THE HISTORICAL AND CULTURAL
OF IBADAN HILL OF REFUGEIMPORTANCE: Esv. Lola Tomori anivs, rsv, mnim
Email: lolatomori1@gmail.com

The ‘Oke’badan’ an annual communal festival, for fertility rites and prosperity, was dedicated to the spirit of the hill, as a thanksgiving in the refuge which it provided in period of danger, and also to Lagelu, the mythical founder of Ibadan. The Okebadan festival provided an opportunity not only for merriment but also for criticism as songs were composed to condemn or praise rulers and their policies.
The word “Oke’badan” is derived from the contraction of the words Oke (hill or mountain) and Ibadan. Okebadan means Ibadan hill or the tutelary deity of Ibadan hill. The hill of Ibadan is believed to harbour a supernatural or spiritual being which protected the early settlers from the wrath of their enemies and attackers.
 
The Alawotan of Awotan and the Traditional Chiefs at the Grove of
Lagelu on Top of Ibadan Hill in January 2020

LAGELU SACRED GROVE ON IBADAN HILLS:
The site of the tomb of Lagelu on Awotan Hills with the adjourning surrounding remains a sacred ground. Two hundred meters square from the tomb, all shoes must be removed. It is assumed that anyone with shoes on is trampling on the remains of Lagelu.
The present site is embarrassing; a hut with palm thatched roof, shelters the remains of the great man. No one would have imagined that there lies the famous Lagelu, Oro Apata Maja, the founder of the largest city in Africa South of the Sahara. It is embarrassing that the situation has remained as it is for years after the exit of the great warrior and further of Ibadan.


There are three prominent hills on the plateau of Awotan. These are
Igbo Oke’badan
Oke Oso
Oke Odo Eleyele
Each of this hill has distinctive historical significance. It was at the peak of Igbo Oke’badan that a masquerade leading an Egba invasion if Ibadan in the 18th century as eternally destroyed. Legend has it that Lagelu, was forbidden from setting eyes on any masquerade. From the valley where he stood, he commanded the masquerade to be swallowed inside the bowels of the mountain. When the invading forces saw what happened, they scampered in different directions for safety.
The second hill Oke Oso, constantly emitted smoke, suggesting the presence of volcanic activities. But today the hill has remained dormant but the traces and signs of its past antecedents are still present.
The third hill, Oke Odo Eleyele, offered sanctuary to a number of creatures, particularly birds of different species as the doves, the goose and pigeons which swamp the foot of the hill with a perennial stream (Otenru) running through it and which empties its waters into the Eleyele dam.
Today, the stream is still running but strangely the beautiful birds no longer patronize the site. The source of Otenru stream is close to a village called Oriogbo Ojuabere.





THE SIGNIFICANCE OF OKEBADAN (IBADAN HILL)
Okebadan is significant in the religious and socio-cultural lives of the people of Ibadan, and this account for why the Okebadan festival is celebrated annually with pomp and pageantry. However, this is not peculiar to Ibadan people, as there are others hills and mountains of scared significance or deities of similar nature worshipped in several Yoruba communities. Examples of such deities are the Asaberi in Saki, Iyamapo in Igbeti and Olumo in Abeokuta. These are often associated with hill settlements. The people believed in the sacredness and sanctity of Okebadan (Ibadan Hill). Consequently, sacrifices are made to the goddess periodically and annually in Ibadanland.
When Baale Oyesile Olugbode (1851-64) did not have a male child, he divined and he was advised to make sacrifice to Okebadan which the new rulers in Ibadan from (1825 to 1851) knew nothing about. Oyesile then arranged for the Aboke family to return from Abeokuta and make the necessary sacrifice as he was advised. He subsequently had a male child named Aderigbe, who died in the Kiriji War in 1882 (Dr. Jide Fatokun, 2011 page 54).
This belief of the people was attested to by Theophilus Kerfer, a Swabian pastor who visited the same shrine on Okebadan Hill in 1853, according to O.O. Adekola; former Senior Research Fellow, Institute of African Studies, University of Ibadan, Ibadan (2015). Theophilus Kerfer submitted that:
“We saw the sacred grave (sic) at a short distance, where, as it said among the people, supernatural beings, little men in white garments, could be seen in large numbers. But bad people went out with only guns to shoot them, therefore they have disappeared and come only in extra-ordinary times”
The above account seems to corroborate the people’s faith in the sanctity of Okebadan (Ibadan Hill at Awotan in Ido Local Government Area); precisely on Akufo-Apete Road, and the belief that supernatural beings inhabited the sacred place and could be seen physically even by non-believers.
Historic sites are increasingly recognized as important economic resources in both developed and developing countries.
CONCLUDING REMARKS
Improving the conservation and management of the heritage is not only important for preserving historic significance, but also for its potential to increase income-earning opportunities, and community competiveness.
The historic areas of the cities in Oyo State such as; Ayoku Cave (Orile Rock) in Akorede LCDA/Oluyole LGA, Okebadan (Ibadan Hill), Old Oyo National Park and suspended Lake in Ado-Awaiye, have been allowed to decay and largely abandoned. The absence of conservation plans and documentation procedures for most of the heritage sites in the state make them to be physically disrupted by insensitive to modern development.
The Awotan community in Ibadan in collaboration with the Ministry of Information and Culture of Oyo State should preserve and protect the two historical sites of Ayoku Cave and Okebadan/Lagelu Grove at Awotan which is being encroached upon now.

IBADAN HISTORY FROM LAGELU ERA TO THE OCCUPATION BY THE ALLIED ARMY AS A RESULT OF OWU WARS: 1550-1825.

IBADAN HISTORY FROM LAGELU ERA TO THE OCCUPATION
BY THE ALLIED ARMY AS A RESULT OF OWU WARS: 1550 - 1825
By: ESV. Tomori M.A. anivs, rsv, mnim
Email: lolatomori1@gmail.com

Background History of L agelu
Lagelu (a.k.a. Oroo Apatamaja), a war-chief (Jagun Osun) from Dalegu compound, Ajamapo area of oke Eso in Ile-Ife was the founder of Ibadan. He was the grandson of Orunto (or Obalufe), the prime minister of Ile-Ife and Head of Ooni-in-council. His mother was the daughter of Ooni Luwo Gbagida, the only female in Ife history who married Chief Obaloran, a member of the council of Ooni of Ife (Chief (Dr.) M.A. Fabunmi, 1985).
Benin Army Invaded Iddo Island (1505 - 1578)
When he was still in Ife, a legend had it that he led Ife army as Jagun Osun to assist the children of Olofin Ogunfunminire, the progenitor of the Awori’s who founded Iseri between 1425 and 1505 with the king of Gbagura referred to as Agura fought against the Benin army who invaded Iddo Island near Lagos founded by the Aworis. The children were; Olumegbon, Oluwa, Onitona, Onitoolo, Elegusi, Aromire, Olooto and Ojora. The invasion took place during the reign of Oba Egbua Orhogbua (1505 – 1578). The Aromires later swam across the Lagoon to Lagos Island in the middle of the 15th century for fishing and farming (Oluremi I. Obateru, 2006). They constituted the “IDEJO” who are the traditional land owners and White Cap Chiefs in Lagos. When a Portuguese expedition led by Ruy de Sequeira landed there, Eko was changed to Lagos in 1472A.D.
Thereafter, about the 16th century, during or after the Alaafin Onigbogi’s reign between (1530-1542), Lagelu “Oroo Apatamoja”; led a group of men and women and interested people out to found a new settlement, known as EBA ODAN later known as Ibadan around 1550A.D. According to Prince Adelegan Adegbola in his book titled: “IFE: The Source of Yoruba civilization, 2009 page 136”. Ibadan at the interface of the forest and the savannah was founded in the 16th century by Lagelu from Ile-Ife.

