Brief History of Oranfe

ORANFE is known to be among the first set of deities that descended from heaven to earth.

Oranfe is the god of lightning and thunder sent by Eledumare to the universe. (He had) his primary abode at Oke-Ora as a god and had his house built of fire both in heaven and his earthly abode on Ora hill (Oke-Ora) in Ile-Ife then known as Ife Oodaye.

That was why he was referred to as Oranfe Onile Ina (Oranfe owner of the house of fire). All his fellow gods and warriors feared him because of his mystical power of lightning and thunder and the power to emit naked fire from his mouth given to him by the Almighty Eledumare (God).

Due to his enormous power and the constant exchange with the unseen beings, he was usually alone on the hill of Ora (Oke-Ora), and only descended on the order of Oduduwa (His Supreme Head) to attend to his subjects and perform some rituals and sacrifices which he usually carried on in the afternoons (Osangangan) for the cleansing of the land on a routine basis, that was why he was nicknamed Osangangan, while Obatala carried his own sacrifices very early in the morning (Kutukutu Owuro) on the order of Eledumare through Oduduwa.

Oranfe was a powerful warrior with the power behind the wind, thunder and lightening . He is referred to as Oranfe – ONILE INA, ORIRANGIGBO, ALAGEMO TI OUN JE EWE GBIGBE, THE GOD OF FIRE. It was not possible for ordinary humans who were not spiritually fortified to see Oranfe eyeball to eyeball except Oduduwa and direct descendants of Oranfe, even up till today, because of the enormous power he possessed. Obaluru is the head of Ile Oranfe, his living spirit and heritance. Oranfe had many wives including the popular three, Oru, Osara, Akinsin, among others, he also had several children and grandchildren spreading across Ile Oodua (Yoruba land) and beyond. Oru begat Obamakin, the father of Olugbo, Woyeasiri, Oluyare among others.

Oranfe shrine is located along Iloromu Oke-ora in Ile-Ife. The Chief priest of Oranfe is called OBALURU in Obaluru compound Ile-Ife. The Oranfe festival usually holds on Monday nine days after olojo festival. In the olden days, human being were used (i.e killing for the ritual) and they were called them (IWOO meaning a stranger) but nowadays human being are no longer used, but Ram and Sheep are used.

Oranfe first wife is Osara. He was always helping people to fight against those who denied them of their rights. He assisted Obatala, the god of white, to kill Obameri along oke esinmirin river and the place is called igbo obameri.

There were so many chiefs under obaluru who is the king in Oke-Ora, Iloromu Ile-Ife. Obaluru also controls igbo alapara, the sacred bush used to bury those people that were killed by thunder, cripples and hunchbacks.

YorubaRenaissance

Tracing Our Source: Ancient Egypt link.

LINGUISTIC SIMILARITIES

Since Ferdinand de Saussure, the surest way to prove a cultural contact between peoples is to adduce linguistic evidence by Ferdinand de Saussure (1972): General History Of Africa.

One of the largest inhabitants of Egypt were Yoruboid , and it will be expected that a good percentage of their language will be yoruboid too.

See the table below:

