TOWNS UNDER THE ONPETU AND HOW THEY GOT THERE
Baba Iya Oje had been with Olurefe in the time past. He was with him when he founded Ijeru market. His beautiful daughter was married to Olugbon Saakin. Olugbon loved his wife whom he met at the house of Olurefe. He was said to have loved her because of her good character and the help he received from his in-law. The inlaw was a maker of poisonous arrow for his warriors. Thus, Olurefe took him away from Oje grove and settled him on his land and honoured him as the Oloja in a town known as Baba Iya-Oje till today.
Ohunsile was a prince of Ota. He constested for the stool of Olota, he lost to his rival. Therefore, he left Ota in annoyance and proceeded to Oyo-Ile to see the Alaafin. He was a braveman and warrior. A war was ravaging in Oyo, he decided to fight for Oyo and he won. In appreciation of the support, Alaafin gave him his daughter and also sent him to Ijeru. He was settled initially with his entourage in Ijeru; hence, his family was the only family entitled to the title of Baale Ijeru. Obamoro or Ajagbo was the Alaafin and Oganindele was the Onpetu at the period under discussion.
Ohunsile was among the five notables that history bequeathed the foundation of Ogbomoso, which include Aale, who settled at Oke-Elerin, Akandie who also settled in Isale Odo Afon; Soun Ogunlola Ogundiran settled at Aroje Olugbon and Orisatolu, the son of OlObayo at Paku. The first three, i.e, Aale, Akandie and Soun settled on Olugbon and part of Aresa land but Ohunsile and Orisatolu settled on Olu-Oje’s land.
The period when Orisatolu migrated from Ibariba to Oyo-Ile was unknown. What was known about him was that he was a warrior and herbalist of high repute. He was famous and renowned for his profession while in Oyo-Ile. However, in the course of carrying out his professional duties, someone died in his care and he had to run for his dear life. The prObability was that he gave a wrong treatment by wrongly administering a wrong drug on the patient or that he had misunderstanding with the person. But Alaafin was furious when he heard the story. Therefore, Orisatolu left Oyo-Ile in anticipation of the consequences to sojourn at Oje under Onpetu Oganindele.
Oganindele settled Orisatolu at Paku on Obandi’s land but Onpetu Oganindele also sent emissaries to Alaafin Oyo to inform him about the stranger in his domain. He also pleaded with Alaafin to pardon Orisatolu. Because of Oganindele, Alaafin pardoned Orisatolu. Even when Oganindele went to Alaafin on the issue, Orisatolu’s mind was not at ease, because, he does not know what the outcome could be. Onpetu Oganindele returned with the news that Alaafin had pardoned him and in the euphoria of the freedom Orisatolu, praised himself as “Emi Orisatolu “OlOba-A yo-Omo olOba a yo ni Paku”; the praise has since becomes part of his lineage oriki and he named his settlement Fatedo. In appreciation, he became the Balogun of Oganindele and fought several wars for Oganindele which he won. He also worked tirelessly for the progress of the government of Onpetu.
Osuta was an Ijesa man, he hails from a town very close to Efon Alaaye. His nickname was a-bu-bi-ekun ma pa ni je (one who roars like tiger but could not devour man). The nickname was shortened to a-bu. He was a brave hunter, who went on hunting expedition to Oje when Asamu was the Onpetu his intention was not to settle in Oje, but had the mind to proceed to Ekun Epo (South and South West of Oyo). Osuta was convinced by Onpetu Asamu who made him realized that his decision was a dangerous one. Onpetu Asamu
therefore gave Osuta land to settle and for farming. Onpetu Asamu later married Osuta’s daughter names Mamuoyolo, who gave birth to Onpetu Atoyebi. Ile-Abu became a big village.
Olasole the founder of Ayede was a descendant of Obandi Olurefe, the progenitor of Onpetu dynasty and the founder of Ile Oje and Ijeru in Yorubaland. Obandi beggated Oganindele who transferred the seat of government of Onpetu to Ile Oje from Obandi, Oganindele gave birth to Obadede who first reigned as Onpetu in Ile Oje. Onpetu Obadede gave birth to Olatolu also refered to as Fatolu and Olasole also called Lasole. Fatolu and Lasole contested for the throne of Onpetu after the death of their father. Fatolu emerged and became the Onpetu at Ile Oje. Lasole was disjuntled because of his loss and left Ile Oje in annoyance for Ayede which is part of the territory of Olu Oje to become the first Alayede. Fatolu later implored Lasole to return to Ile Oje but the latter replied that he had found a comfortable place to reign as an Oba in order to avoid rancor to allow him to stay at Ayede.
