Derin Ologbenla ,was a prince,spiritually sound mind, great warrior, who turned out as a Saviour to the Ondo Ègis kingdom ,the first Baalè of Oke Igbo and Ooni ILE IFE.

He is an ancestor. Praise him!

Ase

Love Sango

beans is almost ready for frying.

Sleekydee:
beans is almost ready for frying.

Aught you gonna fry the chicken too?

KingSango:

Aught you gonna fry the chicken too?

nay, chicken n beans don't vibe 2geda, that's ojukokoro

Sleekydee:


nay, chicken n beans don't vibe 2geda, that's ojukokoro

You may be right, I will eat them beans plain. Might be lot of gas busting but that's the price for a good pan of fried beans.

Olu317:
Derin Ologbenla ,was a prince,spiritually sound mind, great warrior, who turned out as a Saviour to the Ondo Ègis kingdom, the first Baalè of Oke Igbo and Ooni ILE IFE.

^^^^^
^^^^^
@Olu317
Derin Ologbenla... He was an Ooni of Ile Ife?
Is he a direct ancestor of yours?

Thanks!

Konquest:

^^^^^
^^^^^
@Olu317
Derin Ologbenla... He was an Ooni of Ile Ife?
Is he a direct ancestor of yours?

Thanks!

Of course,he was an Ooni at ILE but am not his direct descendant. Although, he is related to all Oranmiyan descendants. There are certain information I won't go too deep on . If you have come across the names being praised in the Oriki Ooni Ogunwusi, is where my ancestors name appeared. I am sure you will see Laade( Erimolade) and Luusi( OLusi). I am a direct descendant of Ajamaiye. These people were Warriors in all ramification . This is the reason I mock some ignorant who thought all Ooni only become spiritually powerful only after assuming the position of their ancestor. Some young people need to know who Oranmiyan , Lajamisan( Lajamusan) Lajadoogun, Lafogido , Ogbooru , Derin Ologbenla etc and their prowess when they ruled . After all, these young ooni revisionists need know that ; won ni bi omodè o bà itan a bà aroba, aroba re baba itan ni

Olu317:
Of course,he was an Ooni at ILE but am not his direct descendant. Although, he is related to all Oranmiyan descendants. There are certain information I won't go too deep on. If you have come across the names being praised in the Oriki Ooni Ogunwusi, is where my ancestors name appeared. I am sure you will see Laade(Erimolade) and Luusi(Olusi). I am a direct descendant of Ajamaiye. These people were Warriors in all ramification. This is the reason I mock some ignorant who thought all Ooni only become spiritually power after assuming the position of their ancestor. Some young people need to know who Oranmiyan , Lajamisan( Lajamusan) Lajadoogun, Lafogido , Ogbooru etc. After all, ti omodè o bà itan a bà aroba.

^^^^^
^^^^^
@Olu317
Oh beautiful...Thanks for the feedback on your
Royal ancestry. I'll do some reading on the Oriki
that you indicated because cultural history is
very... very important.

Last but not least I hope you enjoyed
reading the attached email documents I
sent to you two days ago?

Have a great week ahead!

Konquest:

^^^^^
^^^^^
@Olu317
Oh beautiful...Thanks for the feedback on your
Royal ancestry. I'll do some reading on the Oriki
that you indicated because cultural history is
very... very important.

Last but not least I hope you enjoyed
reading the attached email documents I
sent to you two days ago?

Have a great week ahead!

Yes I did but haven't finished reading all. The one that I found funny were the connection to Attah and Ibos etc. Anyway I love all the razzmatazz attached to the Iconic man known as Adimula( Son of God)

Konquest:

^^^^^
^^^^^
@Olu317
Oh beautiful...Thanks for the feedback on your
Royal ancestry. I'll do some reading on the Oriki
that you indicated because cultural history is
very... very important.

Last but not least I hope you enjoyed
reading the attached email documents I
sent to you two days ago?

Have a great week ahead!

Yes I did but haven't finished reading all. The one that I found funny were the connection to Attah and Ibos etc. Anyway I love all the razzmatazz attached to the Iconic man known as Adimula( Son of God)



Same and bless weekend ahead my brother.

Olu317:
Of course,he was an Ooni at ILE but am not his direct descendant. Although, he is related to all Oranmiyan descendants. There are certain information I won't go too deep on . If you have come across the names being praised in the Oriki Ooni Ogunwusi, is where my ancestors name appeared. I am sure you will see Laade( Erimolade) and Luusi( OLusi). I am a direct descendant of Ajamaiye. These people were Warriors in all ramification . This is the reason I mock some ignorant who thought all Ooni only become spiritually powerful only after assuming the position of their ancestor. Some young people need to know who Oranmiyan , Lajamisan( Lajamusan) Lajadoogun, Lafogido , Ogbooru , Derin Ologbenla etc and their prowess when they ruled . After all, these young ooni revisionists need know that ; won ni bi omodè o bà itan a bà aroba, aroba re baba itan ni

During the Yoruba internecine wars, Ajamaiye like Fabunmi Oke Mesi fought on Ife’s side of the war as a mercenary. Care to confirm this, please?

See the quote below.

A prince (and a renounced warrior) of Olusi called Ogeh was chosen by the Ifa oracle to be the next Olusi. Prince Ogeh was christen Ajamaye meaning the warrior capturing the invaders alive during inter states wars, the choice of Oba Ogeh Ajamaye was said to have been challenged, not with standing he was traditionally installed and coronated in 1895. Oba Ajamaye returned home as a war machinery in 1893 after the kiriji war. The history also have it that Ajamaye and Koku were war Lords of record of their time. Oba Ajamaye saved Oka kingdom on several occasion from the hands of Ipatas whom he captured alive in 1901 September; As a judge and king over sifa communities of Oka kingdom, (he believed so much in justice) he presided over the native court of sifas. In 1901, a day before he captured the Ipatas (foreign invaders) he said inter alia while addressing the community armies that: … whether we bring our enemies (the ipatas) who have been invading our farm lands and assaulting our women … to justice or bring justice to those enemies… what I know, with the ancestors of our land with us, justice will be done before the next market day … And their leaders
shall be sacrificed to our gods accordingly.

Source: http://owamilereehinmabo..com.ng/2010/06/owamilere-ehinmabo-peoples.html?m=1

Ajamaiye was a 19th century personage. True?

A prince and warrior named Ajamaiye was later appointed and coronated accordingly in line with the traditions in 1895 as the 7th Olusin in title

.

Source: http://eujournal.org/index.php/esj/article/viewFile/452/673Sunday

2. I’m responding to the post because that second emboldened was directed at me. I do not know what your sources are or what your agenda is for pushing the powerful Ooni-elect narrative but I will share a little bit with you.

- In Ife, before Baba Adesoji Aderemi’s time when Chieftaincy law & ratification was done. Ooniship was open to all Ife sons and daughters. In the Ooni list, numerous compounds unrelated to Oranmiyan’s produced Ooni and in order to prevent chaos, most houses of Oranmiyan’s origin were collapsed into four - of course one of them was on the throne and that made it doable.

- The requisite for being an Ooni in Ife is hinged on Odu of Eji Ogbe which signifies not only leadership but ‘ajé’. In essence, money/wealth is the requisite for being an Ooni and this has always determined who ascends the throne since the days of Obalufon Alayemore but became official starting from the days of Lajamisan, the wealthiest Ife bead trader at the time. For further proof, the Oonis from the recent times of Gbegbaaje, Abewela Gberengede down to Sijuade Olubuse II have been selected on this premise but the Odu of their itefa played a role as nobody becomes an Ooni without the Odu Eji Ogbe being their Odu & it is what re-surfaces every year during the divination of Odun Ifa for the Ooni. This is why Eji Ogbe is regarded all over as ‘Ifa Ooni’.