EGYPT / YORUBA

1. Wu (rise) Wu (rise)

2. Ausa (Osiris, father of the gods) Ausa (father)

3. Ere (python/ Serpent) Ere (Python / Serpent)

4. Horise (a great god) Orise (a great god)

5. Sen (group of worshippers) Sen ( to worship)

6. Ged (to chant) Igede (a chant)

7. Ta (sell / offer) Ta (sell/offer)

8. Sueg (a fool) Suegbe (a fool)

9. On ( living person) One ( living person)

10. Kum (a club) Kumo l(a club)

11. Enru (fear / terrible) Eru (fear / terrible

12. Kun / qun (brave man) Ekun (title of a brave man)

13. Win (to be) Wino (to be)

14. Odonit (festival) Odon (festival)

15. Ma or mi (to breath) Mi. (to breathe)

16. Tebu (a town) Tebu (a town)

17. Adumu (a water god) Adumu (a water god)

18. Khu (to kill) Ku (die)

19. Rekha (knowledge} Larikha (knowledge)

20 Hika (evil) Ika (evil)

21 Mhebi (humble) Mebi, humble to ones family

22 Sata (perfect) Santan (perfect)

23 Unas (lake of fire) Una (fire)

24 Tan (complete) Tan (complete)

25 Beru (force of emotion) Beru (fear)

26 Em (smell) Emi (smell)

27 Pa (open) Pa (break open)

28 Bi (to become) Bi (to give birth, to become)

29 Hepi (a water god) Ipi (a water god)

30 Sami (water god) Sami (a water god)

31 Osiri (a water god) Oshiri (a water god)

32 Heqet – Re (frog deity) Ekere (the frog)

33 Feh (to go away) Feh (to blow away)

34 Kot (build) Ko (build)

35 Kot (boat) Oko (boat)

36 Omi (water) Omi (water)

37 Ra (time) Ira (time)

38 Oni (title of Osiris) Oni (title of the king of Ife)

39 Budo (dwelling place) Budo (dwelling place)

40 Dudu (black image of Osiris) Dudu (black person)

41 Un (living person) Una (living person)

42 Ra (possess) Ra (possess/buy)

43 Beka (pray/confess) Be or ka (to pray or confess)

44 Po (many) Po (many/cheap)

45 Horuw (head) middle Egyptian Oruwo (head) (Ijebu)

46 Min (a god) Emin (spirit)

47 Ash (invocation) Ashe (invocation)

48 Aru (mouth) Arun (mouth ) Ilaje

49 Do (river) Odo (river)

50 Do (settlement) Udo (settlement)

51 Shekiri (water god) Shekiri (a water god)

52 Bu (a place) Bu ,a place

53 Khepara (beetle Akpakara (beetle)

54 No (a water god Eno (a water god)

55 Ra -Shu (light after darkness Uran-shu (the light of the moon

56 Run-ka (spirit name) Oruko (name)

57 Deb/dib to pierce Dibi (to pierce)

58 Maat (goddess of justice Mate (goddess of justice)

59 Aru (rise) Ru (rise up)

60 Fa (carry) Fa (pull)

61 Kaf (pluck) Ka (pluck)

62 Bu bi (evil place) Bubi (evil place)

63 In- n (negation In-n (negation)

64 Iset (a water god) Ise (a water god)

65 Shabu (watcher) Ashonbo (watcher)

66 Semati (door keeper) Sema (lock/shut the door)

67 Khenti amenti (big words of Osiris Yenti – yenti (big, very big)

68 Ma (to know) Ma (to know)

69 Bebi, a son of osiris) Ube, a god

70 Tchatcha chief (they examined the death to see if they tricked tsatsa (a game of tricks, gambling )

71 Ren( animal foot) Ren (to walk)

72 Ka (rest) Ka (rest/tired)

73 Mu (water) Mu (drink water)

74 Abi (against) Ubi (against / impediment)

75 Reti (to beseech) Retin (to listen)

76 Hir (praise) Yiri (praise)

77 Ta(spread out) Ta (spread out)

78 Kurud (round) Kurudu (round)

79 Ak – male Ako (male)

80 Se – to create Se (to create)

81 Hoo (rejoice) Yo (rejoice)

82 Kamwr (black) Kuru (extremely black

83 Omitjener (deep water) Omijen (deep water)

84 Nen, the primeval water mother) Nene (mother

85 Ta (land) Ita (land junction)

86 Horiwo (head) Oriwo (head)

87 Ro (talk) Ro (to think)

88 Kurubu (round) Kurubu (deep and round)

89 Penka (divide) Kpen (divide)

90 Ma-su (to mould) Ma or su (to mould)

91 Osa (time) Osa (time)

92 Osa (tide) Osa ( tide)

93 Fare (wrap) Fari (wrap)

94 Kom (complete) Kon (complete)

95 Edjo (cobra) Edjo (cobra)

96 Didi (red fruit) Diden (red)

97 Ba (soul) Oba (king) soul of a people

98 Ke (hill) Oke( hill

99 Anubis (evil deity) Onubi (evil person)

100 Kan (one: Middle Egyptian) Okan (one)

101 Nam (water god) Inama (water god)

The words above are used to show that most Yoruban words are identical to the ancient Egyptian.

Iyalode of Ibadan, Alhaja Aminat Abiodun, is dead.

Sources at her family compound in Idi- Arere area of Ibadan and her Bodija residence, said she died in the early hours of this morning, today the 8th of December, 2018.

As Iyalode, she is the representative of women in the Olubadan-in-council which has 11 members ( the Olubadan as the head and 10 other high chiefs, including Iyalode). During her lifetime, she’s referred to as the Obabinrin (female king) of Ibadanland. She combines wealth with power. The tall, beautiful and elegant woman is a ‘talk of the town woman’ everywhere she goes.

She became the Iyalode of Ibadan following the demise of the former occupant, Chief Mrs Wuraola Akintola. Aminat Abiodun was announced in August, 2007 and installed on the 19th day October, 2007, as the Iyalode of Ibadanland, the 13th in the history of the ancient town, rising through the ladder as Jagun Iyalode of Ibadanland, from 1971 to her present position‎, almost 36 years after she began her journey. May her soul rest in peace.

The Brief History of Olugbo lineage: Obamakin Osangangan

His Highness, Oba Obateru Akinruntan, Olugbo of Ugboland

Oranfe is the god of lightning and thunder sent by Eledumare to the universe. (He had) his primary abode at Oke-Ora as a god and had his house built of fire both in heaven and his earthly abode on Ora hill (Oke-Ora) in Ile-Ife then known as Ife Oodaye. That was why he was referred to as Oranfe Onile Ina (Oranfe owner of the house of fire). All his fellow gods and warriors feared him because of his mystical power of lightning and thunder and the power to emit naked fire from his mouth given to him by the Almighty Eledumare (God).

Due to his enormous power and the constant exchange with the unseen beings, he was usually alone on the hill of Ora (Oke-Ora), and only descended on the order of Oduduwa (His Supreme Head) to attend to his subjects and perform some rituals and sacrifices which he usually carried on in the afternoons (Osangangan) for the cleansing of the land on a routine basis, that was why he was nicknamed Osangangan, while Obatala carried his own sacrifices very early in the morning (Kutukutu Owuro) on the order of Eledumare through Oduduwa. It was not possible for ordinary humans who were not spiritually fortified to see Oranfe eyeball to eyeball except Oduduwa and direct descendants of Oranfe, even up till today, because of the enormous power he possessed.

Obaluru is the head of Ile Oranfe, his living spirit and heritance. Oranfe had many wives including the popular three, Oru, Osara, Akinsin, among others, he also had several children and grandchildren spreading across Ile Oodua (Yoruba land) and beyond. Oru begat Obamakin, the father of Olugbo, Woyeasiri, Oluyare among others.

Although Oranfe was a god-King, further studies of Yoruba cosmology revealed that when the gods/deities were coming from heaven (Ikole Orun) to earth (Ikole Aye), all the gods were ordered by Eledumare to work with Oduduwa on earth among whom were Oranfe. Eledumare gave the Ase (spiritual authority) to Oduduwa over all other god-kings, which symbolizes that Eledumare created the earth primarily for human beings. Oranfe was given special power above so many gods/deities, that was why he was called Oba Igba irunmole (King of 200 deities), while Oduduwa being the supreme head of all god-kings/deities was referred to as the Oba Okan le nirinwo irunmole (King of 401 deities) which is one of the several titles of Ooniriisa (the owner of the gods) till date.

Although on several occasions, this supreme authority given to Oduduwa by Eledumare generated a lot of disagreements among the gods on why he would exercise supreme authority on them, but each time Ifa Olokun (Oracle) was consulted, they were all warned not to question this divine arrangement by Eledumare. Digging deeper is like questioning the existence of Eledumare, naturally because of this they all “Wori” (Pay homage) to him as the father of all beings, kings and gods on earth, till today. Obaluru (Oranfe) being Oba igba Irunmole under Oduduwa, Oba Okanlenirinwo irunmole still pay homage (Wori) to any reigning Ooni as a sign of humility and respect as directed by Eledumare. Further details will be unveiled in my subsequent publications.

Obamakin was a known warrior and a brave man, who doubled as a liaison officer for his father Oranfe Onile Ina. Oranfe, the father of Obamakin had so many children from his other wives but his most beloved wife Akinsin was childless. One day Oduduwa called Oranfe and few other gods to accompany him on a journey (this culture is still in practice in present day Ile-Ife), that might take them many days, months or possibly years to return.

Oranfe, being very old then needed to apportion some properties to his wives and children. Akinsin, his most beloved wife was given a piece of land on which Obamakin had been farming temporary for a while, and he gave other valuable materials and properties out to other wives and to each of his children. Then he proceeded to Ile Idio to meet Oduduwa for the journey.

