinwa.
No doubt, Ondo people will continue to be a force to reckon within Yoruba land, and Nigeria.
Akurẹ-Ọmọ-Oloye-Mẹkun.
The origin of Akurẹ the capital of Ondo State is not different from other Yoruba towns, but what differs is the founder.
Akurẹ was founded by Prince Ọmọremi Ọmọluabi, the son of Oduduwa in Ile-Ifẹ. Ọmọremi, according to history left Ile-Ifẹ, to look for a place to settle after a successful “strict test administered by Oduduwa.” Akurẹ derived its name from “Akun-rẹ” the royal beads record says Oduduwa gave to his son when “the beads have snapped.”
Originally, the title of Akurẹ’s monarch was “Ajapada”; however, the new title “Deji” commenced with Ọba Arakalẹ, the son of Ọwawejokun, the daughter of Ọwa Obokun of Ijesa-land (Ọba Atakumọsa).
History says Ọwawejokun was a queen in Akurẹ at a time her father Ọba Atakumọsa was going on a visit to Benin; but before his return, his daughter had been delivered of a baby boy. The Ọba was exceedingly happy and he gave his grandson a present “Ọwafadeji” a small diadem; “Ọwafadeji” became his name from childhood through his kingship. Records say, the name assumed “titular importance” during his kingship and subsequent Ọbas adopted it as their title, and it has remained so till today.
Akurẹ community has existed for a long time; though no documentary evidence other than oral history and relics- a major antiquity is the Palace, which history puts its age at 1,000 years old. Akurẹ was at different times came under foreign rules-mostly Benin and its influence was very strong in Akurẹ-land; even though, Akurẹ was granted some degree of independence. Many times Akurẹ resisted Benin’s control, but with dire consequences.
However, the history of Akurẹ changed in the early 19th century when Ọyọ Empire fell, and Ibadan came on the political stage in Yoruba land. Akurẹ, Ekiti and several other rain-forest kingdoms came under the control of Ibadan, the situation, which Akurẹ also resisted.
At the end of Kiriji war, Akurẹ and its environs became an independent community. In 1915- the colonial government created Ondo Province including Ọwọ, Ekiti and Akoko people; Akure was made its headquarters .
The 1946 Richard Constitution re-organized Nigeria into three Regions: the North, the West and the East. The Western Region had Ondo, Ọsun, Ọyọ, Rẹmọ, Ẹgba/Ẹgbado, Lagos West provinces.
Following the structural and administrative changes of 1967, 1976, 1987, 1991 and 1996, all these provinces except Rẹmọ have become separate administrative units (states) in the Western part of Nigeria as of today.
Ọwọ:Madẹ-Majẹ-Ẹran-Ẹdun
Ọwọ is located up north of Ondo State, it shares boundary with Edo State on North-east of Ondo State; Ọsẹ, on the East; on the West is Idanre, and the North West is Akurẹ North. Ọwọ was established many centuries ago, and its founder was Ojugbele.
Ọwọ people are farmers, its soil is very rich in both cash and perennial crops like plantain-(Ogede-Agbagba and Paranta), yam-(white-yam, water-yam, yellow-yam, potato/Kukunduku); coco-yam, cassava-(Ege or Gbaguda), beans (Ewe, Feregede), and rice. Its thick forest is an abode to most of the prized animals in the wild: elephant, buffalo, gorilla, leopard and python. Ọwọ people are good in ivory carving and other artistic works.
Despite its proximity to Benin, Ọwọ maintained its independence; records however, show that during the 17th and 18th centuries “Benin’s rulers increasingly utilized insignia made from ivory, and imported Ọwọ’s art objects and recruited its artisans for their own royal workshops” moreover, Benin’s cultural influence is quite evident in Ọwọ socio-cultural life. Ọwọ is extremely rich ivory carving, and in other artistic works like sculpture (stone, clay, cast), bronze, and terra cotta.
Also Ọwọ has a rich culture; this can be seen in some of its annual festivals- especially the Igogo festival which is held in memory of the 9th Ọlọwọ, Ọba Renrenjengen and his wife, Oronse. The festival holds for 17days, it is a multi-ceremony festivity; which prominently features the new-yam festival.
During the festival, drumming is banned in Ọwọ kingdom; rather Agogo (bells) is used. Ọlọwọ of Ọwọ dresses in ceremonial coral beaded crown, plait hair, the regalia use during Igogo establishes a cultural link between Ọwọ and Benin. Ọlọwọ takes the lead during the festival.
Ọwọ has four quarters, Ugboroko headed by Ojumu, Ijẹbu-Ọwọ has Ọjọmọ as its traditional head, Ilọrọ has Ajana; while Alale is the head of Idesan. Other communities (with their traditional heads) but under the oversight of Ọlọwọ are:
Ulupele of Upele-Ọwọ
Oliyire of Iyere
Ẹlẹgba of Amurin-Odijo
Ajegunma of Ijegunma
Olijogun of Isijogun
Ikarẹ- Akoko North East.
Ikarẹ is the headquarters of Akoko North East, a town connected by road network with Edo, Kogi, Kwara, and Ekiti States. Although, Ikarẹ is a full-fledged Yoruba town, however, it has become a multi-cultural metropolitan city- an outcome of many years of external influence (from Benin), followed by the introduction of Islam, Christianity, British occupation, and western education toward the end of 19th century.
Olukarẹ of Ikarẹ is the traditional head; another prominent traditional institution is Ọwa-Ale. Ikarẹ has several semi-autonomous quarters, these are: Okela, Ọkọja, Okegbe, Ọkọrun, Eshe, Odo, Ilẹpa, Oyinmọ, Ishakunmẹn, Ọkọja, Iku, Odeyarẹ, Odoruwa, Iyamẹ, Igbẹdẹ, and Ẹkan.
In the past, Ikarẹ was the headquarters of the entire Akoko (north, south and east). But with the current political dispensation, four local governments have been carved out from Ikarẹ to cater for several towns and communities. Many people of note either in the past or at present have come from Ikarẹ; for instance, Moses Orimọlade , the founder of Cherubim & Seraphim Aladura Movement, late Alhaji Ismaili Babatunde Jọsẹ (the first Nigerian managing-director of Daily Times), Ọtunba Jọbi Fẹlẹ.
Akoko North West
Akoko North West local government was created in 1990 with headquarters in Okeagbe; other towns in the local government area are: Arigidi, Ajọwa, Irun, Ọgbagi, Iye, Erusu, Ibaranu, Iyani, Ikaramu, Gedegede, Igashi, Oyin, Afin, and Eshe.
Okeagbe: The Home of Four Independent Communities
Okeagbe lies on the north end of Ondo state, it is a chartered town founded by four autonomous communities: Afa, Oge, Aje and Ido in December, 1924.
These communities operated independently and were part of Ilu-Mẹjọ (Community of Eight) that the Akoko District Officer and Church Missionary Society (CMS) Vicar, Archdeacon L.A. Lennon had wanted to lump together to form a confederate or union of autonomous community. Because of the delay among other members and the ambiguous terms of association, the Ilu-Mẹjọ project could not take off.
In December, 1924, four autonomous communities: Afa, Oge, Aje, and Ido (a section from the present Oyin Akoko) left their inaccessible rocky, and plateau terrains ancestral homes within twenty miles radius came downhill to form a union known as Okeagbe (Rocks are our Shelter).
Afa
Afa is the largest of the four quarters; the community’s Ọba is Ajana (the current Ọba is Dr. Emmanuel Ọladunjoye Ojo Fajana); Ajana stool is rotated among three ruling houses (Ajaga, Okopẹn and Ọnage); the Prime-Minister and the second-in-command is Rawa from (one ruling house- Alaarokun). The quarter is further divided into three semi-autonomous units-Ogunna (Central unit), Ọgọtun under Olugọtun (Right Wing Unit) and the Ogosi (Left Wing Unit). Afa has seven kingmaker chiefs these are: Rawa (as the Permanent Chairman), Olukoju, Ọmọkọku, Eleekan, Elemikan, Elejofe, and Ọsunla.
Interestingly, there are over thirty or forty wards in these three semi-autonomous Units of Afa with different origin. Ogunna wards include: Aofin, Ayọwẹ, Ikilogun, Ayagele, Iroro, Ilado; Ogosi wards are: Odo-Oko, Ilọrọ, Igasẹ, Igafo, Uma, Iruja, Arọye; while Ọgọtun wards are: Uwan, Irore, Ṣobiti, Ayẹgo, Ayẹgurubẹ. Afa people are farmers, proud lovers of education; since early 1920’s when Afa people came in contact with western education through the Church, the community had established many primary, and secondary schools.
For instance St. Georges Primary School, established in 1926; St. Theresa Catholic Primary School, founded 1951; Local Authority Primary School, in 1955; An-Sar-Deen Primary School, 1976. The first high school, Ajuwa Grammar School was founded in 1960. Afa is a proud producer of many professionals and several internationally acclaimed intellectuals/scholars such Professor Ọlabọde Ojo Arẹwa (Cultural Anthropologist), Professor Ọladele Awobuluyi (Linguist), Professor Oluwọle Aduwunmi, Dr. Stephen Olusọla Aliu (an Electrical/Electronic Engineer-turned- multi-purpose-farmer), Dr. Gboyega Ilesanmi (first medical doctor in Afa) and late Chief Rufus Folusọ Giwa. Older generation of Afa light bearers were: Zacchaeus Ajayi Alabi, High Chief Johnson Ojo Aliu (the current Rawa of Afa, Okeagbe), late Chief Stephen Ajayi Ogedengbe (the first Attorney in Akoko), and late Chief Alebiosu, an industrialist of note.
Afa Cultural and Religious Festivals.
Before the introduction of Christianity, Afa people worshipped many deities-these include: Ogun, Ọbatala, Ọsanyin, and their principal deity is Imẹnẹ-Moko. At ward levels, there are many shrines devoted to family ancestors.
Prominent among Afa’s festivals are: New Yam, Awanshi-Uji (maidens/virgins of the river), and the Egungun festivals. The new yam festival is celebrated on every July 7th; on this day, sacrifices are made to gods, a special song called “Ilohe” is sung mostly by Afa women. The song begins at 12:00 am and ends at 12:00 mid-night; the song is never sung until the following year during another yam festival. Awanshi-Uji is celebrated around June of every year, the festival features virgins between ten and twenty years of age, who wear beads on waist, and body covered in cam wood (osun). Elderly women, priestesses take the lead during the festival.
The Egungun festival is held every February to April; different types of masquerade appear at this time of the year- they include: Agbe, Okete, Maọ, and Abo-rogi. There are some special masquerades that come out seldom, such as Eegun Ẹdẹ, Oluwẹri, Eegun Igbẹdẹ, Orekelẹwa, Eegun Aoroyọ and Obee. Families own some of these masquerades, and their motifs vary.
However, most of these masquerades no longer appear in the public, because of education, Christianity, and Islam; and more so, no more bearers (porters) as children from Egungun homes now migrate to cities in search of employment.
Age Groups in Afa
Afa also has well-structured age groups, which in the past and now ( to a reasonable degree) perform safety/security, social/community services, policing, religious duties and other assigned jobs as situation may demand. Basically, there three age groups in Afa:

  • Ilẹkurẹ
  • Origbo, and
  • Ọyẹrẹ

Ilẹkurẹ
group consist of young men between the ages of 20 and 25; this group has no defined city role, beause there are still young and psychologically immature to handle city administration.
Origbo
(mid-level age group) is populated by Ilẹkurẹ members; membership is drawn from each family, and only for male children. Children born within the same time or children within three-year-age-bracket are selected to represent families/paternal homes. The members work under their leader called (Olorigbo) to perform social/community services such as:

  • Road/bridge construction or repairs
  • Palace policing
  • Market policing
  • Grave digging
  • Labor pooling to help its members; provides free services to Ọba, chiefs,
    etc.
  • Under under the authority of city elders, Origbo do exercise disciplinary power
  • Represent members at community meetings

The group has rules and regulations that are binding upon members and failure to abide by the rules attract fines. Members transit to the next age group after seven years.
Ọyẹrẹ
is perhaps, the last age group in Afa. After seven years stint in Origbo, every surviving members automatically become Ọyẹrẹ members after initiations are completed. Under their head (Olori Ọyẹrẹ), the group provides:

  • Security/safety needs for the community; otherwise known as city army
  • Ward off evils from the society,
  • In the times past led the outlawed/excommunicated individuals to the city gate;
    before the individuals would begin the journey of no return,
  • Assist the city priests/priestesses in religious festivity,
  • Liaise with the Palace through the community chiefs to inform the Oba the general mood in the community.

After seven years of stint, the surviving members graduate to the city council-of-elders. The wisdom from life experience garnered over the years become the city property, as they become advisers, counselors, mentors and power behind the throne.
Adebi, Afa and the 19th Century War.
Histories indicate that Afa people were warriors; they were always victorious at wars against their enemies in the past. Because of its military strength, exploits, gallantry, Afa was hated by its immediate neighbors; more so, seen by the same (neighbors) as a proud people. The history of Afa’s greatness in the late 18th and early 19th centuries cannot be separated from Adebi, a great, a legend and a woman of extra-ordinary ability from Ayọwẹ ward of Afa. Adebi was a wealthy (in landed property, livestock and slaves) and influential woman; history says, she used both her wealth and physical strength to defend Afa, her ancestral home at all times of need.
However, this heroic disposition of Adebi was misconstrued by male folks as jealousy began, and treachery hatched against her that ultimately led to her death.
Shortly thereafter, a minor misunderstanding occurred between Ọgbagi (on run-away slaves) and Afa; these slaves belonged to Balogun Odu, the Ọgbagi’s War commander.
Irrespective of the diplomatic shuttles undertaking by the people of goodwill such as Ọba Ogunmudasẹyin (the Onirun of Irun) to douse the tension between Ọgbagi and Afa on the impending, but an avoidable war; Afa’s War Commander, Balogun Bakare’s recalcitrant’s attitude (based on selfishness and arrogance) beclouded reasons, which brought untold hardship, wailing, destruction, and death upon Afa’s people .
Unknown to Afa, her immediate neighbors teamed up with Ọgbagi (as a pay-back). Balogun Odu did not want to take any changes, because of Afa’s military prowess, Odu sought help from Balogun Aduloju of Ado-Ekiti, who at the time was in Oke-Imensi with Balogun Fabunmi.
Ọgbagi-Afa War
Ọgbagi declared war on Afa by laying siege to Afa on all fronts; according to late Pa James Dada Abayọmi (custodian and oral historian on Akoko ), he said:
Odu pitched his camp at Afin with Irun as ally. Arigidi
and Erusu laid siege on the East. Oge and Oyin stayed along
the northern border. Afa was surrounded for three years,
the siege resulted in serious famine as Afa people could
not go out; as a result many people from Afa were captured
and taken to Ado-Ekiti. Other families were taken to Imensi (Lasigidi),
some relocated to Arigidi; it was very interesting to note that during Afa’s
war, there was a total eclipse of the sun-the intensity of the war
turned the day into darkness. Bakare, the war monger, fled to Omuo, and there after killed at Eyi-Ifẹ, near Ọranre- what result? Afa was deserted.
We would remember that Lagos Governor had ended Yoruba wars in 1893 and proscribed slavery. This development impacted Yoruba land positively as all the on-going wars stopped; war captives were released and they returned to their homelands. Afa momentarily eclipsed, however rebounded, records indicate that few years after the war, Afa indigenes in Ekiti and other towns started returning home to re-build the war raged town.
In 1893, Christianity came to Akoko first through the Church Missionary Society (CMS); and second, through some Akoko individuals such as Peter Awonusi of (Ọba), Daniel Ọlaniyi of (Ikun); Solomon of (Ipesi); Pa Gbonigi of (Irun, the great-grand father of Bishop Bọlanle Gbonigi; Abraham Asaya of (Afin); James Ẹlẹgbẹlẹyẹ of (Ifira), and Akinrotiba of Ọgbagi.
These individuals and many more, re-defined Akoko in terms of: religion, education, even politics in the years ahead.
Oge
The second of the four communities is Oge headed by Ọwage (the current head is Ọba Alex Jimọh); Oge has five wards and several chiefs among them are Ọdọfin, Asalu, Aro. Oge people are warn and hard-working. Oge has a rich culture; it has several cultural and religious festivals. Among the festivals are the New-Yam and Ẹrẹ festivals, Ẹrẹ (the Okirimabo) is the most attractive Oge festival- which features carrying of fire. Beside, Oge has various types of masquerade such as Egungun Igbẹdẹ.
Aje-Okeagbe
The third of the four quarters is Aje, and the traditional head is Ewi. The quarter is further divided into two- the northern and the southern units. Aje people are farmers, while their women are mostly traders and pot makers. Aje people are mostly Christians of Cherubim and Seraphim denomination.
A progressive, humble and easy going people, who love education- several of its citizens have made positive contributions to the greatness of Ondo State.
Ido
The fourth leg of the square; this group migrated from Oyin, the neighboring community in 1952. The traditional head of Ido, is Oludo.
Arigidi
Arigidi is an ancient town in Akoko region of Ondo State. Zaki is the traditional head of this community. From the records, Arigidi has three quarters- Ijaja, Agbaluku, and Imọ
Arigidi shares boundary with Iye and Okeagbe on the North, to the south are Ikarẹ and Iboropa; on the west is Ọgbagi, and Erusu to the east. A hard-working and achievement-driven people. Because of this disposition, their neighbors view them differently.
Ajọwa: the Community of Eight Autonomous Towns.
Ajọwa is another confederate community in Akoko North with eight autonomous towns living side-by-side within the same geo-confine. Records show that in the early 1950s some communities within the north-eastern fringe of Western Region on the border line with some Yoruba towns in Northern Nigeria should come together- an association that would result in a strong economic, social, and political development. By 1960, these eight communities had moved to a mutually agreed location, now known as Ajọwa.
The communities are: Uro, Akunnu (now Iludọtun, a part of larger Akunnu), Uso, Efifa, Esuku, Daja, Ọjọ formed Ajọwa, which means (Peoples under the same banner or coming together as one).
Each of these communities has it traditional institutions, practices, and customs; for instance Daja has (Olu of Daja) Ọjọ is headed by (Ọlọjọ), Uro is led by (Oluro), Uso by (Oluso), Efifa under (Elefifa), Esuku by (Elesuku).
The entire community is united by a common purpose-development. The community has several joint socio-cultural and religious institutions- the Church, Mosque, postal-office, health/medical center, market, schools (primary/secondary). The first secondary school, Ajọwa Community Grammar School, founded in September, 1975; and since then, many infrastructural development had taken place in this community.
Ajọwa has grown from a medium size community to semi-urban society with an increasingly enlightened citizenry.
Because of the peculiar dialectical groupings in Ondo State, we studied these dialectical families and developed Alphabet for them. However, Okeagbe dialect was used as the prototype or a model to undertake our study.
These are the findings of the study.
Okeagbe dialect belongs to Yoruba-Edo-Akoko-Igbo (YEAI), one of the several thousand local tongues spoken in Nigeria. Regardless of its phonology (and phonetics), and its morphology; Okeagbe dialect, a sub-division of “YEAI” belongs to a Defoid-a language group that speaks Yoruba, and claims Ile-Ife as its ancestral home. Defoid is one of the language sub-divisions of Volta-Niger (a.k.a West-Benue-Congo or East Kwa), a major group under Niger-Congo language family.
OKEAGBE ALPHABET.
From our study conducted, we identified twenty-nine (29) letters from where Okeagbe dialect evolved. The letters of the (alphabet) is classified into three groups: the Consonant (17 letters), Vowel (7 letters) and the Digraph/a pair of letters (5 letters) taking as one character with assigned sound; and the special (eo).
Aa Bb Dd Ee Ẹẹ Ff Gg GB/gb HE/he Hh Ii Jj Kk KP/kp Ll Mn Nn
Oo Ọọ Pp Rr RH/rh Ss Ṣs Tt Uu Vv Ww Yy.

The Three Categories of Okeagbe Alphabet.
Vowel Digraph/Double Letters Consonant.
Aa GB/gb Bb
Ee HE/he/hẹ Dd
Ẹẹ KP/kp Ff
Ii RH/rh Gg
Oo Rr Hh
Ọọ Ii
Uu Jj
Eo- the special diphthong; the Okeagbe 1st person plural pronoun Ll
Mm
Nn
Pp, Ss, Ṣs, Tt, Vv, Ww, Yy