In essence, there’s no powerful Ooni as such before ascending the throne. All that is required is the Odu Ifa, personal wealth and sponsorship from any powerful Ife chief(s) of the time. All ‘powers’ come after going through the rituals at the many ancestral compounds of the 200 deities in Ife after which an Ooni becomes the 201.

All the folks you listed had no special powers before becoming an Ooni.

Olajemisin aka Lajamisan was a wealthy bead trader, he started the trend of hijacking power with money & everyone followed suit. Baba Adesoji Aderemi was a contemporary reflection of this, he was the wealthiest Ife at the time and was in fact regarded as ‘atobatele’, a name & status that made him clash with Ooni Ademiluyi Ajagun at different times. Ooni Okunade Sijuade Olubuse II played the same game by hijacking Giesi’s turn as he was the richest of the lot after Atobatele.

Lajuiyodoun & Lafogido were rich people of their time too. Likewise Wunmojie Soogun - you should see the wealth of artefacts excavated from Lafogido’s grave as well as Wunmonije’s house. They had no special power other than large farms, lots of animals and a lot of bead which then was like gold. These folks’ had houses conterminous to each other.

Ooni Ogboru was a very rich man. The houses that sprang from him are known to be power houses in Ife for their ancestral wealth - Ile Olubuse, Ile Olodo, Ile Adejokun & Ile Ooni Ilare. Go to Ilare quarters of Ife today and see how their presence there is huge and they have been that way since forever.

Derin Ologbenla was a warrior like Maye, Labosinde, Ayikiti & so on. He was selected to be an Ooni after his nephew because of the political intrigues across Yoruba land at the time which required that Ife had a warrior king to lead them in battle against Modakeke/Ibadan. His brother Ooni Degbin Kumbusu was wealthy but a bad king, Ife murdered him & wanted to ban their house from ever ascending the throne again, a development to which Ayikiti Ojaja quickly stemmed with the help of Ibadan but he was also killed within a year of becoming Ooni. Their line was going to be banned like that of other barred lines but we needed a fire brand king which Derin was at the time from his military successes on the eastern part of Yorubaland but well, he died before becoming an Ooni.

Baba, have a great day & a blissful weekend ahead.

Y0ruba:


During the Yoruba internecine wars, Ajamaiye like Fabunmi Oke Mesi fought on Ife’s side of the war as a mercenary. Care to confirm this, please?

See the quote below.



Source: http://owamilereehinmabo..com.ng/2010/06/owamilere-ehinmabo-peoples.html?m=1

Ajamaiye was a 19th century personage. True?

.

Source: http://eujournal.org/index.php/esj/article/viewFile/452/673Sunday

2. I’m responding to the post because that second emboldened was directed at me. I do not know what your sources are or what your agenda is for pushing the powerful Ooni-elect narrative but I will share a little bit with you.

- In Ife, before Baba Adesoji Aderemi’s time when Chieftaincy law & ratification was done. Ooniship was open to all Ife sons and daughters. In the Ooni list, numerous compounds unrelated to Oranmiyan’s produced Ooni and in order to prevent chaos, most houses of Oranmiyan’s origin were collapsed into four - of course one of them was on the throne and that made it doable.

- The requisite for being an Ooni in Ife is hinged on Odu of Eji Ogbe which signifies not only leadership but ‘ajé’. In essence, money/wealth is the requisite for being an Ooni and this has always determined who ascends the throne since the days of Obalufon Alayemore but became official starting from the days of Lajamisan, the wealthiest Ife bead trader at the time. For further proof, the Oonis from the recent times of Gbegbaaje, Abewela Gberengede down to Sijuade Olubuse II have been selected on this premise but the Odu of their itefa played a role as nobody becomes an Ooni without the Odu Eji Ogbe being their Odu & it is what re-surfaces every year during the divination of Odun Ifa for the Ooni. This is why Eji Ogbe is regarded all over as ‘Ifa Ooni’.

In essence, there’s no powerful Ooni as such before ascending the throne. All that is required is the Odu Ifa, personal wealth and sponsorship from any powerful Ife chief(s) of the time. All ‘powers’ come after going through the rituals at the many ancestral compounds of the 200 deities in Ife after which an Ooni becomes the 201.

All the folks you listed had no special powers before becoming an Ooni.

Olajemisin aka Lajamisan was a wealthy bead trader, he started the trend of hijacking power with money & everyone followed suit. Baba Adesoji Aderemi was a contemporary reflection of this, he was the wealthiest Ife at the time and was in fact regarded as ‘atobatele’, a name & status that made him clash with Ooni Ademiluyi Ajagun at different times. Ooni Okunade Sijuade Olubuse II played the same game by hijacking Giesi’s turn as he was the richest of the lot after Atobatele.

Lajuiyodoun & Lafogido were rich people of their time too. Likewise Wunmojie Soogun - you should see the wealth of artefacts excavated from Lafogido’s grave as well as Wunmonije’s house. They had no special power other than large farms, lots of animals and a lot of bead which then was like gold. These folks’ had houses conterminous to each other.

Ooni Ogboru was a very rich man. The houses that sprang from him are known to be power houses in Ife for their ancestral wealth - Ile Olubuse, Ile Olodo, Ile Adejokun & Ile Ooni Ilare. Go to Ilare quarters of Ife today and see how their presence there is huge and they have been that way since forever.

Derin Ologbenla was a warrior like Maye, Labosinde, Ayikiti & so on. He was selected to be an Ooni after his nephew because of the political intrigues across Yoruba land at the time which required that Ife had a warrior king to lead them in battle against Modakeke/Ibadan. His brother Ooni Degbin Kumbusu was wealthy but a bad king, Ife murdered him & wanted to ban their house from ever ascending the throne again, a development to which Ayikiti Ojaja quickly stemmed with the help of Ibadan but he was also killed within a year of becoming Ooni. Their line was going to be banned like that of other barred lines but we needed a fire brand king which Derin was at the time from his military successes on the eastern part of Yorubaland but well, he died before becoming an Ooni.

Baba, have a great day & a blissful weekend ahead.

Ajamaiye wasn't a MERCENARY on ILE IFE soil as it is because If you follow online information only from unreliable source,it will be muddled up . And Fabunmi fought for Ekiti parapo . Furthermore, Fabunmi of Oke Imesi was a warrior but he was not an Ooni prince and Ajamaiye was..... Ajamaiye fought for his father's throne's survival without any benefit but for his ancestors sake. Emure ,Ado Ekiti, Oke Imesi , etc have knowledge and oral account of Ooni's Lafogido warrior son known as Olusi ( Luusi) as IFE did . In fact ,Usi Ekiti is named after Luusi(Olusi) because of his war protégé like Oranmiyan,his ancestor. Am sure you know that Oranmiyan was a mercenary but can you refer to him as a mercenary when he demanded for his father's throne? In the ancient time, Princes of the ruling house of Ooni go forth and back to ILE IFE because every warrior prince always want to proof a point. Oranmiyan descendants who were princes don't live too far from ILE IFE because of spiritual inclination and home calling once need be to resurface back. Èwè Iròkò ni won ma nfi ransè .The question you asked has answer in the Oriki of Ooni Ogunwusi. Once you read through the Oriki, Laade, Luusi ,then your answer is right there.In fact ,why do you think , part of the Oriki(Panegyric) of Ooni do refers as Oko Akoko Oko Ekiti? Who fought in that part and conquered if not Olusi- Laade and descendants. You need to ask those you can seek such information from. Then, on the issue of wealth of who become Ooni, as yard stick with Odu you quoted can't be denied but being spiritually fit is also not neglected. Derin Ologbenla was a warrior that had mystical powers. Do you think the worship of Ogun is a child's play among the descendants of Oranmiyan? Derin was a man that was said to fight with power of invincibility ,when he rescued Ondo town from Edo invaders with connivance with some of her kingdom's citizens. Was he not spiritually fit? If you claim, it was politic for him to have become ooni, then ,where is the ayanmo in Eri concept of an individual? Politic or not ,he who is destined to be an Ooni ,will always emerge. Wealth is secondary in all of these because Ori(Eri) oni ka luku lo mo oun ti o un yan layé.

