SN LOCAL GOVERNMENT HEADQUARTERS NO. OF TRADITIONAL RULERS
1. Ijebu - Ode Ijebu - Ode The Awujale of Ijebuland-Paramount Ruler
The Lipa of Molipa
Aladeken of Oke Ako
The lamodi of Isiwo
2. Ijebu East Ogbere The Ajalorun of Ijebu-Ife
The Olowu of Owu-Ijebu
The Oloko of Ijebu-Imushin
The Alakija of Ikija-Ijebu
The Moyegeso of Itele-Ijebu
The Obelu of Esure-Ijebu
The Onitasin of Itasin
The Sapenuwa of Ogbere
The Magunshen of Itamarun, Ijebu Mushin
The Ogirimadagbo of Ilodo
The Oyebola of Igbaga
3. Ijebu North Ijebu-Igbo The Orimolusi of Ijebu-Igbo
The Ebunmawe of Ago-Iwoye
The Limeri of Awa
The Alaporu of Ilaporu
The Oloru of Oru-Ijebu
The Sopenlukale of Oke Sopen
The Bejeroku of Oke-Agbo
The Olokine of Ojowo
The Keegbo of Atikori
The Abija Parako of Japara
4. Odogbolu (Ijebu South) Odogbolu The Dagburewe of Idowa
The Alaye of Odogbolu
The Olomu of Omu Ijebu
The Liken of Ibefun
The Gbegande of Ososa
The Owa of Okun-Owa
The Alakan of Ilakan Aiyepe
The Obiri of Aiyepe
The Kobowore of Jobore
The Alaye Aba of Aiyepe
The Olowu of Aiyepe
The Akalako of Okelamuren
The Oru of Imoru
The Alawuren of Okelamuren
The Okemu of Ala
The Olowu Iji of Odolowu
The Ayanyelu of Ijebu-Ijesha
Ayanta of Odoyanta
The Agamegi of Odo-Agamegi
5. Ijebu North - East Atan Elese of Ilese
The Saderinren of Isonyin
The Elerunwon of Erunwon-Ijebu
The Oliworo of Iworo
The Oligun of Ilugun North
The Ajalaye of Ilugun-Sourth
The Olu of Odosenlu-Alaro
The Yanperuwa of Odoregbe-Alaro
6. Ogun Water Side Abigi The Lenuwa of Ode-Omu
The Oloja (Liken) of Iwopin
Oloja of Ayepe’
The Onipe of Ibu-Arijan
The Elero of Itebu-Manuwa
The Ojotumoro of Abigi
The Elefire of Efire
The Osobia of Makun-Omi
Oloni of Oni
Alarige of Ibiade
The Onirokun of Irokun
Onisin of Ilusin
Thursday, 29 September 2011
ORO CULT AND AGEMO
The Agemo festival has been with Ijebu people long time ago, history had it that the 16 Agemo priest accopanied the Awujale from his sojourn to Ijebu land many centuries ago, It is one of the traditional festivals the Ijebus are noted for and also one of the rich cultural heritages the Ijebu people are endowed with thus the appellation “Ijebu Omo Alagemo merindinlogun”. The Agemo Deity is one of the traditional institutions that united the Ijebu annually. It is celebrated between the month of July and August when the Agemo priests converged at Ijebu-Ode to offer prayers, sacrifice and feliciate with one another for witnessing another year. The Agemos are from different settlements in Ijebu-Ode celebration they perform the same feat in their respective domains amid jubilations dancing and praying to usher in peace and prosperity in the land. That has been the situation over the years, an avenue of spiritual revival in our traditional settings. But, suffice to note that in other lands like Brazil,Cuba and the Americans. The Yoruba who migrated to these countries often observes some Yoruba deities in a modernize way annually like YEMOJA, OGUN, IFA, OBATALA etc, apart from the traditional inclination it serves as a tourist attraction in an atmosphere of peace, decorum and funfare, unlike the present day Agemo festival which used to be mark with crisis, blood-shed due to the affairs of the celebration.