Prior to that time, Obamakin had been exhibiting a lot of rebellious and shameful attitudes, abuse of privileges among others, such as excessive drinking, forcefully marrying other people’s wives ( Ogbe ewure ton towo, ogbe olomoge ton tororo idire), this shameful and rebellious act of Obamakin formed part of Oriki (Eulogy) for anybody coming from Ile Oranfe in Ile-Ife till date – “Omo Oranfe lese oke, to n tan ina memu l’osangangan, omo gbirin abuke, gbinrin abaro, O gbe ewure ton towo, Ogbe olomoge to n tororo idi re.”

As soon as Oranfe left for Idio (Oduduwa’s place) to embark on the journey, Obamakin having felt that Oranfe had embarked on a long journey in which he was not likely to come back alive considering his age then, and being a warrior, felt it was Oranfe’s grand plan to dispossess and deny him what he considered his inheritance. He then planned a full scale war against Akinsin his father’s wife. As at then, Obamakin was around 29 years, and had gotten children of his own, he called his loyal warriors and friends to assemble at a place called Iloromu (Meaning a place where the wickedness of man resides), which is still in existence in present day Ile Ife. Obamakin launched a surprise attack on Akinsin (Oranfes wife), which led to her being chased away and dispossessed of her apportioned land.

While that was going on at Oke Ora, Oranfe, being a powerful god-king sensed something was wrong at home, he then sought the permission of Oduduwa to go back home as his house was in crisis. As the news of Oranfe coming home unexpectedly got to Obamakin, who had started exhibiting arrogance and rebellion against his father (by changing his name to Obamakin Osangangan, living the life of affluence and oppression of people), quickly called his warriors that Oranfe was closer to Oke Ora and that could mean a doom for him if he should get home seeing his beloved wife sent away and disposed of her right.

Obamakin then decided to run away. He embarked on a journey to an inhabited place called Iwinrin/Igbo Ugbo (forest of the vultures). It was there they became wild as a result of hunger and famine, it should be noted that at this place called Ugbo, Obamakin made love to one of the slaves that accompanied him in the rebellious journey who gave birth to Omo Olu Ugbo, later pronounced as Olugbo. Other warriors that followed him settled around the Ugbo community for constant propitiation of the gods and ceremonial rituals.

Ooni as the owner of diffused monotheism, a religion of many gods controlling about 401 deities within the framework of awesomeness of high God. Oranfe was one of the god-king placed under Oduduwa by the Eledumare. Obaluru, being the living spirit of Oranfe, is a king under the supreme leadership of Any reigning Aaroole Oodua/Ooniriisa.

Yoruba from The Early Period

Ile-Ife according to Yoruba belief is the earthly origin and fountain of all. Yoruba is a pre historic race. Ife traditional history maintains that from Ife scattered the various species of mankind. Yoruba history tells that the personage Oduduwa migrated to Ile-Ife where he reigned and held sway, established the Yoruba dynasty, and Oduduwa could not have been his original name.

As tradition has it, he had several children who in due time became the progenitors of the various clans, when taken together are the Yoruba people. Oral traditions tell us that early Ife history is divided chronologically into three:

The first was Ife Oodaiye, Ile Owuro (the land of the most ancient days where the dawn was first experienced). Tradition tells us that this Ife ended as a result of flooding.

The survivors formed the nucleus of the second Ife, Ife Ooyelagbo (Ife, the city of survivors) this existed until the arrival of elements from the east whose attempt to seize power led to a bloody struggle between Oduduwa also known as Olofintoto and the aboriginies led by Obatala. Oduduwa conquered and founded Ile-Ife (Ife of peace). Oral tradition of Ile Ife tells us that many communities existed in the second Ife. Each having its own Oba and each Oba had his Chiefs.

Archaeological field survey shows that 13 of these communities have been revealed. Oduduwas victory led to the centralization of these communities and became the first Ooni (ruler). The word Ooni was never used until the first centralised government in Ile Ife.\nTradition tells us that Oduduwa had many children, male and female. Oduduwa’s daughter was married to Obatala, and gave birth to Olowu, Asunkungbade the founder of Owu Kingdom.

Towards the end of Oduduwa’s reign, He became blind and lost four of his powerful sons. On the demise of Ooni Odua, one of his sons, Obalufon Ogbogbodiri succeeded him as Ooni. Before his death, Ooni Odua, reformed the government and crowned all his children and sent them abroad with orders to show filial obedience to their brother who he first crowned his successor as Ooni. Yoruba Obas refered to themselves as brothers, though their kingdoms waged war against each other.

The kiriji wars ended with the insistent declaration of the Owa Obokun that the Aalafin of Oyo was his brother, not subordinate. In 1903 dispute between the Elepe and Akarigbo, they refused the authority of the Aalafin as matters paternaining to giving crowns, but both subjected themselves to the decision of the Ooni according to Ife tradition,

Oranmiyan led an expedition to Benin and subdued the people. Reigned for 13 years and and returned to Ife, not understanding the language, but promised to give them a king from their own blood. He took a Benin wife, and the result of that union was Eweka I of Benin. Up till today, the site is called Orun Oba Ado in Ile Ife where oranmiyan set out to found the Yoruba dynasty in Benin. And it is to this spot that the heads of the kings of Benin were brought for burial.

The last time this tradition was kept was with the burial of King Adolo of Benin.

Ile-Ife according to Yoruba belief is the earthly origin and fountain of all. Yoruba is a pre historic race. Ife traditional history maintains that from Ife scattered the various species of mankind. Yoruba history tells that the personage Oduduwa migrated to Ile-Ife where he reigned and held sway, established the Yoruba dynasty, and Oduduwa could not have been his original name.

As tradition has it, he had several children who in due time became the progenitors of the various clans, when taken together are the Yoruba people. Oral traditions tell us that early ife history is divided chronologically into three. The first was Ife Oodaiye, Ile Owuro (the land of the most ancient days where the dawn was first experienced). Tradition tells us that this Ife ended as a result of flooding.

Yoruba Obas refered to themselves as brothers, though their kingdoms waged war against each other. The kiriji wars ended with the insistent declaration of the Owa Obokun that the Aalafin of Oyo was his brother, not subordinate. In 1903 dispute between the Elepe and Akarigbo, they refused the authority of the Aalafin as matters paternaining to giving crowns, but both subjected themselves to the decision of the Ooni.

According to Ife tradition, Oranmiyan led an expedition to Benin and subdued the people. Reigned for 13 years and and returned to Ife, not understanding the language, but promised to give them a king from their own blood. He took a Benin wife, and the result of that union was Eweka I of Benin.

