Ajashe-Ippo is an ancient town in the present irepodun Local Government Area, of Kwara State. The Town lies 42km South-East of Ilọrin, the Kwara state Capital and 40km to Omu-Aran, headquarters of Irepodun Local Government. t is approximately 15km North East of Ọ̀ffà, headquarters ot Ọ̀ffà Local.
Ajashe-Ippo is bounded in the North by towns and villages such as Òkè Iya-Ippo in the North-West and llala Ipo. In the North-East by Agbeola Oro at Oloro Otẹsẹbodo River, the West by Omupo/irapa, in the East by Sanmora/lgbonla, South-East by lla Orangun, South West by Ojoku and South-South by ljagbo with Oyun river as natural boundary. The town is blessed with naturauy rivers which include; Osin, Ipo. Amo, Apon, Molehin, Onifura, Ọ̀yún river etc.
The town is the headquarters of Kwara South Senatorial District and Traditional Head of Igbomina/Èkìtì land in Kwara State.
HOW ÌGBÓMÌNÀ COME TO BE
I must point out that the history of Ajashẹ Ippo as told (and accepted) by Ajashẹ Ippo people is exaggerated. The historical information has been doctored to accumulate much prominence and glory for the town. This would be pointed out as we progress. It would have been sieved but for the fact that so little is told by others about Ajashẹ-Ippo people. Left to write their own story, they did overwrite!
History has it that Oranmiyan, lastborn of Odùduwà who ruled in Benin Kingdom and was also the first Àlàáfín of Ọyọ around 1300 decided to embark on a mission to avenge the humiliation given to his grand-father, Lamurudu, who was believed to have been humiliated out of Mecca, saudi Arabia, North-East of Africa.
Being a great warrior, esteemed and highly regarded King, Oranmiyan commanded respect and loyalty of his supporters who were at different locations forming settlements and compounds representing: Ìfẹ́s, Ekiti, ljebus, ljesas, Egbas, Ondo, Sabes, Ketus, Owus, Igbomina, Popos, Benins and some other groups formed into kingdoms with their subleaders under the sovereignty Of King Oranmiyan. Oranmiyan was accompanied by majority of his
followers while some of them decided to stay behind at lle-Ife and at various settlements around lle-Ife and Ila.
As it is known, Prince Oranmiyan could not reach the destination of his proposed revenge mission due to series of unforeseeable circumstances as a result of which he established a new kingdom called Ọyọ Ilé or Ọyọ Katunga at near Baruba and Nupe land and ruled as its first king. Oranmiyan was succeeded by Àlàáfín Àjàká who was dethroned and succeeded by Àlàáfín Sango. After the death of Àlàáfín Sango, Aláàfin Àjàka who was earlier dethroned was restored. Alaafin Aganju became the fifth Àlàáfín of Ọyọ kingdom.
Ìgbómìnà people rose at Ọ̀yọ́ Katunga under a man called lganna Ologbolomona. He was a warrior, hunter and Ifa Chief Priest. He decided to find alternative settlement to establish a new kingdom migrated with his people towards the South-Eastern part of Baruba land.
It is on record that the other set of Ìgbómìnà people that didn’t go with Ọranmiyan later left Ilé-Ifẹ̀ to settle with their established kin.
The name Ológbomọna was a nickname. It originated from Ogbo which is a mystical ancient object in cutlass shape, dark colour with two dots arranged in four vertical positions (Ejiogbe) possessed by lgana (this same Ogbó reflects as symbol of OGBÓMOṢỌ́).He used it for multiple purposes including path finding or showing directions, hunting expedition amongst others. Another supernatural attribute of lganna is that he was reported to have so powerful that he often resided in “Ogan” (Ant hill). This fact appears to be reason why Olùpo family uses “Ọgan” in their traditional names and pedigree (Oríkì).
