Story of Moremi hangs between three different royalties in Yoruba lands: Ile-Ife [Osun State], Ugbo [Ilaje Ese Odo, Ondo State] and Offa [Offa LG, Kwara State], and each has dichotomies of histories it holds sacred. The two aforementioned are major though.
Today in Yoruba land, there are two statues of Omoremi Ajansoro. Not that having two statues is an issue for a woman of her repute, but the two statues have different stories being narrations of those that erected them.
The first was erected by Ooni of Ife, Oba Alayeluwa Ogunwusi Enitan Ojaja II and the second by Olugbo of Ugbo, Ilaje Ese Odo in Ondo State. The former depicts her as an heroine holding the touch with which she helped Ile-Ife defeated the Ugbo and the second depicts her pleading - according to Olugbo – Olugbo’s forefathers to accept her back after she had known ”the truth”.
Ooni of Ife Oba Ogunwusi Ojaja II erected the tallest statue in Nigeria in Moremi’s honour. She is so venerated in Ife that you will think she is a goddess. However, Ugbo people till today blast Moremi as a traitor and they do not hide their hatred for her. There is no name they do not call her. Olugbo when he unveiled her statue said Moremi would forever remain Olugbo’s wife who she bore a prince, and that Moremi eventually came back to beg Olugbo to beg for forgivess, as depicted by the mould of the statue.
To break the ice, Moremi DID NOT MARRY ORANMIYAN. It is surprising that this false connotation has been in circulation for too long a time. The great Duro Ladipo also supported this narration. And thus there are three things wrong in his theater adaption of Moremi.
First, She is said to be a princess from Offa [which is true], and that there was a great feminine in Offa which made two chiefs (Otun and Osi) to fight on a tuber of Yam. The case was taken to Oloffa who wanted to cheat them of it. The case was subsequently taken to Alaafin Oranmiyan who after instructing them on how to divide the yam equally saw Moremi, took her as wife, her father’s disapproval regardless. If Oranmiyan did so, he committed incest and inbreeding by the ‘fact’ that the marriage produced a child [Oluorogbo].
No matter how crude, primitive and uncivilized they claim we were, this act is abomination in Yoruba land, and if he had done it then, histories would have said so.
(The story went on that after Moremi become a queen in Oyo, Oranmiyan went to battles and left her and other queens behind. She however came to Ile-Ife, probably because Ile-Ife is her husband’s home, on her own accord.)
Secondly, Duro Ladipo tried to narrate the history of Ijakadi, but must thought saying two chiefs fought on a tuber of yam doesn’t speak well. This narration should be refuted having failed examinations. The Ijakadi in history of Iran Oloffa happened to the ‘same people’ who fought over a tuber of yam. And histories of Iran Oloffa agree that it happened between two brothers. So where did Duro Ladipo see two chiefs that ‘disagree’ but didn’t engage in ijakadi bout?
Thirdly, the usage of Otun and Osi is incorrect. Iran Oloffa chieftaincies do not have Otun and Osi; Ojomu, Eesa, Shawo take their place. Odofin chieftancy is exclusive to Ilofa, Kwara State].
When I say ‘Iran Oloffa, I am talking about a scattered, heterogeneous ancestry like any other Yoruba ancestry. Most of them are found in Ọ̀ffàtẹdo in Osun State, Iyana Ọ̀̀ffà in Ibadan, Ọ̀ffàtẹdo in Ibadan, Oyo State, Owode-Ọ̀faro in Kwara State, Ọ̀ffà Irese in Kwara State, Ilọfa in Kwara State, Ọ̀ffà Èésun, Ìsàlẹ̀ Ọ̀ffà in Òkùkù, Ọsun State, Ọ̀ffà Igbó-Oro, Alairin family in Ikẹrẹ-Èkìtì in presentday Èkìtì State and Ìsàlẹ̀ Ọ̀ffà in Ìgbayé.
Presentday Offa is called Offa Arinlolu. I call it Offa Ile too.
This has been extensively discussed in my book, ‘Olofamojo: Scientific Research On Iran Olofa’.