Observations in Okeagbe Double Consonants
Yoruba, a prominent language in Niger-Congo language family has one digraph (gb) – a digraph is when two letters are used as one and has assigned sound. However, Okeagbe dialect has five digraphs- the most interesting of these Okeagbe digraphs is the Rr (Rhotic Consonants) also known as tremulants or R- like sound. Rhotic consonant came from rho letter, which combines the “R” from Latin script and “P” from the Cyrillic script. Because of its international popularity and usage, it is transcribed in the International Phonetic Alphabet in Upper-or-Lower-Case-Variant of Roman “R,r” says, Wikipedia.
Another double letter, but with a single pronunciation in Okeagbe dialect is [HE/he/hẹ]; although, it is a consonant, but it comes in mid-tone format and sounds like a vowel. Interestingly, “h” letter may take either (e or dotted ẹ) letterstoproduce a particular sound;but,this will depend on the subject of conversation. For instance, if your conversation centers on “fish” the word in Okeagbe dialect will carry a dotted [ẹ]-that’s {i/kp/hẹ}. On the other hand, if your conversation revolves around a house or a home, it will be [he]; that’s {e/kp/he}. Another example with [he]suffix is:
I/lo/he- a special song during the New Yam Festival.
This letter (he) is like the Phoenician letter for the emphatic glottal /h/ (heth), according to Wikipedia, it “was borrowed in two different functions by different dialects of Greek as a letter for /h/ (H= heta) by those dialects that had such a sound, and as an additional vowel for a long /E/ (H, eta) by those dialects that lacked the consonants.”
Another two letter consonant is Kp, which falls under what is called co-articulation or double/simultaneous pronunciation in the labial-velar region of the mouth. Labial-Velar is when one or both lips, the back of the tongue in the mouth are the active articulators. For instance, the Okeagbe word for Knife (u-kp-hẹn) adequately explains the mechanism both in manner and in articulation.
Yoruba in Ekiti-State: Ekiki-Kete.
Ekiti State was created in 1996 from old Ondo State; it was part of Ondo Province created in 1912 by the British colonial master. With the introduction of regions in 1946 Richard Constitution, Ekiti District became a part of the Western Region, and since then has changed with time to be a state populated entirely by the Ekitis, united by the same language, an intellectual power-house, endowed in natural resources; but blessed with tropical climate that sustains varied topography ranging from upland rocky zone of (Efọn-Alaye) to the thick rain-forest of Ekiti/West, which supports both the cash crops (cocoa, coffee, kola nut, timber) and perennial crops.
Ekiti has sixteen local governments with several cities, towns and villages. Some of these towns are: Ado, Ẹfọn-Alaaye, Ikọle, Ijero, Ikẹrẹ, Isan, Ire, Igede, Iyin, Ido, Emure, Ilawẹ, Ode, Ọyẹ, Omuo, Ikoro, Ilọrọ, Ọgọtun, Egosi, Ilasa, Okemesi, Ifaki, Ọsan, Asin, Ọrin, Ilogbo, Osi, Igbole, Ọra-Aye, Eyio, Igbara-Odo, Ikọgosi, Iye, Awo, Ipoti, Igogo, Ọsin, Agbado, Isinbọde, Usi, Ipaọ, Itapa, Erinmọpe, Erinjiyan, Ayede, Ọtun, Ilupeju, Ijan, Itawurẹ and many more.
Figure : Ekiti State among other South-Western States.
Source:http://www.ekiti.comm/AboutEkiti/maps.htm
Ado Ekiti
Ado Ekiti, the current capital of Ekiti State, a major Yoruba town which is headed by Ewi; one of the sixteen children of Oduduwa, the Ọlọfin and the progenitor of Yoruba race.
Oral history however, indicate says there were some aborigines in the present site of Ado probably the “ancestor or progenitors of Igbọn near Ọgọtun, Ẹrijiyan, Ijero, Ulesun and Asin near Ikọle,” the history continues “other ancient dwellers included:Aso, Ulero, Isinla, Ilamoji, Ukere, and Agbaun near (Igbemọ).”
From time to time, these warn communities kept receiving migrants till the time when a new group of migrants led by Ewi, Prince Biritiokun (nicknamed Awamaro) the son of Oduduwa arrived and Ado’s fortune changed forever. Ewi, the account says over-threw the existing political system and replaced it with a new administration under him at Ado, meaning “here we camp.”
Ewi absorbed the conquered Elesun people and their chiefs, but under oath of allegiance, as time went on Ewi Awamaro engaged in other wars with many settlements and communities; in time, Ado Kingdom under Ewi had been created and firmly established.
For centuries Ado kingdom expanded, and had many tributaries.
Ado is associated with gallantry and a town known for brave men, some of them are:
Ogbigbọnihanran of Idolofin Quarters
Ogunmọnakan of Okelaja
Fasawo (a.k.a Aduloju) of Udemọ quarters
Eleyinmi Orogirigbọna of Okeyinmi quarters
Ogunbulu (a.k.a Ala l’oju Osoru of Aisẹgba Ekiti)
From records, there was no Ado-Ekiti war commander like Fasawo Aduloju in terms of warfare, popularity and success; he waged many wars on behalf of Ado-Ekiti in 1870s and 1880s. He wars were felt in Akoko, and Ọwọ areas of Yoruba land; history says he led many into captivity to compensate for decline in Ado’s population and wealth caused by Ibadan attacks in Ekiti land.
Records show that the new settlers swelled the population of Ado, and enriched the city’s culture “with their lineage names and festivals in similar circumstances.”
Ado also had its share of dark side of history, especially during Ibadan occupation through its despotic viceroys (Ajẹlẹ), this situation forced some Ado citizens to relocate to some neighboring communities in Ijesa-land; besides, and Ibadan forcibly removed some Ado people to: Iwo, Ibadan, Rẹmọ, Ipẹru, Makun, and Shagamu.
The history of Yoruba is certainly incomplete without Ado; this brings to mind the Ijesa/Ekiti Parapọ of 1877 under the leading commander, Seriki Ogedengbe of (Ijesa) and two other sectional commanders Fabunmi of (Imensi) and Aduloju of (Ado-Ekiti).
The war, though the costliest and deadliest of all the Yoruba intra-tribal wars; notwithstanding, the war ended the bloodbath, and brought sanity back to the land. As Governor Carter made the warring groups signed armistice treaty in 1886, he visited both Ibadan at Igbajọ, and Ijesa/Ekiti at Imensi-Ile; prohibited slavery and officially ended the war.
By 1913, Ekiti District was formed and Ado became the headquarters.
Aramọkọ-Ekiti
Notwithstanding the problem associated with oral history, which is the major source of information in African societies- the place of oral history will remain eminent for a long time and its authenticity will face if any, a minimum challenge from African historians . Aramọkọ-Ekiti history gives reason while oral history will still be a major source of information in our society. This popular aphorism supports our position.
Oun m ba Alara se,
wọn ba n’ le Alara
Oun m ba Ajero se
wọn ba n’ le Ajero
T’ẹ ni Ọrangun Aga
Legends, histories and lately records have confirmed that these three Ọbas- Alara, Ajero, Ọrangun are related; while Ọwa Obokun was their younger. Although history and legend present the stories differently; Ọlọfin and Ọkanbi, according to legends were Oduduwa’s children, and these two sons later became fathers to several princes, who left Ile-Ife on military adventures.
On the other hand, history books (in most cases) skip Ọlọfin and Ọkanbi connection and always refer to these princes as direct sons of Oduduwa; whichever way history presents this information, the fact remains that Alara, Ajero, Ọrangun and Ọwa Obokun were princes from Ile-Ifẹ, who at a time left home for adventures of which they never returned, but created kingdoms that perpetuated their names till date.
Alara became the founder of Aramọkọ in Ekiti; today three ruling houses produce Alara by turns: Olokun, Ọkinbaloye and Arakalẹ. Fourteen communities make the entire Aramọkọ with sectional heads under the authority of Alara. An agrarian society, complemented with cottage industry.
Awo, Emure and Osi
These Ekiti towns were founded almost at the same time by the three brothers who left Ile-Ifẹ on adventure; Okiribiti, Akinsanmi and Olosi.
Okiribiti the eldest, a great warrior founded Emure Ijaloke, Olosi established Osi before their communities were attacked by Benin invaders. Akinsanmi, according legend moved to Ọba-Ile, after a while he came back to Isẹ, before he finally settled at Atowose market area which is today known as Awo. Akinsanmi, a powerful hunter and a great medicine man was known far and wide.
Akinsanmi established Alawo, the traditional head of Awo town. The has various traditional chiefs with defined roles; Ẹnumọ chiefs are made up of nine chiefs, three each from Larẹ, Iro and Ẹmọ. There are another nine Ẹlẹgbẹ chiefs, three each from (Agba Ẹlẹgbẹ), (Agba Akin), and Oisa Ijokun from the three quarters that make up Awo.
Another group of chiefs are the Ẹgiris, Egiri consist of three-category-chiefs, the: Olorigbo, Ẹlẹgiri, and Elerukuku. Again each category has a three-member-chief. The women chiefs are Eyedofin, Eyegun and Eyesemore- all have the prefix of “Eye” and at the ward levels are the family heads called Olori-Ẹbi.
Awo town operates Age-group system, which provides social services to the entire community, more important, each group member moves up to the next age group at the cycle seven years.
Ẹfọn-Alaay: the Rock City.
Ẹfọn-Alaaye is one of the Yoruba towns with direct connection to Ile-Ifẹ throne. History says Ọbalufọn Alayemọrẹ founded Ẹfọn-Alaaye, but quickly relocated to Ile-Ifẹ to take over the reign; however, he left behind his son, Adudu Ọranku to rule. Today, Alaaye throne is rotated among three ruling houses-Ogunuote, Obologun and Asemojo.
Efọn-Alaaye, which is situated on rocky topography, is sustained by tropical climate that support perennial crops like yam, coco-yam, rice, banana, plantain, and several perishable vegetable. The climate also supports cocoa, kola-nut and palm oil.
Ẹfọn-Alaaye town is made up of six quarters, there are: Aaye, Ọbalu,Ejigan, Ẹmọ, Isaja and Ikagbe. Each of these quarters is headed by High Chief. Each high chief has horde of chiefs in his domains that help with daily administration.
Ikọle-Ekiti- The Apasiwọ-ise Ibadan.
Ikọle was founded by Akinsale- an Ile-Ifẹ prince many centuries ago. Akinsale was among the sixteen Oduduwa princes, who left on adventure to establish kingdoms, north, south, west and
east of Ile-Ife kingdom. Records, however says, Akinsale met Asọlọ of Isọlọ the aborigines at the present site of Ikọle. Akinsale and his entourage changed location thrice, first settled at Erijiyan, and second at Ọwa-Ọbaafo, after his wives’ death, a punishment from goddess of Yeye stream on the “charge that (Akinsale’s wives) broke the calabash of her children.” The third movement was to the present Palace site by Akinsale.
Legend and record say, Akinsale sent message to his father at Ile-Ifẹ to send him rituals, which he would perform in his permanent site for progress, prosperity, security and good health. Legends say Akinsale received “ODU-ỌSETURA” with a specific instruction to build his house on it. Never satisfied with what he got, his father sent Ọbalufọn and another 239 deities to Akinsale – all together 240. Still, records say Akinsale was not satisfied until another 120 deities sent to make 360 (Ojidinrinwo). This means, Akinsale had 360 deities- a deity for a day; this made Ikọle an all-year-round-diety-worship-community.
This account cannot be far from being the truth, because some of the Ifa verses (Odu-Ifa) make reference to Ikọle. As time went by the name Ẹlẹkọle and Ikọle came from the events that gave birth to Ikọle as a town. One version says “Ẹlẹkọle” came from “Alakọle” based on the specific instruction from Oduduwa that Akinsale must build house on “Ọsẹtura”; another version says “Alakọle” became “Akọle” that’s the “one who add to the original numbers” of deities (240 + 120 =360).
In time, Akọle became Ikọle; the names of a progress society, which has always triumph over its enemies. Ikọle town has six quarters: Ilọin, Imikan, Idẹmọ, Isọlọ, Ọmọdodo, Ọmọdoke. Eight High Chiefs are-Ọlọtin, Sajọwa, Ẹdẹmọ, Asọlọ, Ṣagbale, Arẹmọ, Ọlọmọdikọle and Oisakọle consist of Iwarẹfa, the Cabinet who assist the Ẹlẹkọle with day-to-day administration. Also, there is Ikanse Traditional Council.
Ikẹrẹ-Olosunta: The Town where two Ọbas Reign and Rule in Peace
Ikẹrẹ was founded by Ifẹ prince just like other Ekiti towns centuries ago, however, there was a dramatic turn of event, when a Benin hunter, Ọgaga made Ikẹrẹ his home.
Ọgaga was warmly received by Olukẹrẹ, in time Olukẹrẹ delegated some responsibility to this guest. For centuries these rulers had co-existed, united by customs and traditions that have distinguished Ikẹrẹ as a unique Yoruba town, where two Ọba rule and reign.
Although, Olukẹrẹ wears crown, Ọgaga wears “cap”; yet the Ọbas are joined by common purpose. Olosunta festival provides the avenue for the Ọbas to meet once a year.
Usi-Ekiti
Usikorede was the son of Ooni Lafogido, the like others before him sought royal blessing from his father, before undertaking his adventure. Records show that the sojourn took years and several stops before Usikorede and his entourage got to the present site and started a community.
Ekiti and the National Development.
As previously stated, Ekiti’s contribution to the greatness of Yoruba is immeasurable; as an agrarian society, the land has contributed so much to the building of Yoruba land- the cocoa, palm oil, coffee, kola nut, timber went a long way to build the old West.
But the most valuable asset in Ekiti is its human resources- the intellectual power-house, which had and still illuminating the society. Like the Greek society of ancient times known for its philosophers, whose ideas changed and recreated the society back then, so is Ekiti the “fountain of Knowledge” had and continue to change our society for the better.
Names like Professor Jacob Festus Adeniyi-Ajayi, Prof. Adegoke Olubumọ, Prof. Adeyinka Adeyẹmi, Prof. Akintoye, Prof. Adamolekun, Prof. Osuntokun, Prof. Niyi Ọsundare; and late scholars like Prof. Hezekiah Oluwasanmi, Professor Samuel Aluko will always be a reference point in intellectual circle; those individuals through scholarship created a better society.
Yoruba in Kwara State Yoruba
Kwara before 1991 had Ilọrin, Ọyun, Igbomina, Ekiti, Kabbah/Yagba divisions. But the creation Kogi State in 1991 changed Kwara as the Kabbah Division of (Yara/Ijumu) and Yagba Division (Isanlu, Gbẹdẹ) with two divisions from old Benue State formed Kogi State.
Kwara as of today, consist of 14 local governments, 12 of which are Yoruba speaking. The Yoruba speaking Kwara include: Ekiti, Ifẹlodun, Ilọrin East, Ilọrin West, Irẹpọdun, Isin, Ọffa, Moro, Eko-Ẹro, Ọyun.
Igbomina.
Igbomina people can be found in two states- Kwara and Ọsun; in Kwara, Igbomina are found in three local governments: Irẹpọdun, Ifẹlodun and Isin. Igbomina people are surrounded by Ijesa on the west, on the east, are Yagba people; to the north are non-Igbomina, but Yoruba of Ọffa, Okuku, and River Niger.
Isin-Igbomina
Isin-Igbomina include: Isanlu (not Yagba-Isanlu), Ijara, Owu, Iwo-OkeAba, Oke-Onigbin, Alla, Edidi, Odo-Ẹku, Ọba, Iji, Pamọ, Ọpanda, Igbesi,, Ẹlẹyin, Kudu-Owode. On the north of Isin, is Igbaland, Ọraland, Ireland; to the west, Ajasẹ-Ipo and Oro; on the east are, Oro-Ago, Ọlla and Osi; to the south are, Apa land, Arandun and Omu-Aran. These Igbomina Yoruba came either from Ile-Ifẹ or Ọyọ-Alaafin.
Omupo:
Omupo (Omu-Ipo) migrated from Ile-Ifẹ under Iku-Jenrọla Adebari Alọmọle, the only surviving son of Awogbọla Olomu Akperan, an Ifa priest of unusual power. Legends say, Olomu Akperan’s family spread across two big compounds-Akeran and Ogbonji of Ilarẹ’s quarters (and they claimed Oduduwa met Akperan’ s progenitor Ọbadio in Ile-Ifẹ).
In this royal home, males are called “Osomu”,and female “Molomu”, with passage of time the name became Olumu, while “Aperan” was the coinage from the compound-Akeran.
History says Olumu Aperan left home, because he was denied of Ọbadio throne, on his journey, he met Fagbamila Ajagun-N la the first Ọrangun of Ělá at Igbo-Ajagun-Nla; with other warriors such as Onikoyi, Olugbọn, and Arẹsa they joined forces with Ọranmiyan to fight the Ibariba.
From Igbo Nla to Omupo
After the Ibariba war, Olumu Aperan settled briefly in Ọyọ, shortly thereafter, he began the journey that would take him to Omupo. Olumu Aperan (Okujẹnrọla) left his daughter, Awobinpe or Adesẹwa in Ọyọ- who later became a Muslim and adopted a new name-Nana Ayisat.
History says Nana later left Ọyọ and came to Omupo, and later became a regent for 50 years after her father’s death. But because of her faith and belief, she was located at place now known as Nana compound-a major tourist site after Olomu-Aperan’s walking stick until today.
Kogi State: The Iyara-Ijumu-Kabbah and Yagba
Yoruba
There many towns and villages ofYoruba origin in Kogi the “Confluence” State known as Okun. Okun- a term coined in 1965 by Eva Kraft Askari in the field work on “Ọwẹ Traditions” covers six sub-Yoruba groups formerly called the Kabba; there are: Iyagba, Ijumu, Igbẹdẹ, Ọwẹ, Abunu, Ikiri and Oworo.
Kabba Province, where these people domicile is described by British colonial officer as “dust bin province” because of its remoteness to Kaduna- the capital of the defunct Northern Region. Ordinarily, the towns and villages in this area should have been part of Ekiti, or Ondo States; or at the very best, an independent administrative unit (state) on its own, if the British colonial masters had allowed our history, culture, social and religious affliations to be the arbiter in this matter.
On the other hand, our history would have been very different, if British had listened to the words of wisdom from Yoruba Ọbas, political leaders, and academia when their views were sought on where Okun people should belong; but for selfish political and economic
reasons, British lumped “Okun Yoruba” in Ijumu, Iyara, Kabba, Yagba, Ọwẹ,
Abunu, Oworo and Gbẹdẹ with Northern Region feudualistic system-those with who,
the (Okun-Yoruba) had no cultural, social, political bearing or relation.
According to Apata, Ọwẹ people were from Ile-Ifẹ three ancestors Odidẹ, Ereju and Aseju feature prominently in Ọwẹ story; however history is saying, probably the same person might have these names. The ancestor might have passed through Akurẹ and Ayere, as records
established a link between Kabba and Ayere which history situates within twodifferent, but related contexts. One through filial-relationship establish by a
son or a daughter. Second, relationship established by sibling. However, these
historical perspectives are still in dispute by the two actors Kabba and Ayere.
Abunu people,
according to history came from Ọyọ-Ile through Ido and perhaps, Ekiti. Apata,
Brilano, Adulu and Iyearu favor and subscribe to Ọyọ-Ile historical origin; on
the other hand. Ade Ọbayan suggests the Igala origin because of “Attahship
title” in Abunuland. This view does not, resonate with Abunu people, says
Simoyan, because the age long association between Igala and Abunu could have come from
cultural assimilation between the two neighbors.
Ijumu people
are either from Ile-Ifẹ or Ọyọ-Ile; as oral history the main source of
information gives two possible dispersal points for the princes that founded
most of the Ijumu towns as of today.
The first version as recorded by a
British officer, H.B. James in 1926 from (oral sources) says the princes
dispersed at Iyah Gbẹdẹ and heaed to different dirctions: Yagba, Gbẹdẹ, Bunu,
Akoko and Aiyede.
The second version also form oral
source, says princes dispersed at Iyamoye. Other formal and informal sources point to
either Ile-Ifẹ or Ọyọ-Ile as the original homes of Okun-Yoruba. Whatever, the
story could be, Okun people are Yoruba, though several centuries of internal migration, association with other
non-Yoruba neighbors have had effect on their language; regardless, there are
still Yorubas- this should have been a deciding factor for locating them politically by the British
colonial masters before independence.
Yoruba Eulogies
Ọyọ
A ki rọ’ ba fin la lẹ de Ọyo
O ya ẹ jẹ a lo ree ki Alaafin
Ọmọ a jowu yọ kọ lẹnu
A bi Ila tọ-tọ lẹhin
Pan-du-ku bi soo ro
Ibi ti wọn ti ni ki Olowo gbowo
Ki Iwọfa sọ tọ wọ rẹ nu,
Ṣe ko le ba di’ ja, ko le ba di apọn
Ki Ọba Alade le ri n jẹ,
Ọyọ mọ l’ afin Ojo pa Ṣẹkẹrẹ, ọmọ Atiba
Babalawo lo d’ fa, pe ibiti ilẹ gbe yọ ni aye wọn,
Ọyọ ode oni,
ni Agọ-Ajọ, Ọba lo tun tẹ, laye Atiba Ọba,
Adebinpe O
Sakẹkẹ, Adebinpe, eji ọgbọrọ, Alade lẹyẹ Akande,
Ọba, aji bo ‘yinbo se le ri,
Ọba taa ri, taa ka po la po, taa kọ fa, lọ fa,
Taa ka pata,
lo ri Apata, Bẹmbẹ n ro, imulẹ lẹhin agbara,
Ọdọfin ijaye,
o jẹ du ro de la kanlu, ọmọ a ja ni lẹ ran gan-gan,
Eji ọgbọrọ,
Alaafin Atiba, Ọba lo ko wo jẹ, Ko to do ri Ọba to wa lo ye,
A ji se bi Ọyọ
laa ri, Ọyọ O jẹ se bi baba eni kan-kan
Pin ni si lọ ‘mọ Erin t’ n fọ la ya ‘gi,
Ọyọ lo ni ka rin, ka san pa, ka gbẹsẹ, ko yẹ yan,
Oko ala kẹ, ọmọ
a fo ko ra lu, t’ wọn o ba mọ Erin,
Se wọn o gbọ‘hun Erin ni,
A ji sọ la, ọmọa jo wu yọ kọ lẹ nu.

Ifẹ Ooye
Oodaye
Ọmọ ogboro Ile-Ifẹ, ọmọ adade owo ni Ifẹ Ọọni,
Ọmọ ọkan so-so ti n fi me ji n paa rọ,
A k’ n du ro kọ’ ba ni Ifẹ Ọọni, a ki bẹẹ rẹ ki Ọba
Ni Ifẹ Oooye lagbo, Ẹni to duro
ki Ọba ni Ifẹ oo ‘to lu, ẹni to bẹẹ rẹẹ.
Ki Ọba ni Ifẹ
Ọọni, ẹbọra buruku ni bọ iru wọn la sọ,
Oke Ọra m bẹ
ni Ifẹ ooo da ye, ni bi ti baba wag be rọọ lẹ,
Mẹ jọ lagba ijoye t’ m bẹ la pa ọtun,
Mẹ jọ lagba ijoye t’ m bẹ lapa osi, Ọọni
Agba ijoye
di mẹ-rin-din-lo-gun, t’ m ba Olufẹ gbi mọ ran,
Eni ki wọnni Ifẹ lagbo,
O di ile ihanran ti ojumọ t’ n mọ wa ye,
Ọmọ a soo ko, ọmọ araba ja ro wo rẹ mọ,
A soo ko lo n jẹ ọmọ t’ n jẹ soo ko,
Abu itẹ ni, onifẹ abure,
Ọmọ ba to ni lẹ, lẹ sẹ omi,
Ọmọ Alade to ni sẹsẹ Ẹfun,
Jọbọrọ bo ni la la ni nu jẹ, ọmọ a soo koo,
Ọmọ a ji bowo, ti n pe ọmọ ẹlomiran lọ lẹ,
Ọmọ olowo isẹmbaye, ki olowosile to gbo de,
Ori akanju ni le baba to bi yin lọ mọ,
Abu itẹ ni, Onifẹ Ọọni,
Ọmọ alade ni fẹ Ọọni, oye lagbo,
Ẹyin ọmọ akaba owo rẹ mọ,
Ẹru jẹ jẹ ni fẹ Ooye,
Ẹ fi igba n la ru owo mi ko mi
Bantẹ Kan jo na na, ni mu le Olufẹ wumi
Ogun oojojumọ, ni mu ile, wọn n sun mi lọ,
Ooooto ro omi alẹ Ifẹ, Ooooto ro omi alẹ Ifẹ,
Inu ọmọ awo
o pe me ji, ọmọ olodo kan ọsa ra ra,
Ọmọ olodo
kan o tẹ rẹ rẹ, ọmọ odo to san were ke, were ke,
T’o de hin kule
Akinlẹ, to da ba sa,
Abu itẹ ni,Olufẹ Abure eeeeeeeeeee
A sa kẹ kẹ ogbọ dọ bimu.
Abagba o gbọdọ bu wẹ,
Te te de oni
sọgbọrọ lo mu omi odo na gbẹ,
Sọgbọrọ oju
mi wu mi, ọmọ Ọba t’ o ni kọa,
L ọ jọ ti Olufẹ si Afin Ọyọ ile,
Ilẹkun mẹ-rin-din-lo-gun,n’ Olufẹ tọ,
Kọkọrọ idẹ ni wọn mu se gbogbo ẹ,
Wọn a kọ ẹjọ inu, wọn a kọ ẹjọ ẹhin,
Wọn a kọ ẹjọ ẹhin, wọn a se ọdẹdẹ pi-ri-mu-pi-ri-mu,
Iko-hun-ko-lo, mo ji se ọrọ saye,
Mo bu to wo,
mo bu tọ mọ, mo sọ-mọ wara,
Lẹ-hin ọrun, Ọmọ Odu’a,
Se bi adiẹ, ẹlẹsẹ marun

Ẹgba-Ọmọ
Lisabi

Ẹgba Ọmọ Lisabi, Agbongbo Akala,
Ọmọ a gbojo lọ wọ ogun,
Ade ori Ẹgba sẹkẹ wuru, olowo ẹyọ ana,
Ara Ake mọ jo, a jo gbẹru, ma jo mẹkọ,
Ẹru ni n sin ni, ẹkọ ko le sin yan,
Ọmọ eni dudu ko si n’ le,
Ọmọ ẹni pupa ko mọ bẹ se,
Ara Ake mọ jo, se bi ẹyin ni,
Ọmọ a gbo jo lọ wọ ogun,
Ọmọ a gun Ẹsin bamba,
Egungun to ro ko, to ro ko pẹ lu mi,
Ori a maa gbore ka lẹ lọ ja,
Ọmọ oru laa se ka,
Ẹniyan to se iru ẹ lo san ana, ko ni fi ara ire lọ ọ
Ọsan laa soo tọ,
Ọmọ ẹja ti gbe inu ibu soro,
Ọmọ ereka sa wọ rọmi, sa wọ rọ mi,
Ọmọ atẹni, wi jọ, wi jọ
Ki irun rẹ maa gbọn lẹ rẹ rẹ,
Ọmọ egun ju gun, pẹ lu mi ara,
Ake ẹ jo jo lo ji, ki ẹ ma lọ ree jo lọ ba,
Ara oko Adagba, ẹyin da?
Ara Ake ma jo, a jo gba ‘ru, ma jo gbẹ kọ,
Ara ogun Adagba, ogun lo le baba wọn da bẹ Olumọ,
Ogun oun ọtẹ, lo le wọn ku ro lo ri ‘le,
Adagba ni wọn sun, ti Olu fi mọ,
Ko so gun mọ, ko sọ tẹ mọ; Olu ti gba yin la,
Ibi Olu gbe fi wahala wọn mọ, ni n jẹ Olumọ,
Oko Adagba ni won ibusọ si, ti wọn fi gbara jọ si bẹ,
Ọmọ abi pọ kọ, aya ro gbo lẹ, su kẹ su kẹ;
Ọmọ Ẹgba, igba gbogbo;
Ọmọ o si lẹ kun, pa lẹ kun de,
Bọ si le, bọ so de, ẹyin lọ mọ Aki-ti-ka-ta,
Ọgbọin Oogun, aba-ta-bu-tu Ọlọrọ lọ mọ Ẹgba,
Ọmọ a fi tọ wọ alejo bọnu, Ọmọ asipa Ọdẹ,
Ọmọ a-pa-ti-ba-ba ilẹkẹ,
Ẹgba gbale, Ẹgba gba oko,
Igba ki gba, lẹgbẹ Ẹgba n ja re,
Abi mọ la ke, ọmọ Alake a fọ la joo gun,
Ẹgba fọ la ja, O fe’pe ja,
Ọmọ Ẹgba oni gbẹdu lọ wọ, lọ wọ,
Alagogo Ọranyan tan-tan,
Abi ni la ke, mo se nu gbogbo bi jẹ jẹ,
Wọn bi mi ni Gbagura, mo gbo-lo-hun bi Ọjẹ;

Ibadan
Ọmọ Lagelu rọ
ra binu,
Jo ‘gun o
sin mi, to ‘gun to ‘gun la n ko Ibadan,
Ọmọ Lagelu, Ọmọ ọrọ apata,
Ma fi ida,
ti pọ ọta silẹ, ki ‘ja o to de,
Ẹni ti a bẹ
ko ma ja gun mọ, ti n le wọ ogun,
Ibadan, ọmọ
a jo’ro sun,
Ibadan ki di
ifa, ko mu ọmọ ara ilu ni jọ si,
Wọn a ni ki
wọn lọ re mu ajeji wa,
Ni aye ti wọn
fi eniyan se ẹbọ,
Wọn a ni ifa
Ibadan ki gbe onilẹ, bi ajeji;
Apa tun bee-re
ki o to wọọ, ni ‘bi t’ ole n gbe jare oni-hun;
Ọmọ a jẹ
igbin yo, Ọmọ a fi ikan-raun fọ ori mu;
A ki wa’ye,
ki a ma laa run Kan lara, ija igboro laarun Ibadan,
Ọtẹ ẹgbẹ ogun
n la, sọ agbara do gun,
Ẹyin naa ni,
O mu ra ija bi ẹni mọ tẹ lẹ,
Ilu to bi to
yi, ko ‘lọ ba,
Ilu Oluyọle,
ilu ologun; ilu Ogunmọla, ilu Ajayi
Ilu Ibiknle
oloke agban-gban-sin,
Ibadan lo mọ,
o mọ laipo;
L aipo si ni
baba Ibadan.

Ijẹbu-Alarẹ
Ijẹbu ọmọ
Alarẹ,
Ọmọ Alagẹmọ
mẹ-rin-din-lo-gun,
Abulẹ so wo,
ọmọ Alarẹ n lẹ,
Ọmọ Alagẹmọ
mẹ-rin-din-lo-gun,
Olowosile sa
lẹ yin,
Ọmọ imọlẹ, afele
ja,
Ọmọ Alarẹ, ọmọ
Awujalẹ, ọmọ Ọbanta;
Ọmọ orisa jẹ
n la, bi onile yi,
Ọmọ ari gba
bu owo,
Ọmọ a fọn owo
bi ẹni fọn yan-gan,
Ọmọ a
fi-di-pọ-tẹ mọlẹ,
Ọmọ a fẹ jab
o ri,
Ọmọ
ala-gba-la ade-wu-re,
Ọmọ Osupa yọ
lo ke, wọn ni ko kun to,
Wọn ni ẹni ọwọ
ba to, ko tun se,
Ọmọ
Aja-gba-lu-ra, Ẹ n lẹ,
Ọmọ a ro dun
joye, ọmọ a-ro-dun jo ye,
Ọmọ
Da-gun-re-we, ọmọ awure fi asẹ ba-nu,
Ọmọ a ri gba
n la bu owo ni ile baba wọn,
Ọmọ olowo t’
n jẹ oye meji pọ,
T’ o n jẹ
Awujalẹ, t’o n jẹ Da-gun-re-we;
Ọmọ Ọlọja ti
wọn n na too-ru, too-ru;
Ọmọ ile ti o
jẹ a bee-re ti oko,
Ọmọ adasọ wọ
lẹ bi oyinbo,
Ijẹbu, ọmọ
Alarẹ, ọmọ abẹrẹ Oje sọ-wọn;
Ọmọ a fi Ẹgbaa
sawo lo ke sangan,
Ọmọ a di ẹru
bi ẹni di ẹran
Ni ile baba
to bi yin lọmọ;
Ọmọ daji
age, ọmọ afe-le-ja,
Ọmọ Ajasin
lo-ju-de ọta rẹẹ,
Ọmọ afẹfẹ,
Awujalẹ.

Okeho
Ọmọ Ọlọfin
Ajaka,
Ọmọ apa-ta-ki
alejo,
Ọmo a-ro
-dun Jo ye
Ọmọ Adele
te-ji, te-ji;
Ẹ ku a-mo-ke-gun
ni wọn ki wa,
Oke
ri-bi-ti, ri-bi-ti
Ni o jẹ omi
gba arin ilu kọ ja,
Oke Biayin n bẹ,
Oke Ile-ye-tẹ-lẹ-ye,
Mo-ta-la-ya-gba,
Ishia n bẹ ni
ilu Okeho,
Bode n bẹ ni
ilu Okeho,
Olele n bẹ
ni ilu Okeho,
Alu-bi-ogun n
kọ?
Oke Ogun,
Ka ki wọn ni
Mọba,
Ibu Ọba,
Gbojẹ;
Ojo Orona lo
ku ro ni Ilaro, ni jọ si,
Onipẹde tẹ
le,
Oke Oniho la
n lọ;


Ọffa
Iyẹru Ọkin, Ọlọfa
mọ jọ Ọlalọmi,
Ija-ka-di-
loro Ọffa,
Ọmọ Agbe-saye,
ọmọ Olorungbe,
Ọlọmọ lo lọ
fa, Ọlọfa lo lọ mọ,
Ọmọ
hunnu-hunnu, ọmọ Ọlalọmi
Agara a ma
dori wọn,
Oore Ọffa, a
si ma rẹ ja Ọffa,
Ọmọ Oroki, ọlọsọ
mọọ jọ.

Omu-Aran
Ọmọ Olumu
Aperan ni ile baba ẹyin,
Ọmọ iro t’ n
pa ni lẹsin jẹ sin-gba-lo-du,
Ẹyin lọmọ bi
ewurẹba sọ nu lomu,
Ẹ ma fi lọ
mi ra ra,
Tani ba yin
se ẹgbẹ, gbẹran-gbẹran?
Adiẹ koko lo
sọ nu lomu,
Ẹ ma fi lọ
mi ra ra,
Tani ba yin
se ẹgbẹ, gbẹyẹ-gbẹyẹ?
A sin-gba
lodu lọna to mu,
Awa o gbe
ewurẹ, bẹ la o gbe agutan,
Ẹni gbe arẹwa
lo ‘birin ko fẹ wọ,
Ẹni gbe ẹran
lo di igara,
Abe ake le
jo gbe n sun lomu,
Bi a o ba ri
Igun, a o sẹ bọ,
Bi a o ri
Akala, a o le soro,
Bi a o ri Jẹnju,
a o ri Egungun,
Bi a o ri wọle-wọde,
a o ri Ọba,
Ọmọ ọkan-le-lẹ-gbẹ-ta
ẹkọ

Ilaro-Orona
Ọmọ Erin lo
ni ‘gbo,
Ẹfọn lo lọ
‘dan,
Ọmọ
pa-kan-la-kan
Ọmọ ina ti n
jo gere-gere lori omi,
Ọmọ aran o
su-wọn, a kọọ ni igbalẹ,
Ọmọ oku ẹkọ,
ọmọ ija du akara,
Ọmọ agbele jẹ
bu
Ogogo ẹfa ọrọ,
Ọmọ ina
eesan,
Ọmọ ku lo
do,
Ogogo ti n
yi ni lo kun lapa,
Ọmọ ina
eesan n t’ jo ni-gere-ni-gere,
Ọmọ owu-dudu
ti ko ya gburan,
Ọmọ ku lo
do, a o se ẹyọ,
Ọmọ ku laa
gberi.

Ělá Ọrangun
Olu-Igbomina
lo jẹ ọmọ Ogboye,
Ọmọ ewurẹ
Ělá jẹ lẹsẹ gba-ge-de,
Agutan Ọrangun
jẹ lẹsẹ Iyara,
Akukọ Ọrangun
to gun ori Ọpẹ,
lọ re
le tente,
O kọ fun
Ajero, o si pe Alara tan-tan,
Ělá Ọrangun ọmọ
Ogboye,
Ọmọ aro-dun
jo ye,
Agbara mẹta
lo san, to la ode Ělá ja,
Ọkan Ṣẹ o re
Iperin,
Ekeji san, o
re ẹhin Ebi,
Ẹkẹta lẹhin
kin, Akinjọrin ni Magbọn;
Ibi a pa Erin si la n pe ni Oke Iperin,
Ibi a pẹ dẹ
si ni wọn pe ni Sẹdo;
Ibi a pa gbo si ni wọn pe le jigbo,
Ibi a pẹ hin
si, ni wọn pe lẹhin mi,
Ọrangun ọmọ
Ogboye, gbade;
Ọmọ Akukọ
go-go-ro, ti n jẹ la lẹ de Ilara.