The present day Agemo festival has lost its dignity and glory partly because of the neglect of participation by the incumbent Awujale which paved way for the social miscreants to take over the Agemo festivity. Right from the time the Agemos entered Ijebu-Ode through their say at Imosan groove and performance at Isasa groove activites were often characterzed by violence, thuggery and hooliganism. A source close to the palace reveals that the incumbent Awujale has delegated some of his palace chiefs to represent him at the festival. Hitherto, the Awujale is the chief celebrant of the Agemo festival to delegate his duty to the palace chief is a sort of concern to the generality of Ijebu people. If the chief celebrant is not interested in festival for now. It is beter the Agemo priest preforms their festival in their respective domain rather than be subject to violence and blood bath both Ijebu-Ode and Imosan. the festival is closely associate with farming activities especially harvest. it si their new yam that can be available in the market. it siginfies the triumph over famine. When Ogboroganda was searching for the kindom of OLU-IWA, the Agemo was in his entourage as a means of identification. some siad he met the Agemo at Ile Ife as part of previous migrants and they decided to join his part in their sojourn in the jungle and to the cost. when he Obanta group arrived at Ijebu-Ode, the Agemo was in his entourage. This group greatly influenced in Ijebu today. It is a probabilty from this group that the phrase “Agemo merindinlogun” sixteen Agemos emerged. Others siad it signifies the sixteen routes that enter Ijebu-Ode Although tey blended into the existing traditions, they brought new ideas of their own. iron was said to be widely introduced to the society after their arrival. They brought seasoned blacksmith. Their military capability should not be under estimated.
There are three very improtant priests of Agemo. the most prominent could be siad to be Oliwo Agbadagbodo. it was suggested that these priests represent major influences on the Agemo cult. Agemo reprencents continuity, and surval within the Ijebu community. it is highly revered by all and sundry. It is the ceases in Ijebu Theology. Monolithic religious parctitioners are warned to avoid confortation with Agemo. Since it is a male dominated clud, its military potential is high. A learned gentleman opined that the Imagbon defeat of bIjebu resistance to colonial invasion was a defeat by the Agemos. They were supposed to protect the community from invation, the Agemo and Osugbos are different sides of the same coin. They are obviously the muscles of the society. Moreover of Ijebu traditional medicine power.
Women are not allowed full participation, this could change if circmstances arise because of the modern world since the Ijebu threat their women as equals none the less. Many politicians found the Agemo useful in furthering their ambitions. any person condemned by the Agemos is finished with the Ijebu community. The relecance of Agemo inIjebu society at the moment and in the future is indisputable. Apart from merriment and jamboree which brings failies and friends together, It settles communal and private disputes. It brings harmony and peace to the society, it cchampions collective interests and map out the path to be trodden by the society in its interaction with other communities . as its militaritic aspect becomes less emphasized. Its disciplinary aspect remains intact. the vigilante activities are easy to organise using the Ageno model.
The tourists potential of the Agemo clut is limitless. Even in this present from of female exclusion in some of its activities, it still pull large crowd outside Ijebu borders. The exhibition of tradition medicine cloud be organised in a modern from at different center from Agbala. Other notable medicinal men from other communties could be invited to participate. Seminars and lectures especially on Ijebu culture could be organised.
All local government in Ijebuland could be encouraged to contribute to the week long event. Musical concerts could be held outside the tranditional route of the Agemos during the festival. Traditional music and dances could be promoted. Fashion show and Art exhibition could enhanced patronage. prices could be introduced to encourage competion. the Agemo as a means of identification would help preserve Ijebu culture and history. An Agemo Museum could be built with a library for historical research.The festival is a showcase of Ijebu resilience and the collective ability to master the environment.