Oral account undiluted with fallacy has it said that after lgana Ologbomina, had left Ọyọ with his entourage mostly lgbominas, they all settled at the bank of Asa River called Ganmo, which extends from the area of land presently occupied by ‘A’ Division Police Station to the present Ganmo and beyond.
Iganna married Oyinlola lya-lyun, the daughter of the fifth Àlàáfín of Ọyọ who ruled in 1350 and had two sons Seje Ọgan and Seji Ọgan at their occupied place. After Iganna established his kingdom at Ganmo he did not severe the bond or loyalty with Àlàáfín which become strengthened due to his relationship with Àlàáfín.
Fallacy has it that Olùpo was derived from OLÚ ÈPÒ (Lord of Oil). Ajashẹ told the story thus: ” it is in accordance with the custom and tradition of YORÙBÁ that obedience be given to the oracle verdict. It was based on such verdict that it became obligation that a firstborn of Princess Oyinlola lya-lyun anointed the Aláàfin with oil. Thus Seje Ọgan was chosen. Hence the appellation of Olùpo as Lord of Oil (OLÚ ÈPÒ).
“It’s also recorded that for an Ọlọ́fa and Ọrangun of lla to be reinstalied as such, each has to anointed by special oil by Olupo. If not for natural change of events, this prdctice would have been today. This fact is buttressed by Ajashẹ District Provincial Gazetteer number D35 45 which affirms the fact that Olùpo was derived from OLÚ ÈPÒ (Lord of Oil) and is taken to refer to the right of the Olupo as Head of Ìgbómìnà/Ekiti to anoint the Ọlọ́fa of Ọ̀ffà and even Àlàáfín of Ọyọ.”
Actually, this is not true. First, Aláàfin, Ọlọfa and Ọrangun were – and still remain – Head of different kingdoms: Àlàáfín is the paramount Head of Ọyọ lands and Ọrangun is the paramount Head of Ìgbómìnà lands; Ọlọfa is under Aláàfin (even being Head of Ibọlọ Providence, one of the four lands of Aláàfin). Hence, Olùpo could have poured any “Special Oil” no matter what it signified on either Aláàfin or Ọrangun. Ọrangun is the head of Ìgbómìnà, so why would an underline king “anoint” a senior king?
Remember that Iganna, their progenitor had to marry Oyinlola lya-lyun, the daughter of the fifth Àlàáfín of Ọyọ as it was done in those days to seek favours, allegiance, gain recognition and strengthen relationships.
Secondly, there were no evidence of such in all the entire history of the three kingdoms.
Back to the rail: on the death of Iganna Ologbomona, his first son Seje Ọgan was crowned as Olùpo by Àlàáfín of Ọyọ and he returned to rule at Ganmo. Seje Ogan is said to control the Kingdom between 1400 and 1460. After his demise, Seji Ogan, the younger brother was appointed and blessed by Àlàáfín Oluaso as the second Olùpo of Ìgbómìnà kingdom with headquarters at Ganma. His reign was peaceful but in the middle of his reign he moved to Apateki with majority of his people while some of his followers and Iganna/Olupofamily decided to stay at Ganmo.
As a result of Nupe invasion, Olupo left Ganmo for other settlements leaving behind some of his men and some of his children to control Ganmo. Among the places Olupo founded and established his authority were Apateki. The children of first and second Olùpo Seji ana Seje reigned in succession at different locations in Olu-lpo-ljesa-Ekiti lgbomina land such as, Ganmo, Apateki, (present Ganmo), Gbagede lle, ldofian, Aro-lpo (between lgbo-Owu, Koko, Maloko, and Sulu), Obaloyan, Oke-Ipo, Apere near present Apata-Kajola and lgbaja on the bank of river Osin, llala, Okeya, Buhari, lgbonla, Sanmora, Agabmu, Okanle and host of others. History revealed that Okanle was the 201 of the towns founded by Olupo. Okanle literarily means Okanle ni irúgba and shorten to Okanle (Two Hundred and one).