Ikoyi-Ẹsọ
Ẹsọ Ikoyi, ọmọ
Agbọọnyin,
Ẹsọ Ikoyi, ọmọ
ẹru ọfa,
Ọmọ a fọ fun
yọ yọ, ti n da igba ọfa n lẹ
Ọmọ
gbe-le-gbe-gbẹ, gbo-ko-gbe-ju,
Ọmọ Asaa-ju
agbo, piri ti n da igba ọfa sọ fun,
Igbo lo
Olukoyi n gbe, wọn ki n gbe igboro,
Lọ jọ ti
Olukoyi ku, wọn O ri ilẹ gbe sin,
Eruwa ni ile
agbọọnyin, ọmọ a-t-i ẹgbẹ sun,
Ọmọ
aro-gun-jo, ọmọ aro-gun-yọ,
Ọmọ a fo gun
to-wo-se
Apo ni ti wọn
lo ti tọ,
Ọfa ni Iwo wọn,
Aka-tan-po
ni wọn fi n da ẹsẹ ẹhin ọmọ wọn,
Ori tẹrẹ ni
wọn fi n sọ yin l’ orukọ,
Ọmọ
ida-gi-ri-da-gi-ri,
Ọmọ asaa-ju
ogun, maa kẹ-hin ogun,
Baba yin la
lu-lu ogun bara fa gbẹ,
Isawumi jẹ,
Ogun oojojumọ, lo mu ile baba wọn
Sun mi n lọọ,
Ẹsọ Ikoyi, ọmọ
agbọọnyin;
Ọmọ Ọpẹ-rẹ-kẹ-tẹ
n dagba, inu Adamọ n ba jẹ,
Iroko ni
baba igi, Aweri ni baba Ọbọ,
Aweri lo pọn,
Onikoyi o pọn paali,
Ọmọ Ọba iji ma
pa igi atorin,
Mọ la wo ji
ni ile iyekan baba ẹyin,
Ọmọ omi san
dara-dara lori Ọta,
Ọmọ omi rin
dara-dara lo ri Ọta,
Ọmọ ila kan
soso, ninu ọgbun koo see ka,
Ara aye ko
gbọdọ ka, ero ọrun ko gbọdọ bẹ ko to wọ,
A fi agbomu
imu fagbemu lo fi ila ohun se se bẹ jẹ,
Ọmọ ọmọganna-ẹlẹwa
apoko,
Ọmọ gbọọrọ
adubi, ẹlẹwa rọ rọ,
Ọmọ
Kanna-kanna ori oro, ọmọ gbafi awẹ,
Ọmọ Igunugun
ori agbo,
Ọmọ Akala ti
n bẹ lọrun ose,
Ọmọ Tẹn-tẹ-rẹ,
ori Iroko,
Ọmọ
Kanna-kanna, ori oro,
Igunnugun to
ba lẹ jẹ ori,
Akalamangbo
to ba lẹ jẹ Ẹdọ,
Tẹntẹrẹ ko
te-te, O ba lẹ, O jẹ ifun akọni,
Igunnugun ni
gba ẹbọ isalu aye,
Akalamangbo
ni gba ẹbọ isalu ọrun,
Kanna-kanna
ni gba ẹbọ ori oro,
Ọmọ Araba mẹta
ogele,
Ọkan a maa
to Ọsin ba lẹ,
Ọkan a maa
to Odidẹrẹ re ra,
Ọkan iyoku
lo ke le ile
Kanna-kanna ori
rẹ n fo lo ke rangi bo-jo, rangi bo-jo,
Ọmọ alewu
ojo ogun kikan-kikan.

Eko-Akete:
Ile Ọgbọn
Eko Akete,
Eko ile Ọgbọn,
Gbogbo odo
ni n fo ri fun Olokun,
Eko akete,
Eko ile ọgbọn,
Eko Adele,
mo de Ẹyọ
Mo gun Agere,
mo sa’re ju ẹlẹsẹ;
Meji lọ,
Mo wọ ọdẹdẹ,
mo tẹ lẹ ẹrọfọ;

Awori: Ọmọ Ọlọfin
Ogunfunminire
Ọmọ
Ogunfunminire,
Ọmọ Arẹ Ọna
Kankan Fo,
Akọkọ Ogboju
Ọdẹ,
Apa Erin, ọkan
giri Oogun,
Arọni ro gun
ma ti di, ọkunrin-ki-ọkunrin,
Ọmọ alade
jiwin-jiwin ilẹkẹ,
Ọmọ egungun
ile, ti n fi wa ju gba ọta,
Ti n wa ọkọ
de ile ishẹri,
Akoko to
gbale-to-gbaju,
Ọdẹ aperin ọkankan
giri oogun,
Orule yaa
gbo, O gbe ori aja, ya ju;
O fi Igbo se
ile, o fi ọdan se ọna,
Ọtamọ rogbo,
Alumọ yan-ge-de;
Alalẹ ilẹ,
Awe-re-ge-de,
Ẹyẹ aye, oju
idi na ibi,
Ọpa da họ
mi, ni pa ẹsin ni ọmọ Awori,
Tani Ṣẹngele
n fo ju di?
Iti Ọgan ọmọ
Ọdẹ Afeleja,
O fi ikoti yọ
oju ọta,
O fi
Pon-po-to yọ oju awon ẹni ibi o ja re,
Ohun ibi idẹjọ
ile, idẹjọ oko,
Idẹjọ ile la
mọ si awọn ọmọ Ajayi,
T’o gbade wọ
mi ni jọ si,
Idẹjọ oko la
mọ bi awọn ọmọ Akẹsan ni ile baba ẹyin,
Egungun ile
ti n fi wa ju gba ọta, mo rogbo etutu,
Areke ile lo
di Iganmu ile lode oni,
Ẹba Ogun ijọsi
ni Ibaragun,
Igbo ọta
morogbo la mọ si Orutu,
Oni-ka-lu-ku,
loni ba se n ki gbogbo wọn,
Awori, ọmọ
Arẹ-Ọna-Kankan-Fo.












Yoruba Eulogies
Ọyọ
A ki rọ’ ba fin la lẹ de Ọyọ
O ya ẹ ja a lo re ki Alaafin
Ọmọ a jowu yọ kọ lẹnu
A bi Ila tọ tọ lẹhin
Pan du ku bi so o ro
Ibi ti wọn ti ni ki Olowo gbowo
Ki Iwọfa sọ tọ wọ rẹ nu,
Ṣe ko le ba di’ ja, ko le ba di apọn
Ki Ọba Alade le run ‘jẹ,
Ọyọ mọ l’a fin Ojo pa Ṣẹkẹrẹ, ọmọ Atiba
Babalawo lo d’ fa, pe ibiti ilẹ gbe yọ ni aye wọn,
Ọyọ ode oni, ni Agọ-Ajọ, Ọba lo tun tẹ, laye Atiba Ọba,
Adebinpe O Sakẹkẹ, Adebinpe, eji ọgbọrọ, Alade lẹyẹ Akande,
Ọba , aji bo ‘yinbo se le ri,
Ọba taa ri, taa ka po la po, taa kọ fa, lọ fa,
Taa ka pata, lo ri Apata, Bẹmbẹ n ro, imulẹ lẹhin agbara,
Ọdọfin ijaye, o jẹ du ro de la kanlu, ọmọ a ja ni lẹ ran gan-gan,
Eji ọgbọrọ, Alaafin Atiba, Ọba lo ko wo jẹ,
ko to do ri Ọba to wa lo ye,
A ji se bi Ọyọ laa ri, Ọyọ O jẹ se bi baba eni kan-kan
Pin ni si lọ ‘mọ Erin t’ n fọ la ya ‘gi,
Ọyọ lo ni ka rin, ka san pa, ka gbẹsẹ, ko yẹ yan,
Oko ala kẹ, ọmọ a fo ko ra lu, t’ wọn o ba mọ Erin,
Se wọn o gbọ ‘hun Erin ni,
A ji sọ la, ọmọ a jo wu yọ kọ lẹ nu.
Ifẹ Ooye Oodaye
Ọmọ ogboro Ile-Ifẹ, ọmọ adade owo ni Ifẹ Ọọni,
Ọmọ ọkan so-so ti n fi me ji n paa rọ,
A k’ n du ro kọ’ ba ni Ifẹ Ọọni, a ki bẹẹ rẹ ki Ọba
Ni Ifẹ Oooye lagbo,
Ẹni to duro ki Ọba ni Ifẹ oo’ to lu, ẹni to bẹẹ rẹẹ
Ki Ọba ni Ifẹ Ọọni, ẹbọra buruku ni bọ iru wọn la sọ,
Oke Ọra m bẹ ni Ifẹ ooo da ye, ni bi ti baba wag be rọọ lẹ,
Mẹ jọ lagba ijoye t’ m bẹ la pa ọtun,
Mẹ jọ lagba ijoye t’ m bẹ lapa osi,
Agba ijoye di mẹ-rin-din-lo-gun,t’ m ba Olufẹ gbi mọ ran,
Eni ki wọn ni Ifẹ lagbo,
O di ile iharan ti ojumọ t’ n mọ wa ye,
Ọmọ a soo ko, ọmọ araba ja ro wo rẹ mọ,
A soo ko lo n jẹ ọmọ t’ n jẹ soo ko,
Abu itẹ ni, onifẹ abure,
Ọmọ ba to ni lẹ, lẹ sẹ omi,
Ọmọ Alade to ni sẹsẹ Ẹfun,
Jọbọrọ bo ni la la ni nu jẹ, ọmọ a soo koo,
Ọmọ a ji bọwọ, ti n pe ọmọ ẹlomiran lọ lẹ,
Ọmọ olowo isẹmbaye, ki olowosile to gbo de,
Ori akanju ni le baba to bi yin lọ mọ,
Abu itẹ ni, Onifẹ Ọọni,
Ọmọ alade ni fẹ Ọọni, oye lagbo,
Ẹyin ọmọ akaba owo rẹ mọ,
Ẹru jẹ jẹ ni fẹ Ooye,
Ẹ fi igba n la wu owo mi ko mi
Bantẹ kan to jo na na, ni mu le Olufẹ wumi,
Ogun oojojumọ, ni mu ile, wọn sun mi lọ,
Ooooto ro omi ale Ifẹ, Ooooto ro omi alẹ Ifẹ,
Inu ọmọ awo o pe me ji, ọmọ olodo kan ọsa ra ra,
Ọmọ olodo kan o tẹ rẹ rẹ, ọmọ odo to san were ke, were ke,
T’o de hin kule Akinlẹ, to da bas a,
Abu itẹ ni, Olufẹ Abure eeeeeeeeeee.
Ẹgba-Ọmọ Lisabi
Egba Ọmọ Lisabi, Agbongbo Akala,
Ọmọ a gbojo lọ wọ ogun,
Ade ori Ẹgba sẹkẹ wuru, olowo ẹyọ ana,
Ara Ake mọ jo, a jo gbẹru, ma jo mẹkọ,
Ẹru ni n sin ni, ẹkọ ko le sin yan,
Ọmọ eni dudu ko si n’ le,
Ọmọ ẹni pupa ko mọ bẹ se,
Ara Ake mọ jo, se bi ẹyin ni,
Ọmọ a gbo jo lọ wọ ogun,
Ọmọ a gun Ẹsin bamba,
Egungun to ro ko, to ro ko pẹ lu mi,
Ori a maa gbore ka lẹ lọ ja,
Ọmọ oru laa se ka,
Ẹniyan to se iru ẹ lo san ana, ko ni fi ara ire lọ ọ
Ọsan laa soo tọ,
Ọmọ ẹja ti gbe inu ibu soro,
Ọmọ ereka sa wọ rọmi, sa wọ rọ mi,
Ọmọ atẹni, wi jọ, wi jọ
Ki irun rẹ maa gbọn lẹ rẹ rẹ,
Ọmọ egun ju gun, pẹ lu mi ara,
Ake ẹ jo jo lo ji, ki ẹ ma lọ ree jo lọ ba,
Ara oko Adagba, ẹyin da?
Ara Ake ma jo, a jo gba ‘ru, ma jo gbẹ kọ,
Ara ogun Adagba, ogun lo le baba wọn da bẹ Olumọ,
Ogun oun ọtẹ, lo le wọn ku ro lo ri ‘le,
Adagba ni wọn sun, ti Olu fi mọ,
Ko so gun mọ, ko sọ tẹ mọ; Olu ti gba yin la,
Ibi Olu gbe fi wahala wọn mọ, ni n jẹ Olumọ,
Oko Adagba ni won ibusọ si, ti wọn fi gbara jọ si bẹ,
Ọmọ abi pọ kọ, aya ro gbo lẹ, su kẹ su kẹ;
Ọmọ Ẹgba igba gbogbo;
Ọmọ o si lẹ kun, pa lẹ kun de,
Bọ si le, bọ so de, ẹyin lọ mọ Aki-ti-ka-ta,
Ọgbọin Oogun, aba-ta-bu-tu Ọlọrọ lọ mọ Ẹgba,
Ọmọ a fi tọ wọ alejo bọnu, Ọmọ asipa Ọdẹ,
Ọmọ a-pa-ti-ba-ba ilẹkẹ,
Ẹgba gbale,Ẹgba gba oko,
Igba ki gba, lẹgbẹ Ẹgba n ja re,
Abi mọ la ke, ọmọ Alake a fọ la joo gun,
Ẹgba fọ la ja, O fe’pe ja,
Ọmọ Ẹgba oni gbẹdu lọ wọ, lọ wọ,
Alagogo Ọranyan tan-tan,
Abi ni la ke, mo se nu gbogbo bi jẹ jẹ,
Wọn bi mi ni Gbagura, mo gbo-lo-hun bi Ọjẹ;
Ibadan
The Progenies of Oduduwa: The Yoruba.
Yoruba in Ọyọ State.
Ọyọ State is the largest Yoruba speaking state in terms of population and landmass, the state derived its name from old Ọyọ Empire which is represented by the present Ọyọ-Alaafin. The state is divided into three senatorial districts: Ọyọ-Alaafin/Ogbomọsọ, Oke-Ogun and Ibadan/Ibarapa with thirty-three local governments, and its administrative headquarters located at Ibadan.
Ọyọ in the Beginning
Linguistically, Ọyọ belongs to the North-West and historically, Ọyọ State has more ancient cities with varied historical origin than any Yoruba speaking states, these towns and villages are about the oldest in Yoruba land. From records, some kingdoms existed side-by-side with Ọyọ Empire – which was founded by Ọranmiyan (Ọranyan), a prominent son of Oduduwa around 13th or 14th century. According to history, two defunct Ọyọ metropolitan townships had existed at different times they were: Ọyọ-Ile or (Katunga), Ọyọ-Igboho; the present Ọyọ-Alaafin (Agọ-Ọja) was established in 1830s, when Ọyọ Igboho was destroyed by the Fulani army.

A Ji See Bi Oyo Laa Riii
The first Ọyọ was founded over six or seven centuries ago, it shared boundary with the Nupe/Ibariba on the north, on the west was Abomey kingdom, to the east, Bini (Benin) kingdom- whose king, Eweka was the son of Ọranmiyan, and paternal brother to Ajaka and Ṣango (the inheritors of Ọyọ); further south were the Yoruba sub-groups: the Aworis, and the Egbas.
The Adventure of Ọranmiyan-Mission to Bini
History has two versions on why Ọranmiyan left Ile-Ifẹ. A version says, this military genius was on vengeance mission to the east, because of his father’s expulsion; another version says, Oduduwa had earlier left a message before his death that Ọranmiyan should go and assist the Binis, who had earlier requested for spiritual and political direction after the death of King Ogizo. Whatever might be his reasons, history says, he began his adventure, first to Bini, where he established a new kingship- his reign witnessed unmatched peace and prosperity- the poor, the weak were liberated from the oppressive rule of the chiefs and the nobles. Tributes- unjustified levies, tolls and charges were abolished; the poor had unlimited access to land with little or no charges; the chiefs and the nobles became enraged as their means of livelihood were on the line- then conspiracy against Ọranmiyan began. When Ọranmiyan discovered their evil plots against him, he and his Ifẹ entourage left Uselu in anger or “Ibi-nu” (the Yoruba word for anger).
Ọranmiyan left his son, Eweka (the heir to Bini throne), and his mother princess Erinwide behind; shortly thereafter, Eweka became the Ọba in Uselu, and much later “Ibini or Bini” from (Ibi-nu as proclaimed by Ọranmiyan) became adopted name of Uselu people, even till today.
Oranmiyan and the Second Adventure-Ọyọ’s Experiment
Before Ọranmiyan began the second phase of his adventure he consulted Ifa, he was told to undertake the new journey by a horse. Ifa priest, according to records told him that wherever his horse slipped or glided (Ilẹ’ yọ) – that would be Ọranmiyan’s new abode. Ọranmiyan did as instructed and the journey ultimately ended on a new land about 300 miles north-west of Bini kingdom. This virgin land became Ọyọ, which means (ibi-ti Ilẹ ti’ gbe yọ) in Yoruba.
Without further delay, Ọranmiyan set up a new community, supported by social, cultural and political institutions. He engaged in war with the Nupe his immediate neighbor to the north, and subsequently married Torosi- a Tapa (Yoruba name for Nupe) princess-who became mother to: Ajaka-Oko and Ṣango Akata Yẹri-Yẹri. The community progressively expanded because of his military successes, diplomatic relation with neighbors, strong and effective leadership, introduction of the constitutional monarchy supported by the political institution of Ọyọ-Mesi, to serve as checks and balances on sitting Alaafin; establishment of ever-ready army to protect and to defend Ọyọ’s territory from enemy nations, he maintained a strong spiritual connection with Ile-Ifẹ, his source. The social and political novelty in the new territory must have come from his Bini experience.
Above all, the fertile and the naturally endowed Ọyọ’s vast land accelerated the development of the new kingdom, and before Ajaka became the next king, Ọyọ had become a city-state.
As Ọranmiyan was getting older, the urge to go back home (Ile-Ifẹ) became more intense, because he did not want to die outside Ile-Ifẹ. Ọranmiyan returned to Ile-Ifẹ without his wife-Torosi and his two sons-Ajaka-Oko and Ṣango ( just as he did in Bini); the immediate family members became the nucleus of a new political leadership upon whose shoulders the ruler ship of the kingdom fell.
Ajaka became the second Ọba in Ọyọ, but, by all standards his reign was incomparable to his father’s peaceful, progressive rule with immense positive effects on the people. History says Ajaka was a weak king; his military campaigns were, but unimpressive-as Ọyọ lost most battles under his watch. One of such wars was Ọyọ/Owu, it was a humiliating military outing for Ọyọ as Ajaka was captured with little or no resistance and taken to Owu.
With the help of Ṣango, Ajaka was released and brought back to Ọyọ. Regardless, Ọyọ was tired of his non-performance; in order to prevent future defeats from enemy towns/kingdoms, and to chart a new course, Ọyọ demanded his abdication from the throne.
Ṣango his younger brother, became the third Alaafin- a prodigy-(a man of extra-ordinary power); a soldier of no equal, a powerful man who conjured fire and smoke from mouth and nostrils. Ṣango became husband to several women, prominent among them were: Ọya, Ọsun, and Ọba-all, which legends say turned into magnificent rivers. Unfortunately, his power and strength soon became his un-doing, as he became despotic and ferocious to the point of rejection by Ọyọ people. In the face of humiliation, Ṣango left Ọyọ for Nupe his (maternal home). History did not say, if he left his wives and his children behind, but from records Ajaka-Oko, Ṣango’s older brother was re-installed as Alaafin for the second time and ruled as the fourth Alaafin.
Ajaka had learned from his past mistakes, at this time, he became more assertive, authoritarian and even despotic. Records show that he became a terror to his chiefs and to his subject because of the mystic power he possessed. According to Samuel Johnson, Ajaka had several medicine men they were: Atagbẹin, Ọmọ-Onikoko, Abitibiti, Onisegun, Paku, Teteoniru, Yana, Oko-Adan, Ẹgbẹji, Alari Baba Isegun and Elenre- these medicine men were his backbone that turned him into a fearful metaphysical element. Conversely, the king’s new status became his perdition as he embarked on a journey to subdue, and to control, everyone around him; even he wanted to eliminate his medicine men. Nevertheless, record says the scheme backfired.
Aganju succeeded his father, Ajaka as the fifth Alaafin, from records he lived long, built walled palace, kept tamed leopard, wild animals and venomous snakes in the parks within the palace. He modernized Ọyọ Township through piazzas-wide/broad Street, established open-market square; in fact, Aganju would be regarded as the first city/town planner in Yoruba land. Aganju went to war against Onisambẹ, Onitede, Onimeri and Alagbona, captured and destroyed their cities, but succeeded by Kori, his son from Iyayun, Ọta-Awori woman, which legends say brought Ifa practice to Ọyọ. History, however, says Ọyọ rejected the idea at first, until later re-introduced during Oluasọ’s reign.
Oluasọ, Kori’s son became the seventh Alaafin, his reign was associated with three things:

  1. His longevity , which tales put at 320 years
  2. Many children and wives history says he had. Records put the number of children at 1460-many of who were twins. Record even shows that on a particular day, three of his wives were delivered of twins, these twins were named: Ọmọla, Ọna-Aka and Ọna-Isokun. Ọna-Isokun has become a major royal house that produces Alaafin till today in Ọyọ, and
  3. Oluasọ expanded the palace with 120 kobis.