The present day Agemo festival has lost its dignity and glory partly because of the neglect of participation by the incumbent Awujale which paved way for the social miscreants to take over the Agemo festivity. Right from the time the Agemos entered Ijebu-Ode through their say at Imosan groove and performance at Isasa groove activites were often characterzed by violence, thuggery and hooliganism. A source close to the palace reveals that the incumbent Awujale has delegated some of his palace chiefs to represent him at the festival. Hitherto, the Awujale is the chief celebrant of the Agemo festival to delegate his duty to the palace chief is a sort of concern to the generality of Ijebu people. If the chief celebrant is not interested in festival for now. It is beter the Agemo priest preforms their festival in their respective domain rather than be subject to violence and blood bath both Ijebu-Ode and Imosan. the festival is closely associate with farming activities especially harvest. it si their new yam that can be available in the market. it siginfies the triumph over famine. When Ogboroganda was searching for the kindom of OLU-IWA, the Agemo was in his entourage as a means of identification. some siad he met the Agemo at Ile Ife as part of previous migrants and they decided to join his part in their sojourn in the jungle and to the cost. when he Obanta group arrived at Ijebu-Ode, the Agemo was in his entourage. This group greatly influenced in Ijebu today. It is a probabilty from this group that the phrase “Agemo merindinlogun” sixteen Agemos emerged. Others siad it signifies the sixteen routes that enter Ijebu-Ode Although tey blended into the existing traditions, they brought new ideas of their own. iron was said to be widely introduced to the society after their arrival. They brought seasoned blacksmith. Their military capability should not be under estimated.
There are three very improtant priests of Agemo. the most prominent could be siad to be Oliwo Agbadagbodo. it was suggested that these priests represent major influences on the Agemo cult. Agemo reprencents continuity, and surval within the Ijebu community. it is highly revered by all and sundry. It is the ceases in Ijebu Theology. Monolithic religious parctitioners are warned to avoid confortation with Agemo. Since it is a male dominated clud, its military potential is high. A learned gentleman opined that the Imagbon defeat of bIjebu resistance to colonial invasion was a defeat by the Agemos. They were supposed to protect the community from invation, the Agemo and Osugbos are different sides of the same coin. They are obviously the muscles of the society. Moreover of Ijebu traditional medicine power.
Women are not allowed full participation, this could change if circmstances arise because of the modern world since the Ijebu threat their women as equals none the less. Many politicians found the Agemo useful in furthering their ambitions. any person condemned by the Agemos is finished with the Ijebu community. The relecance of Agemo inIjebu society at the moment and in the future is indisputable. Apart from merriment and jamboree which brings failies and friends together, It settles communal and private disputes. It brings harmony and peace to the society, it cchampions collective interests and map out the path to be trodden by the society in its interaction with other communities . as its militaritic aspect becomes less emphasized. Its disciplinary aspect remains intact. the vigilante activities are easy to organise using the Ageno model.
The tourists potential of the Agemo clut is limitless. Even in this present from of female exclusion in some of its activities, it still pull large crowd outside Ijebu borders. The exhibition of tradition medicine cloud be organised in a modern from at different center from Agbala. Other notable medicinal men from other communties could be invited to participate. Seminars and lectures especially on Ijebu culture could be organised.
All local government in Ijebuland could be encouraged to contribute to the week long event. Musical concerts could be held outside the tranditional route of the Agemos during the festival. Traditional music and dances could be promoted. Fashion show and Art exhibition could enhanced patronage. prices could be introduced to encourage competion. the Agemo as a means of identification would help preserve Ijebu culture and history. An Agemo Museum could be built with a library for historical research.The festival is a showcase of Ijebu resilience and the collective ability to master the environment.
