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.

*Makinde Proscribes Oyo NURTW Over ForcefulTakeover Of Garages*Takeover Of Garages*

The Oyo State government has announced the sack of the National Union of Road Transport Worker (NURTW) in Oyo State, adding that all parks and garages has now been taken over by the state government.

The announcement was made on Friday in Ibadan, the Oyo State capital in a press release signed by the Oyo State governor, Eng. Seyi Makinde.

The statement which was read by the Chief of Staff to the Oyo State government, Chief Oyebisi Ilaka, reads that ‘while appreciating the good people Oyo State for their steadfastness overtime and support for this administration, we stand on the need to maintain peace and transquility in the state in order to engender commercial and human development.
“After todays delibration, with security and stakeholders meeting involving security chiefs and the governor, we have resolve to procribed the NURTW in this state untill further notice.”
The statement reads further that ‘all activities of the union remain illegal henceforth, we urge the people of the state to go about their lawful duties without fear of molestation as combined secutiry task force in every community of the state have been charged to control and maintained peace and order.

*“Parks and garages in the state has been taken over by the Oyo State Government with immediate effect.”*