The history of Ọyọ Empire revolved around its Ọbas or any reigning Alaafin; this supports the popular aphorism “Ọba mẹwa, Ěgbŕ mẹwa” which means (ten kings, ten different/individual administrative styles). This maxim really proved to be true, as each of the forty-three successive Alaafin had influenced the history of Yoruba through policy, style and strategy shaped by individual character and personality. Although, no two Alaafins had the same influence, not withstanding, some of these Ọbas had changed the course of history. For instance, Alaafin Ajiboyede introduced Bẹẹrẹ Festival; Ajagbo- a warrior king, introduced the title of Arẹ-Ọna-Kankan-Fo. Alaafin Ojigi, another warrior king (1724-1735) fought against Dahomey, made it his vassal state, until 1818 (nearly ninety years) when Dahomey revolted and stopped paying tributes to Ọyọ. The same Alaafin Ojigi re-organized the northern Ọyọ territory; according to Ọmọiya, Alaafin Ojigi created the first administrative structure in Ilọrin to prevent Nupe’s further attacks on Yoruba Igbomina in all the scattered territories. Laderin was the first representative (Ajẹlẹ) Alaafin Ojigi appointed, succeeded by his son, Pasin, followed by Alugbin (grandson), and Afọnja (the great-grand son). All served as Ilọrin’s viceroys under the authority of successive Alaafin.
Other history making Alaafin were: Alaafin Abiọdun, Aolẹ, Amọdo, Olu-Ewu, Atiba, Adelu; these kings at different times played uncommon roles in Ọyọ history during the 19th century- the era that marked the fall and the end of the Empire
Ọyọ in the 19th Century.
Ọyọ reached its peak in 18th century; unfortunately, the Empire fell in the first quarter of 19th century. More pathetic were the effects of the fall on the entire Yoruba land. We would remember the challenges before Alaafin Abiọdun- the Basọrun Gaa’s notoriety, policy division between the Palace, which favored peaceful economic expansion over military adventurism of Ọyọ-Mesi. The situation created an intractable constitutional crisis, which subsequent Alaafin had to contend, and to struggle with.
Alaafin Aolẹ otherwise known as Ọba Afepeja (the monarch who fought with curses) was the first victim of this constitutional crisis; although his antecedent when still a prince and as a slave trader was still fresh in people’s mind, a sore spot and permanent dent on his person. Even, when he had shown remorse and became Alaafin, events there after proved otherwise. In Yoruba tradition, it was a taboo for anyone to attack Ile-Ifẹ or its satellite towns and villages; also, tradition forbids going against protected lands/towns (the sanctuary). Any Alaafin upon appointment under the oath must observe this tradition come what may. Alaafin Aolẹ swore to an oath to observe this tradition; unfortunately, Aolẹ reneged, as he attacked Apomu (Ile-Ifẹ’s satellite)-a punishment for the sanctions he received from Baalẹ Apomu years back as a prince-slave trader. More disturbing was his planned attack on Iwere-Ile, the maternal home of Alaafin Abiọdun (a sanctuary town in Yoruba land).
Besides his personal problems, the constitutional crisis he inherited and the on-going events at the beginning of his reign pointed to a more dangerous future for Ọyọ. Earlier, the Yoruba-Ẹgba had just revolted and declared independence under its leader, Lisabi. Now, the restless Abomey (Dahomey) people were about to revolt against Alaafin and to stop paying tributes. More disturbing, the strong man of Ilorin, Arẹ-Ọna-Kan-Kan-Fo Afọnja had a political ambition, but was waiting for an opportunity to strike and to declare Ilọrin’s independence.
The opportunity came to Afọnja, when Alaafin Aolẹ mandated him to attack Iwere-Ile; a Yoruba town, which should never be attacked by anyone under no circumstances. Afọnja was told of the deliberate scheme of Alaafin Aolẹ and the consequences for any individual who attacked this town. Afọnja knew the tradition and custom of Arẹ’s title; Are’s title holder must always be victorious at war, defeat or a loss meant suicide (as there were no alternatives). He was told that Iwere-Ile’s mission or assignment was nothing, but Bait (mission designed to fail abi nitio with implication: Death). This issue created distrust, suspicion and jealousy between Alaafin Aolẹ and Arẹ Afọnja; in annoyance, Afọnja killed all the messengers Alaafin Aolẹ sent to him at Iwere-Ile, and he sent an empty calabash requesting for Alaafin Aolẹ’s head.
Alaafin Aolẹ did as requested the tradition, but before his death, according to Samuel Johnson in his book “History of The Yoruba” Alaafin Aolẹ left a mark on the scene. Aole placed a curse on Yoruba land, but before then, he shot three arrows, one to the north, one to the south, and one to the west, saying:
My curse be on you for your disloyalty and disobedience, so let your children disobey you. If you send them on an errand, let them never return to bring you word again. To all the points I shot my arrows will you be carried as slaves. My curse will carry you to the sea and beyond the seas, slaves will rule over you, and you, their masters, will become slaves.” Then, smashing an earthenware dish, he shouted, ‘Broken calabash can be mended but not a broken dish; so let my words be irrevocable.
At this time, there was a new development in Ilọrin with the arrival of new settlers-the Fulani. Their leader was Mallam Alimi, who had lived in several Yoruba towns between 1813 and 1817, but at present living in Kuwo- a suburb of Ilọrin. Through Ṣolagberu, a prominent Yoruba Muslim and a friend to Alimi, Afọnja invited Alimi to Ilọrin for spiritual support to accomplish his political ambition. Alimi accepted the invitation to come to Ilọrin as Afọnja’s guest.
Afọnja needed a strong Army to realize his ambition, since the provincial armies of Ikoyi under (Onikoyi) and Gbogun under (Opele) had declared their independence from Alaafin, going to these subordinates for help might be a political suicide and a risk Afọnja did not want to take. Afọnja now looked into a two different, but related sources to recruit soldiers for his new army. One, the crisis in Ọyọ provided Afọnja with run-away slaves, who now found respite in Ilọrin as Afọnja became their benefactor. Two, Alimi, Afọnja’s guest from Kuwo came with his followers (band of warriors) who were virtually Muslims. From among these two groups -Afọnja formed a new army to actualize his political ambition-without considering the political cost of depending on mercenary-whose loyalty cannot be guaranteed.
These slave-soldiers later became terror, even when Fagbohun the commander of military left wing brought the issue before Afọnja, and nothing was done. But when the situation was becoming a sore and Afọnja decided to correct the matter, unfortunately, it was too late, as these Muslim-Slave-Soldiers “the Jamaa” turned against their benefactor and assassinated Afọnja in a very degrading manner.
Ọyọ crisis had technically reached Ilọrin with Afọnja’s death, creating a political vacuum. In 1817, another vacuum was created when Mallam Alimi died; the question now was who would be the next Imam. Alimi’s children- Abdulsalami and Shitta his younger brother- a politically ambitious son turned to these Muslim-Slave-soldiers for help, Jamaa supported the candidacy of Abdulsalami against one Bako, and these soldiers later became a tool at the hands of the two brothers to wipe-out all opposition including the people of Oke-Sunna and the life-long-Yoruba-Muslim-friend of their father, Sọlageru. By 1823, Ilọrin became an emirate under Alimi dynasty, and a subject to Fulani-led-Islamic-administration in Sokoto.
Ọyọ and the Fight to Re-Claim Ilọrin
Ogele War
The first attempt by Yoruba to re-gain Ilọrin from the Fulani was through Ogele war. Immediately Ilọrin became an emirate in a predominantly Yoruba controlled society through treachery and blood, Alimi’s children knew that Ilọrin take-over could backfire, quickly they created three sectional Baloguns to appease, and more important, to buy the loyalty of the three leading ethnic groups in Ilọrin- Yoruba, Hausa and Fulani, which ultimately helped in consolidating Alimi descendants’ hold on Ilọrin, Igbomina and further incursion into Yoruba land in the years that followed.
Toyejẹ, the Baalẹ of Ogbomọsọ, who also dubbled as Arẹ-Ọna-Kan-Kan-Fo re-organized the Yoruba army to challenge Ilọrin. Unfortunately, Toyejẹ lost to Ilọrin superior fire power ran by these three sectional Baloguns: Yoruba, Hausa, and Fulani, coordinated by Abdulsalami and his brother, Shitta.
Mugba-Mugba War
Ogele war was a disaster as Yoruba lost making the Fulanis undisputed leaders in Ilọrin; again, Toyeje organized his army with a support from Monjia, the Ọbaro of Kabbah, sadly to say, Adegun, the Onikoyi that should have supported his brother, Arẹ Toyejẹ, supported Ilọrin against Yoruba forces.
Moreover, the Fulanis of Ilọrin played on the division and suspicion that had plagued Yoruba military/political leaders to their advantage, and more so, they had superior fire weapons to prosecute their wars against Yoruba.
Finally, the emirate allegiance to Sokoto paid-off, as the Khalifa (Sokoto political/religious leader) always extended help and assistance to Ilọrin, whenever in need. Again, Yoruba lost Mugba-Mugba war to Ilọrin. Mugba-Mugba derived its name from Ěgbá (locust bean tree) that served as food for the soldiers during the war.
Kanla War
Would Yoruba stop from going to war against Ilọrin Fulanis and engaged in diplomacy? Or would Yoruba resign to fate? Although, Yoruba had lost so much, Ibolo –the South East of Ẹkun-Osi (Irẹsa Township) had been destroyed and absorbed by Ilọrin, Ọyọ was constantly under attack either from Ilọrin or its allies; several towns form both the Ẹkun Ọtun and Osi (Ikoyi-from Osi) had either been destroyed, and refugees from destroyed towns relocated to more secured towns.
Some thought Diplomacy was good, but not the best option-probably as a temporary measure to buy time so that Yoruba could put its house in order, and re-organized for the future war (or wars as the case would be) against Ilorin. This of course was the thinking of Alaafin Amọdo, who revived the old Ọyọ practice by creating friendship through marriage. He gave his daughter in marriage to Chief Lanloke of Ogodo, a Nupe-turned-Yoruba-town. Alaafin Amọdo thought his kind gesture would be reciprocated through a strong friendship between Ọyọ and Ogodo with the aim of creating joint military alliance against Ilọrin onslaught; rather, Chief Lanloke turned against Ọyọ with the support from Fulani Ilọrin.
Amọdo, could not explain the cause of this treachery, rather he went back to re-strategize, and to gather what was left of Yoruba army under Onikoyi and Edun of Gbogun- again, the suspicion, the treachery and the division among Yoruba created easy passage for the Fulani army- this time several Yoruba towns were destroyed, even, Ọyọ was not spared. Alaafin Amọdo did not recover from the outcome of Kanla war, as he was forced to move to Epo division in order to form a new Ọyọ at Agọ-Ọja, when Ọyọ-Ile (Igboho) was destroyed.
Eleduwẹ War
The fourth war between the Fulani Ilọrin and Yoruba (under Ọyọ) to re-claim Ilọrin after the death of Afọnja was the Eleduwẹ war. This war was different from other wars for three reasons:
One, the first war fought after the new Ọyọ was established at Agọ-Ọja.
Two, the war was fought under a new military alliance by Atiba (Ọyọ prince), Kurunmi of (Ijaye) but later Arẹ-Ọna-Kan-Kan-Fo of Yoruba land; and Oluyọle (the Iba and the Balogun of Ibadan).
Three, the war drew support outside Yoruba geographical enclave-the supports came from Ibariba led by its leader, Warukura.
The war, according to history was fought because of the personality clash between Alaafin Oluewu and Shitta, the Emir of Ilọrin and the underlying issue-the Ilọrin question. At a time, Shitta invited Alaafin Oluewu to Ilọrin, but seized the Gbẹdu the royal drum associated with the stool of Alaafin, claiming that there could not be two kings in the same territory at the same time. Alaafin Oluewu felt humiliated and when second invitation was extended to him, he did not honor it, and the Emir felt insulted-with what result?
Another war over the horizon, Emir Shitta had tactically supported Chief Lanloke of Ogodo to attack Ọyọ and its satellite towns-which he did; immediately, Alaafin Oluewu organized the Yoruba army under the new Arẹ-Ọna-Kan-Kan-Fo Kurunmi (of Ijaye); Atiba (Ọyọ prince); Balogun Oluyọle (Iba of Ibadan); and Warukura of Ibariba to attack Ogodo, Ilọrin and the surrounding towns. The war was very successful, as Ogodo was razed to the ground and Ilọrin on the line; Shitta, the Emir knew the implication of the defeat.
Immediately, Shitta sent to Sokoto for help, before the help would arrive- Shitta had penetrated the ranks of Yoruba military/political leaders; in fact, history says these leaders preferred the Emir to Ibariba military leaders-those favored by Alaafin because of their cruelty to war captives.
Besides, two other events helped Ilọrin the death of Alaafin Oluewu and Ibariba military leader, Warukura. As Ọyọ was mourning the passage of the king- whose political dexterity checkmated the Fulani Ilọrin, some of these leaders were going behind to form alliance with Ilọrin.
Goodbye to Oyo: The Fall, and the End
With the death of Alaafin Oluewu, new power blocs emerged in Yoruba land, Ibadan came under Oluyọle and Kankan-Fo Kurunmi oversaw Ijaye. A new chapter was opened in Yoruba history as the emerging powers in Yoruba land expended and committed resources to their personal survival politically, rather than, Yoruba survival.
Although by 1860s, Ọyọ had found some respite through Ibadan war machine; regardless, Ọyọ had lost its political influence and relevance, because its military had become fragmented and Ibadan land had replaced Ọyọ as a new power in Yoruba land.
Unfortunately, the last four decades of 19th century were no longer Ọyọ’s decades, as it watched from the background on how the emerged powers engaged in fierce battles for political survival and leadership in Yoruba land. The combatants were: Ibadan, Ijaye, Ẹgba, Ijẹbu and Ijẹsa/Ekiti-Parapọ, and the situation continued until late 19th century, when the British Colonial government and the Church stopped the on-going wars and prevented future occurrence.
By 1886 when the peace treaty was signed, Yoruba nation had become a fractured and a divided land under different war-lords with flutes of discordant tunes. Yoruba became a multi-ethnic nation living in the shadows of a common origin and a source without a united voice. Yoruba as a people had no single leader, rather represented by sectional or by regional leaders. Leaders, whose allegiance were primarily to their immediate locality, then Yoruba land.
Ogbomọsọ- Ogbo-Mọ-Ju-Gun
Ogbomọsọ is the second largest town in Ọyọ after Ibadan- it is a cosmopolitan city that combines tradition with modernity; it is a unique Yoruba town, known for military valor, exploit- a town that has produced more Arẹ-Ọna-Kan-Kan-Fo than any Yoruba town.
Ogbomọsọ lies on the north of Ọyọ-Alaafin- a traditional agrarian society with several industrial establishments, whose land is rich in yam, coco-yam, cassava, millet, sorghum and tobacco production.
Ogbomọmọ was founded by hunters; prominent among these hunters was Ogunlọla, a brave and hit-the-target archer born to Ibariba father by Arẹsa princess (a prominent Yoruba king in Ẹkun Ọtun in Ọyọ kingdom under Alaafin). At birth, it was predicted that the child will be a great, prominent individual whose contribution would ever be a reference point in Yoruba history.
Ogunlọla settled under Ajagbọn tree at Igbo-Igbalẹ, but found smoke oozing from four different locations; out of curiosity, he decided to trace the four locations. What he found were amazing, four other hunters: Aale, Onsile, Orisatolu and Akande. Without further delay, Ogunlọla displayed his ingenuity, he realized the strength, resourcefulness, power in co-operation and partnership, Ogunlọla formed Alongo society with his hunter-friends; the society’s aims include:
1. Defend against Sunmoni (slave prowler) raids
2. Group hunting of wild animals, and
3. Mutual assistance
Ogunlọla became the head of the society, and technically the head of the community. Every activity in the community revolved around Ogunlọla, he settled disputes and as the community was getting bigger, quarters were created under the leadership of other hunters.
Oke-Elerin came under Aale, and till date, his descendant still rule in this section of Ogbomọsọ. Onsile became the sectional leader of Ijeru quarters, while Isapa quarters went to Orisatolu.
From A Hunting Settlement to a Prosperous Town under Baalẹ later (Ṣọun)
As time progressed, Ogunlọla was becoming more popular and successful, about the same time Alaafin dismissed his chief guard (Ẹlẹmọsọ a contraction of “Olori Awọn Ẹsọ); the chief guard vowed to fight back-a vow he kept. Ọyọ was always thrown into pandemonium any day Ẹlẹmọsọ struck, especially on market days; victims were usually women and children. All efforts to rid Ọyọ of this nightmare came to naught, as Ẹlẹmọsọ’s reign of terror continued. News about Ogunlọla reached Alaafin, even though, Alaafin showed doubt on his ability to help with the situation; reluctantly, Alaafin agreed and sought his help.
Ogunlọla understood and knew Ẹlẹmọsọ tactics, surprisingly, the intruder-Ẹlẹmọsọ was killed. Alaafin and the entire Ọyọ were so happy; this made Alaafin to offer a permanent residency in Ọyọ-Ile to Ogunlọla.
Ogunlọla politely turned down Alaafin’s offer and said, “Ẹ ji’ ki a maa se ọhun” meaning “let us stay younder”; from this phrase the title of “Ṣọun” the traditional head of Ogbomọsọ emerged. Also the name Ogbomọsọ evolved from the Yoruba phrase “Ido eni ti o gbo’ ri Ẹlẹmọsọ” that’s-the abode of the killer of Ẹlẹmọsọ.
Alaafin consented and allowed Ogunlọla to go back home-Ogbomọsọ. The fame, strength and power of Ogunlọla grew many folds, which ultimately opened the way for him to create a dynasty that would stand the test of time in Yoruba history. Ogunlọla’s children were: Lakalẹ, Kekere Esuo, Ẹiyẹ, Jogioro.
Jogioro, from records created a strong and powerful dynasty through uncommon qualities of strength, resourcefulness and power, which his son, Kumoyede continued with. Perhaps, this might explain why five of the children of Kumoyede ruled in succession as Baalẹ (later Ṣọun) of Ogbomọsọ. These children were: Toyejẹ (as Baalẹ and Arẹ), Oluwusi, Baiyewuwọn, Bọlanta, and Ọdunaro. Interestingly, these quintuple (five members) have become the recognized Ruling Houses in Ogbomọsọ to date. In 1952, the Baalẹ title was changed to Ṣọun by the defunct Western Region government.
No doubt, Ogbomọsọ played prominent role in Yoruba history, at various times- its indigenes had been appointed as Kan-Kan-Fo (Yoruba Generalissimo), and during the 19th century, the town advanced the cause of Yoruba land. We should not forget Ogele war singly prosecuted by Toyejẹ, the Baalẹ of Ogbomọsọ.
Other area Ogbomọsọ had contributed to Yoruba history is on Christianity. Bowen and Clarke of Baptist Church began evangelism in Ogbomọsọ about the same time Church Missionary Society (CMS) worked in Abẹokuta under Henry Townsend, and Method Mission in Badagry by Thomas Birch Freeman.
Oke-Ogun-The Nation’s Food Basket and the Second leg of the Tripod.
Oke-Ogun is a prominent geographical territory under the suzerainty of Alaafin of Ọyọ Empire; although, the modern-day Oke-Ogun covers about ten local governments from Isẹyin in Ọyọ to Bakase (a border town in Kwara); this geographical entity formerly known as Ẹkun Ọtun under the sectional commander, Ọkẹrẹ of Ṣaki (Ṣhaki), consisted of towns along the bank of Ogun River from Ibẹrẹkodo to Igana, Ṣaki, Okeho, Isẹyin, Iwawun, Eruwa, Igboho, Ṣẹpẹtẹri, Ogbooro, Agbonle, Kisi, Igbẹti and several hundred of settlements and communities up to Kwara. Oke-Ogun, otherwise known as Upper Ogun has a historical significance in Yoruba land.
Ibadan/Ibarapa Division-The Third leg of the Tripod.
Ibadan is a major Yoruba town founded in 1829 after the fall of Ọyọ-as a heterogeneous society; it was made up thousands of refugees from the destroyed towns and villages. The interesting side of Ibadan history is the cultural and political amalgam made possible by many military and political leaders that survived Yoruba intra-tribal wars, but re-located to Ibadan, and established new societies within a larger community of a city-state. This of course, must have made Ibadan established a novel or rather, a unique political system ever known in Yoruba land. Details on Ibadan history can be found under: After the fall of Ọyọ.
Ibarapa towns include Eruwa, Igbo-Ọra and Igbole, other Ibarapa towns in Ọsun State- are:Ẹdẹ, Ejigbo, Ikirun,Ọyan, Osogbo and many more.
Igbo-Ọra: one of the towns in Ibadan/Ibarapa region of Ọyọ State was founded by Lajorun, the great-grand son of Oduduwa, the progenitor of Yoruba race. Igbo-Ọra, according to history did not come into existence by accident, rather, because of the exigency of the time as people were looking for a more secured abode from the Dahomey marauders (slave traders). During the slave trade era all Yoruba towns, villages and communities along Ọyọ-Dahomey route were constantly subjected to raids from Dahomey. As Lajorun found an invulnerable place, others joined him and from there on, a community which now metamorphosed into Igbo-Ọra emerged.
Like other Yoruba communities, Igbo-Ọra has an established political institution of Ọba, supported by traditional chiefs, the community has many local deities – prominent among them are: Ṣango (which originated from Ọyọ-Alaafin, but when introduced and adopted in Igbo-Ọra cannot be ascertained); other deities include Oju-Alama and Igi-Ose.
Although, Igbo-Ọra people are mostly Muslims, and with substantial Christian population, yet the town still accommodates traditional worship.
Yoruba, Igbo-Ọra and Dizygotic
Yoruba as nation has the highest rate of twinning in the world. From a longitudinal study conducted by a British researcher, P.S. Nylander between 1972 and 1982, he said, “an average of 45 to 50 sets of twins per 1,000 live births in the Southwest, four times higher than in Europe or United States.”
Interestingly, Igbo-Ọra has more twins than any Yoruba town- the land fondly referred to as “the land of twins” has at least a set of twin per family or at the very least, a household.
To date, no scientific reasons have been provided for multiple births in Yoruba land, other than the long-held views. Twinning, according a source “could be considered the result of providence, other local people attribute the predominance of twins to traditions. Meanwhile, others believe it to be diet.”
What is twinning? It is a set or pair of kids (two males or females; a boy or a girl) born at the same time by the same parents. Twins convey both religious and social values that commence with their symbolic names: Taiwo (first to arrive), Kehinde (second or last to arrive).
In Yoruba culture, there is a deity dedicated to the twins (Orisa Ibeji) and offerings are made regularly; even with Islam and Christianity, some long-held views on twinning still remain as they were in the times past. The popular belief among Yoruba people is, twins bring blessing and prosperity to their birth homes. Unlike other symbolic children, twins occupy a special place; for instance the three subsequent births after twins come with typical names of: Idowu, Alaba and Idogbe, these children are part of twins’ taxonomy that forms the group of, though not a set of five.
Yoruba People in Ọsun State.
One of the six provinces that constituted the defunct Western Region was Ọsun province- which had Ijesa, Ifẹ, and Oshogbo districts, which has become one of the southwestern states. Prominent Yoruba towns in Ọsun are: Ile-Ifẹ, Ilesa, Ijẹbu-Egbooro (formerly known as Ijẹbu-Ijesa), Osogbo, Ẹdẹ, Ila-Ọrangun, Oke-Ila-Ọrangun, Iwo, Ejigbo, Ikire, Ikirun, Okuku, Ilobu, Inisa, Ẹsa-Oke, Ẹsa-Odo, Ipetumodu, Ipetu-Ijesa, Gbongan and many more.
Figure : The People and the land in Osun State
Figure : Local Government Areas in Osun State.
Ijesa Land
Ijesa land (Ilesa, the paramount town): Ijesa people are found in the eastern side of Ọsun State, its land covers the thick rain forest belt, which is about 2,500 feet above the sea level; this geographical feature which is common in Ondo and Ekiti States is traditionally rich in both perennial and cash crops that has made the Ijesa a leading Cocoa, kola nut producers in Yoruba land and Nigeria.
Ijesa eulogy supports this geographical condition:
Ijesa O’ se’re
Onilẹ Obi,
Ọmọ Ẹlẹni A’tẹ’ka,
Ọmọ Ẹlẹni Ẹwẹlẹ,
Ọmọ Ọla’see wọ
Ọmọ Agbodo po’ro n’ mo ye
Diẹ-diẹ lo’bi ba wọn rọ lokiti ẹfọn
Okeke lo’ de asọ Igbajọ
Ẹlọ’ gẹ dẹ t’ ẹmi la sọ Ode Ijesa
Oki ti pẹ ni wọn ki iran Ijesa
Oki ti Ẹfọn ni baba Abẹni t’ wa gbẹ jẹ Oogun
Ẹjẹ Oogun ti ẹ wa gba, ni ẹ o sẹ ri lọ le mọ
Ọmọ Ọla mọ, ni iyẹru ‘le
Ọmọ Ősůn, ki o rú bẹ ri ri
Ọtẹ lo sọ ěbí nů, Ogun lo sọ ěbí nů
Ọmọ, Ogun lo ba ile Alara jẹ,
To ‘gun O ba ba ile Alara jẹ,
E ‘mi ni baba yin wa lọ si ile Bẹẹrẹ,
Ẹ ri n kan….
Source: Ijesa land Eulogy by Tunde Balogun; Transcribed by this Author.
Ijesa kingdom, history says was established by the last son of Oduduwa “Ọwa” Obokun Ajibogun; Owa and his older brother, Agigiri Ẹgboroganlada were raised by their grandmother, Ijasin. These two sons were sent by Oduduwa, to go and get sea water to heal their father with his eye difficulty.
The brothers were assisted by Ọbanta-the Awujalẹ of Ijẹbu land; they brought the water home on time, which helped their father regained his sight.
However, before the two brothers would return from this journey all the remaining Oduduwa children had left home with different inheritance to establish their kingdoms; legends say Oduduwa gave Ọwa a sword (Oni-Ida-Arara) and then beaded crowns to him and his older brother, blessed them before they began their adventure north/east ward of Ile-Ifẹ.
Agigiri moved farther down north to establish a settlement- the modern day (Ijẹbu-Ijesa), while Ajibokun stayed east- the present site of Ilesa Township.
Ijesa land has a long history of existence; notwithstanding, Ijesa people had under gone several political, cultural and social transformations over the centuries which no doubt, had affected its history. At different times, Ijesa was under the suzerainty of Ọyọ and Bini; at a time, it was an independent nation.
However, the most significant era in Ijesa history was the 19th century-when several contending powers came onto the political scene in Yoruba land. Ibadan, Ijaye (now defunct), Ẹgba, Ijẹbu and Ijesa/Ekiti-Parapọ became the principal actors; and their dramas or spectacles, which became eye-catching public display-(opprobrium) from 1815-1885 (a period of 70 years) were mostly tragic.
Ibadan had replaced Ọyọ as a dominant power; Ibadan’s loose political system which anchored primarily on war commanders sustained virtually by wars and booties created an oppressive political system hated by the new Yoruba. Ibadan’s occupation of Ijesa and Ekiti through their despotic viceroys (Ajẹlẹ) created a deep-seated animosity, which would only be settled at war.
In 1877, Ogedengbe Agbogbungboro, the Seriki (war commander) of Ijesa land went to war against Ibadan, in alliance with the Ekiti people under their sectional commanders Fabunmi of Oke-Imẹsi, and Aduloju of Ado-Ekiti. According to history, Ibadan/Ijesa-Ekiti Parapọ was the worst war in Yoruba land during 19th century.
For over eight years (1877-1885), the warring groups were at arms, and the war got to the peak at Kiriji near Ikirun. By 1885, the Church Missionary Society (CMS), and Lagos colonial government took steps to end the war with the 1886 armistice, records show that the war ended in 1893. The same year, Governor Carter visited Ibadan/Ijesa &Ekiti-Parapọ at Igbajọ and Imẹsi-Ile to prohibit slavery and to release all war captives; more so, to formerly declare the end of the war. With this development, peace, which had eluded Yoruba since 1815, when Alaafin Aolẹ died gradually returned at a great cost; however, Yoruba never remained the same again.
The scars the 19th century wars left remain lastingly indelible as Yoruba live with the moral, emotional, and physical damage till today. No doubt, Ijesa contributed significantly to the creation of a new Yoruba; more important, it became part of Yoruba within the Southern Protectorate that formed Nigeria in 1914.
Apart from Ilesa, the principal town of the (Ijesa-Yoruba); other towns in Ijesa land are: Ijẹbu-Ijesa, Ibokun, Ipetu-Ijesa, Ẹsa-Oke, Ẹsa-Odo, Ẹrin-Ijesa, Ifẹwara, Ipole, Osu, Iloko, Iwara, Ẹrinmọ, Idominasi, Ilerin, Ilasẹ, Igangan, Imọ, Iperindo, and several hundreds of communities and settlements in all the seven Ijesa local government areas.
Ejigbo-The Home of Ogiyan
Ejigbo is one the ancient towns in Ọsun State, it was established by Akinjọle Ogiyan brother to, Akinrere, the Akire and the founder of Ikire-Ile, which history says both left Ile-Ifẹ about the same time on adventure. Ogiyan was a descendant of legendary Oduduwa; Ogiyan according to records, settled in several places before Ejigbo- his final home or abode.
Some of these settlements or communities today are under the headship of Ogiyan.
Like other Yoruba towns, Ejigbo was affected by 19th century intra-tribal war, at a time it came under Ibadan control. But for its strategic location, Ejigbo played uncommonly role in Ibadan war against the Fulani Ilọrin at Osogbo to liberate the Yoruba in the 1840’s.
Ẹdẹ: Timi Agbale Ọlọfa Ina
There is no Yoruba town with an exceedingly moving story that beats Ẹdẹ storyline-the home of Timi. Ẹdẹ was established by Timi Agbale Ọlọfa Ina, on the orders of Alaafin to protect “Ọyọ caravan en route Bini” and to enforce payment of tributes to Ọyọ which Ijesa people had long jettisoned.
Ẹdẹ, under Timi met and executed these social, economic and political roles, until reports came to Alaafin on Timi.
The reports resulted in a two separate wars between Timi and Gbọnka (another powerful warrior in Ọyọ). Legend says, Timi’s power was hidden in his deadly bow and arrow- an amazingly multi-purpose weapon that distinctly set Timi apart, and above his peer.
Timi lost his life to Gbọnka, in the second public engagement in Ọyọ. Nevertheless, he had already established a title that would perpetuate his name, fame and glory. To this day, Timi’s descendants are the sole occupier of Ẹdẹ’s throne.
Iwo- Ọmọ Olodo Ọba
Iwo was founded by Adekọla Telu, the son of the 16th Ọọni of Ile-Ifẹ, a woman known as Luwo Gbagida. Modern Iwo is a history of how human society evolves, develops and transit from a mere traditional society to a cosmopolitan society that thrives on cultural amalgam of the same people, but with different religious orientations- as Muslims, Christians and the traditional believers.
A town of historical and political importance; Iwo is known for its military prowess, being a home to Ali-Iwo and Basọrun Ogunmọla (who came from Fesu, near Iwo) these individuals played prominent roles in the history of Yoruba land in the 19th century.

Osogbo Oroki- The Home of Ọsun-Osogbo
Osogbo the capital of Ọsun (the headquarters of the defunct Ọsun province) was founded in early 18th century by group of hunters; according to oral history, Gbadewọlu Larooye, one of the hunters became the first Ataọja of Osogbo.
Osogbo Oroki otherwise known as Ilu Aro (city of local dyeing) is a town, Yoruba people will not forget in a hurry because of its pre-eminent place in the history.
First, it was at Osogbo around 1850s that combined Yoruba army under Ibadan defeated the Fulani soldiers and stopped further incursion into rain-forest region of Yoruba. This military defeat on the Fulani established Ibadan leadership over Yoruba, and more important, it defined future political, social and economic roles Oshogbo would play in Yoruba history.
Decades later, when rail-line construction began in the late 19th century, Osogbo became a major railway town, third after Lagos, Ibadan in the entire Yoruba land with unprecedented economic activities in agriculture, manufacturing (distribution and merchandizing). It became a major link between the south and the north- the role that lasted for about three-quarters of a century.
Second, Osogbo as a State capital also dubs as Yoruba land cultural capital-thanks to the multi-century old religious and cultural festival of Ọsun-Osogbo, which has placed Yoruba on a global cultural map.
Ọsun-Osogbo-Yoruba Culture Rendezvous
Ọsun-Osogbo, the yearly cultural festival dedicated to the goddess of fertility has no doubt made Osogbo the Yoruba cultural capital as Ọsun Festival now assumed an international dimension since 2005 when proclaimed World Heritage site by UNESCO. The sacred grove located along the bank of Ọsun River, on the outskirts of Osogbo covers about “75 hectares of ring-fenced forest.” The grove, according to Yoruba belief is the abode of Ọsun, the goddess of fertility, a beautiful forest, and a virgin land that houses thousands of fauna and flora and a home to several endangered animals; about 450 of these plants and 15 animals’ species have both economic and medicinal values. The grove has over forty (40) structures, between nine and 16 sacred “worship points” and several sanctuaries along the river. Also in the grove, are shrines, sculptures, prized art works and two modest, but symbolic heritage palaces that make it a tourist center to cherish.
The grove has “five divisions associated with different gods, cults that are located on either side of a path transecting the grove from north-west to south-east.”
Figure : Some of the ancient Shrines in the Grove
Ọsun Festival and the Activities Involved
Yearly, Osogbo people and the entire Yoruba home and abroad hold a two-week/twelve day celebration dedicated to Ọsun; the cultural cum religious festival begins with consultation to Ifa, which is undertaken by Araba-Awo of Osogbo, and the current Araba-Awo is Chief Ifayẹmi Ẹlẹbuibọn.
The second stage in the twelve day celebration is Iyere, it is the traditional songs for Osogbo monarch to dance round family compound in the midst of his Oloris (queens).
Iwopopo comes next, it is the traditional cleansing of the town after which the Ataọja goes to Gbaemu, another royal compound where he receives subjects and blesses them.
As the festival moves on, the traditional sixteen-points-lamp “atupa oluju merindinlogun” is lit to provide illumination and the Iboriade follows- the assemblage and the blessing of all crowns worn by the king.
The grand finale of the twelve-day festivity is traditional procession led by Arugba (the votary maid) the calabash-bearing-virgin-lady, who carries the symbolic calabash draped in red cloth assisted by Yeye Ọsun and other priestesses. Arugba is the focus of the ceremonies as she bears and carries people’s prayers and requests to the grove.
Figure : Arugba-the Votary lady who carries the symbolic message to the Grove on behalf of Osogbo people.
Source: Google
The festival reaches a feverish point when Arugba is relieved of the load-the spiritual-burden and the calabash taken into the river- the throngs in the grove respond to the momentous event by spontaneous and thunderous shout of joy accompanied by drumming, singing and dancing.
Figure : Oblation to Osun in the River.
Source: Google
This is followed by throwing valuables into the river as propitiation in order to gain or regain favor and goodwill. Shortly thereafter, people go into the river to take water into bottles and containers for personal use at home.
In the grove, dignitaries, nobles, all sons and daughters of Osogbo pay homage to Ataọja.
Figure : People taking water for Home use.
Source: Google
Ikire
Ikire, the headquarters of Irewọle in Ọsun State, and a border town with Ọyọ State was founded by Ile-Ifẹ prince, Akinrere the great elephant hunter, and the son of Ewuwemi, the Ọọni of Ifẹ.
Akinrere- a staunch worshipper of Ọsakire, a man imbued with adventure told and sought his father’s permission before setting out from home Ile-Ifẹ several centuries ago.
Before he left home his father gave him “an all white beaded crown” (Ade Ṣẹsẹ-Ẹfun), but with a proviso not to wear the crown until he (Akinrere) had established “a town and raised a shrine for Ọsakire.”
Akinrere and his entourage began the journey, and their first settlement was at “Oko Adesile” where he had Ọlaberinjo (one who dances with elephant). Ọlaberinjo took after his father as a hunter, warrior, and archer. While this community was still searching for a permanent abode, Akinrere died; therefore, the task of finding a permanent home fell on Ọlaberinjo.
Unfortunately, ‘Berinjo could not complete the assignment before he died and his son Kujẹmilayọ according to history continued with the search for a resting home for this thriving community. Although, a permanent abode was discovered by Kujẹmilayọ, but not without some disappointments. At a time the community was troubled by flood from Ọsun River when they settled at Ikire-omi; nevertheless, the flooding problem was resolved when relocated to upland around Ikire-Omi.
Kujẹ could be credited as the one, who established Akire dynasty, and founded Ikire, though, third-in-line from Akinrere, his children in the past held sway-even till date many Akire have come from his descendants.
Ilobu
Ilobu is ancient city in Ọsun State, the headquarters of Irẹpọdun local government. The town was established in 16th century by Laarosun a native of Ọyọ-Ile and a great hunter. Ilobu derived its name from Obu-O-Toyọ shortened to Ilobu, and Iyọ (Ko-se-ma-ni/a necessity) became the underlying principle behind the name (salt, a must and an indispensable crystalline compound, which “consists of sodium chloride, very abundant in nature”) is a necessity for household [to sweeten and to preserve food] and industrial use.
Ilobu, was under Ibolo (southeast of Ẹkun Osi), one of the four military divisions of old Ọyọ Empire. The town did not suffer any attack during the Yoruba wars, as it fenced Fulani off its territory several times, at a time, Akintọla the Balogun chased and defeated Fulani when Ilu-Aro, a neighboring town during the 19th century wars was attacked.
Ělá-Ọrangun
Ělá-Ọrangun- a prominent Yoruba-Igbomina town consists of two cities: Oke-Ělá Ọrangun and Ělá-Ọrangun.
Ělá was founded by Oduduwa fourth son, Fagbamila “nicknamed Ọrangun”; there are two versions to the split story of Ělá- a version says the split was caused because of the unresolved succession dispute to the throne, and the other version, says the split came as a result of no consensus on the location for the community.
The two principal actors in Ila story were Apakiimo and his brother, Arutu Oluokun, on which split story revolved. Records say Apakiimo had selected some individuals to search for a new location; unknown to him, his younger brother Arutu Oluokun had also commissioned a search party for the same assignment.
Account says, Ifa acknowledged and approved the suitability of the two found locations, but left the selection to the people. The elders who were instrumental to the “official delegates” insisted that the site found by them (that’s official delegates) should be chosen and be adopted as home for all.
However, the non official delegates under the younger brother insisted that their site should be adopted afterall Ifa did not disapprove of it, since the two groups could not reach a consensus on where to settle, the two princes, according to history led their supporters to separate sites from the original home-Ělá-Yara.
From this point, two identical communities emerged; Apakiimo led his group to form Oke-Ělá, while his brother, and Prince Arutu-Oluokun and supporters established Ělá-Magbọn.
Constant relocation and changes in abodes had been part of the two Ělás’ history; the present Oke-Ělá had changed settlements about four times, before they finally moved to Igbohun, the present site of Oke-Ělá; at a time, Ělá-Magbọn community had to relocate to Ělá-Odo.
Oke-Ělá Ọrangun and Ělá-Ọrangun have become a united modern city with many significant transformations over the centuries that have become part of Yoruba history. Ělá’s histories according to records include several wars it waged; leadership role among Yoruba-Igbomina, transformation from a small, agrarian community to a flourishing and a growing multi-racial society, and more important, Ělá’s place in the 19th century events that shaped Yoruba will always be a reference point.