IJEBU ODE HERE WE COME
The entourage arrived Ijebu Ode, then a walled town to a mixed reception. While some Ijebus accepted the arriving prince as the Ifa oracle foretold “stranger” to lawfully succeed Olu-Iwa, the then regent, Oshi, disbelieved and resisted him. Those who believed heralded the arrival with the cry of “Oba wa n’ita shortened to “OBANTA” meaning. “The Oba is outside the walls” and rallied to welcome the entourage. The continued resistance of Oshi provoked a civil conflict which Obanta and his supporters easily won. Oshi then fled to the Northern part of the town in full surrender and declared a truce by the pronouncement of “IJA O SI” meaning “No more war”. Thus was founded “the ija-osi” shortened IJASI Quarters of Ijebu Ode and the begining of the derisory epithet of Oshi “OBA IJASI” meaning “Oshi the Oba of Ijasi”.
Before the civil conflict started the entourage had passed through Odo-Esa where Obanta settled the Obinrin Ojowu and Olowa-Iberu and planted a commemorative tree the Iroko tree which has since remained the shrine for the worship of Obirin Ojowu. Obanta had also briefly halted at Isoku where he hailed on Oloja Bara and directed that some relics of the remains of his late mother, Gborowo be interred. The site of the burial marks the shirne of Osun Gborowo worship at Isokuk till date.
The entourage has also briefly stopped and passed Ikanigbo as earlier discussed, and had also reached Ipamuren area where, Jibeyin, the younger brother of OLISA, elected to settle. His settlement, then called Afokoro, remains the temporary traditional place of sojourn for an Olisa-Elect till date and was indeed the home of the new Olisa Adesanya Ademokun II between Saturday, 8th October and Tuesday 21st December, 1993, a mondatory seventy-five days (as ‘osu n’osu meta) or three lunar months by Ijebu reckoning.
The entourage had also passed through Ijada where the Olisa choose to settle, but that was much later. They passed through Oyingbo where the Okunrin Ojowu elected to settle, and the mother of Olisa also took ill and had to be quartered. She did not survive the illness as the later died, and her remains were interred at the Oyingbo.
The entourage finally rolled on to a predestined confrontation with Oshi at Ipebi and the ensuing civil conflict of which we had spoken. Obanta then became in reality the second Awujale of Ijebu, if the regency of Oshi is listed amongst the 57 Awujales of Ijebu-Ode, though his descendants do not anymore participate.
OLISAS OF HISTORY
While the oral history of the rulership of Ijebu Ode today lists fifty-seven (57) Awujales beginning with Olu-Iwa, a similar list might have produced 55 Olisas or more since Obanta. In fact, a version of the history deposed that some sixty (60) Olisas had reigned as of 1977, but every effort to trace their names and dates has been unsuccessful, save some twenty-nine (29), starting from Okuwa obanta. The Olisa family tree from okuwa Obanta has thus been constructed and dated since 1750.
THE OLISA FAMILY TREE
Okuwa obanta is reported to have begotten two sons, Olukoye Oba Asan and Ishiga Oba Jasan both of whom succeeded him as olisa Olukoye Oba Asan in turn begot four male children. LABOYEDE, AIGBON (WUNOMO) OLUDIPE (ADEDIPE) and OWOJOBI (AWOJOBI), while Oshiga Oba Jasan has three, namely, IBISI ADE, AKURO and ADEGBUTI are seven of whom succeeded to the title of Olisa, thus was born the modern seven rotational ruling houses of the Olisa, succession has been strictly through the male line except in one case in 1817 when Rubakoye (Rolukoye), a woman, ascended the throne. Her reign was rather short as she was soon succeeded by Adebote in 1820. Obaruwa, the 10th Awujale of Ijebu land who ascended the Ijebu throne around 1602 A.D married Usenbi, the daughter of Adebambo who was descended from the Olisa lineage. Usenbi begot a son, Adepo who in turn married Adefolaju an Egba princess by whom he had two children Moradehun abbreviated to “RADE” (F) and Ademase (M) Moradehun also begot four children namely, ADENBI (f), ADEPALE (f) ADEOLA (m) and ADEYORINWA (m) “RADE” virtually single-handedly secured the Olisa title for one of her “brothers” Amuneyin in 1780, and he was succeded by Ademokun I in 1839, and Aboki in 1885. Thus was founded the “RADE” family lineage in the Olisa ruling houses, the newest member of which is Alhaji R.A. Adesanya Ademokun II. Sanni Adesanya was a great grandson of Adelofa (M), one of the sons of “RADE” Sanni Adesanya begot late Alhaji Wahab Sanni Adesanya the father of our new Olisa Ademokun II (F) a daughter of “RADE” was great granmother of Chief Bello Kuku,declined the invitation to become an Olisa and erroneously transferred by the opportunity to his Half-brother by same father Aboki Olupoiki Kuku who ascended the Olisa of Ijebu-Ode post in 1885. Thus was established what is now knownas the Amuneyin Ademokun line of Olisa family.