In spite of non availability of detailed written records of Olùpo that reigned in various places constituting Ìgbómìnà land between the period of 1460-1749, scanty available records revealed few names such as; Olupo Adeolu, Aderinoye, Oyadolu and others. After the invasion, some Olupo family returned to Apere before finally settled at Okeya-lpo.
As recognized by the Gazetteer of the Northern region, the following Olupos were recognized to have regned at various places as heads in lgbamina land. They include; Olupo Dalla l, Oluo, Oken, Olupo Emibuila, Olupo Dalla II, Olupo Asiagbi among others.
In the year 1750, Nupe warriors invaded Gbagede which resulted into serious and brutal war called Ẹ̀jẹ̀ Sàn Wọ Odò (Blood flown into the river). lt was common practice in the Ọyọ Kingdom for any Ọbà or a Yorùbá community to send warriors to the aid of any other Yorùbá place in militia distress.
FORMATION OF OMÙPO, ỌRA AND ÌGBÀJÁ
According to Ajashẹ Archaeology, Olùpo must contributed to the Aláàfin military, thus in response, the Aláàfin sent a team of four powerful unit hunters/military troops to Olùpo. Each unit was under a commander, we had, Elese, Olora, Onikosin (Onire) and Oluwo of Oke-Ada respectively.
lt was common practice in the Ọyọ Kingdom for any Ọbà or a Yorùbá community to send warriors to the aid of any other Yorùbá place in militia distress.
The said commanders/warriors were saddled with responsibility provision of assistance to Olupo and his domain. Olùpo Adeola arranged and provided the commeenders places of abode at his boundaries around Gbagede especially where the invaders use entry into the town. He placed them at Oke-Gbagede (Now lgbaja Area).
This is another one of fallacies embedded in the history of Ajashẹ. Do read my submission on IRESE ANCESTRY AND ÌGBÀJÁ.
FOUNDATION OF AJASHẸ IPPO
About 1750 Gbagede was destroyed by the Nupes and the present town Ajase Ipo was founded by Olupo lgboru.
Olùpos such as Olamueso, Oyerinola, Wuraola, Erikitola, Olarinoye and others successfuly reigned before Ikumeja Kako Dalla ll became the Olupo. After the blood flown into the river war, which consumed Gbagede, the inhabitants of Olupo fled for their lives to various new settiements and that is why “Omo Olupo (Descendants of Olùpo) today located almost all over Ìgbómìnà land and even beyond where they found haven during and after the calamity brought by the war. Ater the brutal war , Gbagede the then headquarters of Ìgbómìnà and and sit of Olùpo was moved to another settlement as guided by the spiritual object, Ogbo”. The new settlement is named Ajashẹ-Ippo.
According to history, Olùpo Ikumeja Kako Dalla II reigned in 1740-1749 as the 64″ Olupo of Ajashẹ-Ippo in gbagede. Olupo was often addressed as Olupo of lgbomina/Ekiti before the 1750 war that led to the collapse of Gbàgede.
The 150 years (1600-1750) of peaceful abode at Gbagede without any intra or external invasion unprecedented in the history of Olupo. It is on record that three Olupo reigned in 1750. Igboru Dalla (1748-1750), Okusa bDalla and Adeoba Dalla reigned in the same year as one died in succession betore they moved to the new settlement (Ajashẹ Ippo).
According to 1994 to 1995 Archeological Research Work, in North Central Yoruba Land, “The newsettlement was regarded as a former capital or head town of Ipo polity where the King Olupo
was connected to the Old Oyo Royalty through the marline (Elphinstone 1921). The position of Olùpo as the princlpal/paramount chief of Ìgbómìnà/Èkìtì under the Old Oyo Kingdom is acncknowledged” (Biscou 1916, Burnet 1912, Dada 1985, Elphintone 1921 and Temple 1965)
In the same vein, the Ajase lpo District Gazette Number 2755 Volume ll page 14 states “The former town of the Olupo was Bagidi (Gbagede) on the lala Road about four miles from the present
Ajashẹ Ipo. About 1750 Gbagede was destroyed by the Nupes and the present town Ajase Ipo was founded by Olupo lgboru”
Olupo Adeoba Dalla V died in 1765, and had two children. They were Prince lbitoye Deju Orimu and Gboribido.