Iwo Ate came under Ibadan authority during the reigh of Olubadan, Oyewusi Fijabi II. Oyewusi Fijabi, the Baale of Ibadan was of the Babalola lineage of the Onpetu of Ijeru. Therefore, rather than Iwo-Ate paying their tribute to Olubadan, he sent a messenger named Ainla to follow Oniwo Ate to Onpetu of Ijeru and instructed that they should be paying their customary tributes to Ijeru. Oba Adedoyin accommodated Oniwo Ate and his people at Alaruru Compound in Ijeru. After the demise of Oba Adedoyin and the first Oniwo Ate, Baale Olatunji Eleepo of Ogbomoso attempted to take over this town from Ijeru as he installed two Oniwo Ate simultaneously.
Orunmolu was a prince of Aresaapa, after the death of his father, he was advised by the town elders to go and informed Alaafin at Oyo Ile as the custom demanded. Before his return from Oyo-Ile, the people had installed another Aresaapa. He therefore went back to Alaafin to inform him of the development. Alaafin pacified him and gave him “Ogbo”, he also told him to take the name as his title. Rather than Orunmolu returning to Iresaapa, he went to Onpetu Asamu. Onpetu Asamu received him and gave him land to settle and farm but he would be paying customary tributes to the Onpetu. The place where Onpetu Asamu settled Orunmolu on Oje land later became Ologbo village.
Adan was the progenitor of the Odanbon people in Ijeru. He was from Ajagusi town but came to Ile-oje during the reign of Onpetu Asamu. It was the Onpetu Asamu that gave him land where he settled and also had his farm. The custom therefore dictates that he would pay tributes annually to the Onpetu. The land given to Adan by Onpetu Asamu was plain land (odan), he was been refered to as Olodan meaning the owner of Odan. The name of the town was later coined from description of the plain land. The Onpetu been the owner of the land had installed six olodanbon since they settled on the plain land starting rom Adan.
The Alaasoko whose name was Ota came from Kayomo. While searching for where to settle, he got to Onpetu Asamu at Oje-Ile. Before he got to Onpetu according to history, he was a chief and his chieftaincy title was Olora. From ancient time, Ogbuo had settled on Onpetu’s land and were paying customary tributes hence Asamu settled Olora or Ota near Ologbuo’s farm.
Whenever any visitor asked Ota from Ologbuo, he would reply that he has gone to settle the farm “Olora si soko”, the description of where Olora-si-soko was later shortened to “Alaasoko” or Olaasoko. This name became the name of the settlement and his chieftaincy title and that of his grand children. Ota lived peacefully and comfortably with his landlord and overlord where he is settled.
Alaasoko Ota gave birth to Awodoye. Awodoye gave birth to the generation of famity that are being instlled as Alaasoko while his half brother Olamewe gave birth to the generation that are being installed as Baale Masifa.
Olukutan left Ile-Ife like Obandi and got to Oje during the reign of Onpetu Atoyebi I. The Onpetu first settled him on the land that later became Iroo. However, his followers were not comfortablewith place due largely to the challenges of war. They demanded for another place which Atoyebi obliged and thus settled them in a place that became Ayegun today. But after some time, the Oniroo their former acquitance implored them to return to Iroo but Olukutan and his people responded that “Aye ti gunnibi ti a wa yi” literally meant “we are comfortable here”. This later became the name of the settlement and the acronym of their chieftaincy.
The demographic threat of war and the strategy to combine forces to neutralise enemy forces in Yorubaland in 19th century made people to converge in Ogbomoso in the early 19th Century. At their time, Ayegun people migrated to Ijeru. They have remained truthful and cooperative. They did not also forget their root and history, thus, they are always ready to support Onpetu. Available evidence remarked that Idowu Eso of Ayegun did remarkably well during Ilorin and Yoruba civil war.