Before the civil conflict started the entourage had passed through Odo-Esa where Obanta settled the Obinrin Ojowu and Olowa-Iberu and planted a commemorative tree the Iroko tree which has since remained the shrine for the worship of Obirin Ojowu. Obanta had also briefly halted at Isoku where he hailed on Oloja Bara and directed that some relics of the remains of his late mother, Gborowo be interred. The site of the burial marks the shirne of Osun Gborowo worship at Isokuk till date.
The entourage has also briefly stopped and passed Ikanigbo as earlier discussed, and had also reached Ipamuren area where, Jibeyin, the younger brother of OLISA, elected to settle. His settlement, then called Afokoro, remains the temporary traditional place of sojourn for an Olisa-Elect till date and was indeed the home of the new Olisa Adesanya Ademokun II between Saturday, 8th October and Tuesday 21st December, 1993, a mondatory seventy-five days (as ‘osu n’osu meta) or three lunar months by Ijebu reckoning.
The entourage had also passed through Ijada where the Olisa choose to settle, but that was much later. They passed through Oyingbo where the Okunrin Ojowu elected to settle, and the mother of Olisa also took ill and had to be quartered. She did not survive the illness as the later died, and her remains were interred at the Oyingbo.
The entourage finally rolled on to a predestined confrontation with Oshi at Ipebi and the ensuing civil conflict of which we had spoken. Obanta then became in reality the second Awujale of Ijebu, if the regency of Oshi is listed amongst the 57 Awujales of Ijebu-Ode, though his descendants do not anymore participate.
OLISAS OF HISTORY
While the oral history of the rulership of Ijebu Ode today lists fifty-seven (57) Awujales beginning with Olu-Iwa, a similar list might have produced 55 Olisas or more since Obanta. In fact, a version of the history deposed that some sixty (60) Olisas had reigned as of 1977, but every effort to trace their names and dates has been unsuccessful, save some twenty-nine (29), starting from Okuwa obanta. The Olisa family tree from okuwa Obanta has thus been constructed and dated since 1750.