Invasion of Oyo-Ile by Tapa
During this period Alaafin Onigbogi who reigned between (1530-1542) received the worst pressure and attack from Nupe. He was of Ibaraba’s mother’s. He therefore fled to Gbere in his mother’s homeland for refuge, according to Chief M.O. Ogunmola (2000, 2010).
The desertion of Oyo capital led to many emigrations to Egba, Egbado, Ibolo, Oke-Ogun, and Ibarapa areas as contained in “Iwe Itan Oyo” by Samuel Ojo Bada, the Bada of Saki at page 47. The Nupe king by then was Etsu Jibraila.
Prince Adelagun Adegbola (2009) described the location of Ibadan at that time as between Remo, Ijebu and Egba on one hand and Oyo on the other hand. Therefore, Ibadan must have benefitted from emigration of Oyo refugees to Egba areas where Ibadan is situated.
Lagos Came Under Benin’s Influence in 1630
Lagelu as Jagun of Old Oyo Kingdom was assisted the children of Ogunfunminire when he founded Ibadan in the 16th century by intervening in the struggle for the hegemony of Lagos between Benin Kingdom backed Asipa and Ado on one hand and Aromire and his brothers on the other in 1630A.D. Olofin was the first Oba of Lagos.
According to Dr. J.A Atanda (1980 pg. 17), the Olofin dynasty was later superseded by Asipa, an Iseri chief whose origin like those of Ogunfunminire and Olofin, is traced to the royal family of Ile-Ife where Lagelu came from.
While hosting the Awori people currently domiciled in Lagos and Ogun states by the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, Ojaja II, he said that Olofin Ogunfunminire, the progenitor of the Aworis, was a Sooko in Ile-Ife before his departure hundred years ago (TRIBUNE of Tuesday, 11 December, 2018). Ooni went further that Ooni Aribiwoso was on the throne when Olofin Ogunfunminire left Ile-Ife. He was the 27th Ooni of Ife (Chief (Dr.) M.A. Fabunmi, 1985).
Asipa was said to have found favour with Benin rulers and was given authority to rule over Lagos as the new Oba with necessary regalia given to him in the 1630s. Ado was the next Oba and followed by Gabaro and later by Akinsemoyin etc. It was during the reign of Obasemoyin that the foundation of Iga Idunganran, Oba’s palace, was laid and constructed.
Furthermore, the Europeans, particularly the Portuguese, came to Lagos in 1704 and that was during the reign Oba Akinsemoyin and that was the beginning of slave trade. From the 17th century, Lagos Princes and Kings had married into Badagry families. Oba Akinsemoyin married from Badagry, while Oba Adele’s mother came from the same place, Badagry (Prince Adelegan Adegbola 2009).
This explains why chief I.B. Akinyele (1911) wrote in “Iwe Itan Ibadna: that when Prince of Iseri from Oloto family of Ido had problem in the royal house, he came to seek refuge in the second Ibadan at Oriyangi, established by the descendants of Lagelu because of the relationship between Ibadan and the Awori people of Iseri. He was allocated a quarter named “Itun Iseri” out of the six quarters of the town
Lagelu on his way from Ile-Ife gave his sister in marriage to Elejigbo of Ejigbo as a mark of friendship. After settling down in Ebaodan which meterphosed into Ibadan, he got married to the daughter of Agura of Gbagura, his neighbour. He also got married to the daughter of Akarigbo of Ijebu Remo. The daughter of his first son, Nkan Lola, got married to Olowu Akinjobi
History is therefore a record of current events passed down to prosperity. The nature of Yoruba history is replete with many drawbacks because a good proportion of it is traditional, handed down from elders to listening youths, some of it was legendary assuming the posture of the truth following the continual repetition to succeeding generations. Except recorded history can be backed up with authentic documents of objective facts, figures and dates, its credibility is suspect and controversial.
The time has come to move from the state of historical ignorance to the historical informative age. Indeed, a lack of ancestral knowledge is a potential danger to the leadership of a race, like the Yoruba. Also, to tamper with the historical truth is a treason, and a crime against humanity.
The editor of the book written by Rev. Samuel Johnson in 1897 who died in 1901, but published in 1921 by another Dr. Johnson had made it known to the whole world that: “the original manuscripts of the book had got lost in the hands of the publisher and they could not be found”. Some chapters had to be rewritten, some curtailed, other amplified and new ones added where necessary (Adelegan Adegbola, 2009).
Therefore, whatever historical information we are reading from the book by Rev. Samuel Johnson does not represent the original historical facts if we compare some areas and chapters of the book with other books of Yoruba history written by other scholars.
Since the publication of “The City of Ibadan” in 1967 by P.G. Lloyd, A.L. Mabogunje and Bolanle Awe (editors), quite a number of books have emerged on the city which has now become a sub-saharan and cosmopolitan phenomenon. The new theory emerging is that the 19th century city of Ibadan which became a war camp and successor to the great Oyo Empire was actually the third emergence of a primordial city state (Prof. Dele Layiwola, 2015).
Founding of the First Ibadan
In a paper delivered by the late High Chief (Dr.) J.A. Ayorinde titled “Democracy And Obaship: Case Study of Ibadan” at Kuti Hall, University of Ibadan on 10th October, 1983, he confirmed that: The founder of Ibadan was Lagelu who was the first legendary traditional and crowned head of Ibadan. He was a chieftain from Ife, and whose popular appellation was “Oro” Apa’ta-ma-ja (Oro! a-pa-ota-Ibon ma-ja), a fastidious non-soldier and professional blacksmith whose main function was to wrought or manufactured bullets for use of hunters and soldiers.
Before setting out on his journey in the 16th century (Adelegan Adegbola; 2009) with his entire household, he consulted the Ifa oracle for the purpose of prying into the future of his proposed adventurous bid. As a result of the consultation with Ifa, Osemeji (Ose-Meji) was the Odu Corpus prescribed for him. Both Oke’badan and Ose-meji Shrines are now at Oja’ba where the Olubadan of Ibadan including Bales who reigned before 1936 were crowned by Labosinde, the Oluwo of Ibadan.
The site on which Ibadan was founded was originally known as Igbo-Ipara (Ipara Forest). The root of this Ipara tree has always been well sought-after by hunters and soldiers for the preparation of Odi- a concoction for hardihood of a sort of “Marijuana” or “heroin” of the day.
Chief Ayorinde went further that the city of Ibadan was founded at the interface of forest and the savannah areas respectively, and was given the descriptive name of Eba-Odan by the travelers who were giving their co-travelers an idea of where they met with their caravans. The name “Eba-Odan” ecliptically became “Eba’dan” until it then became “Ibadan” age long market centre of repute.
Chief (Dr.) M.A Fabunmi, the Odole Atobase of Ile-Ife in his book titled “IFE: The Genesis of Yoruba Race” published in 1985 confirmed the origin of Lagelu at page 46 that: “Ibadan was founded by a warrior-chief from Ile-Ife who was called Lagelu and nicknamed Oro-Apata-Maja. He hailed from Atiki compound in the Ilare ward of Ile-Ife”, but was later found to be born at DEGELU Compound to Obalufe dynasty of Ile-Ife.
In the Nigerian Tribune of Friday 30th January, 2009. The Ooni Sijuade Olubuse II of Ile-Ife replied the Alaafin of Oyo at Awo’s book launch as follow: “The first founder of Ibadan, known as Prince Adio Lagelu was a direct son of Ooni Luwo Gbagida, the 18th Ooni of Ife (1363-1410), who had a beaded crown with fringe benefits sent to settle in Ibadan in the 16th century and not in 1401 A.D”. as claimed by Oba Okunade Sijuwade, Olubuse II, the Ooni of Ife. Iwo was founded by Olumade Pariu, the grandson of Prince Adekola Telu of the same mother with Lagelu. Prince Adekola Telu and his three children reigned at Igbo-Orita near Ilesa for 208 years before Iwo was established by Olumade Pariu the son of Jikanmu who was the third son of Adekola Telu (I.B. Akinyele, 1911 and Adelegan Adegbola 2009).
Chief I.B. Akinyele (1911) described the first Ibadan as a nodal town with 16 gates and a population of about 100,000 people having access to the neighbouring towns of Oyo, Egba, Ijebu and Ife. Thus, Ibadan was demographically important to the old Oyo Empire and must have contributed to the transformation of the society in the 16th century when Oyo-Ile was sacked during or after the reign of Alaafin Onigbogi (1530-1542), according to J.A. Atanda (1971). With the desertion of Old Oyo-Ile, Onigbogi fled to Gbere in Ibariba Kingdom, his mother’s home while the inhabitants fled southward to Ibolo, Popo and Egba forest, Egbado, and Ibarapa areas.
Lagelu’s Relationship With His Neighbours in the 17th Century
Prince Lagelu Adio on founding the first Ibadan, known as Eba-Odan at the interface of forest and grassland which metamorphosed into Ibadan, got married to the daughter of Oba Agura of Gbagura Kingdom with IDO as headquarters who gave birth to Atage Oota (a.k.a Olomu Oru). He also got married to Oba Akarigbo of Ijebo-Remo’s daughter who gave birth to Efunyele.  
Atage Oota Olomu Oru and Efunyele, according to the current Aboke Ifamapowa, were the first set of Abokes who worshipped Oke-Badan hills. Nkan-Lola, the daughter of Olukiran Oluole, the first son of Lagelu got married to Olowu Akinjobi who later migrated to Ibadan and established Owu Ogbere which was destroyed in 1825 by the allied armies of Ife, Ijebu, Oyo and friendly Egbas after Olowu Akinjobi had sacrificed Nkan-Lola to Oba River.
When the second Ibadan was established, the Prince of Iseri in Egbado District was one of the early settlers late in the 18th century. He was allocated a quarter in the new town called: “Itun-Isheri/Ilaro”. The six quarters were in conformity with the Yoruba tradition of dividing ancient cities into quarters/compounds where you have the lineages residing.
Moreover, with increasing population and the location of the first Ibadan at the interface of savannah with the forest region, Ibadan had produced a huge and growing market for food producers and manufactures especially with the flourishing 70 blacksmith in the town manufacturing guns and farming implements. The estimated 100,000 population of Ibadan was comparable to the merchant cities of Europe such as Bruges with a population of 100,000 in 1500 A.D.; Venice with a population of 150,000 in 1600A.D. and Amsterdam with a population of 200,000 in 1700A.D. (Fernand Braudel, Civilization and Capitalism. 1981 …479).
According to Myers and Owusu (2008), the population of some African cities that existed prior to 1500s such as (Cairo, Tunis, Ibadan, Jenne and Kano) had population sizes that were comparable to many European cities prior to the rise of European cities to powers, while other areas were essentially devoid of large-scale urbanism.