Up till today, the site is called Orun Oba Ado in Ile Ife where oranmiyan set out to found the Yoruba dynasty in Benin. And it is to this spot that the heads of the kings of Benin were brought for burial. The last time this tradition was kept was with the burial of King Adolo of Benin.

Regency in Yorubaland

Princess Adetutu Adesida- Dike the Regent of Akure

Regency, a practice, whereby a princess is allowed to occupy the throne until a substantive king is installed, is presently practiced in some states in yorubaland. In yoruba tradition, regency is designed to honor the first daughter of every Oba/king/High chief who died on the throne. However, such honor is not extended to any Oba who was banished. There have been instances in Akure history when two Regents have refused to quit and they went ahead to be confirmed as the Deji for many years.

in yorubaland. In yoruba tradition, regency is designed to honor the first daughter of every Oba/king/High chief who died on the throne. However, such honor is not extended to any Oba who was banished. There have been instances in Akure history when two Regents have refused to quit and they went ahead to be confirmed as the Deji for many years.

The Regent is supposed to be an interim Oba in the real sense of it. She enjoys all the honor and privileges attached to the office of the Oba and she has to dress as a man for the period she is Regent. Because she has worn a crown, she is is never again required to expose her head or get careless with any strands of her hair if she ever goes to a Beauty Salon after leaving the throne. She must never again carry anything on her head for the rest of her life.

HER MAJESTY, PRINCESS JOYCE IBIMIDUN ADESOLA OLADIRAN EBISENI, THE REGENT KALASUWE OF IJAW- APOILAND.

She is forever exempted from being a victim of domestic violence in her marriage meaning that her husband must never lay hands on her regardless of any provocation on her part. If she is not married, she could go and marry after serving as a Regent.

Tradition has it that a married woman or a single lady should be made a Regent instead of a male, for it is assumed that a male might not want to leave as he may transform himself to be king .It had happened in one of the towns before. But if a married woman or spinster is enthroned she will be yearning to go back to her husband and family while a spinster will be yearning to get married and start a new life with her own family.

The Regent is to all intent and purposes the Oba-in-Council in and she automatically takes precedence over the all the chiefs and they are subservient to the Regent and must swear traditional allegiance and loyalty to the Regent as an Institution. From Igbona-Ekiti in Ikole Local Government Area to Erio-Ekiti in Ekiti west and Awo-Ekiti, in Irepodun-Ifelodun Local Government Area, regents currently hold the fort, even if temporarily, as kings on the thrones of their fathers, occasionally giving orders, settling disputes, attending community and state functions and filling other spaces within the communities as needs often compel.

While some communities are said to choose males as regents, the more common and familiar are the females who are the direct daughters of recently deceased monarchs. Findings showed that males are seldom made regents because of the possibilities of a refusal to vacate the throne when a substantive monarch is installed, causing a situation in which two monarchs lay claim to one royal stool.

Further findings reveal that the regents, who are sometimes known even before the demise of a sitting monarch, are there mainly for titular purposes and for a short time till another monarch is selected and installed. It was also found out that in actual fact, the administrative running of the towns still solely rests with the chiefs as a regent might have one personal reason or the other to be away.

The Alaani of Idoani, Princess

Adetutu Atewogboye.

According to Yoruba tradition, the moment a princess ascends the throne and as long as she remains the regent, she is no longer regarded as a woman and she is expected to appear always like a man, but she is only allowed to wear the round beaded crowns, unlike the male kings who have various crowns designed and decorated with beads which may fall over their faces.

The faces of the regents must not be covered and the beads on the neck, falling on their chest must not be more than three and graduated in three layers, although this varies in some communities. But, the beads of the Obas, though of the same length could be more than three.

Regents cannot undertake during the regency any installation of chieftaincy titles, removal of erring chiefs on any excuse and registration of chieftaincy declarations.

The Regency concept is not universal in Yorubaland. There was no Regent in Ijebu Land before the current Awujale, Ogbagba the second was coronated. Same in Lagos after Oba Adeniji Adele or Oba Oyekan joined their ancestors. So also in Ile Ife after Oonirisa Atobatele Sir Adesoji Aderemi left, and Kabiyesi Sijuwade took over.

There was no Regent in Oyo Alaafin where the Oyo Mesi reign supreme. Same for the Owa Obokun of Ilesha after the demise of Owa Obokun Agunlejika and before Oba Aromolaran took over. There was no Regent in Owo after Ekunwolu, Oluaiye Olateru Olagbegi answered the call.

There was no Regent in Idanre following the transition of Kabiyesi Owa Arubiefin.

However, there are few towns in Ekitiland and other places where they had Regents in their traditional system. Certainly in Ado Ewi and Iropora and Oba Ile near Akure, the tradition is fully observed. In the case of Akure, we have had two Regents who have refused to quit after serving out their term as Regents. The were both powerful women of substance with a lot of medicinal and spuritual power.

One of them became the 13th Deji of Akure. Her name was “Eyearo” She reigned for 26 years from 1393 to 1419. The second one became the 25th Deji. Her name is “Eyemoin.” She reigned for 30 years from 1705 to 1735. We are able to talk about them today because their reigns were properly documented.

Princess Bisoye Adedipe, Regent of Elemo in Akure.

After Ewuare the Great broke chalk, his eldest son Ezoti succeeded him. If you recall Olua (Edeleyo’s younger brother) succeeded Ezoti (circa 1473) who himself moved on to the great beyond within 14 days – shot by an aggrieved palace boy during coronation.

According to Egharevba, when Ezoti began his journey to the spirit world, his brother Okpame went to Esi to bring Ezoti’s only son (Owere) back to take the throne. Sadly, Owere and his mum were assassinated on the way back (buried alive) by Okpame – but news of his action leaked leading to his banishment (exile) to Ora. Fear of Okpame made Olua (Ewuare’s second son) initially refuse the throne. Thus, Edeleyo (Olua’s older sister) was invited to become Oba. She was actually installed as Edaiken but fell ill to an unspecified incurable female complaint on her way to Uselu. The spot where she took ill is called Ogbe Edeleyo and bears a shrine to this day. Every Edaiken since then has been decreed to offer a sacrifice at this spot on his way to Uselu.

Orompoto (also spelled: Oronpoto) was the first and last female Alaafin of Oyo, also the empire’s titled ruler. She was the sister of her predecessor Eguguojo. She assumed the throne because there was no male successor from her elder brother at the time. Orompoto lived in the 16th-century. She was considered a skillful warrior and was known according to Oyo tales of her inadvertent victory at the battle of Illayi. Orompoto was one of the four Alaafins to be buried in Oyo Igoho, the capital established by Eguguoju, his brother.