THE OLISA FAMILY TREE
Okuwa obanta is reported to have begotten two sons, Olukoye Oba Asan and Ishiga Oba Jasan both of whom succeeded him as olisa Olukoye Oba Asan in turn begot four male children. LABOYEDE, AIGBON (WUNOMO) OLUDIPE (ADEDIPE) and OWOJOBI (AWOJOBI), while Oshiga Oba Jasan has three, namely, IBISI ADE, AKURO and ADEGBUTI are seven of whom succeeded to the title of Olisa, thus was born the modern seven rotational ruling houses of the Olisa, succession has been strictly through the male line except in one case in 1817 when Rubakoye (Rolukoye), a woman, ascended the throne. Her reign was rather short as she was soon succeeded by Adebote in 1820. Obaruwa, the 10th Awujale of Ijebu land who ascended the Ijebu throne around 1602 A.D married Usenbi, the daughter of Adebambo who was descended from the Olisa lineage. Usenbi begot a son, Adepo who in turn married Adefolaju an Egba princess by whom he had two children Moradehun abbreviated to “RADE” (F) and Ademase (M) Moradehun also begot four children namely, ADENBI (f), ADEPALE (f) ADEOLA (m) and ADEYORINWA (m) “RADE” virtually single-handedly secured the Olisa title for one of her “brothers” Amuneyin in 1780, and he was succeded by Ademokun I in 1839, and Aboki in 1885. Thus was founded the “RADE” family lineage in the Olisa ruling houses, the newest member of which is Alhaji R.A. Adesanya Ademokun II. Sanni Adesanya was a great grandson of Adelofa (M), one of the sons of “RADE” Sanni Adesanya begot late Alhaji Wahab Sanni Adesanya the father of our new Olisa Ademokun II (F) a daughter of “RADE” was great granmother of Chief Bello Kuku,declined the invitation to become an Olisa and erroneously transferred by the opportunity to his Half-brother by same father Aboki Olupoiki Kuku who ascended the Olisa of Ijebu-Ode post in 1885. Thus was established what is now knownas the Amuneyin Ademokun line of Olisa family.
The Ijebu History
A version of oral history claimed that some sixty Olisa had reigned in Ijebu-Ode. But their names and time are lost to memory, save a few. And even in the few, some dates are speculative as some records date same event some one hundred years apart. Nevertheless, some important historical facts feature repectitively in the various versions of oral history of the Olisa. All version of oral history we encountered claimed that OLISA, a shorthand version of OLU OF ISA was an oba in his native home, ISA, located variously around Imesi in Ekiti. He responded to persuasion and joined the entourage of Ajogun or Ogboroganda who later ascended the throne as Oba -nta, the third Awujale of Ijebu in succession to Oshi who had to abdicate, and Olu-Iwa, Ajagun’s maternal grandfather and the acknowledged progenitor of the Ijebus. It is thus evident that the dating of OLISA in history is closely related to the dating of the Awujale from the immigration of Obanta and his enctourage from Ile-Ife.
THE EARLY TIMES
Ijebu oral history has it that the first OLISA was originally Olu of Isa, Isa then a town or settlement near or within the present township of Imesi in Ekiti. This is interpreted to mean Oke-Imesi in Ekiti division of Ondo State or is it Imesi Ile near Ilesha in Obokun Local Governement area of Osun State, or possibly Imesi-Ekiti (also known as Imesi-Lasigidi). Of course all three, Imesi-Ile, Oke-Imesi and Imesi-Lasigidi are sister towns in close proximity and founded and occupied by the same set of people within contemporary oral history. Oral history further has it that for many of his last years at Isa. Olu’Isa was disturbed by a persistent annual revelation by the Ifa oracle of the imminence of a “relocation” which was interested to mean that a moment in history was imminent when he and his people of Isa would be physically uprooted from Isa and resettled somewhere else. It was also construed to mean the possibility of a war ravaging Isa, or an early demise of Olu’Isa, or at worst, his exit from rulership of Isa, all of which would be a great calamity if they happened, and against which several ritualistic sacrifices were made. Meanwhile at Ile-Ife, a prince had been born to Oduduwa. His name Ogboroganda. His mother is Gborowo, the daughter of Ilu-Iwa; Olu Iwa the acknowledged progenitor of the Ijebus. History has it that Olu-Iwa passed through Ile-Ife during his journey from Eaddai in upper sudan and was indeed a guest of Oduduwa, also of the same Nubina stoke,for a brief spell. His entourage included Gborowo,his grown-up daugher,for whom Oduduwa took a fancy.And when time came for Olu-Iwa to continue his journey and partly in gratituted for Oduduwa’s hospitality and in acknowledgment of the perceived developing interest in Gborowo,Olu-Iwa gave his daughter in marriage was Ogboroganda who later led a wave of migrants but she reportedly took ill and in fact died on the journey, and her remains were laid to rest on the bank of river osun. Hence, to this day, Ijebu have an annual worship of Osun-Gborowo in commemoration of this historical event.