In 1752 Prince Dalla Ọyabi was made Arẹ́ẹ̀ Ọna Kánkanfo of Yorùbá land. In 1775 Alaafin Abiodun invited Are Dalla Oyabi who led a powerful army that captured Basọrun Gaa and took him alive to Àlàáfín Abiọdun Adegorolu in Ọyọ Ilé.
Olupo Adeoba Dalla V died in 1765, but before his death he appointed Baálẹ for Ajashẹ named Akango and added “Ipo” to Ajashẹ lpo. He was survived by two children namely; Prince lbitoye Deju Orimu and Gboribido. His son Prince lbitoye Adeyemi Adeoba became Olupo in 1765-1778 (13 years).
Prince Ogboribido went to Oyo with Prince Sonibare Olola-Ajogbodo to be installed by Àlàáfín Abiọdun. Alaafin Abiọdun awarded Prince Sonibare a title “Anwa Àlàáfín” for his contribution on installation of Oba Olupo lgboribido in 1778.
Between 1778 and 1820 Olupo lgboribido Oyebola Adeoba reigned as the 2 Olupo in Ajase lpe after the demise of Olupo lbitoye Adeyemi Adeoba. He left a significant landmark in the history of Ajashẹ Ippo for two major reasons. Firstly, the new settlement was given the name “Ajase” and also the position of Olùpo became more prominent and highly recognized by the then colonial masters. The reign of Olùpo lgboribido Adeoba was very historic. Oral history reveals that the Olupo had seventy-three children but only three became popular as far as Olùpo Dynasty and succession to the throne was concerned. History also reveals that while lgboribido was on mission to visit Àlàáfín Ọyọ, he met one of the Alaafin’s wives in child labour for over seven days. He was able to help her deliver her burden peacefully. It was this gesture that accounted for the reason why Àlàáfín honoured lgbirobido with a beaded Crown to represent him in Igbomina/Ekiti land. This historical event is very uncommon as it’s only peculiar to Olupo of Ajashẹ Ippo as far as Ìgbómìnà/Èkìtì history is concerned.
Olùpo Igboribido reigned peacefully and died in 1820 (42 years) but had many children but only of his children became Olupos. They were;
1. Olupo Ariyibi lgboribido,
2. Olupo Alebiosu,
3. Olupo Woleola Igboribido.
As presently constituted, the heirs from each of the three are eligible to contest the Olùpo throne.
Atoloye Alebiosu constituted on the Northern side with Akanbi District and Ìgbàjá District from at a point Railway about 5miles South of Ilọrin Railway station, practically South-East South East from Ìgbàjá and Oro village group at about 16 and 5 miles respectively, the boundary covers the rivers Oyun and Oshin up to Oloro Ete Ese Bodo/Ajashẹ/Oro Road.
In 1919, Oba Olupo Ahmodu Atoloye became second class in Ilọrin Province file. 14/572/1919 page 5 of 89 but Oba Olupo Saliu Durojaiye Alebiosu became first class and member of state council of chief in Ilọrin in 1980.
Since the reign of lgbirobido (the 69th Olupo of Ìgbómìnà land and the 2nd Olùpo of Ajashẹ Ipò) the town has been blessed with the following Olùpo whose reigns and contributions have tremendously helped in the growth and development or the town. In succession, we have Olalemika Ariyibi (3 ), Olupo Oyefiola Alebiosu (4), Olùpo Oyekan Woleola (5 ), Olú Alebiosu (6″), Olupo Ahmadu Atoloye Alebiosu (7, Olupo kadiri Arigan Alebiosu (8th), Arojo Alebiosu (9), Olupo Daudu Ariwa Alebiosu (10), Olupo Aliyu Afolayan OrimadapO lawa (11), Olupo Abdul-Kadiri Adeshina Ariyibi (12″), Olupo Saliu Alao Alebiosu (13″), Omowarere Oniro Alebiosu (14″).