Orompoto’s story say that she was a woman who “danced in and out on the day of her coronation and then the king-makers looked up and realised she had turned into a man.” Orompoto was the child of Egungunoju, the first king of Oyo at Igboho who had no sons. As she wanted to rule against Yoruba tradition, she chose to change her sex rather than shift the throne to another family.

Orompoto was the monarch who introduced cavalary into the Oyo military and lead the Oyo army to conquer many lands. It has been suggested that she is the one behind Oyo bcoming the largest empire in Yoruba history. Interestingly, it is noted that Orompoto’s successor, her son Ajiboyede was the first Oyo king to impose castration for the ranking male official in the palace. Apparently no other woman assumed the Oyo throne before and after the reign of Orompoto.

Luwoo was the first and only female to be crowned a king in Ife. She was said to be the 21st Ooni of Ife. She took over the thrown after the demise of Ooni Giesi and was succeeded by Ooni Lumobi. Her reign was said to be filled with terror and fear especially by the men. The female folks in Ife lost the opportunity of being crowned a king again just because of the wickedness perpetrated by Luwoo while seated on the revered throne.

She is said to be so finicky that she did not walk on bare floor. According to palace sources, Luwoo walks on tiles, clay tiles. The residue of the tiles she walked on while she reigned is still available in Ife and other parts of Yoruba land she visited while on the throne because the tiles are unique. The hand-made clay tiles Ooni of Ife Queen Luwoo walked on How did she get these tiles produced? It was gathered that anyone who commit one offence or the other is ordered to make the clay tiles.

They are ordered to bake the clay, and afterwards use their bare hands to break it into pieces and then lay it on the floor for the queen to walk on. It is reported that the female Ooni was a beautiful and sophisticated queen who took pride in her physical appearance and that of her surroundings. She was also known to be the one to commission unique Yoruba custom of construction of decorative pavements; open-air courtyards paved the pottery shreds. Queen Luwoo was said not to spare the menfolk when they offend her or her constituted authority. She was noted to ride erring men as horses for violating her laws. She was a terror to lazy people. For her highhandedness, the council of obas in Ife convened and vowed after her demise not to make a female the Ooni of Ife again as they saw Queen Luwoo as being uncontrollable by them.

The role of Regents ought to be defined by a purposeful Government since they are being paid by tax payers. A responsible Government ought to be able to do that. Awolowo Government to his everlasting credit initiated the 1958 Chieftaincy Declarations covering the whole Western Region to forestall anarchy and confusion and hooliganism associated with filling most of the vacancies for most of the important Obaship and Chieftaincy titles in the old West.

YorubaRenaissance

Deji of Akure’s 850-yr-old palace

Ua Lila, Ua Ogoga, Ua Ibura, Ua Oriole, Ua Ojukoto, Ua Agbeto, and twelve other courtyards make up the cultural magnificence that is the old palace of the Deji of Akure. Still standing despite being constructed more than 850 years ago.

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The old palace of the Paramount Ruler of Akureland, the Deji of Akure, located in the modern day Akure South Local Government Area of Ondo State, which has housed no fewer than 47 kings, depicts the rich history, values, customs and tradition of the people of the town. Historical monuments are on display there, and it is no wonder the palace was declared one of the historical national monuments in 1990. It is home to many artefacts.

The palace, according to history, was built around 1150 AD by the first traditional ruler of Akure Kingdom, Oba Asodeboyede, who came from Ile Ife, and was one of the grandchildren of Oduduwa, the progenitor of the Yoruba race.

The architectural designs of the palace, in spite of how old it is, retains its traditional use and value till date, as many traditional rites, rituals, festivals, and other ceremonies such as the coronation of a new king and chiefs are performed in the old palace. The building represents a masterpiece of human creative genius based on the level of technology at that time.

Old palace was preserved to give young people access to Akure’s history –Sele of Akureland

The old palace of the Deji of Akureland has been preserved to offer opportunity for the young ones and visitors to learn about the history, values and culture of Akure people, noting that many historical monuments can be found in the palace.

The palace has about 18 different courtyards, with each courtyard holding significance to Akure people.

‘If women pass the palace’s male entrance, they risk infertility’

There are two main entrances to the palace, aside the main entrance which is reserved for the king. There is an entrance meant for men and another for women. “Women are not allowed to pass through the male entrance and this has a traditional attachment. If a woman tries to enter through the male gate, she risks becoming infertile for the rest of her life. This is one of the reasons why guards are stationed there to monitor the movement of the people. But men can use the women entrance.”

“Ua lila” is the biggest of the courtyards in the palace. He explained that the people of the town met and gathered at the courtyard to discuss general issues concerning the town. As the name refers, Ua Lila, which means big courtyard, is surrounded by big pillars, covered with old rustic zinc, with a section for the king and his high chiefs, and big enough to accommodate more than 1,000 people. “This is an assembly where decisions are taken by the people of the town.” Aside this, there is a big hall which he said was constructed by Oba Afunbiowo but was recently renovated by the present Deji of Akureland, Oba Aladelusi Aladetoyinbo.

A royal cart, which is a replica of the Queen of England’s cart, is also noticed by our correspondent at the entrance of the palace. The royal cart, with its large umbrella, is said to be used to transport the king on special occasions.

The Akure, Ekiti cow courtyard connection

At Ua Ogoga, carcasses of cows and bones were seen in this courtyard. The chief explained that the courtyards expressed the bond and link between the people of Akure and Ikere in Ekiti State.

“For every king installed in Ikere Ekiti, they must bring a cow as a sign of respect to Akure, because it is in history that they moved from here to their present abode. We regard them as part of us and we also identify with them. This is the reason a whole courtyard was dedicated for them.”

“For every king installed in Ikere Ekiti, they must bring a cow as a sign of respect to Akure, because it is in history that they moved from here to their present abode. We regard them as part of us and we also identify with them. This is the reason a whole courtyard was dedicated for them.”

The courtyard the king enters once in a lifetime

The Ua Ibura, as its name connotes, is specially reserved for oath taking. He said the place was created for oath taking and it was to prevent criminal activities in the town. He recalled that some 100 Akure youths recently voluntarily visited the Ua Ibura to voluntarily renounce cultism. Apart from Ua Ibura, there is another courtyard known as Ua Oriole, where traditional rulers, chiefs – whether traditional or honorary – swear an oath of allegiance.