Yoruba People in Ogun State.
One of the seven states created on 3rd of February, 1976 to restructure Nigeria administratively is Ogun State; the name Ogun came from Ogun River which meanders through Ọyọ (Oke-Ogun region) to Abẹokuta and empties into Lagos Lagoon.
Ogun State the gateway to Nigeria from West is a home to four major Yoruba sub-divisions: Ẹgba, Ijẹbu, Awori and Yewa (formerly known as Ẹgbado; that’s “Ẹgba ętí Ődň”).
Ẹgba people are located in the central part of Ogun sandwiched by Ijẹbu on the East, Yewa to the west, and on the north, Ibadan. Ẹgba people are mainly Ọyọs, which declared independence from Ọyọ in 1796 under Alaafin Abiọdun.There are five autonomous Ẹgba communities: Ake, Owu, Oke-Ọna, Gbagura and Ibara and hundreds of villages and settlements; nevertheless, these great people did not attain to nationhood until 1860s after fighting several wars to establish a commanding role in Yoruba land. Check for details on Ẹgba under “After the Fall.”
Figure : List of Local Governments and Peoples of Ogun State.
Ijẹbu-Ọmọ Alarẹ
Ijẹbu people domicile in the eastern part of Ogun State, and its land covers three different geographical belts of coastline, mangrove/swamp and thick forest. This unique geographical feature makes the Ijẹbu people great in agriculture and in business, and Ijẹbu became a major trade route between Lagos and Yoruba hinterland in 19th century. Details on Ijẹbu (Ijẹbu-Ode) can be found under “After the Fall.”
Ijẹbu-Igbo: Orimọlusi
Ijẹbu-Igbo is the second biggest town after Ijẹbu-Ode in Ijẹbu kingdom, but has the largest landmass in the state, even in the entire Yoruba land. The town’s Ọba is Orimọlusi. Ijẹbu-Igbo was founded by Ọnayẹlu, a profoundly known hunter, whose hunting expedition revolved around the northern part of Ijẹbu-Ode, his father’s kingdom.
History says, in one of his hunting sojourn when his father the king died, immediately, his younger brother became the king, instead of coming home to create a succession tussle, Ọnayẹlu remained in his hunting arena- a wide expanse of land and established a community and became its first leader, as years progressed the hunting community became a sprawling society great in agriculture, commerce and culture.
The town has five semi-autonomous communities or clans: Oke-Sopẹn, Ojowo. Atikori, Oke-Agbo and Japara. Okesopin is the traditional head and prime-minister, while Orimọlusi is the king of the entire community.
Yewa formerly known as Ẹgbado
Yewa or Ẹgbado people domicile in Imẹkọ-Afọn, Yewa North & South and Ipokia local government areas of Ogun State. Three of these local governments share boundary with Benin Republic, Nigeria’s immediate neighbor to the west. The histories of these great people have been subsumed by the histories of other actors either far or near. These actors include: Ọyọ, Ketu, Sabẹ, Ẹgba, Dahomey, and much later, the French during the colonial times.
Principal towns in Yewa land are: Ilaro, Ilobi, Ilana, Ijanna, Ipokia, Itakete, Ifọnyin, Ihunmbọ, Ohori, Ẹba-Ọdan, Ayetoro, and many more.
Interestingly, these towns were established at different times by different Yoruba actors. For instance, history says Ilobi was founded by Ketu, while Ilana and Ijannma were established by Ọyọ in 18th century to secure trade route between it and Dahomey.
Ilaro was founded by Ọyọ indigene Aro (Ilu-Aro)-a great and powerful hunter; later the town came under Ọyọ’s control; even at a time, the Olu of Ilaro, according to history were appointed by Alaafin for a period of three years, and also the Onisarẹ of Ijanna.
The history of Yewa land however changed from 1860s onward for four reasons:
1. The fall of Ọyọ empire
2. The rising profile of Ẹgba- a new power within the region
3. The independent Dahomey, and constant raid for slaves along this corridor, and
4. The Partition of Africa and the French factor.
The fall of Ọyọ changed the power dynamics in this region- Ẹgbado corridor was among the major trade routes of old Ọyọ Empire as it served as source of wealth to any reigning Alaafin. Immediately Ọyọ fell, Dahomey turned to this region to source for slaves; Ẹgba people also looked toward the region for two reasons: one, as a look-out zone to fence off any attack from Ọyọ; second, as a strategic zone to prevent any incursion from Dahomey into Ẹgba territory for slaves. The strategic importance of this region made the competing interests constantly laid siege to this corridor.
Dahomey’s initial success in the zone led to attacks on Sabẹ and Ijaye (Yoruba towns) became short lived. Ẹgba war machine changed in 1870s because of the superior fire power- from arms and ammunition provided by Iyalode Ẹfunroye Tinubu. Ẹgba defeated Dahomey and took over the control of this corridor until, the history of the continent changed in 1884 in Berlin.
Berlin Conference re-created Africa; a new political map was drawn that changed subsisting socio-cultural and political structure on the continent. The new powers ignored the traditionally related societies, but lumped together unrelated (and some related) societies into the same geographical enclave for economic and administrative conveniences.
Even at first, some minor kingdoms welcomed the colonial powers for their survival, but the irrational boundaries created, economic exploitation, political subjugation and the cultural dislocation from the activities of these powers, nonetheless created more problems than solved. Unfortunately, we still live with most of the problems created by these powers; even decades, after they had left.
Some southern Yoruba minor kingdoms (Ketu, Sabẹ and Popo) which had cultural and political affinity with Ile-Ifẹ, Ọyọ and Ẹgba were lost in this arbitrary territorial delineation to the French colonial master that acquired Dahomey in the far-away Berlin.
The Awori
Ogun State has become a traditional home of the Aworis, while Ọta-north of Ikẹja has become the political and cultural headquarters the Aworis.
Aworis were descendants of Ọlọfin, the son of Oduduwa, who was instructed to follow the symbolic floating bowl (ŕwő) given to him by his father, Oduduwa. According to history, wherever the bowl sank, must become Ọlọfin’s permanent abode; ultimately, the journey and the terminal point (the settlement) gave rise to the name “awo-ri” (the bowl had sunk).
Ọsọlọ and Ẹlẹidi Atalabi, two sons of Ọlọfin migrated from Ishẹri about 40 miles-from the aboriginal home of Awori to a new location that became eventually Ọta. Ọta like any Yoruba town is headed by an Ọba, assisted by high chiefs, priests and Ogboni cult as the law enforcement agent.
Ota-The Land of Iganmode
Ọta operates a web of complex traditional political system. The entire community is under the Ọlọta usually produced by any of the ruling houses when the stool becomes vacant. The five-member-Ọlọta-kingmakers are:
1. Apena
2. Odogun
3. Asalu
4. Ojumọ
5. Olorogun
The complexity in Ọta traditional system stems from the position of the Oloroguns- who are traditional heads of semi-autonomous quarters in Ọta. There are four of these Oloroguns, and there are:
1. Ajana of Ijana
2. Onikọtun of Ọtun quarters
3. Onikosi of Osi quarters, and
4. Akọgun of Oruba
These quarters operates semi-autonomously, as each has individual kingmaker council that select and ratifies candidates for these mentioned stools whenever they become vacant. These wards’ heads handle disputes between or (among) people and perform other socio-cultural functions typical of their respective quarters.
Interestingly, these stools are also hereditary like the Ọlọta; Ijana is the first quarter, and the head is Ajana stool, the responsible kingmakers are: Balogun, Seriki, Bada, Olori, Oluwo of Osugbo, Itoki, Lisa, Eletu, Ọganla, Oloregan of Osugbo Itoki.
Ọtun comes after Ajana (produce by one ruling house, but with several family members), its six kingmaker members include: Ọdọta, Ọdọfin, Aro, Olori-Ọtun, Oluwo and Balogun.
Onikosi of (Ikosi) is rotated among three ruling houses (Ilọti, Isiki, and Ikin) has a ten-member kingmaker: Ẹkẹrin, Bada, Seriki, Asalu,
Balogun, Olori of Iwaiye, Akẹja Oniyanru, Odogun, Olori, Ọdọfin Osugbo.
Oruba is led by Akọgun, this stool is rotated between two ruling houses (Ikogun and Igebe). The quarter has a seven-man kingmaker which includes: Seriki, Asiwaju, Olori, Balogun, Oloroegan, Ojumọ and Eleru.
Ọta in the past, even now has Ogboni cult; while some of its traditional functions may have been taken by agencies of modern government, the cult still perform social, religious roles, and some specific ceremonial duties in the selection, installation of a new Ọba.
Ọta traditional chiefs are many and varied; more so, certain titles are duplicated, both at ward and also at town levels but with defined roles. For instance each quarter has Balogun and Seriki, so the entire town.
The community Balogun is the generalissimo or the war commander; his office insignia is sword. Three houses produce Balogun, and these are: Mosuro, Ọsọ- Onibudo and Ajuwọn; while Seriki, another military chief comes from either Ojo Seriki or Shittu Basọrun family. From history, all sectional Balogun and Seriki were part of the larger army under city Balogun in the past to fight war against Awori enemies.
Other high ranking chief in Ọta kingdom is a Ọdọta, who takes care of several religious sites in Ọta such as Bata, Erin, Apesefun, Awurẹla and Orisa Ara, prominent of all Ọta deities is Iganmọdẹ. From records, the first Ọdọta was Ọlaforikanmi, who was installed in 1621 with Aro, who performs traditional rites for the new Ọlọta.
Also, there is Iyalode title, it is the women leader.
Yoruba in Lagos State: Eko-Akete
Eko, the Benin word “our farm” was originally inhabited by Aworis, the descendants of Ọlọfin, the son of Oduduwa, the progenitor of Yoruba. Ọlọfin and his entourage left Ile-Ifẹ and followed the symbolic floating bowl for over 200 days; at different times, this group stayed at Olokomeji, Oke-Ata before the bowl finally sank, and a permanent settlement established at Ishẹri-a wide geographical land mass between Lagos and Ogun States in today’s Nigeria.
The magical disappearance of the symbolic bowl (awo-ri) had since become the name of this sub-group. For decades the Awori people lived in different settlements under local heads, but were under Ọlọfins, their overall head; however, the history of Lagos Awori changed around 1550, when invaded by Benin kingdom.
From that time onward, Awori that was originally synonymous with the land known as Eko, but later Lagos went through many centuries of changes. Therefore, what we have as the history of Lagos today is the history of many people, with different origins and backgrounds, which their many years of co-existence had resulted in creating a complex web of political institutions and multiple social systems resulting in cultures within a larger culture.
Four factors that changed Awori history forever:
1. The movement from Ishẹri to southward with other Yoruba migrants for safety,
2. The Bini (Benin) invasion, occupation and its influence on Eko’s socio-cultural and political life.
3. The effects of four-and-half-centuries-old inhuman trade, the trans-Atlantic-slave trade; and
4. British annexation of Lagos in 1861.
History says Awori people at a time moved from Ishẹri under Ọlọfin Ogunfunminire otherwise known as (Agbodere) southward with other fleeing Yoruba, especially the natives of Aramọkọ-Ekiti because of war in the hinterland. The Aworis settled at Iddo, while some (Aworis) and the run-away Ekitis re-located to Ijọra, Iro, Ọta, Ado, Ebute-Mẹta, Oyingbo, and Lagos Island.
As movement toward lagoon and perhaps the sea shore got under way among the Aworis, which later resulted in a far-reaching political re-alignment among several homes; so was an imminent external problem on the horizon which would shape the history of Awori people forever: the Benin invasion and occupation.
The Benin Invasion and the Occupation.
Around 1550-1578, a Benin monarch Ọba Orhogbua invaded Lagos island, and established a military camp to put out any rebellion against his authority. Historians are yet to provide or to give common reasons for Lagos invasion by Benin; but from the records- after the invasion, King Orhogbua left Eko under three representatives. Two military generals, and his son, Prince Ehengbuda who died when his boat capsized on his way back to Benin.
Benin invasion coincided with Awori’s movement, the new Iddo settlement under Ọlọfin subsequently became Awori’s cultural, economic, even political capital; although, history is silent about the administrative structure of the new settlers, nevertheless, Ọlọfin Ogunfunminire, which history says had several children about thirty-two became the substantive head of the Aworis. Providentially, these children established settlements within the same geographical area at Ọtọ, Ijọra, Badiya, and on the other side of lagoon; in time, the children created
Idẹjọ family- the land owners and the Eko’s ruling homes.
The Idẹjọ family alliance which history put at “eight, ten, sixteen,or even thirty-two” has twelve (12) recognized families as of today such as: Ọlọtọ, Ọjọra, Onitolo, Onitona, Onikoyi, Oniru, Oluwa, Onisiwo, Elegushi, Ojomu, Aromirẹ and Olumẹgbọn. These families, their subjects and the lands held eventually constituted territories which Benin acquired gradually, as these families (Idẹjọ) evolved over the years into a formidable pressure group that re-defined Lagos history. As of today, Olumẹgbọn of Ajah has replaced Ọlọfin as the traditional head of the Idẹjọ family.
We should also bear in mind that not all the current Idẹjọ families were in existence before Benin’s occupation. Some settlements came into existence currently with Benin’s occupation. Awori-Yoruba (Idẹjọ) settlements before Benin were Ọtọ (Ọlọtọ), Ijọra (Ọjọra), Ọpẹoluwa, Iddo, Ebute-Mẹta; the second Idẹjọ group during the (neo/post) Benin occupation included the a part of Aromirẹ,(Onitolo, Onitano, Onikoyi); the Akarigbere group (Elegushi, Ọjọmu and Ajiran); and the Ọsẹga group (Olumẹgbọn, Oluwa, Onisiwo and Oniru), which came into existence during Ọba Akinsemọyin reign.
To consolidate its hold over Eko, Ọba Orhogbua appointed a ruler for Eko to oversee Benin’s interest and to forward the collected tributes to Benin. From the available records, Benin appointed Ashipa for Lagos-whose origin is still a subject of controversy. For instance, Smith says Ashipa by Lagos account was an “Ishẹri man” while Benin’s account says Ashipa was “a grandson of the Ọba of Benin.” Records show that Benin appointed another Chief for Lagos, according to Ọmọ N’Ọba Erediauwa (the current Ọba of Benin), Benin appointed Eletu Odibo (known as Olotu Odibo in Benin kingdom) the one “who alone had the right to crown the Ọba and who in early times probably maintained close connection with Benin.” Whatever is the story, the facts are: Benin invaded and occupied Lagos, appointed representatives to promote its interest, which for a long time re-defined a political landscape previously controlled by the Aworis.
The Composition and the Development of Idẹjọ Family in Lagos.
Idẹjọ family-the traditional owners of Lagos can be traced to Iddo- the first Awori settlement southward before Benin occupation. At the beginning, the entire Idẹjọ family tree evolved from Ọlọfin’s children, which established various settlements within the same proximity. However, as time passed by, Idẹjọ had people from other backgrounds and origins (as members), which history now classified into two groups- Idẹjọ before and Idẹjọ after Benin’s occupation.
Idẹjọ by individual families before occupation were Ọlọto, Ọjọra, Ọpẹoluwa/Aromire, Onitano, Onikoyi, Onitolo and their settlements developed not at once, but gradually and collaterally. We should also bear in mind that these six-member-Idẹjọ groups before Benin’s occupation were from Iddo, the surrounding settlements (Ijora, Oto, Ebute-Meta), and a part of Aromirẹ axis, which left Iddo to escape and to avoid Benin’s invasion; but founded settlements at Eti-Ọsa around Tolo. Nevertheless, four of the six families in this group (Ọjọra, Onitano, Onikoyi, and Onitolo) came not directly from Ọlọfin’s sons but rather, through filial and marriage. For instance Ọjọra’s title came from Ijọ-Ara (Ijọra), the settlement founded by Aramọkọ-Ekiti immigrants, whose leader, Kueji, earlier married an Iddo woman, Isikoko. Kueji subsequently took Ọjọra’s title; a title that has remained to date.
Onitona became a land owner and title holder through his mother who was Ọshọbọja’s daughter; on his part, Onikoyi, otherwise known as Adeyẹmi came from Ọyọ-Alaafin, probably from Ikoyi town; he became a land owner and title holder by marriage to Ẹfunluyi, the daughter of Mẹku Aromirẹ. Mẹku Aromirẹ gave Adeyẹmi his son-in-law, daughter and grandson land near Iga Meku Aromirẹ which Adeyemi developed, and he later adopted Onikoyi title-which has been part of Idẹjọ from Aromirẹ group.
On the other hand, the posts Benin occupation Idẹjọ families were the Akarigbere Chiefs: Elegushi, Ọjọmu and Ajiran which history says ran away from Iddo because of Benin invasion and settled also at Eti-Ọsa; this group formed new settlements under their respective leaders-who became part of Idẹjọ-after Bini occupation.
The third group of Idẹjọ family was the Ọsẹga, a privileged group that evolved from Ọba’s council of advisers, or the inner caucus-those who featured at every seventeenth day at Ọsẹ-Iga, where community problems were discussed and solutions proffered. This group as of date has Olumẹgbọn from Ajah (the traditional head of Idẹjọ family as of today), Oluwa of (Iwa near Badagry), Onisiwo of (Tarwa and Tomaro); and the popular Oniru who founded Iru settlement; records however, says, these chiefs were brought into Idẹjo family by Ọba Akinsemọyin.
No doubt, these families individually or collectively did play significant roles in what is Lagos today.
Eko and the Trans-Atlantic Slave Trade
The year 1472 marked a new dawn in the history of Eko, as Portuguese visited this coastal city. Originally, Portuguese came Africa to source for gold, ivory, pepper, gum Arabic, spices, and much later slaves for both domestic and industrial needs after Spanish and Portuguese had succeeded in expelling the Moors (Arab-Berbers & Muslims) from Europe by the middle of 15th century. The situation created a significant need for labor.
What began as experiment into unknown, or a relatively known concept later turned into successful expeditions that many Europeans benefitted from, for centuries at the expense of Africans.
Portuguese explorers were the first to reach south of Atlantic Ocean in Africa; they reached Sierra-Leone in 1460, and the Bight of Benin at the start of 1470s. By 1480s, they had reached Kongo coast (now Congo). In 1498, Vasco da Gama (another Portuguese) had docked at the Cape of Good Hope; earlier in 1482 the first European Trading Forts had been built at Elmina, Gold Coast (now Ghana). Later, forty of these forts were built on the West African coast as slave depots.
In fact, the Portuguese explorers among other [explorers] were quite successful as their journeys resulted in trades with all the visited coastal towns in gold, ivory, pepper, gum Arabic, Ostrich feathers, and ( mush later) in slaves in exchange for cowry shells, hardware utensils (cooking pots, brass pan, iron rods, blades, mirrors, and gun powders).
In 1441, the first batch of Black African slaves arrived Lisbon, Portugal, because of the high demand for Blacks in Europe for, domestic services or duties, by plantation owners along Mediterranean Sea, and Muslim traders that operated on Trans-Sahara-Trades.
But events in the 17th and the 18th centuries on the western side of Atlantic Ocean changed slave trade mechanism as demand for slaves became higher. A vast new land had just been discovered by Christopher Columbus in 1492, followed by trans-Atlantic migration from Europe to the Americas- the highest human migration ever witnessed in history prior to the time. This materially rich land overwhelmed the available labor, as the plantations-sugarcane, cotton and tobacco needed more hands.
Earlier Portuguese had brought slaves from Africa to Europe; slave trade soon became a big business as other European nationals Spanish, British, French and the Dutch joined in the inhuman and evil trade. But what happened to the European Slave Market? From records, market soon became glutted (over supply of African slaves in Europe), and meanwhile, there was labor shortfall in the Americas. Portuguese slave traders found, they could make fortune by selling these slaves in the emerging market-the Americas and the Caribbean.
By 1503, Spanish slave traders took the first African captives to America, and by 1518, direct slave shipment from Africa land to the Americas and to the Caribbean had commenced. This trade continued for more 450 years, and by the time the trade was outlawed in 1807 both in Britain and United States of America, over 16 million Africans had been forcibly torn away from their lands and shipped to the Americas; denying them a root, a society and above all, a home, they would have loved to call their own. In retrospect, Maulana Karenga said:
Songs we would never hear! Histories we would never know! Art
we would never see! Because European had the capacity to destroy
and didn’t have the moral restraint not to
Spain / Uruguay
Portugal / Brazil
Great Britain
Netherlands
U.S.A.
France
Denmark / Baltic
Totals
1501-1525
6,363
7,000
0
0
0
0
0
13,363
1526-1550
25,375
25,387
0
0
0
0
0
50,763
1551-1575
28,167
31,089
1,685
0
0
66
0
61,007
1576-1600
60,056
90,715
237
1,365
0
0
0
152,373
1601-1625
83,496
267,519
0
1,829
0
0
0
352,843
1626-1650
44,313
201,609
33,695
31,729
824
1,827
1,053
315,050
1651-1675
12,601
244,793
122,367
100,526
0
7,125
653
488,064
1676-1700
5,860
297,272
272,200
85,847
3,327
29,484
25,685
719,674
1701-1725
0
474,447
410,597
73,816
3,277
120,939
5,833
1,088,909
1726-1750
0
536,696
554,042
83,095
34,004
259,095
4,793
1,471,725
1751-1775
4,239
528,693
832,047
132,330
84,580
325,918
17,508
1,925,314
1776-1800
6,415
673,167
748,612
40,773
67,443
433,061
39,199
2,008,670
1801-1825
168,087
1,160,601
283,959
2,669
109,545
135,815
16,316
1,876,992
1826-1850
400,728
1,299,969
0
357
1,850
68,074
0
1,770,979
1851-1866
215,824
9,309
0
0
476
0
0
225,609
Totals
1,061,524
5,848,265
3,259,440
554,336
305,326
1,381,404
111,041
12,521,336
A 365 Year Trans-Atlantic- Slave Trade By Principal Actors: the Europeans, North & South Americas.
Sourcre: The Trans-Atlantic-Slave Trade Database, Voyages
What is the Trans-Atlantic-Slave Trade?
Trans-Atlantic-Slave trade- was a three leg trade which started from Africa with trades in humans by the African middlemen; the second leg was the transportation of these slaves across the Atlantic for sale to sugarcane and tobacco plantation owners in the Americas and the Caribbean; the third leg, repatriation of sale proceeds to Europe for merchandise in (fabric, wine, liquor, gun powders, iron/aluminum plates, mirror) which would be brought to Africa in exchange for slaves from the African middle-men. This cycle of trade in these three different regions separated by Atlantic Ocean which items of trade were humans in exchange for household goods was referred to as Trans-Atlantic-Slave trade (TAS).
Source: http://0.tqn.com/d/africanhistory/1/...rigins.001.jpg
Source:http://www.immotionaame.org/migratio...cfm;jsessionid
Source: About.com: Do More. TriangleTrade001.jpg
The Place of Lagos in the Slave Trade
The Portuguese established trades’ relation with Eko under Ọba Akinsemọyin, in 1472, other European nations joined and maintained business relations with Lagos; by 1492, the Portuguese changed Eko’s name to “Lago de Curamo” from where Lagos evolved, first as a name for a city, but now a state following several administrative changes in Nigeria-especially the 1967 twelve state creation.
Lagos, a prominent sea port, among the forty forts along the 4,000 mile-long West African coast from Senegambia to West Central and other neighboring Islands on Atlantic Ocean became notorious center for this criminal and inhuman trade, which lasted for over four-and-half centuries. The trade was extremely brutal, cruel, exploitative, and dehumanizing. According to records, over 4 million Africans- men, women, children were forcibly removed from the Bights of Benin and Biafra (the region Lagos belonged) and transported to the new world in what was known as Trans-Atlantic-Slave trade. See the Trans-Atlantic Export Chart below.
Source: http://0.tqn.com/d/africanhistory/1/...ryTable001.jpg
Figure : Slavery in America
SOURCE:http://www.slaveryinamerica.org/geog...ave_trade.html
Source: www.metmesuem.org/toah/hd/slav/hd_slav.html
Figure : Slave Trade Statistics of 417 years Period.
Source:http://www.immotionaame.org/gallery/...m?migration=1&
Source: http://africanhistory.about.com/od/s..._Of_Slave_Trad
The Abolition Movement
By mid 18th century a strong movement emerged to stop the inhuman trade; prominent among early abolitionist were Thomas Clarkson, George Fox, and William Wilberforce –these individual argued that the only way to stop this barbaric trade was to make it illegal. Although, it took a long time to make the trade illegal, regardless, the journey had begun. Abolitionist groups, and anti- slavery societies mushroomed; Mary Birkett, Hannah More, Mary Wollstonecraft, these women and several other individuals adopted the “boycotting strategy” movement.
This group boycotted “slave-grown produce and [members: individual and collectively] wrote the anti-slave trade verses to raise and to create awareness of the violation of family life under slavery.”
Even, Africans who were once slaves, but now freed were not left out in the movement to proscribe slave trade. They argued that slavery would continue in whatever forms as long as the trade thrived.
Those who led in the campaign were Ignatius Sancho, who came to England at the age of two; Olaudah Equiano later (known as Gustavus Vassa) a young Nigerian boy who was kidnapped in one of the villages (probably Calabar) around the Bight of Biafra at 11 years of age, who changed hands four times before bought by a Quaker merchant, but later, he bought his freedom. Equiano went to school and ultimately became a very powerful African abolitionist. He published many works-including his autobiography; he traveled extensively to expose the evils of slave trade.
Also, Ottobah Cugoano, a Ghanaian slave who came to England from Grenada around 1752, he bought his freedom in Britain and became another African abolitionist’s strong voice. In his work “In Thoughts and Sentiment on the Evil and Wicked Traffic of Slavery and Commerce of Human Species” which he published in 1787, Cuguano declared “that enslave people had both the moral duty to resist their Masters.”
As time went on, more African abolitionists, anti-slavery movements, opinion leaders, parliamentarians in Britain campaigned vehemently against the evils of slave trade, which was the principal source of labor in Europe and America. Thomas Clarkson combined his anti-slavery activism with visitations to slave ships- which he described as houses of horror; in one of such visits he said “The sight of rooms below and the gratings above filled me both with melancholy and horror. I found soon afterwards a fire of indignation kindling with me….”
In the same vein, Granville Sharp brought to light the severity of the evils committed against slaves aboard Ship Zong in 1781; twenty-six years later in 1806 as a member of House of Commons, Granville made a passionate speech on the floor of the House, arguing that the slave trade was contrary to the “principles of justice, and humanity.” After several years of debates, campaigns, boycotts, the Slave Trade Abolition Bill was finally presented to both Houses (Lords and Commons) in 1806, “majority of 41 votes to 20 in the House of Lords, and 114 to 15 in the House of Commons” voted for the abolition of slave trade.
On March 25, 1807, Abolition of the Slave Trade Act entered into the statute books, and from then on Slave Trade and its related activities became illegal in all British territories.
Earlier on March 3, 1807, Thomas Jefferson, the US president had signed into law, a bill approved by US Congress to “prohibit the importation of slaves into any part or place within the jurisdiction of the United States.” With the actions of the governments from these two western hemisphere nations-the merchants and the end users of slaves received a fatal blow, from which it never recovered.
However, because of the criminal activities of many African middle men, and some powerful economic interests in Europe and America, the trade continued for a while; with the help of British Navy at sea, many slave ships were arrested, and the slaves set free. Depending on where slave ship was arrested, such a ship would be led to the closest port for disembarkation of slaves. British and United States governments created slave freed colonies in (Freetown), Sierra-Leone; (Monrovia) in Liberia both on West African coast for the returnee slaves.
Figure : African Regional Standing during the Four-and-Half-Centuries of Inhuman Slave Trade
Source:http://www.immotionaame.org/gallery/...m?migration=1&
The British West Africa Squadron
The Royal Navy established the British West Africa Squadron (a preventative squadron) to prevent, to suppress, and to arrest and slave ships and their merchants on the West Africa Coast by patrolling the coast; the Squadron had its base in Portsmouth.
At the start, the West Africa Squadron had two smallships- “the 32-gun fifth-rate frigate” (the HMS Solebay) and the Cruizer-class brig sloops (HMS Derwent) says Wikipedia.
With only six ships to patrol a 3,000 mile coast, the British Commodore, Sir George Ralph Collier on the 19th of September, 1818 received the orders to “use every means in your power to prevent a continuance of the traffic in slaves.” By 1819, the Royal Navy created the first naval station in Freetown, Sierra-Leone; this development led to adopting Freetown as the home of freed slaves.
As time progressed more fighting and fast moving ships were acquired- the first generation of this ship was the “Baltimore Clippers” followed by “Paddle Steamers.” With Webster-Ashburton treaty that resolved border issues between United States and British North American Colonies, United States contributed to the squadron; by 1860, 1,600 slave ships arrested and over 150,000 slaves were set free.

