The progenies of oduduwa (this post is from admin)

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 stateis 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 BeginningLinguistically, 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 RiiiThe 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 BiniHistory 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 inanger 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 ExperimentBefore Ọranmiyan began the second phase of hisadventure 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 andpolitical 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 Ajakawas a weak king, his military campaigns were, butunimpressive-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,  but taken to Owu.With the help of Ṣango, Ajaka was released and brought back to Ọyọ. Regardless, Ọyọ was tired ofhis non-performance, in order to prevent future defeats from enemy towns/kingdoms, and to chart a new course, Ọyọ demanded his abdicationfrom 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-these wives,  legends say turned into magnificent rivers-these  rivers named after the women. Unfortunately, his power and strength soon became his un-doing, as he became despotic and ferocious to the point of rejection byỌyọ people. In the face of humiliation, Ṣango left Ọyọ for Nupe his (maternal home). History did notsay, if he left his wives and his children behind, but from records Ajaka-Oko, Ṣango’s older brotherwas 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 becamea 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 himinto 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, recordsays 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,  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 years2.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 werenamed: Ọmọla, Ọna-Aka and Ọna-Isokun. Ọna-Isokun has become a major royal house that produces Alaafin till today in Ọyọ, and3.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, Ìgbà 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 policies, styles, and strategies shaped by individual character and personality. Although, notwo Alaafins had the same influence, not withstanding, some of these Ọbas had changed the course of history. For instance, Alaafin Ajiboyede introduced Bẹẹrẹ Festival;  Ajagbomogun Ileti Are Elemele-a warrior king, introduced the title of Arẹ-Ọna-Kankan-Fo. AlaafinOjigi, 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 EmpireỌyọ in the 19th Century.Ọyọ reached its peak in 18th century, unfortunately, the Empire fell in the first quarter of19th century. More pathetic were the effects of the fall on the entire Yorubaland. 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 ofỌyọ-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; though, his antecedent when still a prince and as a slave trader was still fresh in people’s mind, a sore spotand permanent dent on his person. Even, when hehad 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 forbidsattacking  protected lands/towns (the sanctuary).Any Alaafin upon appointment under the oath must observe this tradition come what may.  Alaafin Aolẹ swore to oath to observe this tradition; unfortunately, Aolẹ reneged,  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 Ajagbomogun Ileti Are Elemele (a sanctuary town in Yorubaland).Besides his personal problems, the constitutionalcrisis he inherited,  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.  Also, 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  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, butBait(mission designed to failabi nitiowith implication:Death). This issue created distrust, suspicion and jealousy between Alaafin Aolẹ and Arẹ Afọnja; in annoyance, Afọnja killed all the messengers or emissaries Alaafin Aolẹ sent to him at Iwere-Ile, worse still, he sent an empty calabash requesting for Alaafin Aolẹ’s head.Alaafin Aolẹ did as requested by the tradition, but before his death, according to Samuel Johnson inhis book“History of The Yoruba”Alaafin Aolẹ left a mark on the scene.  Aole placed a curse on Yorubaland,  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 returnto bring you word again. To all the points I shot my arrows will you be carried as slaves. My cursewill 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 came 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 beguaranteed.These slave-soldiers later became terror, even when Fagbohun the commander of military left wing brought the issue before Afọnja, 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, 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 andShitta 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 soldierslater became a tool in 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-administrationin Sokoto.Ọyọ and the Fight to Re-Claim IlọrinOgele WarThe 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,  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 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  younger brother, Shitta.Mugba-Mugba WarOgele 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, sad 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,  moreso, 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 Ìgbá (locust bean tree) that served as food for the soldiers during the war.Kanla WarWould 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, refugees from destroyed towns relocated to more secured towns.Some thought Diplomacy was good, but not the best option-maybe as a temporary measure to buy time for Yoruba to put its house in order and re-organized for the future war (or wars as the case would be) against Ilorin;  in fact, this was thethinking 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 from 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 until he died.  