History of Moremi has been written by Posi Ogunremi and been published by House of Oduduwa, an obvious sign of endorsement by Ooni Ogunwusi Enitan Ojaja II. The author’s can be reached via 07053635130.
Back to rail: there are a few obstructions in the history of Omoremi, as NO ONE can lay a finger on the exact year of her existence. I am familiar with some writers writing 500 - 800 years ago, but this can’t be verified. Also no one can say the names of the Ooni, Olugbo and Oloffa on throne when she (Moremi) lived. Some said Ooni Alayemoore, but has founding of Offa Eesun, the first Offa been that long?
Omoremi as a name is actually an Ife word pronunced _re mi do mi_ which was shortened to Moremi that everyone calls it presently. She is from Igun (_do do_) one of the ancient communities in Ile-Ife now extinct. The community is around the present day Iyekere area of the city of Ile-Ife. Iyekere in itself was coined out of an expression, Yee kere (_do mi mi mi_) which means "this is too young or too small in Ife dialect.
Without undue repetition, we all know what she did to save Ile-Ife, sacrificed her son and how her heroic act is immortalized in the Edi Festival celebrated in Ile-Ife which lasts for seven days. It involves clapping but no drumming as it is a solemn affair. There is also a wrestling match in front of the palace of the Ooni of Ife symbolizing the struggle between Ile Ife & Ugbo people. On the 7th day, a goat is sacrificed as a representation of Oluorogbo & his sacrifice for the welfare of the society.
I recommended Moremi history book by the author mentioned above (Posi Ogunremi) in order to juxtapose with your version of Moremi story. He disagreed that no town called Igun in the history of ile - Ife but he agreed with the another name, Atete you called Moremi only son. He stressed that Atete was nicknamed of Moremi’s son in the Oriki during Edi festival. Just like Ooni Ademiluyi also nicknamed Ajagun, Adegunle also known as Abewela, Ooni Akinmoyero also referred to Odunle and Odede also nicknamed Oranmiyan to mention just a few.
He disclosed further that "Ela" or “Oluorogbo” was the real name of Moremi son. Moremi named the child Oluorogbo because of popularity of first Oluorogbo owing to his assignment. We were told that original Oluorogbo " wa tun Aye se ni".
It however should be noted that another deity had earlier known as Oluorogbo. Obalase is its Chief priest.
HOW IS MOREMI RELATED TO OFFA?
In a discussion I had with Mr. Muhammad Lawal, I asked “what if Offa refuses to accept Moremi story written by Chief Posi Ogunremi?” He asked, “what story do they have to tell?
Moremi’s mother was a princess from Offa, but her father, Lukugba [a hunter] hailed from Okerewe Compound in Ilé Ìfe. If any Offa indigene argues, ask them him/her questions:
1. If Moremi was born in Offa, which agbo ile was her father or mother from? And was she a contemporary of the founder of Olofa or way after the town had fully evolved?
2. Offa is an Oyo offshoot. In fact, the founder of Offa was of several generations after Oyo was founded. In this light, how is Moremi, a pre-Oyo dramatist personae featured in an extremely post-Oyo narrative? Except Ejigbomekun, Ife, & Oyo were founded at exactly the same period with shared experiences & culture heroes.
3. Could it be said that Offa probably had a similar experience with a female culture hero who saved some people & to retain their experience in human memory they chose to merge the story into Ife's Moremi?
Ọba Olúgbensẹ, the 8th Ọlọ́ffa, during a sojourn to Ile-Ife transferred the Òrìṣà Mọremi (i.e tu idò Mọremi) to in Ọ́ffá. The first Moremi Shrine was in front Keji Palace. The Shrine was shifted to latter-day Ọja Alẹ when a king from Anilelerin House was enthroned. It's now erected to Mọremi Hall of Fame building.