Many of these information are not in Samuel Johnson's account on yoruba history. Kindly get more detailed account on Ooni Lajamusan's descendants

Great weekend to you and your family.
Cheers .

ORIKI OONI OGUNWUSI

ORIKI
Kabiyesi Ooni Oba Adeyeye Ogunwusi Ojaja Keji
Omo Ojaja fidi ote jale
Omo Ayi kiti Ogun
Omo etiri Ogun
Kare o Leyoo aje okun Ooni
Ajere aboju jojo

Oke leyin Moore
O taye so bi igba
Omo Laade Omo Ibi ro Omo ajongbodo
Omo osun meru ti kun
Omo ibi ola ti n wa
Omo Ayikiti Ogun
tiri Ogun
Mo rejana bi oni roko aburo etiri
Omo Degbin
Mo nlo nre igbode Omo Luusi
Omo arugbo-ile igbode abika lorun
Omo o fose foso, komo Olominrin feeru fo
Omo oke mo ri tikun aya sile.
Omo afinju oloja mo ledena meji
Omo afinju oloja mo re pole owu.

wari oore naa ke e momo Olominrin,
Ona na ro mo Ooni ria.
Omo Ekun sun-un birade,
Omo Odelu kan- bi,
Omo opo mefa oo lerunwa
Ade temi efeefa ni ere
Omo bodere agboobon,
Ikoko degbo deru, .
Omo ajongbodo

Omo Debooye
Omo Giesi ijana
Mo ba Giesi rejana
Mo ba Debooye a repole
Omo igun gbebo – mo re igbode
Omo igun la gba
Omo igun la je
Omo igun kogokogo lorule
Igun ile rin-in gbebo
Akalamagbo ile rin gbo eru titu
Bi ‘ha je tan mun tan
Han moke ikole gun
Mosi ikole Yanrin mi obu lode
ibi an ba ti ba’gun
a tii se igun loore

Omo igun aare mo re ipole
Omo igun gbebo igbode nile re
O re more bi oni roko
Ooro lo to rise de
Han magbala sawesu
Han merinla funfun sekeji Adimunia
Bilia oooo

Adimunia Orisa keji
Yesi a bimo re kope I’ooni o Adimunia.
Biila Egberin ekun
Ajalaye elegberin ikere
Egberin ekun naa si koni rise dodo Adimunia
Erin a fin bi okin
Omo erin gangan ile
Omo erin gangan ode
Omo erin fi mi joye korun mi mo
Omo erin fi mi joye ki ndekun bebe ona yiye
Abu ajana ogbe

Oba Adeyeye seerin oko bi idikun Oloja
Omo Ogunwusi Adefisan Yeuke
Koo ba ti mun’gun koloree
A ore a han
Omo Osun meru tikun
Omo oye ni moore
Maa niso ni gbangba
Omo Abodere
Omo Agboo ibon
Owolomu ero agbada
Omo Ayidina
Omo Ayilubii
Ponpola abeso jingbinni
O dabi oruru laofin
Oni rakun saye
Yesi b’ooni mi wi o
Oke an setile gun
Mo roke etiri
Ojaja mo mi rodi
Tigbo tiju a ke riri Ayidina
Odi ile lo mi ree ni
Abi toko – Ayilcibii
Omo Dodo bi ide
Omo Ayikiti Oba
Etiri Oba ni Moore
Omo Giesi Degbin koko o hanro igbode
koko o hanro


Kan fi wun Ooni seje lori opo
Eran lo jagbagba Omo Olominrin
Ototo Oniyan lo je tomo Giesi
Oni tii goke esinminrin
Ko wi eru segi npa un
Omo alaran orin
Omo erin meji alo
Omo Ologbenla a ridi ire gabo
A riwo obi salejo
Paraka ode igbodo
Ologbenla a ya’mo paara koji
A yidina bi oke
O soko ekiti soko akoko
Oni akoko nbimo de lese oke
O degbo Igbin
O di kaka bi Oni nrogun
Me tete mo wi aje okun lo bi o
Omo Agbedegbede Oyibo
Omo Agbagba orire nso bi eyokunyokun
Opoto nso bi ikan were nile mi
Omo o soro ko sikisiki bose
Omo o soro fese saworo bade
Omo o soro jo somunlele rodo
Omo o soro gbokunrin niyawo
Omo olodun besebese

Oji Oniyan lo bese somi ria ni morire agbada
Agbagba mi so ipete feye je loja ife
Oni gunyan koko ko wi eyin un bu iloni gun
Omundunmudun adofun dekuru ti maa se
Olori mi ta
Alakara mi ta
Oporoporo o nso bi eru isu
Ari tii ala
Ibee ja ibee maa se sabuja re
Omo Onile aran ^
Mo mi rele mo mi laa sun
Omo Oloju orunO rigbin ninu oko o fi dooro
He

Omo Akundinrin esa
Omo Igun aare lo bi o omo onitaji
Oni Giesi bi gbogbo ko bi gbogbo
Ke de lade ale lo loyun re
Itupa meta ona ilase
Ikan nse ni ni rora
Ikan gbe itupa mo ni
O wi epo to ni
Omo Nibaayo
Abu iteni mo ba Giesi lo
Omo owa too lukin foba
Omo igun gee ore
Omo igunlade yoko
Gresi modi
Gresi fire gbe lese
Man diro ni Moore
Maa rebi agbon re
Oni bimo kan ko yeniyan
O ya jugba eriwo Omo lo
Omo Giesi Omo Debooye
Laroka modi Giesi fire gbe lese
E si un a soloja ko modi korun.

Kare o Oba Adeyeye Enitan Ogunwusi
Omo baba ria omo Oba Ropo Ogunwusi
Luuyin – Arobaade yeye oro nijesa
Man wi ki Lowa gbe’bi
Man gbegigun
Man wi ki woye gbebi
O gbaraba
Man Feyinkunie Fanimowu gbebi titi o fi de’bokun
Kabiyesi o Ooni Oba Adeyeye Eniitan
Ogunwusi Ade a pe lori
Bata a pe lese.
Ku o eye re o,
Babatunde Akande Olewa lowo
Olesi merindinlogun
Mejo njoko
Mejo salarije
Kabiyesi o.

pls where can I get more articles to read on Ooni history...I am always fascinated by Yoruba history...I am a proud Egba man

sashash:
pls where can I get more articles to read on Ooni history...I am always fascinated by Yoruba history...I am a proud Egba man

I listed some books on a thread titled ‘Oduduwa isn't the father of yorubas'. You will see some list of books that can broaden your mindset. Despite,you being a proud Egba man has nothing to do with your ancestors history from inception because Egba was a town that was created/founded around late 1820s— early 1830s . Your ancestors may also be either patrilineal or matrilineal Oduduwa descendants.
Specifically on Ooni history, starting from Odua ,not much had been written extensively except the one written by Susan Blair . And the narrator of part of the account lied for unknown reason in the same way Samuel Johnson's account lied that ‘Ooni was Omo Oluwo ni'. Although the little part of the account is worth reading just for reading sake .