The ogboroganda led migrant reportedly passed through Isa (Imesi) where Ogboroganda confronted Olu. Isa and requested his company on the journey. He willingly gave his consent, packed bag and baggage, and with a retinue of his subjects including his mother and brothers.Jibeyin joined the wave of migrants. He distinguished himself as a brave warrior and leader all through the journey. Two of his distinguished act of bravery are well remembered by the Ijebu oral historians.The entourage has to pass through an area called IGBO but was refused passage by Olu-Igbo or Olu of Igbo. In irrtation at this affront Olu ‘isa,sought and received Ogboroganda’s permission to do battle with Olu’Igbo whom he conquered, and in fact be headed with his royal sword survives till this day and is now in the safe custody of the new Olisa AdemokunII. The Igbo people were held in bondage and the severed head of Olu’Igbo was potted and carried on the journey by Aka, the then pregnant wife of Olu’Igbo. Aka was delivered of a baby boy shortly after the entourage entered Ijebu Ode and Ogboroganda directed that the potted head of Olu’Igbo be buried at the site of this delivery. The site was then refreed to as “Ibi Aka ru Igbo de” (The point to which Aka carried Olu’Igbo’s head) which by irregular abbreviation and mutilation is now the famous “IKANIGBO” ward in Iwade Quarters of Ijebu-Ode. The Igbo immigrants settled in this ward and some of their descendants several centuries later migrated to Yemule area of Porogun Quarters and later to beyond Okomayan river near Okun-Owa. This group was reported to have further migrated to the Offin area of Sagamu in Ijebu-Remo. Their leader in the new location bears the title of “Akarigbo” apparently a corruption of “Akarigbo”.
The second often retold act of bravery of Olu’Isa occurred at ibu, a location somewhere in the Ijebu waterside, where the entourage had a brief stopover. Suddenly and inexplicably an eclips occurred converting daytime to a dark gloomy night, an event that engendered fear and anxiety. As was then custom, the Ifa oracle was consulted and it directed them to conduct a search of the nieghbouring forest where they would find a diety requiring propitation. The Olu’Isa volunteered to lead the search party, handpicked follwers, drew his sword, and the search commenced in earnest.
After a length search, they stumbled on two objects which Ifa oracle confirmed as the dieties. On further enquiring by divination the dieties requested to be clothed in Leopard skin, and to accompany the entourage. These wishes were, and thus emerged the “Ako” and “Obi” Ojowu deities residing at Oyingbo and Odo-Esa wards of Ijebu Ode respectively and are till today worshiped annually as of yore. The hunter who furnished the Leopard skin and was later pressed into further services as the carrier of the two deities was designated as the official worshiper of the deities and put in care of an Old woman the Erelu at Odo esa. Thus began the office of Olawa Ojuwu at Odo-Esa ward of Ijebu Ode.