The 15th Olupo Oba Sikiru Atanda Sanni, llufemiloye was appointed on Tuesday, 22 December, 2009. So far, he has been using his wealth of experience both in private and public sector for development of the town. Under his kingship, the town has witnessed lot of progress in the terrain of socio-economic, political and cultural development.
In accordance with Customary Law and Tradition of Ajase Ipo, there are three sets of Traditional Chiefs. The Kingmakers, the High Chiefs and other chiefs. The three kingmakers in the community are Baale, Eesa and Ojomu. There are eight High rank Chiefs. We have Alaboto, Oloti, Sawo, Odofin, Anwa, Osolo, Arogun and Elemoso. Others are Balogfun Ika Oku and Balogun Oju Oja. The members of Olùpo in council are Baale, Eesa, Ojomu, Alaboto, Oloti, Sawo, Odofin, Anwa, Osolo, Arogun and Elemoso.
Religiously, majority of the people of the community were at one time or the other believed in traditional religion prior to the advent of the two other religions, i.e Islam and Christianity. The religion of Islam was introduced in the community during the reign of Olupo Olalemi from Aribiyi ruling house
The practice of the religion was unpopular unlike during when Olupo from Alebiosu Ruling House who first became the King; as mosques were being constructed in the town. After some years, the white missionaries came and some people were involved in the religion practice as propagated by Christian missionaries and building of churches started.
Ọmọ Olùpo,
A gbélé perin
Ó gùdùgùdù a ho bí ilu àwọn Ìjẹ̀sà
Èmi ṣe Olùpo pẹ̀lẹ́ ooo
Olùpo pẹ̀lẹ́ oo
Èmi ṣe Olùpo pẹ̀lẹ́ kin lowo o
Olùpo pẹ̀lẹ́ o
Èmi ṣe Olùpo pẹ̀lẹ́ kin kọle
Olùpo pẹ̀lẹ́ o
Èmi ṣe Olùpo pẹ̀lẹ́ kí n bimọ
Olùpo pẹ̀lẹ́
Mo ti mọ pe ẹni ba kí Olùpo pẹ̀lẹ́ ńkọ́, wọn a man lowo
Wọn a bímọ,
Wọn a ṣòwò
Wọn a jere
Ọ̀rọ̀ wọn a tóóró bí omi a faarọ pọn
Omi a faarọ pọn ó tóóró tó omi ìyàlẹ́ta
Olùpo a là he lu
Olùpo ala he lu, ọmọ mo lè téńté kin tó j’ọba
Mo là kàaka kin tó joyè mọjẹ
Ó torí ọwọ kan òwe
Ọwọ kan ẹgusi
Wọn ń bá Ọya jẹ
Làále Ọ̀yún
Aro ban tasi
Ọyadolu,
Ọyatinukẹ
Ọyaṣeré gbéké lórí ẹṣin
Ọmọ kẹ́tẹ́kẹ́tẹ́ ni Ọya gùn délé Iraa
Ràkúnmí ni Ọya gùn de Òkè Oyi
Ẹṣin Ọlọ́yẹ ni Ọya lọ gùn délé Ippo