Olu317:
I listed some books on a thread titled ‘Oduduwa isn't the father of yorubas'. You will see some list of books that can broaden your mindset. Despite,you being a proud Egba man has nothing to do with your ancestors history from inception because Egba was a town that was created/founded around late 1820s— early 1830s . Your ancestors may also be either patrilineal or matrilineal Oduduwa descendants.
Specifically on Ooni history, starting from Odua ,not much had been written extensively except the one written by Susan Blair . And the narrator of part of the account lied for unknown reason in the same way Samuel Johnson's account lied that ‘Ooni was Omo Oluwo ni'. Although the little part of the account is worth reading just for reading sake .

Your date is for the Egba settlement in Abeokuta.

Egba had long existed before then and the sub-group is far older than the dating you gave it.

You should probably take sometime to explore Egba history.

Olu317:
I listed some books on a thread titled ‘Oduduwa isn't the father of yorubas'. You will see some list of books that can broaden your mindset. Despite,you being a proud Egba man has nothing to do with your ancestors history from inception because Egba was a town that was created/founded around late 1820s— early 1830s . Your ancestors may also be either patrilineal or matrilineal Oduduwa descendants.
Specifically on Ooni history, starting from Odua ,not much had been written extensively except the one written by Susan Blair . And the narrator of part of the account lied for unknown reason in the same way Samuel Johnson's account lied that ‘Ooni was Omo Oluwo ni'. Although the little part of the account is worth reading just for reading sake .

It would be nice to learn about what Blair lied about and why you consider it to be a lie.

Olu317:
Ajamaiye wasn't a MERCENARY on ILE IFE soil as it is because If you follow online information only from unreliable source,it will be muddled up . And Fabunmi fought for Ekiti parapo . Furthermore, Fabunmi of Oke Imesi was a warrior but he was not an Ooni prince and Ajamaiye was..... Ajamaiye fought for his father's throne's survival without any benefit but for his ancestors sake. Emure ,Ado Ekiti, Oke Imesi , etc have knowledge and oral account of Ooni's Lafogido warrior son known as Olusi ( Luusi) as IFE did . In fact ,Usi Ekiti is named after Luusi(Olusi) because of his war protégé like Oranmiyan,his ancestor. Am sure you know that Oranmiyan was a mercenary but can you refer to him as a mercenary when he demanded for his father's throne? In the ancient time, Princes of the ruling house of Ooni go forth and back to ILE IFE because every warrior prince always want to proof a point. Oranmiyan descendants who were princes don't live too far from ILE IFE because of spiritual inclination and home calling once need be to resurface back. Èwè Iròkò ni won ma nfi ransè .The question you asked has answer in the Oriki of Ooni Ogunwusi. Once you read through the Oriki, Laade, Luusi ,then your answer is right there.In fact ,why do you think , part of the Oriki(Panegyric) of Ooni do refers as Oko Akoko Oko Ekiti? Who fought in that part and conquered if not Olusi- Laade and descendants. You need to ask those you can seek such information from. Then, on the issue of wealth of who become Ooni, as yard stick with Odu you quoted can't be denied but being spiritually fit is also not neglected. Derin Ologbenla was a warrior that had mystical powers. Do you think the worship of Ogun is a child's play among the descendants of Oranmiyan? Derin was a man that was said to fight with power of invincibility ,when he rescued Ondo town from Edo invaders with connivance with some of her kingdom's citizens. Was he not spiritually fit? If you claim, it was politic for him to have become ooni, then ,where is the ayanmo in Eri concept of an individual? Politic or not ,he who is destined to be an Ooni ,will always emerge. Wealth is secondary in all of these because Ori(Eri) oni ka luku lo mo oun ti o un yan layé.

Many of these information are not in Samuel Johnson's account on yoruba history. Kindly get more detailed account on Ooni Lajamusan's descendants

Great weekend to you and your family.
Cheers .

1. What war broke out for Ife’s throne’s survival that Ajamaiye fought for?

2. If Luusi was Lafogido’s son, how come he is not mentioned in Lafogido’s oriki but that of Giesi, Ogboru’s grandson?

3. Oranmiyan’s descendants in Ife worship Oranmiyan & Lajemisin, while those in Oyo worship Oranmiyan. In Ife, only Osogun, Babalawos & Agbedes worship Ogun.

4. I don’t know if Derin was extra ordinary. If he was, he was an exception and not the rule. He was an Ooni-elect anyway and did not ascend the throne nor did he wear the ade-are before he passed on. Ife selected him because Modakeke was breathing down our neck, nothing else.

5. Wealth is relative but it is not secondary. It is one of the factors considered for a person to vie at all. As for the ori lo moun to yan, this is where Odu Ifa comes in during itefa. If a person fits the requirements of royal birth and wealth, but the odu itefa during initiation is not Eji Ogbe, they will not be considered.

Finally, the sources I provided in my previous post to you - the blog page and the published journal article says put Ajamaiye at 19th century but you have flung him far into the pre-historic era. I won’t debate it, it is your home town and your history, I will respect what you have said and wait till I stumble on further sources from your part of the world to further approve your stand or approve the 19th century timeline for Ajamaiye in the texts.

Ire o!

Y0ruba:



1. What war broke out for Ife’s throne’s survival that Ajamaiye fought for?

2. If Luusi was Lafogido’s son, how come he is not mentioned in Lafogido’s oriki but that of Giesi, Ogboru’s grandson?

3. Oranmiyan’s descendants in Ife worship Oranmiyan & Lajemisin, while those in Oyo worship Oranmiyan. In Ife, only Osogun, Babalawos & Agbedes worship Ogun.

4. I don’t know if Derin was extra ordinary. If he was, he was an exception and not the rule. He was an Ooni-elect anyway and did not ascend the throne nor did he wear the ade-are before he passed on. Ife selected him because Modakeke was breathing down our neck, nothing else.

5. Wealth is relative but it is not secondary. It is one of the factors considered for a person to vie at all. As for the ori lo moun to yan, this is where Odu Ifa comes in during itefa. If a person fits the requirements of royal birth and wealth, but the odu itefa during initiation is not Eji Ogbe, they will not be considered.

Finally, the sources I provided in my previous post to you - the blog page and the published journal article says put Ajamaiye at 19th century but you have flung him far into the pre-historic era. I won’t debate it, it is your home town and your history, I will respect what you have said and wait till I stumble on further sources from your part of the world to further approve your stand or approve the 19th century timeline for Ajamaiye in the texts.

Ire o!

1. ILE IFE was attacked by Modakeke through the help of Oyo–Ibadan connivance. That was the war.

2. That's why some of you guys that are interested in Ooni descendants don't understand some aspect of the ruling House because many thought all had lived at ILE IFE but this was not true as many went out of ILE IFE as warriors and some of their descendants came back. The merging of the forth ruling house known as GEISI was borne out of OONI GEISI, who was a maternal grandson of Ooni Ogbooru who was forced out of the palace because of biasness toward him after he reigned for a long period. This was how Geisi became Ooni as Ogbooru choose him to replace him(Ori, work for Geisi).The name GEISI became adopted for his descendants and returnee descendants back to ILE IFE . All of them see themselves as one and no matter any part of the ruling house one comes from, our ORIKI identify each one of us to our ancestors even when Ooni is picked. If you dont know Luusi was a direct descendants ,then do your finding, after all , Lies has no hiding abode on this matter. Luusi was a warrior and he left ILE IFE with two beaded crowns. Do you finding about USI EKITI . Mind you ,Luusi beaded crowns are not in USI Ekiti and I am not from Usi Ekiti.And I am very sure ,you know the right set of people that can wear beaded crowns in the ancient time

3. We worship Oranmiyan and on Ogun, there is a chief priest for it but it is a very important deity to Oranmiyan descendants
hold IFA dictate in high esteem

4. Ooni Derin was sound in mysticism—Ayajo ,Ofo etc. He was dreaded so much as mercenaries outside ILE IFE. Especially when he rescued royal house of Ondo Town(Éegi–Éeki) from the claws of the town rebels with Edo warriors supporting the rebels. Derin was said to be in position of invincibility powers and others

5. I won't drag with you on this because my training and contact with Ifa priest made my father ,I believed Ori ni gbogbo nkan ni aiye yi

Ajamaiye fought during ILE IFE crisis for ILE IFE. And the blog cant know my father's / ancestors history than I. In fact, Ajamaiye died around 1910.