Fig. 1: The Old Oyo Empire in the 18th Century


Events at the Close of the 18th Century
I.B. Akinyele (1911) in his book wrote that it took three years to subdue Lagelu army by the Oyo army including their allies from other Yoruba kingdoms because the secrete of Egungun was exposed in Ibadan. It took about twelve years to stay on the hill top after their escape from the first settlement. They suffered on the hill and later came down to settle at a low valley near Owaala Stream where other neighbours joined Lagelu children and relatives.
Basorun Gaha’s Atrocities (1754-1774)
As they are settling down for the second time, Oyo Empire entered the most distressing period in Oyo history between (1754-1774). It witnessed the constitutional upheaval of great magnitude in which Basorun Gaha, head of the Oyomesi, raised five Alaafins to the throne, but with cunning and subversion, killed four of them except Alaafin Abiodun (1774-1789).
Destruction of Ijaiye (1774-1789)
During the reign of Alaafin Abiodun he avenged the alleged insult from Bale of Ijaye by ordering the destruction of Ijaiye town. Ijaye was then an Egba town and that was the first time Ijaye was taken, a town which was destined thereafter to play a notable part in Yoruba history (Rev. Samuel Johnson, 1921).
Ijaiye again was re-occupied between (1831-1833) during the reign of King Amodo, the then Alaafin of Oyo, who organized Kanla war during which Adegun (the Onikoyi and Ojo Amepo were killed. On the occasion, Kurunmi and Dado, important war generals of the Alaafin, escaped from Ikoyi, first to Akese, then finally to Ijaiye (see map 1.0 next page)


Revolution of the Egbas:
Both the genesis of disintegration and revival had reared their ambivalent heads in the reigns of Alaafin Abiodun, according to Chief M.O. Ogunmola, 2009 pg. 11). The atrocities, ambition and greed of Basorun Gaha that had taken the reigns of four Alaafins to flourish met its waterloo under Alaafin Abiodun Adegolu (1775 to 1789), but the repercussion had dented the structure and harmony of the Empire.
The Egbas under lisabi of Itoku (agbein revolted and killed the Ilaris of the Alaafin who exploited the religious fears of the people to feather their own nests in order to extort enormous tribute for the Alaafin (Prof. Saburi Biobaku, 2991). Amosu of Ikija in Oke-Ona, Arinakoju of Ojoo and Akila of Ido, joined Lisabi in the revolt. They later migrated to Abeokuta from the second Ibadan to establish Abeokuta between 1829 and 1830, where they competed with Ibadan and Ijaiye.
With the death of Alaafin Abiodun, the revolution ensued, and the tribal independence, with the loss to Yoruba the Tapas, Bariba, and Dahomey Provinces, and the Popos later joined. In other word, with Abiodun ended the unity of the Yoruba kingdom.
Lagelu Sacred Grove on Eleiyele Hills:
The site of the tomb of Lagelu on Awotan Hills with the adjourning surrounding remains a sacred ground. Two hundred meters square from the tomb, all shoes must be removed. It is assumed that anyone with shoes on is trampling on the remains of Lagelu.
The present site is embarrassing; a hut with palm thatched roof, shelters the remains of the great man. No one would have imagined that there lies the famous Lagelu, Oro Apata Maja, the founder of the largest city in Africa South of the Sahara. It is embarrassing that the situation has remained as it is for years after the exit of the great warrior and further of Ibadan.


There are three prominent hills on the plateau of Awotan. These are
Igbo Oke’badan
Oke Oso
Oke Odo Eleyele
Each of this hill has distinctive historical significance. It was at the peak of Igbo Oke’badan that a masquerade leading an Egba invasion if Ibadan in the 18th century as eternally destroyed. Legend has it that Lagelu, was forbidden from setting eyes on any masquerade. From the valley where he stood, he commanded the masquerade to be swallowed inside the bowels of the mountain. When the invading forces saw what happened, they scampered in different directions for safety.
The second hill Oke Oso, constantly emitted smoke, suggesting the presence of volcanic activities. But today the hill has remained dormant but the traces and signs of its past antecedents are still present.
The third hill, Oke Odo Eleyele, offered sanctuary to a number of creatures, particularly birds of different species as the doves, the goose and pigeons which swamp the foot of the hill with a perennial stream (Otenru) running through it and which empties its waters into the Eleyele dam.
Today, the stream is still running but strangely the beautiful birds no longer patronize the site. The source of Otenru stream is close to a village called Oriogbo Ojuabere.


Cultural Settlements and Development of Ibadan
It was reported by high Chief (Dr.) Ayorinde (1983) that an Ifa divination was performed when some traditional religions worshippers with sacrifices arrived to sanctify Ibadan with sacrifices when Lagelu founded the first Ibadan. Before setting out from Ile-Ife as a result of consultation with Ifa, Osemeji, (Ose-Meji) was Odu Corpus prescribed for him.
The city patriarch, prince Lagelu Adio, and six diviners priests were present on the site and appeared again on three occasions in the life of the city. According to Bolaji Idowu, these were:
The populace sought divine blessing on the new settlements for prosperity. The Oke-Ibadan (or the Spirit of Ibadan Hill) was instituted as a totem of worship.
The oracle was consulted on how to preserve the growing population and the emerging prosperity
A siege was laid on Ibadan and its expansion and security was threatened, Osemeji (meaning double victory) appeared again to reassure the inhabitants of a slow but steady and persistent growth as in the movement of snails. The sign is concerned with (a) survival, (b) wealth (c) fertility and (d) victory. These are consistent with the occupations identified with the founders of the city in its early stages.
In a similar event, the Odu Ifa for Ajagunla (Ifa Corpus) with which Orangun of Ila left Ile-Ife was “Osemeji” meaning “oro-mi-gun”. His real name is Ifagbamila. His mother, by name Adetinrin Anasin was found by the riverside before Oduduwa made her his wife.
The Osemeji Shrine at Oja’ba is closely linked with the coronation of Olubadan of Ibadanland. A new Olubadan (formerly Baale) will not be proclaimed king or an Oba until he has visited Oluwo LABOSINDE and Osemeji Shrine at Oja’a (instead of Lagelu grave at Eleyele) the owner and founder of Ibadan.

Fig. 1: The Grove of Lagelu at Eleyele Hill

Fig. 2: Eleyele Reservoir surrounded by Awotan Hills
According to Chief Okunola (2015), the founding Odu or Ifa sign for the city (each and every legitimate Yoruba Town always has his founding Odu), is Osemeji, a uniform, binary accreditation which predicted that like the totemic snail, the emerging city of Ibadan would unfold slowly but progressively until it subsumes its own ramifying suburbs. This is analogous to its Coat of Arms (see the traditional stave).
As predicted from the Ifa ministration at the founding of the town, it would be a hospitable abode for visitors and settles. Even vagrants might find prosperity in this liberal, conducive town. Its chieftaincy line has been liberal and generous to indigenes and settlers. It is thus a cosmopolitan and representative Yoruba town, hospitality being its mainspring. There has never been a time when strangers and settlers have had cause for anxiety about the safety of their lives and property.
The cultural importance at this point is that Ibadan inspite of the pure serendipity (pleasant happening, calm and peaceful) connected with its location and founding, is still a traditional and spiritual home to its inhabitants. Any Yoruba settlement, thus inaugurated by solid traditional is often assured of its safety and stability.

Fig. 3: Picture of Olubadan Staff of Office


Foundation of the Second Ibadan
“History needs to be, as indeed it is, re-written from time to time and past events re-valued in the light of fresh developments and new ideas”. R.G. Collingwood. So history is not to be limited to a simple record of what is known or believed to have occurred, history is more properly concerned with examining, analyzing, and explaining past events, particularly in human affairs.
The “Second Ibadan” was described as Egba settlement by many authors and scholars including Rev. Samuel Johnson (1921), and Professor Toyin Falola at page 2 of his book: Ibadan: Foundation, Growth and Change - 1830 – 1960 published in 2012. However, according to I.B. Akinyele in “Iwe Itan Ibadan (1911)” described “second Ibadan” as one established by Lagelu and his children at “Oriyangi” now called “Oja-Iba” at the foot of Mapo hill.
The praise poem of Lagelu and his descendants at the “Second Ibadan settlement” called “Oriyangi” according to I.B. Akinyele (1911) was:
Ibadan, Omo ajorosun
Omo a je gbin yo;
Omo a fikarahun fori mu;
Ibadan maja bi ojo kini;
Ti o ja aladugbo gbogbo logun
Translation
Ibadan, the one whose supper is oro fruit;
The descendants of the who fed on snails;
The descendants of the one who use snail
Shell as bowl to serve his maize porridge;
Ibadan, don’t fight, as you did before;
As you fight all neighbours at war.