Fatolu was a renowned Ifa priest. Fatolu came to settle at Ile Oje from Ile-Ife like Olukutan. It was the same time when Olukutan came to settle at Ile Oje that Fatolu came and it was Atoyebi that settled him as well. The name Olopete was probably derived from palm kernel fruit (Ekuro) that were being used for Ifa divination, either as a nickname. They have remained on the land that Atoyebi I gave Fatolu which they payed tributes on till today. Opete people like Ayegun were also loyal and supportive of Ijeru and the Onpetu. They too participated well in the defence of Ijeru and by extension, Ogbomoso.
IDEURE OR IDEWURE
Oral tradition says that Idewure originated at Ile-Iseri in Ogun State. The tradition further explains that the tuft “aaso” on the occiput (back of the head) of the forefathers of Onidewures was inborn. Esu was the god with tuft on the head. It is because of this that Idewure people became Esu worshippers. Tuft at the back of the head is what Yoruba called statue. We do eulogise anybody that reserves tuft on the occiput (back of the head) as “Ni-ida-ere”. This was shortened to Onideere. As time goes on, the name became “Onidewure” and their town Idewure.
At the beginning, this town was named “aiku” immortal. The five previous Onidewure according to history reigned longer before they died. The first person was Oyegun, according to oral tradition, he aged 1000 years and instead of him to die, he turned to vulture. The second person lived for 1,300 years and he later became “Osun bird”. Third person spent 600 years and turned to a cobra. The fourth person also spent more than 600 years on earth and he later turned to a statue while the last person became wind after 1,200 years.
It should be noted that the Yoruba lunar calendar was either seven months or seven and half months compared to the Gregorian calendar that is twelve months. The Yoruba started their New Year during harvest period which depended on rain falls that also determines the period of germination or harvest. For instance, the month Yoruba do harvest “Seere” that is termed the month of January which is the beginning of the year. Anytime the Seere plant pollinates, the people began to fix time for their festival through the consultation of Ifa priest.
Until the time of the Yoruba warfare, there was no misunderstanding between generation of Onidewure and their overlord, Onpetu. This made Idewure to be comfortably joined Onpetu Atoyebi of Ijeru when the war was at its peak. Obagbemila was the Onidewure that led his people to Ijeru. As they arrived, they were initially accommodated at Olokuku Compound (that was later turned to Atobatele Compound when Lasemi became Onpetu). But when their
number increased, they were granted a place at Odo-Oba for them to have avenue to venerate their divinities. Till today, Onidewure Compound is still in Ijeru, even though Ola took some of his people back to resuscitate their homestead. This was the case with other settlements that migrated to Ijeru or Ogbomoso during the war. Lakanmiye and Aigee were Idewure powerful warlords who had moved to Ibadan. They distinguished themselves in Osogbo and Yoruba civil wars.
Shuaibu was the ancestor of the Ibapon people. He came from Sokoto to Lagate, around Ikoyi town before the Ilorin war. He was a renowned Islamic cleric that used the power of Al-quran to assist people. Among those he assisted was Onpetu Asamu, the king of Ile-Oje. This king gave him a vast land. Shuaibu settled on Onpetu’s land and gave parts of his land to many people to farm while they were paying customary tributes. Onpetu Asamu gave his only daughter Olanike to Shuaibu, who became the grandmother of Ibapon.
Olanike gave birth to Ismaila or Sunmisola. Because Olanike did not know how to back his son, she engaged the service of those who specialized in backing baby (Alabapon). Abapon was later became Ibapon. Ismaila grew up and became well-versed in Islamic jurisprudence. He became the Baba Adinni. Adinni was turned to Ibapon Adindi otherwise known as Baale Ibapon Adindin. After the death of Shuaibu, his son Ismaila became the Baale. Those that became Baale Ibapon were Sufa Sanusi and Ajani.
People of Ibapon left their settlement to join other towns with their warriors in Ogbomoso to defend Yoruba land from Ilorin invasion. After the end of war, people of Ibapon returned to their homestead. Lawani, the son of Sanusi was Baale after Yakubu. Garuba Ajao came after Lawani. Alhaji Buhari Akande became Baale after Ajao in 1974, after the death of Alhaji Akande; Alhaji Raheem Buhari was installed after him. Baale Ibapon is among Ogbomoso South Traditional Council. Baale Ibapon chiefs are Bara, Abese, Jagun Afin, Oluode etc. before Baale Ibapon can install these chiefs he must seek and obtain Oba Onpetu’s consent.
The remaining towns include
IROO, LAGBEDU, LALU, OLOKOO and ELEESADE