At the Ua Oriole, there are two special magical pots placed at a section of the courtyard. The traditional chief explained that “whenever there is drought in the land, the pots would be placed at the shrine, while some appeals would be made, and I can assure you that after five minutes of the completion of the rituals, rain will surely fall.”

Beside the oath taking courtyard, is a special room, which was blocked and he said: “This room is specially designed for Deji of Akure and he enters this room once in his life time.”

The Ua Ojukoto is a place where all rites and ceremonies are held for new chiefs. Aside this, if there is any emergency, the king and the chiefs usually meet there to discuss about the town and pressing issues.

Ua Agbeto, the room for urinating that never stinks’

“The traditionalists or ifa worshippers meet here every nine days to offer prayers and consult for the Kabiyesi. A special feature of one the courtyards known as Ua Agbeto, is that it rarely stinks. The chief explained that no matter how often people urinated there, it will never give off odour. He said: “There is no explanation for this; it is something which people cannot easily explain, but it has been established as being true.”

There are so many other courtyards, which include Ua Ameshe, where offenders are punished. Another significant feature in the palace is the final resting place of some of the past kings of the town. Carcasses and skeletons of cows were noticed in each of the rooms which housed the remains of the past kings. He revealed that about 26 traditional festivals are being observed in the old palace, just as he noted that there were some places within the old palace which were not exposed to visitors.

‘Only kings were allowed to have women, slaves were castrated’

The old palace used to house only the king, as the king is regarded as the only ‘man’ in the palace. He said it is a taboo for anybody to smoke in the palace.

“The Deji is the only ‘man’ residing in the palace. The slaves living in the palace in those days were usually castrated, and no man, except the Deji has the right to have a woman in the palace.”

Princes were not allowed to live in the palace. When they reached a certain age, they would be sent to the villages and installed as heads of those villages. This explains the reason Dejis were also brought from the village to be crowned,” noting that this was to checkmate atrocities within the palace, while the princes were usually trained outside the palace.

The palace has been able to stand the test of time because of the planned drainage system and landscaping within the palace. There is free flow of rain water from one courtyard to another, and the water empties itself into the main courtyard, Ua Lila, then moves from there to the town’s main drainage system, and this has prevented the palace structure and walls from collapsing.

The palace, undoubtedly, remains one of the best examples of the cultural richness of Ondo State, and by extension, Nigeria, as the palace mirrors the customs, tradition and values of the past and present people of Akure community, centuries old, yet relevant in the modern world.

YORUBARENAISSANCE

Culled from Nigera Tribune, February 6, 2018

Araba Agbaye

35-year-old Ifa priest, Owolabi Aworeni has emerged new Araba Agbaye and got the approval of the Ooni of Ife, Oba Eniitan Ogunwusi.

The new Araba Agbaye learnt the rope from his father right from childhood and showed traits of making it to the apex of the priesthood with his many exploits that earned him accolade within and outside the country. He has his presence in countries such as USA, Brazil, Cuba, Mexico, UK, Paraguay, Venezuela, Argentina where has received awards in propagating Ifa, Yoruba history and Cultural heritage.

He is the last son of his parents and partly a student of Oluwo Fawole of Agesinyowa compound of Ile-Ife in the late 1990s. The passion of the new Araba Agbaye over the years was all about propagating traditional religion in face of the expanding influence of Christianity and Islam in Yorubaland.

It was learnt that his journey to Awo Olodumerindinlogun started in December 2013, when he became member of the Awo Olodumerindinlogun and was installed Olori Iwarefa.

In April 7 2018, he emerged as the new Afedigba Awo Olodumerindinlogun due to the death of late Afedigba and Baale Ile Oke-Itase, Pa. Olujide Omopariola.

He is the founder of Orishada Ifa Cultural Foundation. It was also learnt that the title of Araba Agbaye is restricted to Oke-Itase compound, Ile-Ife. The first Araba Agate was one Agiri a.k.a. Baba Oke-Itase. It was his descendant that has been reigning as Araba Agbaye. Some of his successors were Olumodan, Gbagalaala, Adoosioke, Agarawu, Lamilooye, Ijala, Awoyeju Ipeti Nagunnaja, Fafore Omopariola, Awosope Awosade, Fasuyi Omopariola, Adisa Aworeni, and the newest Araba, Owolabi Awodotun Aworeni.

Further findings also revealed that not all male child of Oke-Itase is qualified to hold the title of Araba Agbaye. It is exclusive to only child who has been initiated to Awo Olodumerindinlogun cult under the headship of Araba Agbaye.

The Brief History of Idanre

Oba Arubiefin IV, The Owa of Idanre.

Olofin Aremitan the younger brother of Olofin Oduduwa led a group of people from Ile Ife after the demise of Oduduwa owing to the ensuing power struggle with the heirs to the throne of Oduduwa.

On the death of Oduduwa, Olofin Aremitan left Ile Ife with a group of people and settled first at Ijama in the present day Ile-oluji with Jegun Orere. A short while after, perhaps after only a season, he moved to Epe, It was believed that a group of people parted from Olofin at Ijama; and he bade goodbye to the rest at Epe. From Epe, Olofin moved out with those we might regard today as the fathers of Idanre and settled at Ojanla, not far from river Owena. From this time on, Idanre had maintained its distinct almost completely separated from all other children of Oduduwa.

The exact reason that led Olofin to leave Ife is the power tussle that no doubt erupted between Oduduwa’s heirs after the death of this powerful King. Olofin ruled Ife briefly after the death of Oduduwa as a regent but his reign was marred by jealousy, in-fighting and acrimony. Defeated in his bid for power, he set out to found another settlement with his followers, going eastward through Ujama, Epe, Urede, Ojanla, Jaleja, Utaja (his last stop where he called Ufe’ke), and crossing the Urore river. In some accounts, he was accompanied in these travels by the early leaders of Idanre.

After the death of Olofin Oduduwa, Olofin Aremitan took with him a few valuable and the most treasured belongings of Oduduwa. These include among others the ancient crown of Oduduwa, Oreghe, Ugwan, a pair of irunkere or horse tail and certain medicine for their preservation. These were supposed to be the common property of all the children of Oduduwa. It is related orally that some of the property he could not take with him while leaving Ile-Ife he sent Ajija to bring them for him.

OWA OF IDANRE.