According P.C. Lloyd, Nigerian Historian at University College, Ibadan: “A knowledge of the Yoruba past must be gleaned from myths, legends, folk-tales, praise-songs and the like, all of which are rapidly being forgotten by all the younger generation”.
Thus, in an attempt to write about the founding of the Ancient City of Ibadan, it appears pertinent to recent such knowledge as well as what some ancient and contemporary historians have written about IBADAN.
The Effects of Owu Wars on Second Ibadan
According to the address by the Olowu of Abeokuta, Oba Adegboyega Dosumu at the 8th Owu Day Celebration in 2007, all the Owu Settlements in the northern part of Yorubaland (below River Niger) are older settlements than the southern forest region.
Owu and Ife War
The Onikoyi of Ikoyi and Toyeje, the Baale of Ogbomosho and second in command to Aare Afonja in 1810 A.D. instigated Owu at Ipole, whose king (Olowu) by then was Olowu Amororo, to attack Ile-Ife because of slave trade at Apomu. In carrying out the orders, Owu attacked and destroyed Ikoyi Igbo, Apomu, Ikire, Itahakun, Iseyin-Odo, Iwata, Gbangan, Akinboto, Jagun etc.
Ife, Ijebu and Owu War
As Ife was about to revenge, the Ife army led by Balogun Singunsin was halted at Adubieye near Iwo by Oluwo of Iwo because he felt they were not strong enough to face Owu. The Ife army had to stay at Adubieye for five (5) years between (1811-1814) before Ife formed alliance with Ijebu army and jointly declared war on Owu Ipole for five (1814-1820) (Osife-Kunde) and six years according to Rev. Samuel Johnson (1921 page 2009).
The Owus at Owu Ipole ran out of their heavily fortified city in about 1820. They thereafter escaped through  their southern gate  led by Olowu Akinjobi and entered their assailant territories through Ijebu Igbo and spread southward, settling in places like Ikija, Omu, Ayepe and other places.
However, the main body of Owu that escaped went towards Ibadan (i.e. Second Ibadan) and not Erunmu as claimed by Rev. Samuel Johnson in “The History of Yorubas (1921)”. Considering the Southward movement of Owu people, the earliest record showed their encounter with the pre-1820 first Ibadan settlement (see “Iwe Itan Ibadan by Oba I.B. Akinyele, Olubadan of Ibadan, 1954-1964).
According to Olowu, Oba Adegboyega Dosunmu at the 8th Owu Day Celebration in 2007; “although every movement was as a result of war, Owu did not fight Ibadan but instead entered peacefully. This is because Ibadan leaders had earlier sent them an Olive branch”. According to Oba I.B. Akinyele, there was an agreement between Ibadan (i.e. Second Ibadan) and Olowu made with new hoe referred to as “Oko titun adeun Olowu”.
Oba Dosumu confirmed in his address that Ibadan even offred them (the Owus) a place to settle, spreading from Itun-Lisa (Quarters allocated to Olowu Akinjobi’s son) in Ibadan to Basorun and Iwo Road including the place now known as Owu Orile  near Ikire. Owu in Ibadan is known as Owu Ogbere in Owu history.
The second settlement of Ibadan had six quarters, according to I.B. Akinyele in “Iwe Itan Ibadan 1921” as follows:
Itun Elemo - Aboke’s Quarters
Oke Igbede - Oba (the King’s Quarters)
Itun Lisa - Crown Prince of Olowu Akinjobi’s Quarters
Itun Akaasi - The descendants of Akaasi (Lagelu’s Nephew Quarters)
Ilaroo - The descendants of the Prince of Iseri. The first man that
  built Iseri and settled was Ogunfunminire from Ile-Ife
Oke at Isale Atan - Communal Land or Town Forest
Occupation of the Second Ibadan (1821-1825)
Soon after the Owu established Owu Ogbere in Ibadan, another war broke out between the host and Olowu Akinjobi because on one of his raiding expeditions, he was alleged to have sacrificed his wife, NKAN-LOLA (name), the daughter of the Olubadan, to the goddess of Oba River. This led to another war which destroyed Owu-Ogbere (I.B. Akinyele, 1911)
This war dragged on until c.1825 when the allied forces of Ife, Ijebu, Oyo and friendly Egbas succeeded in defeating and destroying the new Owu settlement (Professor Toyin Falola in Ibadan: Foundation, Growth and Change, 1830-1960 (2012 page 2). The war was hardly concluded when the allied armies, encouraged partly by their success over this very powerful state and the lucrativeness of war, attacked the neighbouring Egba settlements. Of all towns attacked, only Ibadan (not Egba town) was not destroyed, but the inhabitants deserted it almost completely.
According to Rev. Samuel Johnson in “The History of the Yorubas (1921)” at page (224-225) – 1976 edition: of all the towns overrun the previous night such as Ojokodo, Iwohala, Ojoo, Ikerekuiwere, Ijaiye-maja etc. Ibadan alone they found not destroyed by fire, and so this marauding band hastily occupied it. The war-chiefs taking possession of any compound they chose, and their men with them and thus Ibadan was again re-peopled but not by the owners of the town, but by a composite band of marauders, consisting of Oyos, Ifes, Ijebus, and some friendly Egbas.
Maye Okunade, a bold and brave Ife Chieftain being their leader. Next to him was Labosinde, also an Ife, but through his mother, Oyo descent. At the head of Oyos was Oluyedun,Lakanle, Oluyole, bold and brave leader. Ibadan now became the headquarters of these allied army of Ifes, Oyos, Ijebus and friendly Egbas.
Ibadan then consisted of the central market and about half a mile of houses around. The town. (Johnson, 1921 pg. 244). The central market at Ibadan known as “Oja Iba” was so named after Oluyole when he became Ibasorun; formally it was Oja Labosinde who became the baba Isale of the early settlers (Johnson, 1921 page 307).