Even, the next war-Eleduwe was worse, perhap disastrous as Oyo was destroyed beyond repairs; this led to the creation of the new Ọyọ at Agọ-Ọja, when Ọyọ-Ile (Igboho) was destroyed.Eleduwẹ WarThe 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 becauseof 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, when second invitation was extended to him, he did not honor it,  the Emir Shitta felt insulted-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 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 next on  line. Shitta, the Emir knew the implication of defeat, Ilorin would be lost, Fulani’sadministration- the extension of Sokoto Caliphate in Yorubaland would be gone.Immediately, Shitta sent to Sokoto for help, beforethe 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, the EndWith 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 hadlost its political influence and relevance, because its military had become fragmented and Ibadanland had replaced Ọyọ as a new power in Yorubaland.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 Yorubaland. The combatants were: Ibadan, Ijaye, Ẹgba, Ijẹbu and Ijẹsa/Ekiti-Parapọ and the situation continued until late 19th century, when the BritishColonial 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 under 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 primarilyto their immediate locality, then Yorubaland.Ogbomọsọ- Ogbo-Mọ-Ju-GunOgbomọsọ 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, who  settled under Ajagbọn tree at Igbo-Igbalẹ, one afternoon  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  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) raids2. Group hunting of wild animals, and3. Mutual assistanceOgunlọla 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 had 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 Ẹlẹmọsọ-marauder 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 Are-Ona-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, though, 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 ahistorical significance in Yorubaland.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, itwas 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 Ibadanestablished 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 whichnow 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 DizygoticYoruba as nation has the highest rate of twinning in the world. From a longitudinal study conductedby 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 providedfor 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 tobe 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 thetwins (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, whichhas 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 StateFigure : Local Government Areas in Osun State.Ijesa LandIjesa 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; thisgeographical 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 feature:Ijesa O’ se’reOnilẹ Obi,Ọmọ Ẹlẹni A’tẹ’ka,Ọmọ Ẹlẹni Ẹwẹlẹ,Ọmọ Ọla’see wọỌmọ Agbodo po’ro n’ mo yeDiẹ-diẹ lo’bi ba wọn rọ lokiti ẹfọnOkeke lo’ de asọ IgbajọẸlọ’ gẹ dẹ t’ ẹmi la sọ Ode IjesaOki ti pẹ ni wọn ki iran IjesaOki ti Ẹfọn ni baba Abẹni t’ wa gbẹ jẹ OogunẸjẹ Oogun ti ẹ wa gba, ni ẹ o sẹ ri lọ le mọỌmọ Ọla mọ, ni iyẹru ‘leỌmọ Õsùn, ki o rú bẹ ri riỌtẹ lo sọ ìbí nù, Ogun lo sọ ìbí nùỌmọ, 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.History says, Ijesa Kingdom was established by the last son of Oduduwa “Ọwa” Obokun Ajibogun; Owa and his older brother, Agigiri Ẹgboroganlada,records say  they were raised by their grandmother, Ijasin. These two sons were sent byOduduwa, to go and get sea water to cure him  (Oduduwa)  who had eye ailment.Ọbanta-the Awujalẹ of Ijẹbu land, assisted the brothers; 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, unfortunately,  their dramas or spectacles, an  eye-catching public display-(opprobrium) between 1815 and 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,  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, Yorubaland   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, Alakowe, Ibodi, Itamerin,  and several hundreds ofcommunities and settlements in all the seven Ijesa local government areas.Ejigbo-The Home of OgiyanEjigbo 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 sametime 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 todayare 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 InaThere is no Yoruba town with an exceedingly moving story that beats Ẹdẹ storyline-the home ofTimi. 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 amazinglymulti-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 alreadyestablished 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 ỌbaIwo 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 meretraditional 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 toAli-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-OsogboOsogbo 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 RendezvousỌsun-Osogbo, the yearly cultural festival dedicated to the goddess of fertility has no doubt made Osogbo the Yoruba cultural capital as ỌsunFestival now assumed an international dimensionsince 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 beautifulforest, and a virgin land that houses thousands offauna and flora and a home to several endangered animals; about 450 of these plants and 15 animals’ species have both economic andmedicinal 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 GroveỌsun Festival and the Activities InvolvedYearly, 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 isIyere,it is the traditional songs for Osogbo monarch to dance round family compound in the midst of his Oloris (queens).Iwopopocomes next, it is the traditional cleansing of the town after which the Ataọja goesto 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 theIboriadefollows- the assemblage and the blessing of all crowns worn by the king.The grand finale of the twelve-day festivity is traditional procession led byArugba (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.