Idanre people lived in caves, safeguarded by the protective charms of Olofin. Olofin lived with the Idanre people at Utaja for about forty years. Seeing that he was getting too old and could travel no further, he eventually died in a cave at Utaja-Idanre called Uwo-Akota, meaning the cave of wasps. Relics that are claimed to have belonged to Olofin remain in the cave until this day. Uwo Akota was located on the West side of Utaja at the foot of Aghagha Hill on the Eastern path to Oke Idanre.

Olofin Aremitan was succeeded by his lieutenant Agboogun who inherited all his properties as well as the old enemies. Agboogun was the armour bearer of Olofin and his name indeed makes reference to this; “Agberu Ogun” means he who carries his master’s tools of war. Agboogun sought to protect his people from invasion by surrounding enemies and decided to relocate his community from the foot of the hills to Oke-idanre, the top of the hills. In those days, the new settlement was called, “Ufe Oke,” which loosely translates to ‘Ife atop the hills’, thus providing some connection to ancient Ile-Ife.

One of Agboogun’s lieutenants was an explorer and hunter named Egunren and it was he who sought out the ideal location for the Idanre people to reside at Idanre Hills. Agboogun feared for the safety of his people in the valleys, where it was easy for other tribes to raid and enslave the people. He thus met with his followers, who were split into several groups, to deliberate on a more secure place to settle for the Makanres (Idanre people). These groups included Logunro, who led the Urowo people, Asalu who led the Usalu people, and Jemiken, who led the Udale people. One of these followers was a hunter called Egunren, who had gone up Aghagha hill on one of his hunting expeditions.

He reported that he had found a secure location up in the hills, where enemies could not easily attack. Agboogun led his followers to Oke Idanre, where they first settled the Oba at a place named Usalu up in the hills. However, this region was thought to be too exposed, so another location was chosen, close to Egunren, “the hunter’s cave”, where the people would mobilise; presumable under the lead of Egunren who was the leading warrior.

Agboogun settled at Odeja. The building of the palace took over 30 years to construct. As he was getting old, he decided to relinquish the palace on to his son, Baganju, on the condition that he would perform rites at Odeja for his father after the former’s death. Baganju was thus the first Owa to occupy the old palace at Oke Idanre. However, the traditional accounts are generally in agreement in considering Agboogun the first Owa of Idanre up in Idanre Hills, with Baganju as the second.

Oke Idanre hill consists of high plain with spectacular valleys interspersed with inselbergs of about 3,000 ft above sea level. Its physical attributes include Owa’s Palace, Shrines, Old Court, Belfry, Agbooogun foot print, thunder water (Omi Apaara) and burial mounds and grounds. It also has diverse and variegated eco-systems of flora and fauna. Oke Idanre contains very important bio-physical and land form features whose interaction with the physical features created an enduring cultural landscape within the setting.

The names of the past Obas in Idanre and some of their outstanding achievements are as follows:

1. Owa Agboogun

Following Olofin’s decease, his most able lieutenant, Agboogun became the leader of the people and their eventual first King. Agboogun was the armourbearer of Olofin and his name indeed makes reference to this; “Agberu Ogun” means he who carries his master’s tools of war. Agboogun sought to protect his people from invasion by surrounding enemies and decided to relocate his community from the foot of the hills to Oke-idanre, the top of the hills. In those days, the new settlement was called, “Ufe Oke,” which loosely translates to ‘Ife atop the hills’, thus providing some connection to ancient Ile-Ife. One of Agboogun’s lieutenants was an explorer and hunter named Egunren and it was he who sought out the ideal location for the Idanre people to reside at Idanre Hills. Agboogun established and ruled over seven quarters and family groups for ease of administration. The quarters were named: Irowo, Isalu, Idale, Ijomu, Isurin, Okedo and Odeja. As Agboogun became increasingly old and frail, it became more difficult for him to handle the responsibilities of kingship and tensions between the seven heads of families began to emerge. The community decided it would be prudent to have a new King to replace Agboogun, a proposal with which he agreed.

2. Owa Baganju

Deliberations between the heads of the seven quarters and the leaders in the community resulted in Owa Baganju ascending to the kingship of Idanre. His emergence marked the first clear cut establishment of a royal lineage for Idanre. The heads of all the other seven families would henceforth be Heads of Quarters, whilst Owa Baganju’s descendants would be the paramount rulers of Idanreland. Owa Agboogun abdicated the kingship and gave his daughter, Agbamudu in marriage to Owa Baganju, hence confirming his approval of the new monarchy arrangement. Nevertheless, Baganju continued to honour Agboogun as his leader, especially during high feasts or the performance of the annual traditional Ije (Iden) festival when Baganju would wear the full regalia of office as King.

He would go to Agboogun to pay homage, conduct some rites and receive blessings from him. Baganju and Orosun. During the reign of Owa Baganju, Orosun, the beautiful lover of Olofin Aremitan returned to Ufe-Oke from Ekun-Ujama now Ile-oluji her hometown to resume her relationship with Olofin, only to find out that Olofin had passed away. Orosun remained in Ufe-Oke (which was later renamed Idanre) and eventually married Owa Baganju. During the reign of Baganju, a new hereditary chieftaincy title called Mananre was created for the Okedo quarters. During his reign also, around the time of the annual Ije festival, a certain Laamogun attempted to steal the ancient crown of Oduduwa, which Olofin had brought from Ile-Ife and was handed down to the successive kings of Idanre. The attempt was thwarted, a crime for which Laamogun paid with his life. When Owa Baganju died, he was laid to rest at Okedo, a street which later took up the appellation, “Ode Oba”, i.e. the street of the king.

3. Owa Beyoja

The successor to Owa Baganju was Owa Beyoja. His name derived from his successes in fending off the incursions of the people of Oyo during the Eyo (Oyo) wars. Legend records one of such encounters in which Owa Beyoja learned of the impending invasion by the famed Oyo army coming from Ile-Ife on horses. Beyoja instructed every able-bodied man in the Idanre community to produce as much palm wine as they could. The palm wine would be laced with poisons and placed in several strategic locations for their enemies. The Oyo warriors unsuspectingly drank the poisoned wines and many of them died. Those who survived or avoided the poisoned drinks proceeded towards Idanre and attempted to fight their way to the top of Idanre Hills. On getting to a flat rock which came to be known afterwards as Okuta Eleyo, the Oyo warriors were ambushed by the well prepared Idanre warriors who decimated the rest of the Oyo army, leaving only a very few to escape to an enclave called Oba Ile.

4. Owa Jarungan

Owa Jarungan was the son of Baganju, the second King of Idanreland.