THE HISTORY OF BALOGUN BEYIOKU AKERE OF IBADANLAND

Mogaji Moshood Gbolagade Akere, Present Mogaji Beyioku Akere of Ibadanland

Akere was not just an ordinary Balogun. He was a professional warrior, hunter, courageous and noble farmer. He was very famous among the Warlords of Ibadanland.
The historian said that Akere migrated from Igbeti to Ogbomosho. He established his presence at Ogbomosho where he lived for many years with his two brothers- OLUPE and OLUFAJO, before Alaafin Oluewu sent a messenger (Ilari) to Baale Ogbomosho to send Akere to Oyo to help him in the war that was about to be waged against Oyo Ile by FULANI'S from Ilorin.
At last Oyo Ile was already destroyed and the Alaafin Oluewu killed before the arrival of Akere in Oyo Ile.
It was Alaafin Atiba, and notable Yoruba Warriors including Akere who founded the new Oyo and called AGO-DOYO by then, but presently known as Oyo Alaafin.
Alaafin instructed Akere to move out of Oyo and settled towards Ibadan in order to guard against any invading war that may be waged against Oyo Alaafin. In compliance to Alaafin's instruction, Akere and his two brothers moved towards Ibadan and settled at a place in the forest with high hills from where he sent to Alaafin that- " IBIYI NI MOFIDITI SI O" meaning Here I rest my Buttocks. That was why the place is now called "FIDITI" till today.
There was a hill in Fiditi on which Akere and his brothers settled initially. Before the departure of Akere from Fiditi, he removed his War Cap and placed it on the head of OLUFAJO ( one of his younger brothers) as a sign for him to be the Head Hunter (OLUODE) of Fiditi town. But, it was agreed that he would settled for a while on another far away hill near Fiditi but towards Ijaye. There he would prepared a camp fire on daily basis at a specific time of the day, whose smoke would served as a sign of his continued existence on that hill. Immediately they stop seen the smoke sign from the hill at that time of day agreed upon, that signified that he had left for Ibadan. His two brothers also promised to prepared a smoke sign from their settlement in Fiditi to informed him that all is peaceful in Fiditi and that was the reason why the compound of the Head Hunter of Fiditi is called "ILE-ARUNA" meaning  "Compound of rising smoke up to date.
Akere left the hill from where he makes his daily smoke sign and moved towards Ijaye. The Kunrunmi of Ijaye heard of Akere's intention to cross Ijaye land on his way to Ibadan. Kunrunmi quickly sent emissaries to Akere with lot of beads, cowries, slaves and other gift items and implored him not to passed through Ijaye land but find another alternative path to Ibadan.
Akere accepted Kunrunmi's gifts, did not passed through Ijaye land but circumvented Ijaye land and moved towards ODO-OGUN. On his way he met the Egbas and Owus who had been scattered by war that ravaged their lands. The Owus and Egbas who had heard of Akere as a great Warrior ran away from their settlements on hearing his approach towards their new settlements till they moved beyond OSETOLA-RIVER which is the boundary between the Ibadan and the Egbas.
Akere continued his movement until he got to a junction where he settled and built some huts. It was there he met a farmer who had also heard of Akere as a great warrior from the fleeing Egbas and Owus. This farmer attempted to run away but was caught by Akere's followers and slaves who brought him to Akere. Akere put the man mind at rest by assuring him of his safety. Akere sent the farmer a message to Fiditi, the actual message given to the farmer to tell the brothers was that "IBIYI NI MO JOKOSI, NIBITI OJO KO GBODO JOKO" meaning "Here I have settled, where coward cannot stayed. Till date the settlement of Akere is referred to as "IJOKODO" in Ibadan.
Akere finally entered Ibadan after the ELEDUWE WAR and his settlement in Ijokodo, where he was when Baale Oluyole who had heard of Akere as a great warrior sent for him. Oluyole settled Akere at a place called Igbo Ipara, which eventually becomes "ORITA-MERIN" (ILE-AKERE) today.
Akere participated in all the wars that were fought during the reign of Baale Oluyole. Some of the ears were: Oniyefun war, Sagamu war, Iberekodo war, Oshogbo war, Egba war, and the first Ijaye war.
Other wars in which Akere participated during the reign of Baale Olugbode and Basorun Ogunmola were: Ara war, Koro and Ijero war, Efon war, second Ijaye war, Kutuje war, Arakanga war, Igbajo war.
Akere became the Balogun of Ibadanland during the reign of Basorun Ogunmola. It was this period that the Ijesha's waged war against the Igbajos.
The Igbajo sought the assistance of Basorun Ogunmola to help quenched Ijesha war.
Basorun Ogunmola then assigned Osuntoki the then Maye of Ibadanland in 1866 to go and assisted the Igbajos. On getting there Maye discovered that he could not cope with the Ijesha war which was beyond his power. Maye sent a message to Basorun Ogunmola that he could not cope with the situation. This prompted Basorun Ogunmola to send Balogun Akere and the other Warlords of Ibadanland to go and quenched the war. Ibadan Warlords under the leadership of Balogun Akere defeated the Ijesha Warriors in 1867. It was Governor Glovers, who pleaded with Basorun Ogunmola to withdraw the Ibadan Warlords from Ijesha land, and which he complied with.
After the death of Basorun Ogunmola, Balogun Akere was to become the next Baale of Ibadanland, but he insisted on going to war against the Ijesha because immediately the Ijeshas heard of the death of Basorun Ogunmola, they revolted against Igbajos again. Akere vowed to quenched the Ijesha war once and for all before coming for his coronation. None of the Warlords of Ibadanland except "OYEWO" the son of IBIKUNLE Akere's bosom friend agreed to follow him to the war front.
Akere worshiped at ORAYAN shrine on the night preceding his departure in December, 1867. He and Oyewo left Ibadanland and spent the night behind the walls of Ibadanland. The remaining Warlords refused to join them, until 17th of December of the same year. They finally joined Akere and Oyewo, because of the fear that if the two warriors eventually win the war, they may run into problems. When they got to the war front, the Ibadan Warlords abandoned Akere and Oyewo and did not fight accordingly. These attitudes of theirs did not bother Akere and Oyewo because the two of them alone are capable of winning the war
Akere had a small Calabash that he normally used whenever the war becomes very hot, immediately he raised this Calabash up and pointed it to the front any of the enemy that sighted this Calabash will fall and died instantly. When it became glearing that Akere and Oyewo would defeat the Ijeshas without the help of other Warlords, they quickly called themselves to order and make peace with Akere. After the issue had been resolved they fought fervently, and the battle was jointly won, after they have crossed the bridge of Jegede and settled at a place called "FEJEBOJU" meaning ",Washing the face with blood". At FEJEBOJU the Ijesha surrendered to Akere and paid a sum of ONE HUNDRED POUND to the Ibadan Warlords. Akere gave a ceased fire order.
Though they have ceased battling, yet the Ibadan Warlords did not return to Ibadan. Within the little time of peace, the Warlords called a meeting on how to revolt against Akere. These Warlords gathered in the night to suggest how best to deal with Akere. One of the Warlords named- "AJOBO SERIKI" said, Ibadan people are very hard to help, because at the end of the whole issue he may be abandoned to face the consequence alone. The echo of support ran through the whole Warlords camp, and AJOBO SERIKI disclosed to them that he has a special wand (ONDE) tightened around his waist and whosoever, he prostrated for with this wand, no matter how strong must answer the call of his ancestors on the third day. Even if he prostrated for an "IROKO TREE", it must shed its leaves and died on the third day. This, they agreed upon and AJOBO SERIKI executed the plan, which was successful, Akere and his friend Oyewo died on the third day, after AJOBO SERIKI prostrated for them. So Balogun Akere died in AD 1869.
After the death of Balogun Akere, the Warlords decided on how to handled the Ijeshas. Some suggested that since the Ijesha have surrendered to them, they should return back to Ibadan. Some did not agree to this and said that immediately the news of Akere's death got to the Ijeshas, there is possibility that they may revolt against the Ibadan again. It was then resolved that they would start the fight all over again.
The second day, they sent emissaries to the King of Ijesha land to tell him that the man (Balogun Akere) who makes peace with him has died and he was killed because he made peace with the Ijeshas, so the Ijeshas should be prepared for another war from Ibadan.
This was how the Ibadan Warlords started a fresh war with the Ijeshas and the Ijeshas were defeated on the 4th of June, 1870. The Ibadan Warlords returned home on July, 1870, after spending three good years at the battlefield.
As a result of their long delay in returning home, that was why they song a song while returning to Ibadan that:---
ASO GBO, SOKOTO GBO, LAWANI SONU NI IBOKUN.

BI AKOBA KO ILESHA A
 KO LO
Meaning:--
The Kaftans and Trousers have become old, the Turban had got lost at Ibokun. If we did not defeated and looted Ilesha, we should not returned home.
From the last war with Ijesha Orowusi was made the leader of Ibadan Warlords. On returning home Orowusi was crowned as Baale of Ibadanland after they have paid homage to late Balogun Akere.

THESE ARE THE NAMES OF BALOGUN BEYIOKU AKERE SUCCESSORS:--
1)Late Chief Akintaro Akere (Osi Balogun)
2)Late Chief Bangbegbin Akere (Otun Balogun)
3)Late Oba Subaru Fagbinrin Akere (Olubadan)
4)Late Wintola Ajagbe Akere (Ikolaba Balogun)
5)Late Sanusi Okunola Akere (Balogun)
6)Late Salawu Durodola Akere (Mogaji)
7)Late Mustafa Oyeleke Wintola Akere (Mogaji)
8) Present Mogaji:
Mogaji Moshood Gbolagade Akere (Present Mogaji Beyioku Akere)


ORIKI BALOGUN BEYIOKU AKERE
Beyioku Akere buru
O ho dugbe rebi ija
Baba nile, baba loju ogun
Awa gongo fa a loju Alarm
Agbara ojo ni Akere, ti Barika
Ti si gba ojude baba eni loja lo
Oki ki ni irun-gbon
Oti tori ogun
O da irungbon si Silomi Silomi
Mako Masa
Most oro re kehinde
Enitabu lehin to si gba
Akere abeti lu kara bi Ajere
Ore Oyewo Omo Ibikunle
Baba Bangbegbin tije Akete Keri
To so Igbo di ile, to so Akitan doja
On na lo so idi opo di igbejo
Beyioku o wo kenbe rebija.

HISTORY OF EDE

Ede is a town in Osun State, southwestern Nigeria. It lies along the Osun River at a point on the railroad from Lagos, 112 miles (180 km) southwest, and at the intersection of roads from Oshogbo, Ogbomosho, and Ife. Ede is one of the older towns of the Yoruba people. It is traditionally said to have been founded about 1500 by Timi Agbale, a hunter and warlord sent by Alaafin (King) Kori of Old Oyo (Katunga), capital of the Oyo empire, to establish a settlement to protect the Oyo caravan route to Benin (127 miles [204 km] to the southeast), a purpose similar to that of other Nigerian towns. Nearby towns include Awo, Iragberi and Oshogbo.

Its traditional ruler is known as the Timi Agbale, popularly referred to as Timi Agbale Olofa-Ina. According to myth, he is the man whose arrows bring out fire.

The present Ede was established by Timi Kubolaje Agbonran around 1817 along with his siblings: Oyefi, Ajenju, Arohanran and Oduniyi, all being the descendants of Lalemo. The former Ede is known as Ede-Ile.