Happy weeekend

Y0ruba:


Your date is for the Egba settlement in Abeokuta.

Egba had long existed before then and the sub-group is far older than the dating you gave it.

You should probably take sometime to explore Egba history.

Maybe as a result of referring to the new abode of Egba and not the older settlement that was around Ibadan. Of course yes,Egba had existed before the date I mentioned. War was the reason for resettlement and relocation. And the 1820s etc was used to pinned the new settlement at Olumo environment.

Olu317:

1. ILE IFE was attacked by Modakeke through the help of Oyo–Ibadan connivance. That was the war.

2. That's why some of you guys that are interested in Ooni descendants don't understand some aspect of the ruling House because many thought all had lived at ILE IFE but this was not true as many went out of ILE IFE as warriors and some of their descendants came back. The merging of the forth ruling house known as GEISI was borne out of OONI GEISI, who was a maternal grandson of Ooni Ogbooru who was forced out of the palace because of biasness toward him after he reigned for a long period. This was how Geisi became Ooni as Ogbooru choose him to replace him(Ori, work for Geisi).The name GEISI became adopted for his descendants and returnee descendants back to ILE IFE . All of them see themselves as one and no matter any part of the ruling house one comes from, our ORIKI identify each one of us to our ancestors even when Ooni is picked. If you dont know Luusi was a direct descendants ,then do your finding, after all , Lies has no hiding abode on this matter. Luusi was a warrior and he left ILE IFE with two beaded crowns. Do you finding about USI EKITI . Mind you ,Luusi beaded crowns are not in USI Ekiti and I am not from Usi Ekiti.And I am very sure ,you know the right set of people that can wear beaded crowns in the ancient time

3. We worship Oranmiyan and on Ogun, there is a chief priest for it but it is a very important deity to Oranmiyan descendants
hold IFA dictate in high esteem

4. Ooni Derin was sound in mysticism—Ayajo ,Ofo etc. He was dreaded so much as mercenaries outside ILE IFE. Especially when he rescued royal house of Ondo Town(Éegi–Éeki) from the claws of the town rebels with Edo warriors supporting the rebels. Derin was said to be in position of invincibility powers and others

5. I won't drag with you on this because my training and contact with Ifa priest made my father ,I believed Ori ni gbogbo nkan ni aiye yi

Ajamaiye fought during ILE IFE crisis for ILE IFE. And the blog cant know my father's / ancestors history than I. In fact, Ajamaiye died around 1910.


Happy weeekend

1. So Ajamaiye participated in the Ife-Modakeke war. Baba, I stated this prior but you refuted it.

2. You’re stretching your luck here, sir. I am of Giesi bloodline and a little information on him can be gleaned from the internet like some of your statement up there about his ancestry and ascendance to the throne which are correct. Outside of that, you should not try to guess how Ife’s social system works from the outside. In Ife, ruling houses may acknowledge they are of the same source but their Orikis are entirely different. Ife has very many family compounds but ancient Oriki is employed to group them. If Lusi has no Oriki connecting him to Lafogido then he is not of Lafogido stock, I am sorry. If you went to Ife today and visited the agbo ile Lafogido recounting your connection to them, they will ask you to recite your Oriki and I promise you, they will direct you to any of the houses of Giesi, Debooye, Ologbenla, Laroka. These four houses share similar Oriki and the same source, just one line of their Oriki connects them with Ogboru house in Ilare. Oriki in Ife is used to tell history and find ancestry, it is just not for recitations alone. It is part of the marking tool for their social system.

3. Maybe in your place that is the case. In Ife, all descendants of Royal house have no Orisa they are tied to - their only Orisa is primarily Orisa Lajemisin at Ilode and Oranmiyan at Eredunmi. Ogun is the business of ile Osogun house at Iwara. Ooni’s participation in Ogun festival is another story entirely and does not serve as an indicator for ruling houses worshipping Ogun.

4. I do not know all these things you have said about Derin. He may have done them or people may have concocted them to give him an air of mysticism. Either ways, he was just an exception and not th rule of Oonis being powerful prior to ascending the throne.

5. You can as well ask any Ifa priest within your reach if Eji Ogbe is requisite in selecting an Ooni. Even at Ooni’s odun Ifa, 16 Babalawo Olodu must divinate at the palace and the odu that must ‘ro wa’ has to be Eji Ogbe. This is where your reference to Ori comes in - if Ori has chosen it, it will be revealed to us by Ifa. You may as well ask the Babalawo to recite the Odu for you to hear where it is stated there in.

6. You just re-affirmed what I said in my initial post that Ajamaiye was a 19th century personage who was a warrior that served as a ‘mercenary’ in the Ekiti Parapo wars. Ekiti Parapo war was Oyo elements on the one hand and Ijesa/Ekiti/Ife elements on the other hand. The war was fought on different fronts with Ife being one of those fronts - Fabunmi was sent to Ife to fight along side Ife army while certain Ibadan soldiers were sent to fight along side Modakeke. I understand your key grouse with my position is that I said Luusi’s connection to Ife was Ajamaiye fighting alongside Orayigba Ojaja 1 in the Modakeke war but your confirmation of Ajamaiye dying in 1910 confirms the possibility of this latter theory - because Ojaja 1 reignd around this time and Fabunmi from Ekiti was in Ife around this time and Ajamaiye a renowned warrior from Ekiti also participated in this war.

I agree that myself, blog pages and journal articles can not know your ancestral background history more than you do. Keep in mind this analogy is applicable to me as well, in that you can not know my background history more than I do as well.

Blessings, have a restful weekend sir.

Y0ruba:


It would be nice to learn about what Blair lied about and why you consider it to be a lie.

One of the reason our story were told by outsiders was nonchalant attitudes of many of my ancestors as they don't see any justify reason for it. And today liars are everywhere to debunked historical account of Ooniship as well as Odudua Descendants. Some of us will do our best to correct these anomalies. Take for instance, Blair said, Odudua was a stranger that took up the opportunity when Oranmiyan returned back to ILE IFE with his military followers. And Oranmiyan was killed and Odudua took over the throne and reign as Ooni, Is this not a lie? This is damning effect on Odudua history because, Odudua was Oranmiyan grandfather. Odudua was not the Ooni that Bini met on the throne but Ogun. In all Oonis Oriki, Ogun is prevalent,as well as Omo Oke (ri Ilè) . There is a generation vacuum between Odudua and Oranmiyan. Explore it

Olu317:
One of the reason our story were told by outsiders was nonchalant attitudes of many of my ancestors as they don't see any justify reason for it. And today liars are everywhere to debunked historical account of Ooniship as well as Odudua Descendants. Some of us will do our best to correct these anomalies. Take for instance, Blair said, Odudua was a stranger that took up the opportunity when Oranmiyan returned back to ILE IFE with his military followers. And Oranmiyan was killed and Odudua took over the throne and reign as Ooni, Is this not a lie? This is damning effect on Odudua history because, Odudua was Oranmiyan grandfather. Odudua was not the Ooni that Bini met on the throne but Ogun. In all Oonis Oriki, Ogun is prevalent,as well as Omo Oke (ri Ilè) . There is a generation vacuum between Odudua and Oranmiyan. Explore it

Did she propound the theory in ‘Art and Risk in Ancient Yoruba: Ife History, Power, and Identity, c. 1300‘? If yes, I have read and used the book for my research and didn’t find such in it. Can you refer me to the page or cite what book/article she said this in so I can read?