5. Owa Ogbogbomudu

Owa Ogbogbomudu was the grandson of Owa Agboogun and son of Owa Baganju through Agbamudu, the daughter of Agboogun whom he gave as a bride to Baganju. It was during the reign of Ogbogbomudu that a man known as Ojomu-Olumuse witnessed the practice of killing and eating bats at Use Ekiti. He discovered a cave close to Utaja where there are plenty of bats and initiated the practice of bat hunting in Idanre, which eventually evolved into a festival. Another cave, originally named Uwo Jisun with a retinue of bats was discovered by chief Laja. The name of the cave was later changed to Uwo Owa. Together, these two caves form the locus of frenetic activity by the young men of Idanre during the annual Osu Ise Festival, usually held in February.

6. Owa Agunmanyan Alajula’de

Ajula’de refers to his sword, reportedly given to him as a present from the Oba of Benin when he visited Benin as the first Oba of Idanre to do so. Supposedly, this Oba of Benin was his maternal brother.

7. Owa Amuwaro.

8. Owa Bogede.

9. Owa Sofin.

10. Owa Oganyeri (Aj’inamurobomaku)

He was driven from Idanre because of some malady, but was cured and returned to the throne and held power for many years before he died.

11. Owa Oluodo.

12. Owa Obojo.

13. Owa Olugharere.

14. Owa Resilebete.

15. Owa Elegbehoho.

16. Owa Ogedemeru.

17. Owa Orile.

According to historians, traditional cloth making started at Idanre during Owa Orile’s reign.

18. Owa Yiworo.

Alade Market was founded during his reign.

19. Owa Kulumo.

20. Owa Arowojoye.

During Owa Arowojoye’s reign, the people of Akure went to war against the people of Benin and Idanre became military allies with Benin to fight against Akure.

21. Owa Ajikansekun.

22. Owa Agunleye.

During the tenure of Owa Agunleye, Idanre fought small military skirmishes with the people of Ondo and also entered into an alliance with the people of Ilesha to defeat the Oyo people.

23. Owa Arubiefin I. Owa Arubiefin I came to the throne in the 19th Century experiencing the incursion of the British colonialists into western Africa. He reigned until 1912 during which time, a signed a peace treaty with the United Kingdom, Christianity was introduced, and the site of the Anglican Mission at Oke Idanre was granted.

24. Owa Gbolagbeye Arubiefin II.

According to the rules of succession, his brother, Aroleye Arubiefin was meant to become King but because the brother had become a Christian, which the leaders of the traditional religionist community disliked, Owa Gbolageye Arubiefin II was instead enthroned as king. The community leaders preferred Owa Gbolagbeye Arubiefin II as king because he maintained loyalty to the traditional religionists’ worship and practices.His reign witnessed sectarian conflict between the religionists and Christians, with the Christians suffering tremendous persecution.Owa Gbolagbeye Arubiefin reigned for only seven from 1913 to 1919 with the last four years marred by severe ill-health.The Native Court on the hills was established during his reign.

25. Owa Aladegbule Aroleye Arubiefin III.

The father of the present king (at December 2019), Owa Aroleye Arubiefin III enjoyed a long reign from 1919 to 1976. It was during his reign that the settlement at Ilutitun (now called Alade) was established in 1930.The indigenous peoples also descended from the old town of Oke Idanre down to the new town of Odode Idanre in 1934. Christianity expanded during his reign, schools were built, and the modernisation began in the two new settlements.The main source for Idanre written history, the ‘Intelligence Report on Idanre District,’ which was compiled by T.B Bovell-Jones was also compiled during his reign. This document remains the only written records on old Idanre discovered so far apart from the Colonial dispatches by Thomas Gilbert Carter KCMG.

26. Owa Frederick Adegunle Arubiefin IV (1976 – Present)

The Obaship institution with crown at Alade and Atosin began during his reign along with the expansion of the Oluship in other Idanre settlements.More administrative divisions were established by creating more quarters e.g. Yaba Quarter, Opa/Odole Quarter, and Eto Quarter.

  • Owa Agboogun led Idanre people from Utaja to Oke Idanre.

  • Owa Baganju, choses the site for the building of the old Palace at Oke Idanre.

  • Owa Beyoja successfully defended idanre territory against the invading Oyo Soldiers

  • Owa Jarugan, the son of Baganju

  • Owa Ogbogbomudu

  • Owa Agunmanyan is the first Owa of Idanre to visit Ado Bini

  • Owa Amuwaro

  • Owa Bogede

  • Owa Sofin

  • Owa Oganyeri(Ajinamurobo maku)

  • Owa Oluodo

  • Owa Obojo

  • Owa Olugharere

  • Owa Resilebete

  • Owa Elegbehoho

  • Owa Ogedemeru

  • Owa Orile

  • Owa Yiworo, Alade market was founded during his reign

  • Owa Kulumo

  • Owa Arowojoye

  • Owa Ajikansekun

  • Owa Agunleye

  • Owa Arubiefin I (1832 – 1912)

  • Owa Gbolagbeye Arubiefin II (1913 – 1919)

  • Owa Adegbule Aroloye Arubiefin III

  • Owa Dr. Frederick Adegunle Aroloye JP. OFR. (1976 – till date)

    YorubaRenaissance

The Brief History of Ijero-Ekiti

Oral history tells us that Oduduwa had EIGHT children. SEVEN (Onipopo of Popo, Onisabe of Sabe, Alara of Ara, Ajero of Ijero, Orangun of Oke-Ila, Owa Obokun Ajibogun of Ijesaland and Oranmiyan) by his “legal” wife, and one (Ooni) by his slave turned wife, named ORUNTO.

The first seven were sent out by their father to establish other kingdoms while Ooni the son of Orunto stayed behind to take care of their father and he inherited the throne of his father after his demise.

The people of Ijero Ekiti have settled in various places before the final settlement in the Ijero Kingdom. Their first movement was from Ile- Ife at a place called Ita Ajero (the quarter still exists in Ile-Ife till today) Their final settlement in the Ijero Kingdom which was precisely in the year 1312AD and the king who led them to the present Ijero Kingdom was called Owa-Ogbe.

While Ajero left Ile-Ife to the present Ijero kingdom, he met a family who also came from Ile-Ife called Olodo-Oye family and this family worships Obalufon Alayemore.

Some other families which he met includes Alapa family, Oloku family among others but due to the supremacy of Ajero, these families could not fight against him but rather submitted to his royalty. Presently, Owa-lodooye, one of these families is one of the the high chiefs of Ijero Ekiti.

YorubaRenaissance

 

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