Annexation of Lagos in 1861.
One of the outcomes of the abolition of slave trade was the annexation of Lagos by British in 1861. Three major reasons contributed to the annexation of Lagos: first, the power tussle between Ọba Akintoye and his slave merchant nephew-prince, Kosọkọ; second, the British commercial interest in the West African sub-region, especially in the areas that became Nigeria; third, the seemingly competition among European powers for West Africa pushed Britain to quickly annex Lagos.
The power tussle between Ọba Akintoye and Prince Kosọkọ the slave merchant got to a peak in 1845, when Kosọkọ deposed his uncle, Ọba Akintoye who fled to Badagry. Britain wanted slave trade stopped, but the illegal trade still continued in Lagos and its environs; British government believed that a sympathetic monarch to this cause would be more preferable. Moreover, British had an ulterior motive beyond the slave trade abolition. The industrial revolution had just begun in Europe and the United States, which created a high demand for raw-materials that were mostly available in West-African sub-region. With the help of British, Ọba Akintoye was re-installed on the promise to stamp out slave trade in Lagos and its environs.
Kosọkọ fled to Ẹpẹ, but continued to interfere in Lagos affairs; when Ọba Akintoye died, Dosunmu, Kosọkọ’s son was installed as the new Ọba.
Through Ọba Akintoye, British interfered in Lagos domestic affairs, which led to the establishment of consular authority over Lagos; this enabled British to have unrestricted business activities with Lagos, Ẹgba, and other Yoruba in palm oil, cotton, cocoa, coffee, and timber.
Some Lagosians condemned this move and became critical of both Ọba Akintoye and the British government. Madam Ẹfunroye Tinubu was very critical of British and in 1861 after annexation, coupled with some underlying issues (the Saros and Brazilians factors in Lagos) there was protest in Lagos. The British could no longer accommodate Madam Tinubu; she was exiled to her home town Abẹokuta.
By 1861, British annexed Lagos to have unlimited access into the hinterland for more commercial activities and to protect some of British companies-which would play major economic roles in yet to be created-Southern Protectorate; and also, to stop other competing foreign powers (French, Germans) from the region.
Lagos-Home to the Freed Slaves
Many freed slaves of Yoruba origin in Freetown (the Saros) returned home between 1838 and 1852; by 1861 about 2,500 Saros were already in Lagos and they were given land on the island which is still known as Saro Town till date. Earlier Ọba Kosọkọ had sent Chief Oshodi Tapa to Brazil to “invite slaves with Yoruba ancestry to return home” records show that “130 expatriates” responded, and by 1861, there were over 3,000 Brazilian expatriates in Lagos. This group consisted of “masonry, carpentry, and tailoring” with strong Catholic faith and background. Like the Saro group, the Brazilian group was given land to settle in what is known now as Oke Popo/Brazilian quarters on Lagos Island. The two groups (Saro/Brazilian returnees); other migrants from (Port Norvo and Gold Coast [now Ghana]) and the indigenes eventually formed the elite class in Lagos, upon whose shoulders socio-political activities of Lagos depended. Years later, this elite class defined Yoruba land, and by extension Nigeria political landscape.
Figure : Lagos at first as an Island community, then a city; but now an Administrative Entity.
Yoruba in Ondo State-The land of Cocoa and Timber.
There are five sub-Yoruba groups or divisions in Ondo State-these are: Ilajẹ/Ikalẹ, Ondo, Akurẹ, Ọwọ and the Akoko with several cities, towns, villages and communities. Prominent cities and towns in Ondo State are: Akurẹ, Ondo, Ọwọ, Okitipupa, Ikarẹ, Irele, Ọrẹ, Odigbo, Ifọn, Idanre, Ilẹ-Oluji,Ode-Aye, Igbọkọda, Idoani, Ijarẹ, Ilara-Mọkin, Ọka, Isọbẹ, Arigidi, Okeagbe, Irun, Ọgbagi, Ikaramu, Ajọwa, Oyin,Ilu-Tuntun, Akungba, Iju, Ita-Ogbolu, Ọba-Ile, Igbara-Oke, Igbara-Odo and many more.
Linguistically, Ondo has ten identified or native dialects, there are: Ahan- spoken in Eriti, and Omuo-Ekiti, and partially spoken in Ajọwa. Another dialect is Akpe, which consist of “Ayere-Ahan” sub-division spoken in Ayere [Kogi State] and some border towns and villages of Ondo State with Kogi State. Yoruba-Edo-Akoko-Igbo (YEAI) is another dialectical cluster spoken mostly in Akoko North West Local Government Area in towns and villages of: Arigidi, Erusu, Iye, Okeagbe [Afa, Oge, Aje and Ido] Igasi, Oyin, Ogbagi, Irun, Afin, Eshe, Ibaramu, Iyani, and Gedegede; this dialectical classification “YEAI” is a sub-division of DEFOID under the Volta-Niger, a major group under the Niger-Congo language family which is defined as language group that speaks Yoruba, and at the same time claims Ile-Ife as its ancestral home. Ehueun is popular in some Akoko South Local Government Area towns and communities. Iyayu is mostly spoken in Idoani; Izon in Ilajẹ/Ẹsẹ-Odo. While Uhami dialectical cluster is found in some Akoko South and Ọwọ Local Government towns and villages. Ukaan classification is found in Ikakumọ, Auga, Ishẹ, Iboropa. While the remaining Akoko South towns and communities belong to Ukeu dialectical sub-division.
From our study, between 100 and 150 sub-dialects sprang out from these categories or classifications; however, the entire Ondo State is united by the standard Yoruba.
Moreover, dialects differ even within the same sub-group as you travel from one community to another. For instance in Akoko North East, Arigidi people speak slightly different from Okeagbe; even within Okeagbe township, there are four autonomous communities that speak individual dialects. However, the differences in these dialects are insignificant as they all understand themselves.
Another observation from these dialectical formations is, four of the local governments [ i.e Akoko North East, Akoko North West, Akoko South and Ose Local Governments] in Ondo State, speak seven-out-of-the-ten identified dialectical classifications; however, these dialectical classifications or groupings may further be understood by origin or source, socio-cultural and political affinity of the native speakers and their immediate neighbors.
Therefore, it will not be out-of-place to say that dialects of Akoko people of North and South are basically an amalgam of Yoruba and Benin languages because of several years of cultural relation with Benin through conquest or migration. Some of Akoko communities, according to history, migrated from Ado Benin. Even those (Akoko towns) that migrated from Ile-Ifẹ or secondary towns in Yoruba land have had their cultures and dialects influenced by Benin because of conquest and political control for centuries.
Also, some Akoko North people who share boundary with the Yoruba-Okun (Iyara-Ijumu-Kabba) of Kogi State also have some cultural and dialectal similarities. Moreover, within the linguistic boundary of each group, there are peculiar traditions, customs, and practices, which are the outcome of many centuries of political and cultural development and evolution through conquest, assimilation, and in some cases, radical changes.
Regardless of the differences, most of these sub-groups, if not all have two things in common-common ancestor who was Oduduwa, and second, same source: Ile-Ifẹ the cradle of Yoruba race.
Figure :Ondo State Map Showing Local Government Areas and People.
Ikale People of Ondo State
Ikalẹ people are found in three local government areas of Ondo State, Okitipupa, Irele, and in Odigbo with the Ondos.
Ikalẹ major towns are Irele, Okitipupa, Ode-Aye, Ilutuntun, and Odigbo. Ikalẹ people have both cultural and political affinity with Benin and Ile-Ifẹ, as some of their towns were established by individuals with filiation to Benin and Ile-Ifẹ. Moreover, several centuries of living under the Benin suzerainty had impacted Ikalẹ language, culture, political, and social institutions.
According to Ṣẹgun Ọmọsule, Irele people are “from Ilajẹ”- Ilajẹ is a Yoruba sub-group that is found on the south end of Ondo State by the Atlantic shores, they claimed to have come from Ile-Ifẹ more than ten centuries ago,and because of several movements and relocations over the years, mostly on the account of royal tussles, Irele township had undergone many re-creation. Irele people-the descendants of Ajana, the son of Olugbo-Ametọ that live in the rain-forest and mangrove belt of the modern Ondo State cannot be wholly or totally referred to as Ilajẹ people; rather a people, whose original culture “Ugbo” has been affected by those of Benin, and Itshekiri. In fact, Irele culture as of today is a hybrid of several cultures.
Irele, the biggest town in Ikalẹ land was founded by Ajana. Records say, Ajana was deprived of the coveted throne when his father died, in annoyance, Ajana left the community to establish Orofun, and he became the first Ọlọrọfun.
Unfortunately, when Ajana died a similar power tussle occurred between Orunbẹmẹkun and Ọgẹyinbo on who should mount Ọlọrọfun throne. With the help Lobimitan, who pleaded her father’s cause at Ọba of Benin’s court, Orunbẹmẹkun became the king. However, Orofun people paid for it with constant attacks from Ogeyinbo and his army. Because of this problem Orunbẹmẹkun left Orofun to establish a new community that became Ode-Irele.
Irele like any human community had witnessed several changes- some of these changes have had impacts on Irele’s language, culture, tradition, political institutions. Prominent among the changes, says Ọmọsule, is that “Irele people lost their language as a result of uncontrolled language miscegenation [a mixture of races by marriage; cohabitation or sexual relations].Even if the linguistic affliation to Ugbo is lost, not in its entirety though, Irele people still maintain the social, history and cultural essence of their ancestral origin during rituals.”
Irele has four quarters Oyenusi, Jagboju, Orunbẹmẹkun and Gbogunron.
Irele has come a long way- socially, economically, politically; as a major town in Ikalẹ zone with favorable climatic condition, blessed with rich soil, endowed naturally, Irele will always play a leading role in the development of Ondo State.
Irele belongs to the larger Ikalẹ including “Ikalẹ Mẹhan” (the Ikalẹ Nine) created by the colonial master in the early 20th century, which are:
Abodi of Ikọya
Larogbo of Akotogbo
Oluhogbo of Ujosun
Ahaba of Ijagba
Larogunsin of Iyansan
Odogbo of Omi
Olofun of Irele
Halu/Lapoki of Ode-Aye
Jagun of Idepe
Obagberume of Igbodigo
Lamurẹ of Ayika
Orungberuwa of Erinje
Olura/Oloto of Igbinsin
Rebuja of Ọsọrọ
Onipe of Ubu
Norogun of Ayede
Olu of Igodan
Majuwa of Morubodo Kingdom
Orofun of Iju-Odo.
Interestingly, these communities are related and to a reasonable extent shared common origin, and their formation or establishment followed almost the same pattern.
Odo-Omi Ikalẹ
Omi people are descendants of Odogbo (Amese), the son a Benin monarch, whose mythical birth created jealousy between him and his father, and the monarch sent Amese to his maternal home at “Ego.”
At his new location, the boy became so powerful and his host placed an expulsion order on him. Amese left Ego for Umi along Shiloko, “accompanied by Sẹgbẹmi-Onugo-Numi.”
But before the people finally settled at Odo-Omi, history says four other locations had been established-“Umi, Ikofo/Iyansin, Ejire and Omi.
Today, there three ruling houses in Odo-Omi, the Seja, Akinro, and Akinboyewa; there are also three quarters in the town: Seja, Akinmo, and Yasere, twenty-one monarchs have held sway in this community.
Ikọya People of Ikalẹ
Ikọya was founded by Abodi, the son of Ọba Esigie of Benin; Abodi was advised to leave Benin in order to avoid power tussle with half brother, which history says, were both born on same day.
Abodi first settled at Arogbo-Ile, and then at Irele; records show he settled at other different locations (Atijere, Ode, even Lagos) before the present Ikọya. Wherever, Abodi settled and left, it became Ikọya.
The present Ikọya according to Abodi was established Kugbayigbe many centuries ago. The political system in Ikalẹ land follows this order: Abodi—Ijama—Oloye—Ọmọja.
Ilaje-The Sea-side People of Ondo State.
Ilajẹ people live on the Atlantic coast of Ondo State; history says, these warm and hard working people migrated from Ile-Ifẹ many centuries ago. Again, its culture, language and political institutions had witnessed several changes. Ilajẹ people are made up of four mini-groups, these are: Ugbo, Mahin, Aheri and Etikan. Some of Ilajẹ towns are Ayetoro, Igbọkọda; there are several communities and islands that constitute this group. Communities like Abẹrẹkẹ, Ugbonla, Ayetoro, Zion Pẹpẹ, and Orioke.
Communal life is prevalent among Ilajẹ people, it is a collective ownership and the use of property; a system which encourages community members to participate, to share, and to use things in common.
Ondo-Egin
Ondo town falls within the Mangrove rain forest and wooded savannah geographical belt of Yoruba land, this geographical feature ultimately makes Ondo to be superiorly rich in agriculture. Ondo’s strategic location, connected by road network to several industrial cities far and wide, has created industrial Ondo.
From record, Ondo is one of the oldest towns in Yoruba land; Samuel Johnson in his book “The History of Yoruba” provided three possible versions of Ondo’s origin: The Ile-Ifẹ version of Olu, the twin-mother story; the Ọyọ version of Princess Pupupu of the similar twin-story, and the Yangede version- the Oduduwa son, who received “Fan” from his father when setting out on a journey-and to date, “Fan” has become a major spiritual and social emblem among Ondo people.
Although, the Yangede story do not resonate with the Ondos; however, whatever could be the differences in the Ifẹ’s and the Ọyọ’s twin-mother-story, these minor differences will not in any way invalidate or (discredit) the two stories-as they both point toward the same direction.
Because of the details and its intellectual approach, Ọyọ’s version of the story is presented (in this work).
History says Olu, Alaafin Oluaso’s wife had twins (Pupupu the female, and Orere the male) at a time when twinning was a taboo in Ọyọ. Because of his love for Olu and her twins and he never wanted them killed; Alaafin Oluaso gave the twins royal gifts (beads and Akoko leaves) and sent them with slaves and a tour-guide hunter, Ija out of Ọyọ. The journey, which went on for many years took Olu, her twins and entourage to Ibariba, Epe, Ilẹ-Oluji and finally to Ode-Ondo. Ẹpẹ a neighboring community of Ondo, as of today became a stop-gap for Olu and her group. Thereafter, Olu found smoke at a near-by site she moved toward the site, but met Ekiri. Finally, Olu and her entourage settled at Ode-Ondo, populated by Idoko and Ifore people. The aborigines were warn to these guests, eventually one of the twins-Princess Pupupu (the female) became the leader of this thriving community, and in time, she became the first female head of the community. When she died her son Prince Airo became the first Osemowe in 1530. Meanwhile, her twin brother became the Jegun of Ilẹ-Oluji. Ondo kingdom to date has produced forty-four Osemọwe from Princess Pupupu to the current Ọba Victor Ademẹfun Kiladejọ Jilo 111.
Politically and spiritually, Osemọwe is the overall father of the kingdom; three ruling houses: Okuta, Foyi and Lẹyọ produce Osemọwe by turns. Ondo town has one of the complex and a highly structured traditional system in Yoruba land. At the fore-front of the system are the three-category-high-ranking chiefs that help the Ọba in day-to-day administration. The first group is the Ẹghae, the six-member-body senior chiefs, members include: Lisa, Jọmu, Ọdunwo, Sasẹrẹ, Adaja, and Ọdọfin, the body constitutes the Cabinet (the Iwarẹfa). Next in rank are the Ekule chiefs, another six-member body, which include: Arogbo, Logbosẹrẹ, Ọdọfindi, Sagwe, Sara and Lotuọmọba. The fifteen member Ẹlẹgbẹ-war-chief comes next with: Ayadi, Orunbatọ, Ṣokoti, Gboyi, Luogho, Losare, Lijọka, Lijofi, Liyinmi, Ọdọle, and Ṣaogho. There are other fifteen traditional chiefs, whose membership include Yegbata, Bafan and Lomafẹ, but come after Ẹlẹgbẹ title.
Alarawọ, Sora and Akunnara are leading priests in the kingdom; there are tens of other priests and priestesses dedicated to the local deities, and the community hold over fifty religious festivals, prominent among are Ọdun-Ọba, Ogun and Ọramfẹ.
As ondo expanded it established control over neighboring settlements; at present Ondo has over 100 Baalẹs and forty Ọlọja; conflict between Osemọwe and the Ọlọjas over their rights and independence still continues to this day.
Like other Yoruba towns, Ondo has its peculiar traditions, customs and practices, apart from the general customs identified with all Yoruba. This peculiarity must have been the result its experience shaped by its topography, weather, immediate neighbors, and the external influence (at a time Ondo was under Benin Kingdom).
Ondo is very rich in tradition and its custom very colorful.
Yoruba nation is agnatic (a relative whose kinship is traceable exclusively to male; paternal kinsman), so too is Ondo; however, Ondo stands tall among other Yoruba towns and villages with the feature of woman king. The town, says Felix Adeniyan has the “tradition of female king called Lọbun,” with traditionally assigned responsibility. Adeniyan continues, the female king “is in charge of community market, and plays a prominent role in the coronation of a new Ọba.”
Another interesting part of Ondo tradition is the parallel female titles of: Lisa-Lọbun, Jọmu-Lọbun, Ọragun-Lọbun, Sasẹrẹ-Lọbun, Adafin. Other female titles are: Ọdọfin-Lọbun, Ogede-Lọbun, Sama-Lọbun, and Awoye-Lọbun.
Most of Ondo people as of today are Christians, though with some substantial Muslim population; yet, the people are still attached to their custom through Ẹkinmogun. Ẹkinmogun is a colorful cultural festivity with religious undertone dedicated to Ogun (the god of Iron and war).
Ondo people are modesty, humble, and hard-working; there are easily identified by a quarter-of-inch-vertical-facial-mark.
A people that love education, Ondo established the first High School (Ondo Boys High School) in 1913 through private initiatives, second to Lagos. Since then, the town has been in the fore-front of providing quality education to its sons and daughters; foremost educationist was Sir Moses Craig Adeyẹmi, the founder of Adeyẹmi College of Education.
There are several Ondo indigenes that have made uncommon contributions to Nigeria’s greatness, among them are the renowned physician, Professor Ọladipọ Akinkugbe, Professor Ifẹdayọ Ọladapọ, Professor Dosẹkun, Prof. Sylvester Oluwafeyisọla Adegoke, Prof. Philip Abiọdun, and the popular Juju maestro, Ọtunba Sunday Ishọla Adegẹyẹ-Adeniyi. Among its past heroes were: Brigadier Ademulẹgun, Colonel Ralph Ṣhodẹinde, Major Akintunde Akintẹhinwa.
No doubt, Ondo people will continue to be a force to reckon within Yoruba land, and Nigeria.
Akurẹ-Ọmọ-Oloye-Mẹkun.
The origin of Akurẹ the capital of Ondo State is not different from other Yoruba towns, but what differs is the founder.
Akurẹ was founded by Prince Ọmọremi Ọmọluabi, the son of Oduduwa in Ile-Ifẹ. Ọmọremi, according to history left Ile-Ifẹ, to look for a place to settle after a successful “strict test administered by Oduduwa.” Akurẹ derived its name from “Akun-rẹ” the royal beads record says Oduduwa gave to his son when “the beads have snapped.”
Originally, the title of Akurẹ’s monarch was “Ajapada”; however, the new title “Deji” commenced with Ọba Arakalẹ, the son of Ọwawejokun, the daughter of Ọwa Obokun of Ijesa-land (Ọba Atakumọsa).
History says Ọwawejokun was a queen in Akurẹ at a time her father Ọba Atakumọsa was going on a visit to Benin; but before his return, his daughter had been delivered of a baby boy. The Ọba was exceedingly happy and he gave his grandson a present “Ọwafadeji” a small diadem; “Ọwafadeji” became his name from childhood through his kingship. Records say, the name assumed “titular importance” during his kingship and subsequent Ọbas adopted it as their title, and it has remained so till today.
Akurẹ community has existed for a long time; though no documentary evidence other than oral history and relics- a major antiquity is the Palace, which history puts its age at 1,000 years old. Akurẹ was at different times came under foreign rules-mostly Benin and its influence was very strong in Akurẹ-land; even though, Akurẹ was granted some degree of independence. Many times Akurẹ resisted Benin’s control, but with dire consequences.
However, the history of Akurẹ changed in the early 19th century when Ọyọ Empire fell, and Ibadan came on the political stage in Yoruba land. Akurẹ, Ekiti and several other rain-forest kingdoms came under the control of Ibadan, the situation, which Akurẹ also resisted.
At the end of Kiriji war, Akurẹ and its environs became an independent community. In 1915- the colonial government created Ondo Province including Ọwọ, Ekiti and Akoko people; Akure was made its headquarters .
The 1946 Richard Constitution re-organized Nigeria into three Regions: the North, the West and the East. The Western Region had Ondo, Ọsun, Ọyọ, Rẹmọ, Ẹgba/Ẹgbado, Lagos West provinces.
Following the structural and administrative changes of 1967, 1976, 1987, 1991 and 1996, all these provinces except Rẹmọ have become separate administrative units (states) in the Western part of Nigeria as of today.
Ọwọ:Madẹ-Majẹ-Ẹran-Ẹdun
Ọwọ is located up north of Ondo State, it shares boundary with Edo State on North-east of Ondo State; Ọsẹ, on the East; on the West is Idanre, and the North West is Akurẹ North. Ọwọ was established many centuries ago, and its founder was Ojugbele.
Ọwọ people are farmers, its soil is very rich in both cash and perennial crops like plantain-(Ogede-Agbagba and Paranta), yam-(white-yam, water-yam, yellow-yam, potato/Kukunduku); coco-yam, cassava-(Ege or Gbaguda), beans (Ewe, Feregede), and rice. Its thick forest is an abode to most of the prized animals in the wild: elephant, buffalo, gorilla, leopard and python. Ọwọ people are good in ivory carving and other artistic works.
Despite its proximity to Benin, Ọwọ maintained its independence; records however, show that during the 17th and 18th centuries “Benin’s rulers increasingly utilized insignia made from ivory, and imported Ọwọ’s art objects and recruited its artisans for their own royal workshops” moreover, Benin’s cultural influence is quite evident in Ọwọ socio-cultural life. Ọwọ is extremely rich ivory carving, and in other artistic works like sculpture (stone, clay, cast), bronze, and terra cotta.
Also Ọwọ has a rich culture; this can be seen in some of its annual festivals- especially the Igogo festival which is held in memory of the 9th Ọlọwọ, Ọba Renrenjengen and his wife, Oronse. The festival holds for 17days, it is a multi-ceremony festivity; which prominently features the new-yam festival.
During the festival, drumming is banned in Ọwọ kingdom; rather Agogo (bells) is used. Ọlọwọ of Ọwọ dresses in ceremonial coral beaded crown, plait hair, the regalia use during Igogo establishes a cultural link between Ọwọ and Benin. Ọlọwọ takes the lead during the festival.
Ọwọ has four quarters, Ugboroko headed by Ojumu, Ijẹbu-Ọwọ has Ọjọmọ as its traditional head, Ilọrọ has Ajana; while Alale is the head of Idesan. Other communities (with their traditional heads) but under the oversight of Ọlọwọ are:
Ulupele of Upele-Ọwọ
Oliyire of Iyere
Ẹlẹgba of Amurin-Odijo
Ajegunma of Ijegunma
Olijogun of Isijogun
Ikarẹ- Akoko North East.
Ikarẹ is the headquarters of Akoko North East, a town connected by road network with Edo, Kogi, Kwara, and Ekiti States. Although, Ikarẹ is a full-fledged Yoruba town, however, it has become a multi-cultural metropolitan city- an outcome of many years of external influence (from Benin), followed by the introduction of Islam, Christianity, British occupation, and western education toward the end of 19th century.
Olukarẹ of Ikarẹ is the traditional head; another prominent traditional institution is Ọwa-Ale. Ikarẹ has several semi-autonomous quarters, these are: Okela, Ọkọja, Okegbe, Ọkọrun, Eshe, Odo, Ilẹpa, Oyinmọ, Ishakunmẹn, Ọkọja, Iku, Odeyarẹ, Odoruwa, Iyamẹ, Igbẹdẹ, and Ẹkan.
In the past, Ikarẹ was the headquarters of the entire Akoko (north, south and east). But with the current political dispensation, four local governments have been carved out from Ikarẹ to cater for several towns and communities. Many people of note either in the past or at present have come from Ikarẹ; for instance, Moses Orimọlade , the founder of Cherubim & Seraphim Aladura Movement, late Alhaji Ismaili Babatunde Jọsẹ (the first Nigerian managing-director of Daily Times), Ọtunba Jọbi Fẹlẹ.
Akoko North West
Akoko North West local government was created in 1990 with headquarters in Okeagbe; other towns in the local government area are: Arigidi, Ajọwa, Irun, Ọgbagi, Iye, Erusu, Ibaranu, Iyani, Ikaramu, Gedegede, Igashi, Oyin, Afin, and Eshe.
Okeagbe: The Home of Four Independent Communities
Okeagbe lies on the north end of Ondo state, it is a chartered town founded by four autonomous communities: Afa, Oge, Aje and Ido in December, 1924.
These communities operated independently and were part of Ilu-Mẹjọ (Community of Eight) that the Akoko District Officer and Church Missionary Society (CMS) Vicar, Archdeacon L.A. Lennon had wanted to lump together to form a confederate or union of autonomous community. Because of the delay among other members and the ambiguous terms of association, the Ilu-Mẹjọ project could not take off.
In December, 1924, four autonomous communities: Afa, Oge, Aje, and Ido (a section from the present Oyin Akoko) left their inaccessible rocky, and plateau terrains ancestral homes within twenty miles radius came downhill to form a union known as Okeagbe (Rocks are our Shelter).
Afa
Afa is the largest of the four quarters; the community’s Ọba is Ajana (the current Ọba is Dr. Emmanuel Ọladunjoye Ojo Fajana); Ajana stool is rotated among three ruling houses (Ajaga, Okopẹn and Ọnage); the Prime-Minister and the second-in-command is Rawa from (one ruling house- Alaarokun). The quarter is further divided into three semi-autonomous units-Ogunna (Central unit), Ọgọtun under Olugọtun (Right Wing Unit) and the Ogosi (Left Wing Unit). Afa has seven kingmaker chiefs these are: Rawa (as the Permanent Chairman), Olukoju, Ọmọkọku, Eleekan, Elemikan, Elejofe, and Ọsunla.
Interestingly, there are over thirty or forty wards in these three semi-autonomous Units of Afa with different origin. Ogunna wards include: Aofin, Ayọwẹ, Ikilogun, Ayagele, Iroro, Ilado; Ogosi wards are: Odo-Oko, Ilọrọ, Igasẹ, Igafo, Uma, Iruja, Arọye; while Ọgọtun wards are: Uwan, Irore, Ṣobiti, Ayẹgo, Ayẹgurubẹ. Afa people are farmers, proud lovers of education; since early 1920’s when Afa people came in contact with western education through the Church, the community had established many primary, and secondary schools.
For instance St. Georges Primary School, established in 1926; St. Theresa Catholic Primary School, founded 1951; Local Authority Primary School, in 1955; An-Sar-Deen Primary School, 1976. The first high school, Ajuwa Grammar School was founded in 1960. Afa is a proud producer of many professionals and several internationally acclaimed intellectuals/scholars such Professor Ọlabọde Ojo Arẹwa (Cultural Anthropologist), Professor Ọladele Awobuluyi (Linguist), Professor Oluwọle Aduwunmi, Dr. Stephen Olusọla Aliu (an Electrical/Electronic Engineer-turned- multi-purpose-farmer), Dr. Gboyega Ilesanmi (first medical doctor in Afa) and late Chief Rufus Folusọ Giwa. Older generation of Afa light bearers were: Zacchaeus Ajayi Alabi, High Chief Johnson Ojo Aliu (the current Rawa of Afa, Okeagbe), late Chief Stephen Ajayi Ogedengbe (the first Attorney in Akoko), and late Chief Alebiosu, an industrialist of note.
Afa Cultural and Religious Festivals.
Before the introduction of Christianity, Afa people worshipped many deities-these include: Ogun, Ọbatala, Ọsanyin, and their principal deity is Imẹnẹ-Moko. At ward levels, there are many shrines devoted to family ancestors.
Prominent among Afa’s festivals are: New Yam, Awanshi-Uji (maidens/virgins of the river), and the Egungun festivals. The new yam festival is celebrated on every July 7th; on this day, sacrifices are made to gods, a special song called “Ilohe” is sung mostly by Afa women. The song begins at 12:00 am and ends at 12:00 mid-night; the song is never sung until the following year during another yam festival. Awanshi-Uji is celebrated around June of every year, the festival features virgins between ten and twenty years of age, who wear beads on waist, and body covered in cam wood (osun). Elderly women, priestesses take the lead during the festival.
The Egungun festival is held every February to April; different types of masquerade appear at this time of the year- they include: Agbe, Okete, Maọ, and Abo-rogi. There are some special masquerades that come out seldom, such as Eegun Ẹdẹ, Oluwẹri, Eegun Igbẹdẹ, Orekelẹwa, Eegun Aoroyọ and Obee. Families own some of these masquerades, and their motifs vary.
However, most of these masquerades no longer appear in the public, because of education, Christianity, and Islam; and more so, no more bearers (porters) as children from Egungun homes now migrate to cities in search of employment.
Age Groups in Afa
Afa also has well-structured age groups, which in the past and now ( to a reasonable degree) perform safety/security, social/community services, policing, religious duties and other assigned jobs as situation may demand. Basically, there three age groups in Afa:

  • Ilẹkurẹ
  • Origbo, and
  • Ọyẹrẹ

Ilẹkurẹ
group consist of young men between the ages of 20 and 25; this group has no defined city role, beause there are still young and psychologically immature to handle city administration.
Origbo
(mid-level age group) is populated by Ilẹkurẹ members; membership is drawn from each family, and only for male children. Children born within the same time or children within three-year-age-bracket are selected to represent families/paternal homes. The members work under their leader called (Olorigbo) to perform social/community services such as:

  • Road/bridge construction or repairs
  • Palace policing
  • Market policing
  • Grave digging
  • Labor pooling to help its members; provides free services to Ọba, chiefs,
    etc.
  • Under under the authority of city elders, Origbo do exercise disciplinary power
  • Represent members at community meetings

The group has rules and regulations that are binding upon members and failure to abide by the rules attract fines. Members transit to the next age group after seven years.
Ọyẹrẹ
is perhaps, the last age group in Afa. After seven years stint in Origbo, every surviving members automatically become Ọyẹrẹ members after initiations are completed. Under their head (Olori Ọyẹrẹ), the group provides:

  • Security/safety needs for the community; otherwise known as city army
  • Ward off evils from the society,
  • In the times past led the outlawed/excommunicated individuals to the city gate;
    before the individuals would begin the journey of no return,
  • Assist the city priests/priestesses in religious festivity,
  • Liaise with the Palace through the community chiefs to inform the Oba the general mood in the community.