Ogun was an Ooni elect but was an unwanted candidate who was usurped by Osangangan Obamakin. Ogun was usurped; his house was seized and turned into the present day Ooni’s palace (because Obamakin & his people could not move into Oduduwa’s palace); and was banished from Ife. He was on his way out of Ife through Iwara road when Obawara sympathised with him and invited him in; Ogun’s marriage to or love affair with the man’s daughter gave birth to the Osogun compound in Ife. He left and there and continued on, going from place to place. This is why Osogun is the only one in Yoruba land who stands when greeting an Ooni; Osoguns do not go to the palace but when they do, it is for a short while as they hurry out or they are hastened to leave - it was their father’s house that has been seized, Ife sees the presence of the Osogun there as a likely threat and a possible mutuny. This is also why the Ooni wear the ade-are to Oke-Mogun to ‘greet’ Ogun at the first place he ran to when he was usurped.

The Bini people may have met any of the three: Obamakin, Obalufon l or Obalufon II. They definiely did not meet Ogun, like Derin, he was chosen but did not ‘become’ an Ooni.

As for all Ooni’s oriki having Ogun & Oke rile, that is a wrong guess again. We have a lot of records on Ife at the house including one compiling the Oriki of all the compounds in Ife. Of course that of the Royal Houses are grouped separately from others that were grouped too and ‘Ogun’ and ‘Omo Oke rile’ does not cut across board.

Y0ruba:



1. So Ajamaiye participated in the Ife-Modakeke war. Baba, I stated this prior but you refuted it.

2. You’re stretching your luck here, sir. I am of Giesi bloodline and a little information on him can be gleaned from the internet like some of your statement up there about his ancestry and ascendance to the throne which are correct. Outside of that, you should not try to guess how Ife’s social system works from the outside. In Ife, ruling houses may acknowledge they are of the same source but their Orikis are entirely different. Ife has very many family compounds but ancient Oriki is employed to group them. If Lusi has no Oriki connecting him to Lafogido then he is not of Lafogido stock, I am sorry. If you went to Ife today and visited the agbo ile Lafogido recounting your connection to them, they will ask you to recite your Oriki and I promise you, they will direct you to any of the houses of Giesi, Debooye, Ologbenla, Laroka. These four houses share similar Oriki and the same source, just one line of their Oriki connects them with Ogboru house in Ilare. Oriki in Ife is used to tell history and find ancestry, it is just not for recitations alone. It is part of the marking tool for their social system.

3. Maybe in your place that is the case. In Ife, all descendants of Royal house have no Orisa they are tied to - their only Orisa is primarily Orisa Lajemisin at Ilode and Oranmiyan at Eredunmi. Ogun is the business of ile Osogun house at Iwara. Ooni’s participation in Ogun festival is another story entirely and does not serve as an indicator for ruling houses worshipping Ogun.

4. I do not know all these things you have said about Derin. He may have done them or people may have concocted them to give him an air of mysticism. Either ways, he was just an exception and not th rule of Oonis being powerful prior to ascending the throne.

5. You can as well ask any Ifa priest within your reach if Eji Ogbe is requisite in selecting an Ooni. Even at Ooni’s odun Ifa, 16 Babalawo Olodu must divinate at the palace and the odu that must ‘ro wa’ has to be Eji Ogbe. This is where your reference to Ori comes in - if Ori has chosen it, it will be revealed to us by Ifa. You may as well ask the Babalawo to recite the Odu for you to hear where it is stated there in.

6. You just re-affirmed what I said in my initial post that Ajamaiye was a 19th century personage who was a warrior that served as a ‘mercenary’ in the Ekiti Parapo wars. Ekiti Parapo war was Oyo elements on the one hand and Ijesa/Ekiti/Ife elements on the other hand. The war was fought on different fronts with Ife being one of those fronts - Fabunmi was sent to Ife to fight along side Ife army while certain Ibadan soldiers were sent to fight along side Modakeke. I understand your key grouse with my position is that I said Luusi’s connection to Ife was Ajamaiye fighting alongside Orayigba Ojaja 1 in the Modakeke war but your confirmation of Ajamaiye dying in 1910 confirms the possibility of this latter theory - because Ojaja 1 reignd around this time and Fabunmi from Ekiti was in Ife around this time and Ajamaiye a renowned warrior from Ekiti also participated in this war.

I agree that myself, blog pages and journal articles can not know your ancestral background history more than you do. Keep in mind this analogy is applicable to me as well, in that you can not know my background history more than I do as well.

Blessings, have a restful weekend sir.

1. It was during Ooni Derin–in abscentia that he fought and not along Fabunmi on the war front. This is the difference.
2. It is marvellous knowing you as a brother from the same family . And you affirm what I intend mentioning as it relate to the descendants of Oranmiyan . And Oriki Luusi, is not on display and I am sure you can do self research on his Oriki because I want you do research on him.
3. Orisa Oranmiyan is the one we are attached to and worship, you just didnt get my point as regard Ogun.
6. I had no intention to disagree with you if you had not used the word ‘mercenary', for Ajamaiye because this word is used for someone, who get gain for fighting for his host.That was my grouse but not anymore.


Cheers

Y0ruba:



1. So Ajamaiye participated in the Ife-Modakeke war. Baba, I stated this prior but you refuted it.

2. You’re stretching your luck here, sir. I am of Giesi bloodline and a little information on him can be gleaned from the internet like some of your statement up there about his ancestry and ascendance to the throne which are correct. Outside of that, you should not try to guess how Ife’s social system works from the outside. In Ife, ruling houses may acknowledge they are of the same source but their Orikis are entirely different. Ife has very many family compounds but ancient Oriki is employed to group them. If Lusi has no Oriki connecting him to Lafogido then he is not of Lafogido stock, I am sorry. If you went to Ife today and visited the agbo ile Lafogido recounting your connection to them, they will ask you to recite your Oriki and I promise you, they will direct you to any of the houses of Giesi, Debooye, Ologbenla, Laroka. These four houses share similar Oriki and the same source, just one line of their Oriki connects them with Ogboru house in Ilare. Oriki in Ife is used to tell history and find ancestry, it is just not for recitations alone. It is part of the marking tool for their social system.

3. Maybe in your place that is the case. In Ife, all descendants of Royal house have no Orisa they are tied to - their only Orisa is primarily Orisa Lajemisin at Ilode and Oranmiyan at Eredunmi. Ogun is the business of ile Osogun house at Iwara. Ooni’s participation in Ogun festival is another story entirely and does not serve as an indicator for ruling houses worshipping Ogun.

4. I do not know all these things you have said about Derin. He may have done them or people may have concocted them to give him an air of mysticism. Either ways, he was just an exception and not th rule of Oonis being powerful prior to ascending the throne.