Ní wọn fi ń pe Olùpo Ippo bí ẹni ń pè Ọya
Ajapopo gidi lóde Ọyan
Láyé ìjọsì, wọn ní ti ẹ ba ba Ọya rẹ ìdí àgbọn
Wọn a fún ẹni lowo
Wọn a fún láṣọ
Láyé isẹyin, kò sì ẹni tó fẹ́ bá Ọya redi Agbọn
Wọn ní ìwọ ni wọn ń fúnni jẹ
Wọn ń pè Sobi, ọ kú ẹ̀gbin Ilọrin
Ẹyin Igbẹti, ọ kú ẹ̀gbin Èkó
Sobi kò jẹ ki ogún ó já nílé Ilọrin
Ẹyin Igbẹti kò jẹ ki ogún ja Jẹbba nílé Ànípárá
Akanno Ọgan, ọmọ Jẹbba ni
Atanda Ọgan, ọmọ Jẹbba ni
Alaho Ọ̀gán, ọmọ Jẹbba ni
Taani ó lè lowo kò bímọ ko tó t’Ọya lóde Ippo,
Mi ó r’èèyàn tí ó yàgàn tó t’Ọyaa Ilàálàá
Ọya to yàgàn tó fi jẹ odidi ọgọ́rin ọdún
Ọya bí í bí, ó ré inú ọgan lọ rèé bí si
Areẹmu Ọ̀gán
Akanmu Ọ̀gán
Ajamu Ọ̀gán
Ayinde Ọ̀gán
Alabi Ọ̀gán
Ayinde Ọ̀gán
Asanni Ọ̀gán
Tin bẹ lóde Ippo
Olùpo Ippo ni Baba wọn ṣe
Ọjọ́ ọrùn yaalẹ l’Ajaṣẹ Ilé ńijọsìn,
Ọlọ́ya ń pè Ọya, ònípẹla ń pè Pẹla
Ajeni tí gbé ẹnu, ewú ń ṣe “wọmi wọmi”
Aṣọ ilé Baba wọn ò ṣe “romi romi”
Ṣí èèyàn kan àti ìgbà tó ti gba nijọsi
Wọn ń ṣe Ọya, bọọle wọ mi, mú ojú mi látà
Ní aṣọ Ọyadolu fín pé igba
Operi ara aro ban táṣí
Ọyadolu,
Ọyatinukẹ
Ọyaṣeré gbéké lórí ẹṣin
Ọọ mon wípé Olùpo ala he lu,
Mo lè tè-tè-tè mo mú jọba mo fà láàlá
Mo fi joyè Mọje
Ó di ẹ̀lẹ́kínní, èmi wà Ọya relu Ippo
Mo bá ọmọge méjì lọ́nà,
Ikan tí lọmu ìkan kò ì lọmu
Mo ní, Ọya ńkọ́?
Òní, Ọya nbẹ lágbála àwọn níbi tó ti fín ẹnu gbé èwe bí ewúrẹ
Mo ní, Ọya mi kọ, Ọya Baba wọn ni
Ó di ẹ̀lẹ́kejì, èmi wà Ọya relu Ippo
Mo bá ọmọge méjì lọ́nà,
Ikan tí lọmu ìkan kò ì lọmu
Mo ní, Ọya ńkọ́?
Òní, Ọya nbẹ lágbála àwọn níbi tó ti fín ẹnu gbé èérí
Tó ń ṣe bí àwọn Àgùntàn
Mo ní, Ọya mi kọ, Ọya Baba wọn ni
Mo di ẹ̀lẹ́kẹta, èmi wà Ọya relu Ippo
Mo bá ọmọge méjì lọ́nà,
Ikan tí lọmu ìkan kò ì lọmu
Mo ní, Ọya ńkọ́?
Òní, Ọya nbẹ lágbála àwọn níbi tó ti ń lé tiro sì ọmọ lójú
Tó ń ṣe ọwọ aro gbẹdẹ
Mo ń pè, Ọya mi rèé èé ooo
Ọya mi rèé èé ooo
Ọya d’olu ooo
Ọyadolu ooo
(c) Jimson Jaat Taofik, alias Pen Priest is a Student of Ancient and Modern Histories, Trained Journalist, Author, Blogger, Litterateur, Printrovert, Editor and Bibliophile.
Jaat Writes From Kwara State, Nigeria.
CONTACTS
Facebook: Jimoh Taofik Adekunle
April 26, 2020
Twitter: @jimsonjaat01
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532