After seven years of stint, the surviving members graduate to the city council-of-elders. The wisdom from life experience garnered over the years become the city property, as they become advisers, counselors, mentors and power behind the throne.
Adebi, Afa and the 19th Century War.
Histories indicate that Afa people were warriors; they were always victorious at wars against their enemies in the past. Because of its military strength, exploits, gallantry, Afa was hated by its immediate neighbors; more so, seen by the same (neighbors) as a proud people. The history of Afa’s greatness in the late 18th and early 19th centuries cannot be separated from Adebi, a great, a legend and a woman of extra-ordinary ability from Ayọwẹ ward of Afa. Adebi was a wealthy (in landed property, livestock and slaves) and influential woman; history says, she used both her wealth and physical strength to defend Afa, her ancestral home at all times of need.
However, this heroic disposition of Adebi was misconstrued by male folks as jealousy began, and treachery hatched against her that ultimately led to her death.
Shortly thereafter, a minor misunderstanding occurred between Ọgbagi (on run-away slaves) and Afa; these slaves belonged to Balogun Odu, the Ọgbagi’s War commander.
Irrespective of the diplomatic shuttles undertaking by the people of goodwill such as Ọba Ogunmudasẹyin (the Onirun of Irun) to douse the tension between Ọgbagi and Afa on the impending, but an avoidable war; Afa’s War Commander, Balogun Bakare’s recalcitrant’s attitude (based on selfishness and arrogance) beclouded reasons, which brought untold hardship, wailing, destruction, and death upon Afa’s people .
Unknown to Afa, her immediate neighbors teamed up with Ọgbagi (as a pay-back). Balogun Odu did not want to take any changes, because of Afa’s military prowess, Odu sought help from Balogun Aduloju of Ado-Ekiti, who at the time was in Oke-Imensi with Balogun Fabunmi.
Ọgbagi-Afa War
Ọgbagi declared war on Afa by laying siege to Afa on all fronts; according to late Pa James Dada Abayọmi (custodian and oral historian on Akoko ), he said:
Odu pitched his camp at Afin with Irun as ally. Arigidi
and Erusu laid siege on the East. Oge and Oyin stayed along
the northern border. Afa was surrounded for three years,
the siege resulted in serious famine as Afa people could
not go out; as a result many people from Afa were captured
and taken to Ado-Ekiti. Other families were taken to Imensi (Lasigidi),
some relocated to Arigidi; it was very interesting to note that during Afa’s
war, there was a total eclipse of the sun-the intensity of the war
turned the day into darkness. Bakare, the war monger, fled to Omuo, and there after killed at Eyi-Ifẹ, near Ọranre- what result? Afa was deserted.
We would remember that Lagos Governor had ended Yoruba wars in 1893 and proscribed slavery. This development impacted Yoruba land positively as all the on-going wars stopped; war captives were released and they returned to their homelands. Afa momentarily eclipsed, however rebounded, records indicate that few years after the war, Afa indigenes in Ekiti and other towns started returning home to re-build the war raged town.
In 1893, Christianity came to Akoko first through the Church Missionary Society (CMS); and second, through some Akoko individuals such as Peter Awonusi of (Ọba), Daniel Ọlaniyi of (Ikun); Solomon of (Ipesi); Pa Gbonigi of (Irun, the great-grand father of Bishop Bọlanle Gbonigi; Abraham Asaya of (Afin); James Ẹlẹgbẹlẹyẹ of (Ifira), and Akinrotiba of Ọgbagi.
These individuals and many more, re-defined Akoko in terms of: religion, education, even politics in the years ahead.
Oge
The second of the four communities is Oge headed by Ọwage (the current head is Ọba Alex Jimọh); Oge has five wards and several chiefs among them are Ọdọfin, Asalu, Aro. Oge people are warn and hard-working. Oge has a rich culture; it has several cultural and religious festivals. Among the festivals are the New-Yam and Ẹrẹ festivals, Ẹrẹ (the Okirimabo) is the most attractive Oge festival- which features carrying of fire. Beside, Oge has various types of masquerade such as Egungun Igbẹdẹ.
Aje-Okeagbe
The third of the four quarters is Aje, and the traditional head is Ewi. The quarter is further divided into two- the northern and the southern units. Aje people are farmers, while their women are mostly traders and pot makers. Aje people are mostly Christians of Cherubim and Seraphim denomination.
A progressive, humble and easy going people, who love education- several of its citizens have made positive contributions to the greatness of Ondo State.
Ido
The fourth leg of the square; this group migrated from Oyin, the neighboring community in 1952. The traditional head of Ido, is Oludo.
Arigidi
Arigidi is an ancient town in Akoko region of Ondo State. Zaki is the traditional head of this community. From the records, Arigidi has three quarters- Ijaja, Agbaluku, and Imọ
Arigidi shares boundary with Iye and Okeagbe on the North, to the south are Ikarẹ and Iboropa; on the west is Ọgbagi, and Erusu to the east. A hard-working and achievement-driven people. Because of this disposition, their neighbors view them differently.
Ajọwa: the Community of Eight Autonomous Towns.
Ajọwa is another confederate community in Akoko North with eight autonomous towns living side-by-side within the same geo-confine. Records show that in the early 1950s some communities within the north-eastern fringe of Western Region on the border line with some Yoruba towns in Northern Nigeria should come together- an association that would result in a strong economic, social, and political development. By 1960, these eight communities had moved to a mutually agreed location, now known as Ajọwa.
The communities are: Uro, Akunnu (now Iludọtun, a part of larger Akunnu), Uso, Efifa, Esuku, Daja, Ọjọ formed Ajọwa, which means (Peoples under the same banner or coming together as one).
Each of these communities has it traditional institutions, practices, and customs; for instance Daja has (Olu of Daja) Ọjọ is headed by (Ọlọjọ), Uro is led by (Oluro), Uso by (Oluso), Efifa under (Elefifa), Esuku by (Elesuku).
The entire community is united by a common purpose-development. The community has several joint socio-cultural and religious institutions- the Church, Mosque, postal-office, health/medical center, market, schools (primary/secondary). The first secondary school, Ajọwa Community Grammar School, founded in September, 1975; and since then, many infrastructural development had taken place in this community.
Ajọwa has grown from a medium size community to semi-urban society with an increasingly enlightened citizenry.
Because of the peculiar dialectical groupings in Ondo State, we studied these dialectical families and developed Alphabet for them. However, Okeagbe dialect was used as the prototype or a model to undertake our study.
These are the findings of the study.
Okeagbe dialect belongs to Yoruba-Edo-Akoko-Igbo (YEAI), one of the several thousand local tongues spoken in Nigeria. Regardless of its phonology (and phonetics), and its morphology; Okeagbe dialect, a sub-division of “YEAI” belongs to a Defoid-a language group that speaks Yoruba, and claims Ile-Ife as its ancestral home. Defoid is one of the language sub-divisions of Volta-Niger (a.k.a West-Benue-Congo or East Kwa), a major group under Niger-Congo language family.
OKEAGBE ALPHABET.
From our study conducted, we identified twenty-nine (29) letters from where Okeagbe dialect evolved. The letters of the (alphabet) is classified into three groups: the Consonant (17 letters), Vowel (7 letters) and the Digraph/a pair of letters (5 letters) taking as one character with assigned sound; and the special (eo).
Aa Bb Dd Ee Ẹẹ Ff Gg GB/gb HE/he Hh Ii Jj Kk KP/kp Ll Mn Nn
Oo Ọọ Pp Rr RH/rh Ss Ṣs Tt Uu Vv Ww Yy.

The Three Categories of Okeagbe Alphabet.
Vowel Digraph/Double Letters Consonant.
Aa GB/gb Bb
Ee HE/he/hẹ Dd
Ẹẹ KP/kp Ff
Ii RH/rh Gg
Oo Rr Hh
Ọọ Ii
Uu Jj
Eo- the special diphthong; the Okeagbe 1st person plural pronoun Ll
Mm
Nn
Pp, Ss, Ṣs, Tt, Vv, Ww, Yy




Observations in Okeagbe Double Consonants
Yoruba, a prominent language in Niger-Congo language family has one digraph (gb) – a digraph is when two letters are used as one and has assigned sound. However, Okeagbe dialect has five digraphs- the most interesting of these Okeagbe digraphs is the Rr (Rhotic Consonants) also known as tremulants or R- like sound. Rhotic consonant came from rho letter, which combines the “R” from Latin script and “P” from the Cyrillic script. Because of its international popularity and usage, it is transcribed in the International Phonetic Alphabet in Upper-or-Lower-Case-Variant of Roman “R,r” says, Wikipedia.
Another double letter, but with a single pronunciation in Okeagbe dialect is [HE/he/hẹ]; although, it is a consonant, but it comes in mid-tone format and sounds like a vowel. Interestingly, “h” letter may take either (e or dotted ẹ) letters to produce a particular sound; but, this will depend on the subject of conversation. For instance, if your conversation centers on “fish” the word in Okeagbe dialect will carry a dotted [ẹ]-that’s {i/kp/hẹ}. On the other hand, if your conversation revolves around a house or a home, it will be [he]; that’s {e/kp/he}. Another example with [he]suffix is:
I/lo/he- a special song during the New Yam Festival.
This letter (he) is like the Phoenician letter for the emphatic glottal /h/ (heth), according to Wikipedia, it “was borrowed in two different functions by different dialects of Greek as a letter for /h/ (H= heta) by those dialects that had such a sound, and as an additional vowel for a long /E/ (H, eta) by those dialects that lacked the consonants.”
Another two letter consonant is Kp, which falls under what is called co-articulation or double/simultaneous pronunciation in the labial-velar region of the mouth. Labial-Velar is when one or both lips, the back of the tongue in the mouth are the active articulators. For instance, the Okeagbe word for Knife (u-kp-hẹn) adequately explains the mechanism both in manner and in articulation.
Yoruba in Ekiti-State: Ekiki-Kete.
Ekiti State was created in 1996 from old Ondo State; it was part of Ondo Province created in 1912 by the British colonial master. With the introduction of regions in 1946 Richard Constitution, Ekiti District became a part of the Western Region, and since then has changed with time to be a state populated entirely by the Ekitis, united by the same language, an intellectual power-house, endowed in natural resources; but blessed with tropical climate that sustains varied topography ranging from upland rocky zone of (Efọn-Alaye) to the thick rain-forest of Ekiti/West, which supports both the cash crops (cocoa, coffee, kola nut, timber) and perennial crops.
Ekiti has sixteen local governments with several cities, towns and villages. Some of these towns are: Ado, Ẹfọn-Alaaye, Ikọle, Ijero, Ikẹrẹ, Isan, Ire, Igede, Iyin, Ido, Emure, Ilawẹ, Ode, Ọyẹ, Omuo, Ikoro, Ilọrọ, Ọgọtun, Egosi, Ilasa, Okemesi, Ifaki, Ọsan, Asin, Ọrin, Ilogbo, Osi, Igbole, Ọra-Aye, Eyio, Igbara-Odo, Ikọgosi, Iye, Awo, Ipoti, Igogo, Ọsin, Agbado, Isinbọde, Usi, Ipaọ, Itapa, Erinmọpe, Erinjiyan, Ayede, Ọtun, Ilupeju, Ijan, Itawurẹ and many more.
Figure : Ekiti State among other South-Western States.
Source:http://www.ekiti.comm/AboutEkiti/maps.htm
Ado Ekiti
Ado Ekiti, the current capital of Ekiti State, a major Yoruba town which is headed by Ewi; one of the sixteen children of Oduduwa, the Ọlọfin and the progenitor of Yoruba race.
Oral history however, indicate says there were some aborigines in the present site of Ado probably the “ancestor or progenitors of Igbọn near Ọgọtun, Ẹrijiyan, Ijero, Ulesun and Asin near Ikọle,” the history continues “other ancient dwellers included:Aso, Ulero, Isinla, Ilamoji, Ukere, and Agbaun near (Igbemọ).”
From time to time, these warn communities kept receiving migrants till the time when a new group of migrants led by Ewi, Prince Biritiokun (nicknamed Awamaro) the son of Oduduwa arrived and Ado’s fortune changed forever. Ewi, the account says over-threw the existing political system and replaced it with a new administration under him at Ado, meaning “here we camp.”
Ewi absorbed the conquered Elesun people and their chiefs, but under oath of allegiance, as time went on Ewi Awamaro engaged in other wars with many settlements and communities; in time, Ado Kingdom under Ewi had been created and firmly established.
For centuries Ado kingdom expanded, and had many tributaries.
Ado is associated with gallantry and a town known for brave men, some of them are:
Ogbigbọnihanran of Idolofin Quarters
Ogunmọnakan of Okelaja
Fasawo (a.k.a Aduloju) of Udemọ quarters
Eleyinmi Orogirigbọna of Okeyinmi quarters
Ogunbulu (a.k.a Ala l’oju Osoru of Aisẹgba Ekiti)
From records, there was no Ado-Ekiti war commander like Fasawo Aduloju in terms of warfare, popularity and success; he waged many wars on behalf of Ado-Ekiti in 1870s and 1880s. He wars were felt in Akoko, and Ọwọ areas of Yoruba land; history says he led many into captivity to compensate for decline in Ado’s population and wealth caused by Ibadan attacks in Ekiti land.
Records show that the new settlers swelled the population of Ado, and enriched the city’s culture “with their lineage names and festivals in similar circumstances.”
Ado also had its share of dark side of history, especially during Ibadan occupation through its despotic viceroys (Ajẹlẹ), this situation forced some Ado citizens to relocate to some neighboring communities in Ijesa-land; besides, and Ibadan forcibly removed some Ado people to: Iwo, Ibadan, Rẹmọ, Ipẹru, Makun, and Shagamu.
The history of Yoruba is certainly incomplete without Ado; this brings to mind the Ijesa/Ekiti Parapọ of 1877 under the leading commander, Seriki Ogedengbe of (Ijesa) and two other sectional commanders Fabunmi of (Imensi) and Aduloju of (Ado-Ekiti).
The war, though the costliest and deadliest of all the Yoruba intra-tribal wars; notwithstanding, the war ended the bloodbath, and brought sanity back to the land. As Governor Carter made the warring groups signed armistice treaty in 1886, he visited both Ibadan at Igbajọ, and Ijesa/Ekiti at Imensi-Ile; prohibited slavery and officially ended the war.
By 1913, Ekiti District was formed and Ado became the headquarters.
Aramọkọ-Ekiti
Notwithstanding the problem associated with oral history, which is the major source of information in African societies- the place of oral history will remain eminent for a long time and its authenticity will face if any, a minimum challenge from African historians . Aramọkọ-Ekiti history gives reason while oral history will still be a major source of information in our society. This popular aphorism supports our position.
Oun m ba Alara se,
wọn ba n’ le Alara
Oun m ba Ajero se
wọn ba n’ le Ajero
T’ẹ ni Ọrangun Aga
Legends, histories and lately records have confirmed that these three Ọbas- Alara, Ajero, Ọrangun are related; while Ọwa Obokun was their younger. Although history and legend present the stories differently; Ọlọfin and Ọkanbi, according to legends were Oduduwa’s children, and these two sons later became fathers to several princes, who left Ile-Ife on military adventures.
On the other hand, history books (in most cases) skip Ọlọfin and Ọkanbi connection and always refer to these princes as direct sons of Oduduwa; whichever way history presents this information, the fact remains that Alara, Ajero, Ọrangun and Ọwa Obokun were princes from Ile-Ifẹ, who at a time left home for adventures of which they never returned, but created kingdoms that perpetuated their names till date.
Alara became the founder of Aramọkọ in Ekiti; today three ruling houses produce Alara by turns: Olokun, Ọkinbaloye and Arakalẹ. Fourteen communities make the entire Aramọkọ with sectional heads under the authority of Alara. An agrarian society, complemented with cottage industry.
Awo, Emure and Osi
These Ekiti towns were founded almost at the same time by the three brothers who left Ile-Ifẹ on adventure; Okiribiti, Akinsanmi and Olosi.
Okiribiti the eldest, a great warrior founded Emure Ijaloke, Olosi established Osi before their communities were attacked by Benin invaders. Akinsanmi, according legend moved to Ọba-Ile, after a while he came back to Isẹ, before he finally settled at Atowose market area which is today known as Awo. Akinsanmi, a powerful hunter and a great medicine man was known far and wide.
Akinsanmi established Alawo, the traditional head of Awo town. The has various traditional chiefs with defined roles; Ẹnumọ chiefs are made up of nine chiefs, three each from Larẹ, Iro and Ẹmọ. There are another nine Ẹlẹgbẹ chiefs, three each from (Agba Ẹlẹgbẹ), (Agba Akin), and Oisa Ijokun from the three quarters that make up Awo.
Another group of chiefs are the Ẹgiris, Egiri consist of three-category-chiefs, the: Olorigbo, Ẹlẹgiri, and Elerukuku. Again each category has a three-member-chief. The women chiefs are Eyedofin, Eyegun and Eyesemore- all have the prefix of “Eye” and at the ward levels are the family heads called Olori-Ẹbi.
Awo town operates Age-group system, which provides social services to the entire community, more important, each group member moves up to the next age group at the cycle seven years.
Ẹfọn-Alaay: the Rock City.
Ẹfọn-Alaaye is one of the Yoruba towns with direct connection to Ile-Ifẹ throne. History says Ọbalufọn Alayemọrẹ founded Ẹfọn-Alaaye, but quickly relocated to Ile-Ifẹ to take over the reign; however, he left behind his son, Adudu Ọranku to rule. Today, Alaaye throne is rotated among three ruling houses-Ogunuote, Obologun and Asemojo.
Efọn-Alaaye, which is situated on rocky topography, is sustained by tropical climate that support perennial crops like yam, coco-yam, rice, banana, plantain, and several perishable vegetable. The climate also supports cocoa, kola-nut and palm oil.
Ẹfọn-Alaaye town is made up of six quarters, there are: Aaye, Ọbalu,Ejigan, Ẹmọ, Isaja and Ikagbe. Each of these quarters is headed by High Chief. Each high chief has horde of chiefs in his domains that help with daily administration.
Ikọle-Ekiti- The Apasiwọ-ise Ibadan.
Ikọle was founded by Akinsale- an Ile-Ifẹ prince many centuries ago. Akinsale was among the sixteen Oduduwa princes, who left on adventure to establish kingdoms, north, south, west and
east of Ile-Ife kingdom. Records, however says, Akinsale met Asọlọ of Isọlọ the aborigines at the present site of Ikọle. Akinsale and his entourage changed location thrice, first settled at Erijiyan, and second at Ọwa-Ọbaafo, after his wives’ death, a punishment from goddess of Yeye stream on the “charge that (Akinsale’s wives) broke the calabash of her children.” The third movement was to the present Palace site by Akinsale.
Legend and record say, Akinsale sent message to his father at Ile-Ifẹ to send him rituals, which he would perform in his permanent site for progress, prosperity, security and good health. Legends say Akinsale received “ODU-ỌSETURA” with a specific instruction to build his house on it. Never satisfied with what he got, his father sent Ọbalufọn and another 239 deities to Akinsale – all together 240. Still, records say Akinsale was not satisfied until another 120 deities sent to make 360 (Ojidinrinwo). This means, Akinsale had 360 deities- a deity for a day; this made Ikọle an all-year-round-diety-worship-community.
This account cannot be far from being the truth, because some of the Ifa verses (Odu-Ifa) make reference to Ikọle. As time went by the name Ẹlẹkọle and Ikọle came from the events that gave birth to Ikọle as a town. One version says “Ẹlẹkọle” came from “Alakọle” based on the specific instruction from Oduduwa that Akinsale must build house on “Ọsẹtura”; another version says “Alakọle” became “Akọle” that’s the “one who add to the original numbers” of deities (240 + 120 =360).
In time, Akọle became Ikọle; the names of a progress society, which has always triumph over its enemies. Ikọle town has six quarters: Ilọin, Imikan, Idẹmọ, Isọlọ, Ọmọdodo, Ọmọdoke. Eight High Chiefs are-Ọlọtin, Sajọwa, Ẹdẹmọ, Asọlọ, Ṣagbale, Arẹmọ, Ọlọmọdikọle and Oisakọle consist of Iwarẹfa, the Cabinet who assist the Ẹlẹkọle with day-to-day administration. Also, there is Ikanse Traditional Council.
Ikẹrẹ-Olosunta: The Town where two Ọbas Reign and Rule in Peace
Ikẹrẹ was founded by Ifẹ prince just like other Ekiti towns centuries ago, however, there was a dramatic turn of event, when a Benin hunter, Ọgaga made Ikẹrẹ his home.
Ọgaga was warmly received by Olukẹrẹ, in time Olukẹrẹ delegated some responsibility to this guest. For centuries these rulers had co-existed, united by customs and traditions that have distinguished Ikẹrẹ as a unique Yoruba town, where two Ọba rule and reign.
Although, Olukẹrẹ wears crown, Ọgaga wears “cap”; yet the Ọbas are joined by common purpose. Olosunta festival provides the avenue for the Ọbas to meet once a year.
Usi-Ekiti
Usikorede was the son of Ooni Lafogido, the like others before him sought royal blessing from his father, before undertaking his adventure. Records show that the sojourn took years and several stops before Usikorede and his entourage got to the present site and started a community.
Ekiti and the National Development.
As previously stated, Ekiti’s contribution to the greatness of Yoruba is immeasurable; as an agrarian society, the land has contributed so much to the building of Yoruba land- the cocoa, palm oil, coffee, kola nut, timber went a long way to build the old West.
But the most valuable asset in Ekiti is its human resources- the intellectual power-house, which had and still illuminating the society. Like the Greek society of ancient times known for its philosophers, whose ideas changed and recreated the society back then, so is Ekiti the “fountain of Knowledge” had and continue to change our society for the better.
Names like Professor Jacob Festus Adeniyi-Ajayi, Prof. Adegoke Olubumọ, Prof. Adeyinka Adeyẹmi, Prof. Akintoye, Prof. Adamolekun, Prof. Osuntokun, Prof. Niyi Ọsundare; and late scholars like Prof. Hezekiah Oluwasanmi, Professor Samuel Aluko will always be a reference point in intellectual circle; those individuals through scholarship created a better society.
Yoruba in Kwara State Yoruba
Kwara before 1991 had Ilọrin, Ọyun, Igbomina, Ekiti, Kabbah/Yagba divisions. But the creation Kogi State in 1991 changed Kwara as the Kabbah Division of (Yara/Ijumu) and Yagba Division (Isanlu, Gbẹdẹ) with two divisions from old Benue State formed Kogi State.
Kwara as of today, consist of 14 local governments, 12 of which are Yoruba speaking. The Yoruba speaking Kwara include: Ekiti, Ifẹlodun, Ilọrin East, Ilọrin West, Irẹpọdun, Isin, Ọffa, Moro, Eko-Ẹro, Ọyun.
Igbomina.
Igbomina people can be found in two states- Kwara and Ọsun; in Kwara, Igbomina are found in three local governments: Irẹpọdun, Ifẹlodun and Isin. Igbomina people are surrounded by Ijesa on the west, on the east, are Yagba people; to the north are non-Igbomina, but Yoruba of Ọffa, Okuku, and River Niger.
Isin-Igbomina
Isin-Igbomina include: Isanlu (not Yagba-Isanlu), Ijara, Owu, Iwo-OkeAba, Oke-Onigbin, Alla, Edidi, Odo-Ẹku, Ọba, Iji, Pamọ, Ọpanda, Igbesi,, Ẹlẹyin, Kudu-Owode. On the north of Isin, is Igbaland, Ọraland, Ireland; to the west, Ajasẹ-Ipo and Oro; on the east are, Oro-Ago, Ọlla and Osi; to the south are, Apa land, Arandun and Omu-Aran. These Igbomina Yoruba came either from Ile-Ifẹ or Ọyọ-Alaafin.
Omupo:
Omupo (Omu-Ipo) migrated from Ile-Ifẹ under Iku-Jenrọla Adebari Alọmọle, the only surviving son of Awogbọla Olomu Akperan, an Ifa priest of unusual power. Legends say, Olomu Akperan’s family spread across two big compounds-Akeran and Ogbonji of Ilarẹ’s quarters (and they claimed Oduduwa met Akperan’ s progenitor Ọbadio in Ile-Ifẹ).
In this royal home, males are called “Osomu”,and female “Molomu”, with passage of time the name became Olumu, while “Aperan” was the coinage from the compound-Akeran.
History says Olumu Aperan left home, because he was denied of Ọbadio throne, on his journey, he met Fagbamila Ajagun-N la the first Ọrangun of Ělá at Igbo-Ajagun-Nla; with other warriors such as Onikoyi, Olugbọn, and Arẹsa they joined forces with Ọranmiyan to fight the Ibariba.
From Igbo Nla to Omupo
After the Ibariba war, Olumu Aperan settled briefly in Ọyọ, shortly thereafter, he began the journey that would take him to Omupo. Olumu Aperan (Okujẹnrọla) left his daughter, Awobinpe or Adesẹwa in Ọyọ- who later became a Muslim and adopted a new name-Nana Ayisat.
History says Nana later left Ọyọ and came to Omupo, and later became a regent for 50 years after her father’s death. But because of her faith and belief, she was located at place now known as Nana compound-a major tourist site after Olomu-Aperan’s walking stick until today.
Kogi State: The Iyara-Ijumu-Kabbah and Yagba
Yoruba
There many towns and villages ofYoruba origin in Kogi the “Confluence” State known as Okun. Okun- a term coined in 1965 by Eva Kraft Askari in the field work on “Ọwẹ Traditions” covers six sub-Yoruba groups formerly called the Kabba; there are: Iyagba, Ijumu, Igbẹdẹ, Ọwẹ, Abunu, Ikiri and Oworo.
Kabba Province, where these people domicile is described by British colonial officer as “dust bin province” because of its remoteness to Kaduna- the capital of the defunct Northern Region. Ordinarily, the towns and villages in this area should have been part of Ekiti, or Ondo States; or at the very best, an independent administrative unit (state) on its own, if the British colonial masters had allowed our history, culture, social and religious affliations to be the arbiter in this matter.
On the other hand, our history would have been very different, if British had listened to the words of wisdom from Yoruba Ọbas, political leaders, and academia when their views were sought on where Okun people should belong; but for selfish political and economic
reasons, British lumped “Okun Yoruba” in Ijumu, Iyara, Kabba, Yagba, Ọwẹ,
Abunu, Oworo and Gbẹdẹ with Northern Region feudualistic system-those with who,
the (Okun-Yoruba) had no cultural, social, political bearing or relation.
According to Apata, Ọwẹ people were from Ile-Ifẹ three ancestors Odidẹ, Ereju and Aseju feature prominently in Ọwẹ story; however history is saying, probably the same person might have these names. The ancestor might have passed through Akurẹ and Ayere, as records
established a link between Kabba and Ayere which history situates within twodifferent, but related contexts. One through filial-relationship establish by a
son or a daughter. Second, relationship established by sibling. However, these
historical perspectives are still in dispute by the two actors Kabba and Ayere.
Abunu people,
according to history came from Ọyọ-Ile through Ido and perhaps, Ekiti. Apata,
Brilano, Adulu and Iyearu favor and subscribe to Ọyọ-Ile historical origin; on
the other hand. Ade Ọbayan suggests the Igala origin because of “Attahship
title” in Abunuland. This view does not, resonate with Abunu people, says
Simoyan, because the age long association between Igala and Abunu could have come from
cultural assimilation between the two neighbors.
Ijumu people
are either from Ile-Ifẹ or Ọyọ-Ile; as oral history the main source of
information gives two possible dispersal points for the princes that founded
most of the Ijumu towns as of today.
The first version as recorded by a
British officer, H.B. James in 1926 from (oral sources) says the princes
dispersed at Iyah Gbẹdẹ and heaed to different dirctions: Yagba, Gbẹdẹ, Bunu,
Akoko and Aiyede.
The second version also form oral
source, says princes dispersed at Iyamoye. Other formal and informal sources point to
either Ile-Ifẹ or Ọyọ-Ile as the original homes of Okun-Yoruba. Whatever, the
story could be, Okun people are Yoruba, though several centuries of internal migration, association with other
non-Yoruba neighbors have had effect on their language; regardless, there are
still Yorubas- this should have been a deciding factor for locating them politically by the British
colonial masters before independence.

Yoruba Eulogies
Ọyọ
A ki rọ’ ba fin la lẹ de Ọyo
O ya ẹ jẹ a lo ree ki Alaafin
Ọmọ a jowu yọ kọ lẹnu
A bi Ila tọ-tọ lẹhin
Pan-du-ku bi soo ro
Ibi ti wọn ti ni ki Olowo gbowo
Ki Iwọfa sọ tọ wọ rẹ nu,
Ṣe ko le ba di’ ja, ko le ba di apọn
Ki Ọba Alade le ri n jẹ,
Ọyọ mọ l’ afin Ojo pa Ṣẹkẹrẹ, ọmọ Atiba
Babalawo lo d’ fa, pe ibiti ilẹ gbe yọ ni aye wọn,
Ọyọ ode oni,
ni Agọ-Ajọ, Ọba lo tun tẹ, laye Atiba Ọba,
Adebinpe O
Sakẹkẹ, Adebinpe, eji ọgbọrọ, Alade lẹyẹ Akande,
Ọba, aji bo ‘yinbo se le ri,
Ọba taa ri, taa ka po la po, taa kọ fa, lọ fa,
Taa ka pata,
lo ri Apata, Bẹmbẹ n ro, imulẹ lẹhin agbara,
Ọdọfin ijaye,
o jẹ du ro de la kanlu, ọmọ a ja ni lẹ ran gan-gan,
Eji ọgbọrọ,
Alaafin Atiba, Ọba lo ko wo jẹ, Ko to do ri Ọba to wa lo ye,
A ji se bi Ọyọ
laa ri, Ọyọ O jẹ se bi baba eni kan-kan
Pin ni si lọ ‘mọ Erin t’ n fọ la ya ‘gi,
Ọyọ lo ni ka rin, ka san pa, ka gbẹsẹ, ko yẹ yan,
Oko ala kẹ, ọmọ
a fo ko ra lu, t’ wọn o ba mọ Erin,
Se wọn o gbọ‘hun Erin ni,
A ji sọ la, ọmọa jo wu yọ kọ lẹ nu.

