The Origin of Isanlu-Isin
There are three versions of the traditions of origin of Isanlu-Isin. These two versions portrays the restive nature of man but underlining these restiveness is a desire to better the condition under which one live. Thus, in migrating from one place to another man hoped to attain a condition or environment better than previous. Engendering these migration, is the known fact that no matter where one want in pre-colonial Africa, great hospitality and accommodation was given to strangers. This makes one feel more at home away from home. In the main, the for migration as usual flimsy, but the migratuion was made in a desire to be independent.These fact can be seen clearly from the versions that led to founding of Isanlu-Isin.
The first version accredits the founding of Isanlu-Isin to a certion hunter named Laberindo. He was said to have from either Oyo or Ife. The reason for leaving his former abode is not clear. What is clear however is that he was instructed by Ifa to settle where he could find ‘Osan Ilu tree’ at this place also, he was to see a deer run away from him. In wherever these two conditions are fulfilled, there Ifa instructed him to reside. These were fulfilled at the present site of Isanlu-isin, hence, he founded the town there.
The second version says that Isanlu-Isin was founded by one Aina Orimadegun, from the Agbedegbede ruling house of Ile-Ife (one of Ife ruling house till date). He was said to have left Ife because he was refused to celebrate the Egungun festival. This he claimed Ifa had instructed him to do. For refusing his celebration of the egungun festival, Aina migrated from Ife. A source, however, added that Aina was already an Oba at Owa near Ife before his migration.
Other version say that Aina migrated from ife at the time of Universal dispersal of Princes to found their kingdoms, who were given emblems of royalty such as Crowns, Swords, Staff to mention but few. He left in a group of other obas, these were, the Ajero of Ijero, Alara of Ara, Elekole of Ikole, Orangun of Ila, Olupo of Ajasse-Ipo, Alaran of Arandun.
Specifically, On leaving Ife, Aina first settled with his relative the Olupo of Ajase-Ipo, from there he migrated eastward and settled at Ade. While the Alaran led by Esikin Olomu, Who tradition possessed the magical club called Ogbo settled southeast of Olusin’s settlement in what is known as Omu-Aran until 1931 when Alaran departed Omu-Aran because of some misunderstanding to found Aradun. After a shortwhile, Olusin left Ade to Ajagbo. Once again left Ajagbo and migrated northward to Igbole. At Igbole, successive Olusin was said to have gone to Oyo for Investiture as an Oba with the title of Olusin (i.e the Olu of Isin). From Igbole, Olusin migrated upnorth to found a new settlement at Owa, he however moved northwards to a new settlement known as Oke-Agbon, which is a few Kilometers from the present site of Isanlu-Isin. He later moved finaly to the present site of Isanlu-Isin to head the conglomerate of villages who voluntarily chosen to come under Olusin’s hegemony.
A source which is widely accepted today states that Ologba was actually the first to arrive.For arriving first, the Olusin accorded the Ologba the position of the highest chief, next only to the Olusin. Soon However, the Ologba receive a message from Isehin his home town that his father was dead and that he has been chosen for investiture as the Oba of Iseyin. Prior to this time however, the Ologba had put to the family way, a daughter of the then Olusin, who was thought to be barren. This woman had children for the Ologba.
Thus Ologba set off to Iseyin with his wife and children. On his arrival, he was told that contrary to tradition, an Oba of Iseyin could not marry from outside the town. What was more, an Oba cannot have a first son born to him by such a woman. For this, he was not crowned as Oba.
With great anger, he left Iseyin. His brother Asanlu and his sister, left Iseyin in simpaty with hin to Isanlu. The trios are known oral tradaition, as ‘omo iya meta’ meaning 3 of the same mother.
On arrival, Olusin refused Ologba and his entourage a stay and encourage him to move northwards. This the Olusin did for two reasons; 1. His appearance terrified Olusin because he appear as a warrior and having experienced series of challenges on his way to Isanlu from Ile-ife by Nupe, Ibadan and Fulani warriors that Ologba may turn against him one day and depose him. And 2, the aggression Ologba brought from Iseyin may be transfer to him if he allowed Ologba to stayed with him again. Ologba being a man of peaceful character departed from Olusin and settled at the present location of Isanlu-Isin. Further facts reveal that Laberindo case surfaced several years after Ologba have settled in present day Isanlu.
When Olusin eventually joined Ologba at the present Isanlu site, Ologba seeded to him the number one position and agreed to be Olusin’s subject. Asanlu’s intent was to return home (Iseyin) after this. But Ologba persuaded him to remain with him. Not desirous of leading his elder brother, Ologba relinquished his number two position to Asanlu, while he became number 3. Thus to this day, Ologba is regarded as the owner of Isanlu.
Asanlu on the other hand being the eldest of them all agreed that the title of Asanlu should be on rotational basis between his descendants on one side and the descendants of their sister who later married to Oke-Epa. The title of Ologba is being rotated between the 3 decendant of Ajayi (the first Ologba) i.e Akerepete, Ayokemoye and Owinni till this day.