THE EARLY TIMES
Ijebu oral history has it that the first OLISA was originally Olu of Isa, Isa then a town or settlement near or within the present township of Imesi in Ekiti. This is interpreted to mean Oke-Imesi in Ekiti division of Ondo State or is it Imesi Ile near Ilesha in Obokun Local Governement area of Osun State, or possibly Imesi-Ekiti (also known as Imesi-Lasigidi). Of course all three, Imesi-Ile, Oke-Imesi and Imesi-Lasigidi are sister towns in close proximity and founded and occupied by the same set of people within contemporary oral history. Oral history further has it that for many of his last years at Isa. Olu’Isa was disturbed by a persistent annual revelation by the Ifa oracle of the imminence of a “relocation” which was interested to mean that a moment in history was imminent when he and his people of Isa would be physically uprooted from Isa and resettled somewhere else. It was also construed to mean the possibility of a war ravaging Isa, or an early demise of Olu’Isa, or at worst, his exit from rulership of Isa, all of which would be a great calamity if they happened, and against which several ritualistic sacrifices were made. Meanwhile at Ile-Ife, a prince had been born to Oduduwa. His name Ogboroganda. His mother is Gborowo, the daughter of Ilu-Iwa; Olu Iwa the acknowledged progenitor of the Ijebus. History has it that Olu-Iwa passed through Ile-Ife during his journey from Eaddai in upper sudan and was indeed a guest of Oduduwa, also of the same Nubina stoke,for a brief spell. His entourage included Gborowo,his grown-up daugher,for whom Oduduwa took a fancy.And when time came for Olu-Iwa to continue his journey and partly in gratituted for Oduduwa’s hospitality and in acknowledgment of the perceived developing interest in Gborowo,Olu-Iwa gave his daughter in marriage was Ogboroganda who later led a wave of migrants but she reportedly took ill and in fact died on the journey, and her remains were laid to rest on the bank of river osun. Hence, to this day, Ijebu have an annual worship of Osun-Gborowo in commemoration of this historical event.
The ogboroganda led migrant reportedly passed through Isa (Imesi) where Ogboroganda confronted Olu. Isa and requested his company on the journey. He willingly gave his consent, packed bag and baggage, and with a retinue of his subjects including his mother and brothers.Jibeyin joined the wave of migrants. He distinguished himself as a brave warrior and leader all through the journey. Two of his distinguished act of bravery are well remembered by the Ijebu oral historians.The entourage has to pass through an area called IGBO but was refused passage by Olu-Igbo or Olu of Igbo. In irrtation at this affront Olu ‘isa,sought and received Ogboroganda’s permission to do battle with Olu’Igbo whom he conquered, and in fact be headed with his royal sword survives till this day and is now in the safe custody of the new Olisa AdemokunII. The Igbo people were held in bondage and the severed head of Olu’Igbo was potted and carried on the journey by Aka, the then pregnant wife of Olu’Igbo. Aka was delivered of a baby boy shortly after the entourage entered Ijebu Ode and Ogboroganda directed that the potted head of Olu’Igbo be buried at the site of this delivery. The site was then refreed to as “Ibi Aka ru Igbo de” (The point to which Aka carried Olu’Igbo’s head) which by irregular abbreviation and mutilation is now the famous “IKANIGBO” ward in Iwade Quarters of Ijebu-Ode. The Igbo immigrants settled in this ward and some of their descendants several centuries later migrated to Yemule area of Porogun Quarters and later to beyond Okomayan river near Okun-Owa. This group was reported to have further migrated to the Offin area of Sagamu in Ijebu-Remo. Their leader in the new location bears the title of “Akarigbo” apparently a corruption of “Akarigbo”.
The second often retold act of bravery of Olu’Isa occurred at ibu, a location somewhere in the Ijebu waterside, where the entourage had a brief stopover. Suddenly and inexplicably an eclips occurred converting daytime to a dark gloomy night, an event that engendered fear and anxiety. As was then custom, the Ifa oracle was consulted and it directed them to conduct a search of the nieghbouring forest where they would find a diety requiring propitation. The Olu’Isa volunteered to lead the search party, handpicked follwers, drew his sword, and the search commenced in earnest.
After a length search, they stumbled on two objects which Ifa oracle confirmed as the dieties. On further enquiring by divination the dieties requested to be clothed in Leopard skin, and to accompany the entourage. These wishes were, and thus emerged the “Ako” and “Obi” Ojowu deities residing at Oyingbo and Odo-Esa wards of Ijebu Ode respectively and are till today worshiped annually as of yore. The hunter who furnished the Leopard skin and was later pressed into further services as the carrier of the two deities was designated as the official worshiper of the deities and put in care of an Old woman the Erelu at Odo esa. Thus began the office of Olawa Ojuwu at Odo-Esa ward of Ijebu Ode.
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