The first place Moremi was enshrined is now where Mùsùlùmí Nfẹ Àlàáfíà Mosque is sitting on at Film House. That spot is the only place that has hosted three different religions in Ọ́ffá.
Moremi High School, female residence halls in UNILAG & OAU are all named after Mọ́remí Àjàsorò. In 2017, Ooni of Ife Oba Ogunwusi Ojaja II erected the tallest statue in Nigeria in her honour. She is so venerated in Ife that you will think she is a goddess. However, Ugbo people till today blast Moremi as a traitor & an ashawo kobo kobo & they do not hide their hatred for her. There is no name they do not call her. One man's freedom fighter is another man's terrorist I guess.
And those who hold the argument that Moremi married Oranmiyan said the ancient town of Offa actually existed around the Osangangan Obamakin and Oduduwa era. This assertion, they believed, should hold water if we honestly believe that Moremi Ajasoro lived at the same time with Oduduwa because history had it that Moremi was a very pretty woman who was from Ofa but married to Oranmiyan. Apparently, Oduduwa was still very much alive during the Ugbo raids of Ile-Ife; just like we had other deities such as Esinminrin and Oluorogbo.
This argument holds no water as Oranmiyan had long died before the disturbance of Ife by the Ugbo.
They say Omoremi who was from Lukugba compound in Ife, he begot a son Oluorogbo (Obalase) for the then Onisoro ijugbe (Obarese) before he later married Alayemore after the demise of Oranmiyan.
The Ugbo people leftIle-Ife immediately Alayemore was enthroned as Ooni because the ugho people believed that they were been cheated and marginalized, being one of the grandson of Oranfe, that was why they decided to make the government ungovernable for Alayemore.
This story is raised two questions:
Moremi married thrice: Onisoro ijugbe (Obarese) for whom she begat Oluorogbo, Oranmiyan and later Olugbo.
As Ugbo truly left Ile-Ife after Ooni Obalufon Alayemoore was enthroned, does this mean Offa [Offa Eesun behind the first] had been in existence that time?
Alaafin Sango married Oya Oriiri from Irra Fere [it is some kilometers from the presentday Irra], beside Offa, this claim would place year of founding the first Offa side by side with Irra.
There are more on this history of Alayemore and Ugho people.. Onisoro ijugbe (Obarese), who these historians claim to be the first husband of Moremi was known for 2 things: he's the custodian of Rain according to Otu History. This is evident in a song ife people do sing in February during Obarese Festival.
Ami rele Amu Ojo (Rain) ko'fe oo
(We are going to where Ife people derived Rain)
Ebo Lase
(We have made a Sacrifice)
Ojo ro l’Otu Ife
(Rain Fall down in Otu ife)
Ebo lase
(We have made a sacrifice)

Onisoro ijugbe (Obarese) was also known as the first drawing Artist in out If you go to Obalejugbe, you will see some of the Artworks of Obarese.
Oluorogbo (also known as Obalase), the son Moremi allegedly born for Onisoro ijugbe (Obarese) inherited the two from him, i.e he become the custodian of Rain according to Otu History after him and was an artist too.
Again, during his festival, Ife people do sing:
Olukoro mojo, hinha Lani Ojo (Rain) Lani Eji (dew)
Obalase loni Ojo.

Translation
Olukoro mojo, we are the owner of rain and dew
Obalase (i.e Oluorogbo) is the owner of Rain.
The Oluorogbo Deity is different from Oluorogbo Son of Moremi. No one has distorted any history here. Both are two different entities.

(c) Jimoh Taofik Adekunle, also know as Jimson Jaat Taofik is a Student of Ancient and Modern Histories, Trained Journalist, Author, Blogger, Litterateur, Printrovert, Editor and Bibliophile.

He can be reached via:
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Phone: 08144510532

She was a baby Mama is all I could deduct

Nice piece

Very interesting ✓