5. You can as well ask any Ifa priest within your reach if Eji Ogbe is requisite in selecting an Ooni. Even at Ooni’s odun Ifa, 16 Babalawo Olodu must divinate at the palace and the odu that must ‘ro wa’ has to be Eji Ogbe. This is where your reference to Ori comes in - if Ori has chosen it, it will be revealed to us by Ifa. You may as well ask the Babalawo to recite the Odu for you to hear where it is stated there in.

6. You just re-affirmed what I said in my initial post that Ajamaiye was a 19th century personage who was a warrior that served as a ‘mercenary’ in the Ekiti Parapo wars. Ekiti Parapo war was Oyo elements on the one hand and Ijesa/Ekiti/Ife elements on the other hand. The war was fought on different fronts with Ife being one of those fronts - Fabunmi was sent to Ife to fight along side Ife army while certain Ibadan soldiers were sent to fight along side Modakeke. I understand your key grouse with my position is that I said Luusi’s connection to Ife was Ajamaiye fighting alongside Orayigba Ojaja 1 in the Modakeke war but your confirmation of Ajamaiye dying in 1910 confirms the possibility of this latter theory - because Ojaja 1 reignd around this time and Fabunmi from Ekiti was in Ife around this time and Ajamaiye a renowned warrior from Ekiti also participated in this war.

I agree that myself, blog pages and journal articles can not know your ancestral background history more than you do. Keep in mind this analogy is applicable to me as well, in that you can not know my background history more than I do as well.

Blessings, have a restful weekend sir.

1. It was during Ooni Derin–in abscentia that he fought and not along Fabunmi on the war front. This is the difference.
2. It is marvellous knowing you as a brother from the same family . And you affirm what I intend mentioning as it relate to the descendants of Oranmiyan . And Oriki Luusi, is not on display and I am sure you can do self research on his Oriki because I want you do research on him.
3. Orisa Oranmiyan is the one we are attached to and worship, you just didnt get my point as regard Ogun.
6. I had no intention to disagree with you if you had not used the word ‘mercenary', for Ajamaiye because this word is used for someone, who get gain for fighting for his host.That was my grouse but not anymore.


Cheers..

Y0ruba:


Did she propound the theory in ‘Art and Risk in Ancient Yoruba: Ife History, Power, and Identity, c. 1300‘? If yes, I have read and used the book for my research and didn’t find such in it. Can you refer me to the page or cite what book/article she said this in so I can read?

Ogun was an Ooni elect but was an unwanted candidate who was usurped by Osangangan Obamakin. Ogun was usurped; his house was seized and turned into the present day Ooni’s palace (because Obamakin & his people could not move into Oduduwa’s palace); and was banished from Ife. He was on his way out of Ife through Iwara road when Obawara sympathised with him and invited him in; Ogun’s marriage to or love affair with the man’s daughter gave birth to the Osogun compound in Ife. He left and there and continued on, going from place to place. This is why Osogun is the only one in Yoruba land who stands when greeting an Ooni; Osoguns do not go to the palace but when they do, it is for a short while as they hurry out or they are hastened to leave - it was their father’s house that has been seized, Ife sees the presence of the Osogun there as a likely threat and a possible mutuny. This is also why the Ooni wear the ade-are to Oke-Mogun to ‘greet’ Ogun at the first place he ran to when he was usurped.

The Bini people may have met any of the three: Obamakin, Obalufon l or Obalufon II. They definiely did not meet Ogun, like Derin, he was chosen but did not ‘become’ an Ooni.

As for all Ooni’s oriki having Ogun & Oke rile, that is a wrong guess again. We have a lot of records on Ife at the house including one compiling the Oriki of all the compounds in Ife. Of course that of the Royal Houses are grouped separately from others that were grouped too and ‘Ogun’ and ‘Omo Oke rile’ does not cut across board.

There is something I want you to take note of very well,which was during the reign of Ogun before Usurping him. This is very important because, he reigned before the rebellious act against him and would have taken years. This is an area you can explore. And I am tempted to to affirm that he was the one they met. This is because ,it wasn't too long that he left that Oranmiyan returned and took over . And when Lajamisan became Ooni ,he maneuvered and made sure his descendants were the ones that held that throne from that period. I am sure he heard how Ogun was rebelled against and he prevented this for his descendants sake from his own time. I am sure you can picture the past and see what would have happened the rebels in ILE IFE. Only God knew how he did it .
And, on the Oriki,I didn't guess and I actually didnt mean all but prevalent.

Olu317:

1. It was during Ooni Derin–in abscentia that he fought and not along Fabunmi on the war front. This is the difference.
2. It is marvellous knowing you as a brother from the same family . And you affirm what I intend mentioning as it relate to the descendants of Oranmiyan . And Oriki Luusi, is not on display and I am sure you can do self research on his Oriki because I want you do research on him.
3. Orisa Oranmiyan is the one we are attached to and worship, you just didnt get my point as regard Ogun.
6. I had no intention to disagree with you if you had not used the word ‘mercenary', for Ajamaiye because this word is used for someone, who get gain for fighting for his host.That was my grouse but not anymore.


Cheers

1. Actually, sir, during Derin’s time, Orayigba Ojaja l was the Ooni & the war was on. As at the time of Derin’s Ooni elect period the British had already waded in the war and battles were put on hold with Fabunmi & his Ekiti team on ground; Ibadan & their team on ground. The period of Derin in-absentia (his death) was when peace was fully brokered, treaties were signed & war camps were vacated.

2. Yes sir, same here. The oriki go hard o, person go need travel to your town to get such information properly I believe.

3. No shakes, baba.

4. My contextual usage was not that Ajamaiye had any economic gain or any intended gain to have fought in the war. My usage was in the perspective of Ibadan warriors like Akintola who fought on the Modakeke’s side or Fabunmi who fought on Ife’s side or Orayigba Ojaja who fought on Latosa’s army at Egba wars. He fought as a brave man to preserve and protect what he believed in, he was only a ‘mercenary’ because he had to leave his domain to come to Ife and left again after the war was done.

Blessings, baba.

Y0ruba:


1. Actually, sir, during Derin’s time, Orayigba Ojaja l was the Ooni & the war was on. As at the time of Derin’s Ooni elect period the British had already waded in the war and battles were put on stopped with Fabunmi & his Ekiti team on ground; Ibadan & their team on ground. The period of Derin in-absentia (his death) was when peace was fully brokered, treaties were signed & war camps were vacated.

2. Yes sir, same here. The oriki go hard o, person go need travel to your town to get such information properly I believe.

3. No shakes, baba.

4. My contextual usage was not that Ajamaiye had any economic gain or any intended gain to have fought in the war. My usage was in the perspective of Ibadan warriors like Akintola who fought on the Modakeke’s side or Fabunmi who fought on Ife’s side or Orayigba Ojaja who fought on Latosa’s army at Egba wars. He fought as a brave man to preserve and protect what he believed in, he was only a ‘mercenary’ because he had to leave his domain to come to Ife and left again after the war was done.

Blessings, baba.

The war seem to have started earlier than 1878—1880 that Ooni Ojaja1 reigned and from record,Derin Ologbenla witnessed the war as well before he passed on to great beyond as well as Ajamaiye and the rest fighters such as Ogedengbe. Ironically, Fabunmi didn't continue but went back to Oke Imési ,his natural abode. You can find this journal for your perusal as it regard Susan Blier.

Olu317:

There is something I want you to take note of very well,which was during the reign of Ogun before Usurping him. This is very important because, he reigned before the rebellious act against him and would have taken years. This is an area you can explore. And I am tempted to to affirm that he was the one they met. This is because ,it wasn't too long that he left that Oranmiyan returned and took over. And when Lajamisan became Ooni ,he maneuvered and made sure his descendants were the ones that held that throne from that period. I am sure he heard how Ogun was rebelled against and he prevented this for his descendants sake from his own time. I am sure you can picture the past and see what would have happened the rebels in ILE IFE. Only God knew how he did it .
And, on the Oriki,I didn't guess and I actually didnt mean all but prevalent.