The founder and historical head of Ede, Timi Agbale Olofa Ina, was one of the great lords leading the Yoruba Army at that time of both internal and external aggression around Yoruba land. He was in the Upper Cadre of the military chiefs. The first Ede settlement, established as a military outpost in the sixteenth century by the Oyo authorities had to be shifted to the other side of the Osun River round 1818-1819. One account of the movement had it that when the Afonja, the Aare Onakakanfo, based in Ilorin who betrayed the Alaafin as he joined hands with the Fulani Jihadists to declare Ilorin independent of Oyo control and went further to organize invasion of Yoruba towns like Osogbo, Ede, Ejigbo, Ilobu etc, all in the Province. The old Ede settlement had to be shifted for strategic reasons. It was this account of incessant invasion that made the security of the town precarious that forced the people to relocate to the present site of Ede. There is no doubt that if Ede was to be safe from Fulani attack it needed a neutral barrier to shield her. The man who had this political foresight was Timi Kubolaje Agbaran.

However, another account said Timi Agbale had two sons, Lanodi. After the death of Timi Agbale, the monopoly of the throne by Lamadu and his descendants forced Lalemo’s decendants to move away from Ede Ile to their own town which is the present Ede.

After leaving Ede Ile for the Omo Lamodis, they consulted Ifa oracle, who told them to continue their exodus until they crossed a big river-the Osun river. On crossing the Osun River, the Ifa oracle asked them to proceed until they finally settled at a point a little across the Osun river.

By the time they settled in the new Ede, the eldest brother (Oyefi) was said to be too old and died. So, the next most senior son, Agbonran became the first Timi of the present Ede. The other brothers: Ajeniju and Arohanran, took their turns to ascend the Timi stool. By the time it got to the turn of Oduniyi, the old man had died and his younger son, Abibu langunju, ascended the throne. It is on record that despite his many travail, he remained the longest serving Timi, having reigned for 60 years before he died at a ripe age of 90 years.

But there was no controversy that during his reign, Timi Agbale Olofa Ina rose to the Head of Yoruba Army in Ibolo Province of the Oyo Empire, saddling him with the responsibility of warding off any from external invasion, especially the Fulani Jihadists.

History recorded Timi Agbale Olofa Ina as a very powerful warlord who was described in Samuel Johnson’s History of the Yoruba from the Earliest time of the Beginning of the British Protectorate, as “an archer, noted for his deadly arrow who more than justified his appointment as Aare Onakanfo by the Alaafin”. At the peak of his reign, it was almost a sacrilege to address Timi Agbale without the appellation “Olofa Ina”.

Between 1824 and 1840, Ede was involved in the various wars of resistance fought to repel the Fulani’s invasion into the Yoruba territory. Among the notable wars fought were: Ogele and Mugba Mugba wars; the Ede-Ogbomoso war’ among others. And not until 1835 when Alaafin Oluewu appealed to all Yoruba leaders/Chiefs to sink their differences and come together as a people from the same origin that peace began to reign in the land. He essentially warned them to be curious of the danger in any disunity in their ranks because of the rampaging Fulani Jihadists who had established a strong foothold in Ilorin and were ready to expand more into the cost region of the west.

At the time, the reigning Timi was Bamgbaiye Ajeniju who was reputed as the richest Timi that ever reigned in Ede. Timi Bamgbaiye Ajeniji was said to have such a large number of goats and sheep in his garden that he lost count of their figure. The animals were said to be so many that they ate up all the green grass in the large garden. He was in the saddle during those turbulent period in Yorubaland.

In essence, what one is trying to draw out is the strategic position of Ede and Its rulers in the scheme of things in Yoruba land. When loyalty was failing, in this face of personal and individual ambition, the loyalty of the founding fathers of Ede never failed the Yoruba Nation. This was amplified by the resolve of Timi Bamgbaiye Ajeniju who promptly responded to a seized-fire in the intra- Yoruba.

ORIKI IBADAN..

...

    Ibadan mesi Ogo, nile Oluyole. Ilu Ogunmola, olodogbo keri loju ogun. Ilu Ibikunle alagbala jaya-jaya. Ilu Ajayi Oyesile Olugbode, Ilu Ajayi, o gbori Efon se filafila. Ilu Latosa, Aare-ona kakanfo, Ilu Oluyedun baba Ibadan. Ibadan Omo ajoro sun. Omo a je Igbin yoo,fi ikarahun fo ri mu. Ibadan maja-maja bii tojo kin-in-ni, eyi too ja aladuugbo gbogbo logun, Ibadan ki ba ni s’ore ai mu ni lo s’ogun. Ibadan Kure! Ibadan beere ki o too wo o, Ni bi Olè gbe n jare Olohun. B’Ibadan ti n gbonile bee lo n gba Ajoji. Eleyele lomi ti teru-tomo ‘Layipo n mu. Asejire lomi abumu-buwe nile Ibadan. A ki waye ka maa larun kan lara, Ija igboro larun Ibadan. Labee Oba wa Kabiesi Saliu Akanmu Adetunji. Ibadan onii baje ooooooooo....Ibadan! omo ajorosun,omo agbosasamosa, omo agboyayamoya,igbo surusu oke gulutu igbo surusu ni baba wa fii bologun loju,ologun oni ko ere osabari koni ko ija,boba dijo ija ejeki aran se pe osabari,ewure dudu ni baba fibe ogun agbo dudu ni baba fibe ogun,marioo uno ko ogun-un ooo, ibadan ojigbin omo afi itoo  sewinbo, omo ajegbin yo fikarahun forimun,omo esin rogun jo arogun tola wan jo jagun ilu iwarun ni wan fi ida bole jagun ijaye,ibadan ara ogbojo dogbon yoke omo ike mi o joti oya emon gbemi fun oya igba kangunkangun mi kojo to osaa emon gbemi fo osaa lawe ike mi di ike amun seye omo ari ike yan gbongan-an  ojonla laromi we nile arolu omo ajorosun omo ori oroo je lojumon omo ogbadun... Ki emiola ogun kabiosi olorun oba ni kan ni,sugbon oba wa olubadan kope layeoo,ko gbogbogbo bi olu gbogbo tigbo laye,ki ogbogbogbo bi oba ni takura tigbo laye ooo, omo araye eba n sowipe ogunwan lagba opitan niju ki oba olubadan ti ile ibadan kopelaye koju tarayoku loo ogunwan lagba opitan niju,...

IBADAN, THE REPUBLICAN EMPIRE OF WARRIORS (1820s)

1.1  INTRODUCTION
Of all the Yoruba state in the nineteenth century Ibadan possessed the largest number of distinguished Warlords. This city-state developed from small settlement of Lagelu descendant (called second Ibadan at Oriyangi) to a military sample and then to a military state know as "The Republic of Warriors". Beside the allied army and refugee soldiers who arrived and stayed in Ibadan in the late 1820s, many other soldiers came from other parts of Yoruba land to work and make a name for themselves. Ibadan offered opportunities to many, especially those from the devastated Oyo-Yoruba towns.

2:1  IBADAN- THE THIRD SETTLEMENT AFTER OWU WAR 1825.
As a result of the crisis between the Lagelu descendants and Olowu Akinjobi, the king of Owu Ogbere in Ibadan over the death of NKANLOLA, the daughter of Lagelu's son.
The army of Ife, Ijebu, Oyo refugees and friendly Egbas were recalled from Iperu. Owu-Ogbere was attacked and destroyed while the original occupiers of the town (Lagelu descendants) were displaced. Consequently the governance of the city was taken over by allied army of Ife, Ijebu, and Egbas. Thus, the THIRD Ibadan was established on the same site of the second Ibadan idi-Ogungun and moved down to Oriyangi
According to Toyin Falola (1989) the initial congregation was along ethnic lines, the numerically Ife soldiers Oyo-Yoruba refugees chose Oja-Oba, the Ijebu lived in the south, at Isale-Ijebu, the Egbas moved far away from their conquerors and settled at Yiosa. Each group had his leader, and the people looked upon them for authority.
From Ife: Maye, Ege, Ogidi,(founder of Oja-Igbo), Labosinde, Derin-Okun, Ogini, Aregbe, Olufade, Epo and Oluyode.
From Oyo-Yoruba: Oluyedun, Oluyole, Babalola(Fijabi's father), Lakanle, Oderinlo, Opeagbe, Toki, Olupoyi, Ayeye, Adelakun, Abitiko, Osun, Bankole, Fadeyi, Ogani-Ija and Agbeni.
From Ijebu: Kalejaiye, Awoiba, Osunlalu, Ogunade, Arowosanle, e.t.c.
Note: according to Rev. Samuel Johnson (1978)-
The friendly Egbas that joined the allied army at idi-Ogungun and Ipara were - Lamodi, Apati, Ogunbona, Oso, Gbewiri, and Inakoju. They all followed Maye Okunade to live in Ibadan.
As a result of crisis between Ife settlers and Egba settlers, the Egbas were the first casualty in this rivalry. They were expelled from Ibadan and had to migrate to Abeokuta where a new, more secure and permanent home was established in 1830 A.D.
Consequently, the power tussle was limited to the Ife and Oyo elite.