Ifẹ Ooye
Oodaye
Ọmọ ogboro Ile-Ifẹ, ọmọ adade owo ni Ifẹ Ọọni,
Ọmọ ọkan so-so ti n fi me ji n paa rọ,
A k’ n du ro kọ’ ba ni Ifẹ Ọọni, a ki bẹẹ rẹ ki Ọba
Ni Ifẹ Oooye lagbo, Ẹni to duro
ki Ọba ni Ifẹ oo ‘to lu, ẹni to bẹẹ rẹẹ.
Ki Ọba ni Ifẹ
Ọọni, ẹbọra buruku ni bọ iru wọn la sọ,
Oke Ọra m bẹ
ni Ifẹ ooo da ye, ni bi ti baba wag be rọọ lẹ,
Mẹ jọ lagba ijoye t’ m bẹ la pa ọtun,
Mẹ jọ lagba ijoye t’ m bẹ lapa osi, Ọọni
Agba ijoye
di mẹ-rin-din-lo-gun, t’ m ba Olufẹ gbi mọ ran,
Eni ki wọnni Ifẹ lagbo,
O di ile ihanran ti ojumọ t’ n mọ wa ye,
Ọmọ a soo ko, ọmọ araba ja ro wo rẹ mọ,
A soo ko lo n jẹ ọmọ t’ n jẹ soo ko,
Abu itẹ ni, onifẹ abure,
Ọmọ ba to ni lẹ, lẹ sẹ omi,
Ọmọ Alade to ni sẹsẹ Ẹfun,
Jọbọrọ bo ni la la ni nu jẹ, ọmọ a soo koo,
Ọmọ a ji bowo, ti n pe ọmọ ẹlomiran lọ lẹ,
Ọmọ olowo isẹmbaye, ki olowosile to gbo de,
Ori akanju ni le baba to bi yin lọ mọ,
Abu itẹ ni, Onifẹ Ọọni,
Ọmọ alade ni fẹ Ọọni, oye lagbo,
Ẹyin ọmọ akaba owo rẹ mọ,
Ẹru jẹ jẹ ni fẹ Ooye,
Ẹ fi igba n la ru owo mi ko mi
Bantẹ Kan jo na na, ni mu le Olufẹ wumi
Ogun oojojumọ, ni mu ile, wọn n sun mi lọ,
Ooooto ro omi alẹ Ifẹ, Ooooto ro omi alẹ Ifẹ,
Inu ọmọ awo
o pe me ji, ọmọ olodo kan ọsa ra ra,
Ọmọ olodo
kan o tẹ rẹ rẹ, ọmọ odo to san were ke, were ke,
T’o de hin kule
Akinlẹ, to da ba sa,
Abu itẹ ni,Olufẹ Abure eeeeeeeeeee
A sa kẹ kẹ ogbọ dọ bimu.
Abagba o gbọdọ bu wẹ,
Te te de oni
sọgbọrọ lo mu omi odo na gbẹ,
Sọgbọrọ oju
mi wu mi, ọmọ Ọba t’ o ni kọa,
L ọ jọ ti Olufẹ si Afin Ọyọ ile,
Ilẹkun mẹ-rin-din-lo-gun,n’ Olufẹ tọ,
Kọkọrọ idẹ ni wọn mu se gbogbo ẹ,
Wọn a kọ ẹjọ inu, wọn a kọ ẹjọ ẹhin,
Wọn a kọ ẹjọ ẹhin, wọn a se ọdẹdẹ pi-ri-mu-pi-ri-mu,
Iko-hun-ko-lo, mo ji se ọrọ saye,
Mo bu to wo,
mo bu tọ mọ, mo sọ-mọ wara,
Lẹ-hin ọrun, Ọmọ Odu’a,
Se bi adiẹ, ẹlẹsẹ marun

Ẹgba-Ọmọ
Lisabi

Ẹgba Ọmọ Lisabi, Agbongbo Akala,
Ọmọ a gbojo lọ wọ ogun,
Ade ori Ẹgba sẹkẹ wuru, olowo ẹyọ ana,
Ara Ake mọ jo, a jo gbẹru, ma jo mẹkọ,
Ẹru ni n sin ni, ẹkọ ko le sin yan,
Ọmọ eni dudu ko si n’ le,
Ọmọ ẹni pupa ko mọ bẹ se,
Ara Ake mọ jo, se bi ẹyin ni,
Ọmọ a gbo jo lọ wọ ogun,
Ọmọ a gun Ẹsin bamba,
Egungun to ro ko, to ro ko pẹ lu mi,
Ori a maa gbore ka lẹ lọ ja,
Ọmọ oru laa se ka,
Ẹniyan to se iru ẹ lo san ana, ko ni fi ara ire lọ ọ
Ọsan laa soo tọ,
Ọmọ ẹja ti gbe inu ibu soro,
Ọmọ ereka sa wọ rọmi, sa wọ rọ mi,
Ọmọ atẹni, wi jọ, wi jọ
Ki irun rẹ maa gbọn lẹ rẹ rẹ,
Ọmọ egun ju gun, pẹ lu mi ara,
Ake ẹ jo jo lo ji, ki ẹ ma lọ ree jo lọ ba,
Ara oko Adagba, ẹyin da?
Ara Ake ma jo, a jo gba ‘ru, ma jo gbẹ kọ,
Ara ogun Adagba, ogun lo le baba wọn da bẹ Olumọ,
Ogun oun ọtẹ, lo le wọn ku ro lo ri ‘le,
Adagba ni wọn sun, ti Olu fi mọ,
Ko so gun mọ, ko sọ tẹ mọ; Olu ti gba yin la,
Ibi Olu gbe fi wahala wọn mọ, ni n jẹ Olumọ,
Oko Adagba ni won ibusọ si, ti wọn fi gbara jọ si bẹ,
Ọmọ abi pọ kọ, aya ro gbo lẹ, su kẹ su kẹ;
Ọmọ Ẹgba, igba gbogbo;
Ọmọ o si lẹ kun, pa lẹ kun de,
Bọ si le, bọ so de, ẹyin lọ mọ Aki-ti-ka-ta,
Ọgbọin Oogun, aba-ta-bu-tu Ọlọrọ lọ mọ Ẹgba,
Ọmọ a fi tọ wọ alejo bọnu, Ọmọ asipa Ọdẹ,
Ọmọ a-pa-ti-ba-ba ilẹkẹ,
Ẹgba gbale, Ẹgba gba oko,
Igba ki gba, lẹgbẹ Ẹgba n ja re,
Abi mọ la ke, ọmọ Alake a fọ la joo gun,
Ẹgba fọ la ja, O fe’pe ja,
Ọmọ Ẹgba oni gbẹdu lọ wọ, lọ wọ,
Alagogo Ọranyan tan-tan,
Abi ni la ke, mo se nu gbogbo bi jẹ jẹ,
Wọn bi mi ni Gbagura, mo gbo-lo-hun bi Ọjẹ;

Ibadan
Ọmọ Lagelu rọ
ra binu,
Jo ‘gun o
sin mi, to ‘gun to ‘gun la n ko Ibadan,
Ọmọ Lagelu, Ọmọ ọrọ apata,
Ma fi ida,
ti pọ ọta silẹ, ki ‘ja o to de,
Ẹni ti a bẹ
ko ma ja gun mọ, ti n le wọ ogun,
Ibadan, ọmọ
a jo’ro sun,
Ibadan ki di
ifa, ko mu ọmọ ara ilu ni jọ si,
Wọn a ni ki
wọn lọ re mu ajeji wa,
Ni aye ti wọn
fi eniyan se ẹbọ,
Wọn a ni ifa
Ibadan ki gbe onilẹ, bi ajeji;
Apa tun bee-re
ki o to wọọ, ni ‘bi t’ ole n gbe jare oni-hun;
Ọmọ a jẹ
igbin yo, Ọmọ a fi ikan-raun fọ ori mu;
A ki wa’ye,
ki a ma laa run Kan lara, ija igboro laarun Ibadan,
Ọtẹ ẹgbẹ ogun
n la, sọ agbara do gun,
Ẹyin naa ni,
O mu ra ija bi ẹni mọ tẹ lẹ,
Ilu to bi to
yi, ko ‘lọ ba,
Ilu Oluyọle,
ilu ologun; ilu Ogunmọla, ilu Ajayi
Ilu Ibiknle
oloke agban-gban-sin,
Ibadan lo mọ,
o mọ laipo;
L aipo si ni
baba Ibadan.

Ijẹbu-Alarẹ
Ijẹbu ọmọ
Alarẹ,
Ọmọ Alagẹmọ
mẹ-rin-din-lo-gun,
Abulẹ so wo,
ọmọ Alarẹ n lẹ,
Ọmọ Alagẹmọ
mẹ-rin-din-lo-gun,
Olowosile sa
lẹ yin,
Ọmọ imọlẹ, afele
ja,
Ọmọ Alarẹ, ọmọ
Awujalẹ, ọmọ Ọbanta;
Ọmọ orisa jẹ
n la, bi onile yi,
Ọmọ ari gba
bu owo,
Ọmọ a fọn owo
bi ẹni fọn yan-gan,
Ọmọ a
fi-di-pọ-tẹ mọlẹ,
Ọmọ a fẹ jab
o ri,
Ọmọ
ala-gba-la ade-wu-re,
Ọmọ Osupa yọ
lo ke, wọn ni ko kun to,
Wọn ni ẹni ọwọ
ba to, ko tun se,
Ọmọ
Aja-gba-lu-ra, Ẹ n lẹ,
Ọmọ a ro dun
joye, ọmọ a-ro-dun jo ye,
Ọmọ
Da-gun-re-we, ọmọ awure fi asẹ ba-nu,
Ọmọ a ri gba
n la bu owo ni ile baba wọn,
Ọmọ olowo t’
n jẹ oye meji pọ,
T’ o n jẹ
Awujalẹ, t’o n jẹ Da-gun-re-we;
Ọmọ Ọlọja ti
wọn n na too-ru, too-ru;
Ọmọ ile ti o
jẹ a bee-re ti oko,
Ọmọ adasọ wọ
lẹ bi oyinbo,
Ijẹbu, ọmọ
Alarẹ, ọmọ abẹrẹ Oje sọ-wọn;
Ọmọ a fi Ẹgbaa
sawo lo ke sangan,
Ọmọ a di ẹru
bi ẹni di ẹran
Ni ile baba
to bi yin lọmọ;
Ọmọ daji
age, ọmọ afe-le-ja,
Ọmọ Ajasin
lo-ju-de ọta rẹẹ,
Ọmọ afẹfẹ,
Awujalẹ.

Okeho
Ọmọ Ọlọfin
Ajaka,
Ọmọ apa-ta-ki
alejo,
Ọmo a-ro
-dun Jo ye
Ọmọ Adele
te-ji, te-ji;
Ẹ ku a-mo-ke-gun
ni wọn ki wa,
Oke
ri-bi-ti, ri-bi-ti
Ni o jẹ omi
gba arin ilu kọ ja,
Oke Biayin n bẹ,
Oke Ile-ye-tẹ-lẹ-ye,
Mo-ta-la-ya-gba,
Ishia n bẹ ni
ilu Okeho,
Bode n bẹ ni
ilu Okeho,
Olele n bẹ
ni ilu Okeho,
Alu-bi-ogun n
kọ?
Oke Ogun,
Ka ki wọn ni
Mọba,
Ibu Ọba,
Gbojẹ;
Ojo Orona lo
ku ro ni Ilaro, ni jọ si,
Onipẹde tẹ
le,
Oke Oniho la
n lọ;


Ọffa
Iyẹru Ọkin, Ọlọfa
mọ jọ Ọlalọmi,
Ija-ka-di-
loro Ọffa,
Ọmọ Agbe-saye,
ọmọ Olorungbe,
Ọlọmọ lo lọ
fa, Ọlọfa lo lọ mọ,
Ọmọ
hunnu-hunnu, ọmọ Ọlalọmi
Agara a ma
dori wọn,
Oore Ọffa, a
si ma rẹ ja Ọffa,
Ọmọ Oroki, ọlọsọ
mọọ jọ.

Omu-Aran
Ọmọ Olumu
Aperan ni ile baba ẹyin,
Ọmọ iro t’ n
pa ni lẹsin jẹ sin-gba-lo-du,
Ẹyin lọmọ bi
ewurẹba sọ nu lomu,
Ẹ ma fi lọ
mi ra ra,
Tani ba yin
se ẹgbẹ, gbẹran-gbẹran?
Adiẹ koko lo
sọ nu lomu,
Ẹ ma fi lọ
mi ra ra,
Tani ba yin
se ẹgbẹ, gbẹyẹ-gbẹyẹ?
A sin-gba
lodu lọna to mu,
Awa o gbe
ewurẹ, bẹ la o gbe agutan,
Ẹni gbe arẹwa
lo ‘birin ko fẹ wọ,
Ẹni gbe ẹran
lo di igara,
Abe ake le
jo gbe n sun lomu,
Bi a o ba ri
Igun, a o sẹ bọ,
Bi a o ri
Akala, a o le soro,
Bi a o ri Jẹnju,
a o ri Egungun,
Bi a o ri wọle-wọde,
a o ri Ọba,
Ọmọ ọkan-le-lẹ-gbẹ-ta
ẹkọ

Ilaro-Orona
Ọmọ Erin lo
ni ‘gbo,
Ẹfọn lo lọ
‘dan,
Ọmọ
pa-kan-la-kan
Ọmọ ina ti n
jo gere-gere lori omi,
Ọmọ aran o
su-wọn, a kọọ ni igbalẹ,
Ọmọ oku ẹkọ,
ọmọ ija du akara,
Ọmọ agbele jẹ
bu
Ogogo ẹfa ọrọ,
Ọmọ ina
eesan,
Ọmọ ku lo
do,
Ogogo ti n
yi ni lo kun lapa,
Ọmọ ina
eesan n t’ jo ni-gere-ni-gere,
Ọmọ owu-dudu
ti ko ya gburan,
Ọmọ ku lo
do, a o se ẹyọ,
Ọmọ ku laa
gberi.

Ělá Ọrangun
Olu-Igbomina
lo jẹ ọmọ Ogboye,
Ọmọ ewurẹ
Ělá jẹ lẹsẹ gba-ge-de,
Agutan Ọrangun
jẹ lẹsẹ Iyara,
Akukọ Ọrangun
to gun ori Ọpẹ,
lọ re
le tente,
O kọ fun
Ajero, o si pe Alara tan-tan,
Ělá Ọrangun ọmọ
Ogboye,
Ọmọ aro-dun
jo ye,
Agbara mẹta
lo san, to la ode Ělá ja,
Ọkan Ṣẹ o re
Iperin,
Ekeji san, o
re ẹhin Ebi,
Ẹkẹta lẹhin
kin, Akinjọrin ni Magbọn;
Ibi a pa Erin si la n pe ni Oke Iperin,
Ibi a pẹ dẹ
si ni wọn pe ni Sẹdo;
Ibi a pa gbo si ni wọn pe le jigbo,
Ibi a pẹ hin
si, ni wọn pe lẹhin mi,
Ọrangun ọmọ
Ogboye, gbade;
Ọmọ Akukọ
go-go-ro, ti n jẹ la lẹ de Ilara.

Ikoyi-Ẹsọ
Ẹsọ Ikoyi, ọmọ
Agbọọnyin,
Ẹsọ Ikoyi, ọmọ
ẹru ọfa,
Ọmọ a fọ fun
yọ yọ, ti n da igba ọfa n lẹ
Ọmọ
gbe-le-gbe-gbẹ, gbo-ko-gbe-ju,
Ọmọ Asaa-ju
agbo, piri ti n da igba ọfa sọ fun,
Igbo lo
Olukoyi n gbe, wọn ki n gbe igboro,
Lọ jọ ti
Olukoyi ku, wọn O ri ilẹ gbe sin,
Eruwa ni ile
agbọọnyin, ọmọ a-t-i ẹgbẹ sun,
Ọmọ
aro-gun-jo, ọmọ aro-gun-yọ,
Ọmọ a fo gun
to-wo-se
Apo ni ti wọn
lo ti tọ,
Ọfa ni Iwo wọn,
Aka-tan-po
ni wọn fi n da ẹsẹ ẹhin ọmọ wọn,
Ori tẹrẹ ni
wọn fi n sọ yin l’ orukọ,
Ọmọ
ida-gi-ri-da-gi-ri,
Ọmọ asaa-ju
ogun, maa kẹ-hin ogun,
Baba yin la
lu-lu ogun bara fa gbẹ,
Isawumi jẹ,
Ogun oojojumọ, lo mu ile baba wọn
Sun mi n lọọ,
Ẹsọ Ikoyi, ọmọ
agbọọnyin;
Ọmọ Ọpẹ-rẹ-kẹ-tẹ
n dagba, inu Adamọ n ba jẹ,
Iroko ni
baba igi, Aweri ni baba Ọbọ,
Aweri lo pọn,
Onikoyi o pọn paali,
Ọmọ Ọba iji ma
pa igi atorin,
Mọ la wo ji
ni ile iyekan baba ẹyin,
Ọmọ omi san
dara-dara lori Ọta,
Ọmọ omi rin
dara-dara lo ri Ọta,
Ọmọ ila kan
soso, ninu ọgbun koo see ka,
Ara aye ko
gbọdọ ka, ero ọrun ko gbọdọ bẹ ko to wọ,
A fi agbomu
imu fagbemu lo fi ila ohun se se bẹ jẹ,
Ọmọ ọmọganna-ẹlẹwa
apoko,
Ọmọ gbọọrọ
adubi, ẹlẹwa rọ rọ,
Ọmọ
Kanna-kanna ori oro, ọmọ gbafi awẹ,
Ọmọ Igunugun
ori agbo,
Ọmọ Akala ti
n bẹ lọrun ose,
Ọmọ Tẹn-tẹ-rẹ,
ori Iroko,
Ọmọ
Kanna-kanna, ori oro,
Igunnugun to
ba lẹ jẹ ori,
Akalamangbo
to ba lẹ jẹ Ẹdọ,
Tẹntẹrẹ ko
te-te, O ba lẹ, O jẹ ifun akọni,
Igunnugun ni
gba ẹbọ isalu aye,
Akalamangbo
ni gba ẹbọ isalu ọrun,
Kanna-kanna
ni gba ẹbọ ori oro,
Ọmọ Araba mẹta
ogele,
Ọkan a maa
to Ọsin ba lẹ,
Ọkan a maa
to Odidẹrẹ re ra,
Ọkan iyoku
lo ke le ile
Kanna-kanna ori
rẹ n fo lo ke rangi bo-jo, rangi bo-jo,
Ọmọ alewu
ojo ogun kikan-kikan.

Eko-Akete:
Ile Ọgbọn
Eko Akete,
Eko ile Ọgbọn,
Gbogbo odo
ni n fo ri fun Olokun,
Eko akete,
Eko ile ọgbọn,
Eko Adele,
mo de Ẹyọ
Mo gun Agere,
mo sa’re ju ẹlẹsẹ;
Meji lọ,
Mo wọ ọdẹdẹ,
mo tẹ lẹ ẹrọfọ;

Awori: Ọmọ Ọlọfin
Ogunfunminire
Ọmọ
Ogunfunminire,
Ọmọ Arẹ Ọna
Kankan Fo,
Akọkọ Ogboju
Ọdẹ,
Apa Erin, ọkan
giri Oogun,
Arọni ro gun
ma ti di, ọkunrin-ki-ọkunrin,
Ọmọ alade
jiwin-jiwin ilẹkẹ,
Ọmọ egungun
ile, ti n fi wa ju gba ọta,
Ti n wa ọkọ
de ile ishẹri,
Akoko to
gbale-to-gbaju,
Ọdẹ aperin ọkankan
giri oogun,
Orule yaa
gbo, O gbe ori aja, ya ju;
O fi Igbo se
ile, o fi ọdan se ọna,
Ọtamọ rogbo,
Alumọ yan-ge-de;
Alalẹ ilẹ,
Awe-re-ge-de,
Ẹyẹ aye, oju
idi na ibi,
Ọpa da họ
mi, ni pa ẹsin ni ọmọ Awori,
Tani Ṣẹngele
n fo ju di?
Iti Ọgan ọmọ
Ọdẹ Afeleja,
O fi ikoti yọ
oju ọta,
O fi
Pon-po-to yọ oju awon ẹni ibi o ja re,
Ohun ibi idẹjọ
ile, idẹjọ oko,
Idẹjọ ile la
mọ si awọn ọmọ Ajayi,
T’o gbade wọ
mi ni jọ si,
Idẹjọ oko la
mọ bi awọn ọmọ Akẹsan ni ile baba ẹyin,
Egungun ile
ti n fi wa ju gba ọta, mo rogbo etutu,
Areke ile lo
di Iganmu ile lode oni,
Ẹba Ogun ijọsi
ni Ibaragun,
Igbo ọta
morogbo la mọ si Orutu,
Oni-ka-lu-ku,
loni ba se n ki gbogbo wọn,
Awori, ọmọ
Arẹ-Ọna-Kankan-Fo.












Yoruba Eulogies
Ọyọ
A ki rọ’ ba fin la lẹ de Ọyọ
O ya ẹ ja a lo re ki Alaafin
Ọmọ a jowu yọ kọ lẹnu
A bi Ila tọ tọ lẹhin
Pan du ku bi so o ro
Ibi ti wọn ti ni ki Olowo gbowo
Ki Iwọfa sọ tọ wọ rẹ nu,
Ṣe ko le ba di’ ja, ko le ba di apọn
Ki Ọba Alade le run ‘jẹ,
Ọyọ mọ l’a fin Ojo pa Ṣẹkẹrẹ, ọmọ Atiba
Babalawo lo d’ fa, pe ibiti ilẹ gbe yọ ni aye wọn,
Ọyọ ode oni, ni Agọ-Ajọ, Ọba lo tun tẹ, laye Atiba Ọba,
Adebinpe O Sakẹkẹ, Adebinpe, eji ọgbọrọ, Alade lẹyẹ Akande,
Ọba , aji bo ‘yinbo se le ri,
Ọba taa ri, taa ka po la po, taa kọ fa, lọ fa,
Taa ka pata, lo ri Apata, Bẹmbẹ n ro, imulẹ lẹhin agbara,
Ọdọfin ijaye, o jẹ du ro de la kanlu, ọmọ a ja ni lẹ ran gan-gan,
Eji ọgbọrọ, Alaafin Atiba, Ọba lo ko wo jẹ,
ko to do ri Ọba to wa lo ye,
A ji se bi Ọyọ laa ri, Ọyọ O jẹ se bi baba eni kan-kan
Pin ni si lọ ‘mọ Erin t’ n fọ la ya ‘gi,
Ọyọ lo ni ka rin, ka san pa, ka gbẹsẹ, ko yẹ yan,
Oko ala kẹ, ọmọ a fo ko ra lu, t’ wọn o ba mọ Erin,
Se wọn o gbọ ‘hun Erin ni,
A ji sọ la, ọmọ a jo wu yọ kọ lẹ nu.
Ifẹ Ooye Oodaye
Ọmọ ogboro Ile-Ifẹ, ọmọ adade owo ni Ifẹ Ọọni,
Ọmọ ọkan so-so ti n fi me ji n paa rọ,
A k’ n du ro kọ’ ba ni Ifẹ Ọọni, a ki bẹẹ rẹ ki Ọba
Ni Ifẹ Oooye lagbo,
Ẹni to duro ki Ọba ni Ifẹ oo’ to lu, ẹni to bẹẹ rẹẹ
Ki Ọba ni Ifẹ Ọọni, ẹbọra buruku ni bọ iru wọn la sọ,
Oke Ọra m bẹ ni Ifẹ ooo da ye, ni bi ti baba wag be rọọ lẹ,
Mẹ jọ lagba ijoye t’ m bẹ la pa ọtun,
Mẹ jọ lagba ijoye t’ m bẹ lapa osi,
Agba ijoye di mẹ-rin-din-lo-gun,t’ m ba Olufẹ gbi mọ ran,
Eni ki wọn ni Ifẹ lagbo,
O di ile iharan ti ojumọ t’ n mọ wa ye,
Ọmọ a soo ko, ọmọ araba ja ro wo rẹ mọ,
A soo ko lo n jẹ ọmọ t’ n jẹ soo ko,
Abu itẹ ni, onifẹ abure,
Ọmọ ba to ni lẹ, lẹ sẹ omi,
Ọmọ Alade to ni sẹsẹ Ẹfun,
Jọbọrọ bo ni la la ni nu jẹ, ọmọ a soo koo,
Ọmọ a ji bọwọ, ti n pe ọmọ ẹlomiran lọ lẹ,
Ọmọ olowo isẹmbaye, ki olowosile to gbo de,
Ori akanju ni le baba to bi yin lọ mọ,
Abu itẹ ni, Onifẹ Ọọni,
Ọmọ alade ni fẹ Ọọni, oye lagbo,
Ẹyin ọmọ akaba owo rẹ mọ,
Ẹru jẹ jẹ ni fẹ Ooye,
Ẹ fi igba n la wu owo mi ko mi
Bantẹ kan to jo na na, ni mu le Olufẹ wumi,
Ogun oojojumọ, ni mu ile, wọn sun mi lọ,
Ooooto ro omi ale Ifẹ, Ooooto ro omi alẹ Ifẹ,
Inu ọmọ awo o pe me ji, ọmọ olodo kan ọsa ra ra,
Ọmọ olodo kan o tẹ rẹ rẹ, ọmọ odo to san were ke, were ke,
T’o de hin kule Akinlẹ, to da bas a,
Abu itẹ ni, Olufẹ Abure eeeeeeeeeee.
Ẹgba-Ọmọ Lisabi
Egba Ọmọ Lisabi, Agbongbo Akala,
Ọmọ a gbojo lọ wọ ogun,
Ade ori Ẹgba sẹkẹ wuru, olowo ẹyọ ana,
Ara Ake mọ jo, a jo gbẹru, ma jo mẹkọ,
Ẹru ni n sin ni, ẹkọ ko le sin yan,
Ọmọ eni dudu ko si n’ le,
Ọmọ ẹni pupa ko mọ bẹ se,
Ara Ake mọ jo, se bi ẹyin ni,
Ọmọ a gbo jo lọ wọ ogun,
Ọmọ a gun Ẹsin bamba,
Egungun to ro ko, to ro ko pẹ lu mi,
Ori a maa gbore ka lẹ lọ ja,
Ọmọ oru laa se ka,
Ẹniyan to se iru ẹ lo san ana, ko ni fi ara ire lọ ọ
Ọsan laa soo tọ,
Ọmọ ẹja ti gbe inu ibu soro,
Ọmọ ereka sa wọ rọmi, sa wọ rọ mi,
Ọmọ atẹni, wi jọ, wi jọ
Ki irun rẹ maa gbọn lẹ rẹ rẹ,
Ọmọ egun ju gun, pẹ lu mi ara,
Ake ẹ jo jo lo ji, ki ẹ ma lọ ree jo lọ ba,
Ara oko Adagba, ẹyin da?
Ara Ake ma jo, a jo gba ‘ru, ma jo gbẹ kọ,
Ara ogun Adagba, ogun lo le baba wọn da bẹ Olumọ,
Ogun oun ọtẹ, lo le wọn ku ro lo ri ‘le,
Adagba ni wọn sun, ti Olu fi mọ,
Ko so gun mọ, ko sọ tẹ mọ; Olu ti gba yin la,
Ibi Olu gbe fi wahala wọn mọ, ni n jẹ Olumọ,
Oko Adagba ni won ibusọ si, ti wọn fi gbara jọ si bẹ,
Ọmọ abi pọ kọ, aya ro gbo lẹ, su kẹ su kẹ;
Ọmọ Ẹgba igba gbogbo;
Ọmọ o si lẹ kun, pa lẹ kun de,
Bọ si le, bọ so de, ẹyin lọ mọ Aki-ti-ka-ta,
Ọgbọin Oogun, aba-ta-bu-tu Ọlọrọ lọ mọ Ẹgba,
Ọmọ a fi tọ wọ alejo bọnu, Ọmọ asipa Ọdẹ,
Ọmọ a-pa-ti-ba-ba ilẹkẹ,
Ẹgba gbale,Ẹgba gba oko,
Igba ki gba, lẹgbẹ Ẹgba n ja re,
Abi mọ la ke, ọmọ Alake a fọ la joo gun,
Ẹgba fọ la ja, O fe’pe ja,
Ọmọ Ẹgba oni gbẹdu lọ wọ, lọ wọ,
Alagogo Ọranyan tan-tan,
Abi ni la ke, mo se nu gbogbo bi jẹ jẹ,
Wọn bi mi ni Gbagura, mo gbo-lo-hun bi Ọjẹ;
Ibadan