1. No sir, Ogun did not reign. He had not even begun the rituals to become an Ooni. He was only the ‘elect’ because most princes had and he was the only warrior like one left of Oduduwa’s offsprings in Ife. He was bombarded on all sides and never did the ritual nor entered Oduduwa’s palace at Idio. He was busted at his house and driven off.

2. Actually, Oranmiyan was away at Oko (Osile Egba) Oyo and later Bini for a long time. I would like to think his father sanctioned his travels to Oko & Oyo but his travels to Bini was sanctioned by Obalufon Ogbogbodinrin who was on the throne while Oranmiyan was away and his son Obalufon ll took over by the time Oranmiyan returned. It was a long time span, baba. Oranmiyan took over and did not reign for long, he died shortly after.

3. After Oranmiyan passed. Power went back to Obalufon ll and ever since, power rotated between Oduduwa’s line and Obamakin/Obatala’s line. Overtime, during Aderemi’s time, Ooniship became limited to four houses of Oranmiyan’s line. Things were not always that way, even after Lajemisin. There were a lot of things I typed in this paragraph but had to delete them. They are in-house stuff that I have to treat as such and can not put in public.

Olu317:
The war seem to have started earlier than 1878—1880 that Ooni Ojaja1 reigned and from record,Derin Ologbenla witnessed the war as well before he passed on to great beyond as well as Ajamaiye and the rest fighters such as Ogedengbe. Ironically, Fabunmi didn't continue but went back to Oke Imési ,his natural abode. You can find this journal for your perusal as it regard Susan Blier.

1. Derin witnessed the war but he was instead at Ondo, controlling the eastern flanks of Yoruba land to Bini. He was not in Ife fighting the war - Ayikiti Ojaja 1, Fabunmi & Ajamaiye were in Ife fighting the Modakeke directly in battles.

2. Blier inferred from Ikedu. We must understand that Ikedu is Ugbo type of History rendered in Ugbo language. We must keep in mind that the author is not a local and will definitely encounter limitations of language, interpretations and placements of certain events in her study.

Keeping in mind that Ikedu is Ugbo’s history of Ife, the civil war being referred to here was that between Ugbo the raiders/kidnappers on the one hand against Obalufon ll, Ife people and Moremi on the other hand. The author tried to explain the civil war by treating Ugbo raids as the actual war in Ife leading to disorder rather than as an attendant effect of the wars between Obatala & Oduduwa who had long passed before Obalufon, Oranmiyan, Ugbo raids & Moremi.

If you place the excerpt you have shared with Olugbo’s narratives, you will find that there are commonalities in both with Ugbo raids taking the centre stage. Ife’s glass beads, arts, trade and economic apogee were facilitated by Obalufon ll who also sent brass workers to Bini to teach them how it is done there.

The author did not necessarily lie. She, like every historian tried to propound a theory hinged on Ife arts in explaining Ife history. She only wanted to lend a voice to the debate like Oba Bini lent his saying Oduduwa was their lost prince.

Y0ruba:


1. No sir, Ogun did not reign. He had not even begun the rituals to become an Ooni. He was only the ‘elect’ because most princes had and he was the only warrior like one left of Oduduwa’s offsprings in Ife. He was bombarded on all sides and never did the ritual nor entered Oduduwa’s palace at Idio. He was busted at his house and driven off.

2. Actually, Oranmiyan was away at Oko (Osile Egba) Oyo and later Bini for a long time. I would like to think his father sanctioned his travels to Oko & Oyo but his travels to Bini was sanctioned by Obalufon Ogbogbodinrin who was on the throne while Oranmiyan was away and his son Obalufon ll took over by the time Oranmiyan returned. It was a long time span, baba. Oranmiyan took over and did not reign for long, he died shortly after.

3. After Oranmiyan passed. Power went back to Obalufon ll and ever since, power rotated between Oduduwa’s line and Obamakin/Obatala’s line. Overtime, during Aderemi’s time, Ooniship became limited to four houses of Oranmiyan’s line. Things were not always that way, even after Lajemisin. There were a lot of things I typed in this paragraph but had to delete them. They are in-house stuff that I have to treat as such and can not put in public.

1. The dreaded Ogun that went as far as Ekiti and was known as Ogun Onirè,and went to different places executing war and whose name was a corruption of Ogun Ooni rè. This was the only Ogun,the descendants of Odudua that was troublesome and love prosecuting war. If, your assertion is true,then the regency status as Ooni is contentious of a warrior son as Ogun. But,then,there are information that had been lost to the wind because Oral account isn't too perfect and I understand this with humility. However, there are discrepancy among the listing of Oonis if your information is correct because, the ranking showed Ogun reigned after Obamakin was chased from the throne. And Obalufon Ogbogbodinrin reigned after Ogun had left before he died around present day Shaki.

2. The historical account identify Oranmiyan formed Bini before establishing Oyo ilè and not the reverse.

3. In as much that Obalufon was also related to Oranmiyan through Obatala—Odudua connection , which can't be denounced because there are so many Odudua descendants that are eligible to the throne but Eledumare allowed Lajamisan to hold forth despite, internal family disagreement over who is to become the Ooni. The point here is that I understand what you mean.

Y0ruba:


1. No sir, Ogun did not reign. He had not even begun the rituals to become an Ooni. He was only the ‘elect’ because most princes had and he was the only warrior like one left of Oduduwa’s offsprings in Ife. He was bombarded on all sides and never did the ritual nor entered Oduduwa’s palace at Idio. He was busted at his house and driven off.

2. Actually, Oranmiyan was away at Oko (Osile Egba) Oyo and later Bini for a long time. I would like to think his father sanctioned his travels to Oko & Oyo but his travels to Bini was sanctioned by Obalufon Ogbogbodinrin who was on the throne while Oranmiyan was away and his son Obalufon ll took over by the time Oranmiyan returned. It was a long time span, baba. Oranmiyan took over and did not reign for long, he died shortly after.

3. After Oranmiyan passed. Power went back to Obalufon ll and ever since, power rotated between Oduduwa’s line and Obamakin/Obatala’s line. Overtime, during Aderemi’s time, Ooniship became limited to four houses of Oranmiyan’s line. Things were not always that way, even after Lajemisin. There were a lot of things I typed in this paragraph but had to delete them. They are in-house stuff that I have to treat as such and can not put in public.

1. The dreaded Ogun that went as far as Ekiti and was known as Ogun Onirè,and went to different places executing war and whose name was a corruption of Ogun Ooni rè. This was the only Ogun,the descendants of Odudua that was troublesome and love prosecuting war. If, your assertion is true,then the regency status as Ooni is contentious of a warrior son as Ogun. But,then,there are information that had been lost to the wind because Oral account isn't too perfect and I understand this with humility. However, there are discrepancy among the listing of Oonis if your information is correct because, the ranking showed Ogun reigned after Obamakin was chased from the throne. And Obalufon Ogbogbodinrin reigned after Ogun had left before he died around present day Shaki.

2. The historical account identify Oranmiyan formed Bini before establishing Oyo ilè and not the reverse.

3. In as much that Obalufon was also related to Oranmiyan through Obatala—Odudua connection , which can't be denounced because there are so many Odudua descendants that are eligible to the throne but Eledumare allowed Lajamisan to hold forth despite, internal family disagreement over who is to become the Ooni. The point here is that I understand what you mean....