2:2. CONSEQUENCES OF GBANAMU-ERUNMU WAR (1833).
An excuse was found for an open intra- class struggle in 1833. This later escalated into a war between the Ife, who attracted support from Edunabon and Ipetumodu, and the Oyo-Yoruba who also received assistance from Ijaiye, Ede and Iwo where there were other pockets of refugees. The Oyo-Yoruba won and Ibadan became up till today on Oyo-Yoruba town. Consequence upon the take over of Ibadan as a result of the crisis between Ife and Oyo, the earliest leaders, Oluyedun and Oluyole including other Oyo-Yoruba leaders, particularly people from Osun, tried to make Ibadan a secure place to hundreds of other migrate who joined the town in the 1830s.
The attack of Erunmu by Ibadan War Leaders led by Aare Oluyedun, Oluyole, Lakanle and Kunrunmi of Ijaye was initially attempt at external relations to prevent any attack by neighbouring towns. Because, Olowu Akinjobi sought asylum at Erunmu and also Maye Okunade, the town was attack first. The pro Owu town was ruthless dealth with to the extent that it did not regain its lost population until the 1860s. There, Olowu Akinjobi, Maye Okunade, Oluroko, (king of Erunmu) and Oluwole of Idomapa, all lost their lives. Eventually, the Owus, along with Erunmu people migrated to join the Egba at Abeokuta 1834 A.D. The title of Olowu and Oluroko were resuscitated in Abeokuta.
3:1. IBADAN POLITICAL INSTITUTIONS
Oyo's victory over Ife Sub-group after the Gbanamu war of 1833, was the beginning of a new Era in Ibadan history. The soldiers who led their people to victory decided to transform the camp into a permanent town and from then on Ibadan ceased to be a camp, consequently, a new political arrangement was called for in order to administer the town.
The circumstances that led to the establishment of the new or THIRD Ibadan that favoured the emergence of a military Republic has been explained and formed the basis for new governance system;
(1) From the inception of the "THIRD Ibadan", the new town had to evolve a strong political organization capable of controlling its large and diverse population. Capable of preventing of insecurity, and capable of protecting its economy.
(2) In fashioning a new government, the migrants had very little justification to duplicate the old Oyo system of a monarchial government because of their experience in the crisis that were responsible for the fell of old Oyo empire.
(3) Consequently, a military aristocracy was therefore set up where most of the notable Warriors of the 1830s controlled the reigns of government, names:

NAME.              TITLE

1, OLUYEDUN--------

  AARE ONA KAKANFO

2,LAKANLE--------OTUN -KAKANFO

3,OLUYOLE--------OSI-KAKANFO

4, ADELAKUN------EKERIN KAKANFO

5, OLUWAIYE------EKARUN KAKANFO

6, ABITIKO---------EKEFA KAKANFO

7, KEJI-------------AARE ABESE

8, OSUN-------------------SARUMI

9,LABOSINDE-----------BABASALE

A Chief of Calvary, with the title of sarumi was created. All these eight (8) title holders, were the eight leading military figures in the society.

However, only a single civilian title, the "BABASALE" Chief Adviser, was created to honour Labosinde as next in rank to Maye Okunade, because he did not support him during the Gbanamu war. The post did not carry any specific duties only to mediate in conflicts and give advise.

3:2. CULTURE AND TRADITION CHANGE WITH TIME:

It is very pertinent to inform the whole world that, in Ibadan history, no Alaafin has ever installed BAALE of Ibadan from the nineteenth (19th) century as claimed by Oyo writer like Chief M.O. Ogunmola (1997, 2000). Alaafin Atiba and Alaafin Adelu only honored Oluyole and Ogunmola respectively with the title of Basorun as a result of their roles in the wars to stabilize Oyo Kingdom and securing the crown of Alaafin. Aare Latoosa forcibly usurped the office of Aare Ona-Kakanfo while the incumbent was Ojo-Aburumaku of Ogbomosho.

In April 1934 the title of BAALE of Ibadan was changed to Olubadan without the consent and approval of Alaafin of Oyo. According to Toyin Falola (1989), 'In spite of the opposition by the Alaafin and the Elite, especially members of the Oyo Progressive Union (OPU), the Era of the Oyo Empire was over and was never revived. Native Authorities, and every area, no matter how small, struggled to became autonomous.

4:1. CONCLUSION

Ibadan history has revealed the history of many war and cultural Heroes from Maye Okunade, Oluyedun, Lakanle,Oluyole, Oderinlo,Opeagbe, Olugbode, Toki, Ibikunle, Ogunmola, Beyioku Akere, Babalola, Bankole Alesinloye, Orowusi, Aare Latoosa, Ayejenku, Osundina, Ajayi-Ogboriefon, Arulogun bi efin and others notable Warriors.

The idea of the past of progress and of the vision of the future were constructed around what Ibadan War  Heroes have achieved and accomplished.

Through the resilience and nation building attributes of these war Leaders, Ibadan rose from war camp to city-state, and then an empire in the nineteenth century. The success of the Oluyedun and other early leaders introducing military Aristocracy, a transformation of Yoruba political institution that was all inclusive of the Yoruba-sub-groups after the Gbanamu war, has been adopted and modified by subsequent rulers from Oluyole to BAALE Oyesile Olugbode.

Ibadan chieftaincy reform (non-hereditary) gave hope for all to aspire and with that context developed a promotional system starting from the lowest rung of ladder (Jagun) to its pinnacle as the Olubadan of Ibadanland in rotation between the Balogun line and Otun (civil) line.

Finally, each and every member of Olubadan-in-council is a potential Olubadan in rotation, when the incumbent Olubadan dies. They are also the king makers including Iyalode of Ibadanland. They, except Iyalode equally have the right to become  Olubadan of Ibadanland.

IBADAN AGBE WA OOO, ASE EDUMARE.

REFERENCES:

Toyin Falola (1989)

Rev. Samuel Johnson (1978)

Ogunmola M.O (1997,2000)

Jide Fatokun: Ibadanland, facts and figures 2011

ESV. Lola Tomori (2017) The impact of Owu in Ibadan history.

Compile by:

Prince Oluyedun Bello Babatunde JP

WhatsApp nos: 08088133607

E-mail: bellooluyedun@gmail.com to

IBADAN WARRIOR CULTURE AND ELEPO'S TRAGEDY

IBADAN WARRIOR CULTURE AND ELEPO'S TRAGEDY


Elepo and his brothers, Atipo and Epo-o-jorun-o-pa-igi came to Ibadan from IIobu after the Gbanamu war when the Oyos took control of Ibadan. They arrived and settled at Adelakun compound. According to I.B. Akinyele, they came along with Bankole Alesinloye who came from Ofa whose one of his sons became the first Olubadan of Ibadan in 1936.
Chief Elepo, a brave Warrior, became a close friend of Oluyole who was the Osi Aare Ona-Kakanfo of Oluyedun. During the Ota war, Oluyole was sent to head a team comprising Elepo, Inakoju, the Seriki and Bankole Alesinloye. Oluyole made Ipara his headquarters.
According to Rev. Samuel Johnson, the contingent of Ibadan army under Chief Elepo and Inakoju met Oluyole at Ipara. Here, a plot was hatched by which Lakanle and Bankole Alesinloye his lieutenant should be wiped out, but the plot was discovered and it aroused great indignation at Ibadan. In the civil war that ensued, Lakanle, the Otun Aare Ona-Kakanfo of Oluyedun committed suicide when Chief Aiyejenku, his friend, was sent to him by Oluyole to leave the town after winning other Chiefs over. Thus, the first political suicide was committed in the nineteenth century in Ibadan.
When Oluyole was installed the Baale of Ibadan, he made Bankole Alesinloye the first Balogun of Ibadan as written by I.B. Akinyele in "Iwe Itan Ibadan at page 38" Oluyole sent Bankole Alesinloye, his Balogun to Ijebu Remo, but he refused to go. Bankole seized the opportunity to plot against Oluyole and prevented him not to enter Ibadan from Ijebu Remo war. However, Oluyole and his war boys did not take the route guarded by Bankole, instead, they took Elekuro route. When Oluyole entered Ibadan, there was civil war and TEMILEKE, one of Oluyole war boys shot and killed Bankole Alesinloye as he was trying to enter Oluyole's resident to kill him.
Thereafter, Oluyole offered Elepo the post of Balogun which he rejected despite pressure from his brothers and eminent Ibadan war-chiefs saying his name was enough to win wars.
Baale Oluyole sent Elepo to Iberekodo to attack the town near Abeokuta. Unknown to Elepo, the Baale of Iberekodo had sent gifts to Oluyole while he was boasting that with or without the help of God, he would win the battle and capture Iberekodo. Oluyole subsequently withdrew Elepo from Iberekodo.
Thereafter, Elepo was asked by Basorun Oluyole, after Eleduwe war, to wage war against Ede and IIobu under the command of Balogun Oderinlo who succeeded Balogun Bankole Alesinloye. However, Elepo vetoed the destruction of Ede and so Ibadan army marched on to IIobu (Rev. Samuel Johnson, 1976, page 284). The people of IIobu showed sign of submission by giving Elepo presents and people from surrounding villages gave themselves up to Elepo instead of Balogun Oderinlo.
Rev. Samuel Johnson went further that Elepo ruled the army according to his will; and consequently the Balogun was indignant at this usurpation of his rights and the other Chiefs sympathized with him. The restless Warriors shade nobody to fight and started to go home. According to Rev. Samuel Johnson, he described the scenario as "The AGBAMAJA War" i.e. fully armed but engaging in no fight. The war chiefs rejected Elepo despite his apologies when they got to Ibadan. To worsen the situation, Elepo refused arrogantly to prostrate to Balogun Oderinlo. Which means he did not accept his leadership, but he respected only Basorun Oluyole.
Consequently, Elepo's principal subordinate war-chiefs were withdrawn from him and conferred town chiefs on them while all matters of his quarters of the town were taken straight to the Balogun. Thus, Elepo saw himself isolated.
During the Fulani war of 1840 at Oshogbo, Balogun Oderinlo marched out with the whole mighty army of Ibadan without Elepo and Basorun Oluyole, the former having  been rejected by the war-chiefs for his actions at the last AGBAMAJA expedition. The Basorun Oluyole approved this resolve and therefore Elepo stayed at home. The victory at Oshogbo was a most important one and forms a turning point in Yoruba history so concluded Rev. Samuel Johnson in the "The History of the Yorubas".
Elepo not being allowed to go to Oshogbo war, was sent to Otefan. On his return, Basorun Oluyole conveyed the message of the war-chiefs to leave the town after being victorious of Oshogbo. Basorun Oluyole later gave him accommodation at his quarter of the town and allowed him to park his goods and belongings at another house (KARA). Yet, the Chiefs insisted that he must leave the town. On his way to Ijebu Remo, he asked for his property to which Oluyole said that anything that entered Iba's house cannot come out again. It was then clear to him that his loyalty to Basorun Oluyole was in vain.
His brother Atipo escaped to Ijaye where he became famous having won for Kunrunmi many wars like-Ogodo, Otefon, and Gbogogbo. Elepo later left Ijebu Remo and went to Ijaye having heard of his brother's progress and influence at Ijaye. On getting there, it was said that Oluyole got wind of it and linked up with Kunrunmi. Elepo was sent to attack ILE-BIOKU from where he did not return. Kunrunmi, the Aare Ona-Kakanfo entered Ogboni house (CULT HOUSE) and came out with Atipo's head (I.B. Akinyele, 190 pg. 42).
The consequence was very disastrous for Elepo and his brothers as they ended their career in Ijaye in disgrace. Elepo's attitude did not portray him as a visionary and amiable leader like many war Leaders in Ibadan in the nineteenth century. His selfish ambition led him to join his brother, Atipo at Ijaye to make name, but his calculation was wrong. Kunrunmi, as a dictator would not allow competition for power and control Ijaye.
Considering what he did to his Balogun Aasu one of the founder of Fiditi and the conflict for power between him and Oluyole that caused BATEDO war in 1844, he was a different man not to be trusted.


Elepo and his brothers, Atipo and Epo-o-jorun-o-pa-igi came to Ibadan from IIobu after the Gbanamu war when the Oyos took control of Ibadan. They arrived and settled at Adelakun compound. According to I.B. Akinyele, they came along with Bankole Alesinloye who came from Ofa whose one of his sons became the first Olubadan of Ibadan in 1963.
Chief Elepo, a brave Warrior, became a close friend of Oluyole who was the Osi Aare Ona-Kakanfo of Oluyedun. During the Ota war, Oluyole was sent to head a team comprising Elepo, Inakoju, the Seriki and Bankole Alesinloye. Oluyole made Ipara his headquarters.
According to Rev. Samuel Johnson, the contingent of Ibadan army under Chief Elepo and Inakoju met Oluyole at Ipara. Here, a plot was hatched by which Lakanle and Bankole Alesinloye his lieutenant should be wiped out, but the plot was discovered and it aroused great indignation at Ibadan. In the civil war that ensued, Lakanle, the Otun Aare Ona-Kakanfo of Oluyedun committed suicide when Chief Aiyejenku, his friend, was sent to him by Oluyole to leave the town after winning other Chiefs over. Thus, the first political suicide was committed in the nineteenth century in Ibadan.
When Oluyole was installed the Baale of Ibadan, he made Bankole Alesinloye the first Balogun of Ibadan as written by I.B. Akinyele in "Iwe Itan Ibadan at page 38" Oluyole sent Bankole Alesinloye, his Balogun to Ijebu Remo, but he refused to go. Bankole seized the opportunity to plot against Oluyole and prevented him not to enter Ibadan from Ijebu Remo war. However, Oluyole and his war boys did not take the route guarded by Bankole, instead, they took Elekuro route. When Oluyole entered Ibadan, there was civil war and TEMILEKE, one of Oluyole war boys shot and killed Bankole Alesinloye as he was trying to enter Oluyole's resident to kill him.
Thereafter, Oluyole offered Elepo the post of Balogun which he rejected despite pressure from his brothers and eminent Ibadan war-chiefs saying his name was enough to win wars.
Baale Oluyole sent Elepo to Iberekodo to attack the town near Abeokuta. Unknown to Elepo, the Baale of Iberekodo had sent gifts to Oluyole while he was boasting that with or without the help of God, he would win the battle and capture Iberekodo. Oluyole subsequently withdrew Elepo from Iberekodo.
Thereafter, Elepo was asked by Basorun Oluyole, after Eleduwe war, to wage war against Ede and IIobu under the command of Balogun Oderinlo who succeeded Balogun Bankole Alesinloye. However, Elepo vetoed the destruction of Ede and so Ibadan army marched on to IIobu (Rev. Samuel Johnson, 1976, page 284). The people of IIobu showed sign of submission by giving Elepo presents and people from surrounding villages gave themselves up to Elepo instead of Balogun Oderinlo.
Rev. Samuel Johnson went further that Elepo ruled the army according to his will; and consequently the Balogun was indignant at this usurpation of his rights and the other Chiefs sympathized with him. The restless Warriors shade nobody to fight and started to go home. According to Rev. Samuel Johnson, he described the scenario as "The AGBAMAJA War" i.e. fully armed but engaging in no fight. The war chiefs rejected Elepo despite his apologies when they got to Ibadan. To worsen the situation, Elepo refused arrogantly to prostrate to Balogun Oderinlo. Which means he did not accept his leadership, but he respected only Basorun Oluyole.
Consequently, Elepo's principal subordinate war-chiefs were withdrawn from him and conferred town chiefs on them while all matters of his quarters of the town were taken straight to the Balogun. Thus, Elepo saw himself isolated.
During the Fulani war of 1840 at Oshogbo, Balogun Oderinlo marched out with the whole mighty army of Ibadan without Elepo and Basorun Oluyole, the former having  been rejected by the war-chiefs for his actions at the last AGBAMAJA expedition. The Basorun Oluyole approved this resolve and therefore Elepo stayed at home. The victory at Oshogbo was a most important one and forms a turning point in Yoruba history so concluded Rev. Samuel Johnson in the "The History of the Yorubas".
Elepo not being allowed to go to Oshogbo war, was sent to Otefan. On his return, Basorun Oluyole conveyed the message of the war-chiefs to leave the town after being victorious of Oshogbo. Basorun Oluyole later gave him accommodation at his quarter of the town and allowed him to park his goods and belongings at another house (KARA). Yet, the Chiefs insisted that he must leave the town. On his way to Ijebu Remo, he asked for his property to which Oluyole said that anything that entered Iba's house cannot come out again. It was then clear to him that his loyalty to Basorun Oluyole was in vain.
His brother Atipo escaped to Ijaye where he became famous having won for Kunrunmi many wars like-Ogodo, Otefon, and Gbogogbo. Elepo later left Ijebu Remo and went to Ijaye having heard of his brother's progress and influence at Ijaye. On getting there, it was said that Oluyole got wind of it and linked up with Kunrunmi. Elepo was sent to attack ILE-BIOKU from where he did not return. Kunrunmi, the Aare Ona-Kakanfo entered Ogboni house (CULT HOUSE) and came out with Atipo's head (I.B. Akinyele, 190 pg. 42).
The consequence was very disastrous for Elepo and his brothers as they ended their career in Ijaye in disgrace. Elepo's attitude did not portray him as a visionary and amiable leader like many war Leaders in Ibadan in the nineteenth century. His selfish ambition led him to join his brother, Atipo at Ijaye to make name, but his calculation was wrong. Kunrunmi, as a dictator would not allow competition for power and control Ijaye.
Considering what he did to his Balogun Aasu one of the founder of Fiditi and the conflict for power between him and Oluyole that caused BATEDO war in 1844, he was a different man not to be trusted.