News update
Fears as military personnel allegedly unleash mayhem on phone dealers in Ilorin
.. destroy properties worth millions of naira
Some military officers on Monday, February 20 created a high-graded tension as they continue to indiscriminate shoot into the air, allegedly beating and destroying properties belonging to phone dealers at Challenge phone market, Ilorin, the capital of Kwara State.
10 Professors in one family
The Ijaiya family of Offa boasts an impressive feat of having 10 professors among their kin. These distinguished scholars go by the names of Professor Sidikat, Gafar, Mufutau, Waheed, Najeem, Abdulmajeed, Maruf, Lawal, Hakeem, and Munir.
Offa, a town located in Kwara, can take pride in being home to 100 professors who are currently teaching in universities across the country.
What do you know about Òkè-Ọde?
Oke-ode is a big town in kwara state, Nigeria.
Òkè-Ọde indigenes are responsible reliable, trusted, honest, truthful, hardworking and peaceful. The people living there lives comfortable and in happiness. Hence the reason why many people relocated from their town to Òkè-Ọde town. The earlier Òkè-Ọde were called Òkè-ilé, during their forefathers lifetime, they move from one Place to another which means they move from oke-ile village to oke-ode town.
Since then they started building houses in oke-ode and is well developed, even people's outside the oke-ode come to visit the town while some stayed in the town and sell their market most especially on their market days.
Their market is an urban market, because people comes from osun state, kogi state, Ogun state and all the neighboring towns around Kwara State usually comes to the market in order to trade their market simply because market is moving well in oke-ode township.
So all this made oke-ode more unique and powerful among the rest. You too can come and visit oke-ode for better understanding whether you're a civil servant or trader, you will see that by the special grace of god, you will make your profit, because that is why people "rush in" to the town that is , everything is going smoothly the citizens of oke-ode now travels all over the world and many of them lives outside of Nigeria.
Inside Kwara
Concerned Nigerian: "Charles, why do we have an Arabic inscription on the Naira? Is Nigeria an Islamic nation?"
Charles Awuzie:
Please calm down. The problem we have in Nigeria is lack of proper citizenship education.
The Arabic script on the Naira is actually Ajami.
Ajami is a pre-colonial era practice of writing other languages using a modified Arabic script.
Ajami was sewn into the fabrics of the socio-cultural life of our ancestors.
Swahili and Hausa are the major languages written in Ajami.
Utendi wa Tambuka is a Swahili Poem written in Ajami around 1728AD. Utendi wa Tambuka is Swahili but the writing style is Ajami. (See Sample C in the pictures attached).
If you check the old Naira, (sample A in attached pictures) Naira Goma which means Ten Naira was written in Hausa with Ajami script. Yes, that's Hausa language but scripted with Ajami to reflect the historical relevance of Ajami in Africa. This has nothing to do with religion but history and culture.
But in 2007, President Olusegun Obasanjo cited that most Nigerians can now understand English language and there was no longer need to reflect Ajami on the Naira so the Ajami scripted Naira Goma was replaced with the modern Hausa language and written as seen in Sample B.
Now understand that Igbo and Yoruba are scripted in Latin Letters. Unfortunately, this is the reality of Africa as we lost our original African writing styles due to external influences. In fact, truth be told, the closest African writing practice we can have on the Naira is Ajami.
After Obasanjo's administration, Ajami was not used on lower Naira denominations until 2014 when President Goodluck Jonathan's administration issued a new N100 note to commemorate the 1914 amalgamation and the words “Naira Dari” — Hausa for “one hundred naira” — appeared in Ajami. Again, this was misunderstood but I blame the almost useless National Orientation Agency for not doing enough to educate Nigerians about the significance of Ajami.
Like I said in the opening sentence of this article, Nigeria's major problem is lack of proper citizenship education and history. We are lost but we know not.
We have embraced Latin scripting and developed phobia for Ajami which is the only surviving Africanized writing practice from pre-colonial era.
I leave you to judge whether we still need Ajami on our Naira or not... But at least Know that Ajami on the Naira has no connection with Islam just as Latin Letters on the Naira has no link to Christianity - it's simply a writing style.
My name is Charles Awuzie and I want Nigeria to work again.
Maranatha.
Olupo of Ajese Ipo Announces
the new Chief Imam of Ajase Ipo,
Imam Alhaji Taofeek Atoloye.
Congratulations
HISTORICAL RECONSTRUCTION OF ỌFFA, KWARA STATE (1)
1.0 INTRODUCTION
Today, Ọ̀ffà is distinguished with five phenomena in Yorùbá lands:
It is the head of Ibọlọ land/dialect of Ọ̀yọ́ (Ibọlọ starts from Ìwo in present-day Ọsun State tó Ajashẹ-Ipòo in Kwara State. The former is Ifẹ Town, being founded by Telu, the firstborn of Luwo, the 21st Ọọni of Ifẹ and the latter is considered Gateway to Ìgbómìnà Kingdom. I have written on both).
Ọranmiyan's descendants were divided into four (4) distinct families by their dialects. These formed the four provinces of Ọ̀yọland́: Ẹkun Ọtun, Ẹkun Osi, Epó and Ibọlọ provinces. The Ibọlọ, which Ọ̀ffà belongs and subsequently become the Head, lies to the South-East of Ẹkun Osi towns. Prominent towns in this province were: Irẹsa, Ọ̀ffà, Ọyan, Òkùkù, Ikirun, Osogbo, Ido Ọsun, Ilobu, Ejigbo and Ẹ̀dẹ̀. All these, except Ọ̀ffà, are in present-day Ọsun state, South-West, Nigeria.
2. After Ifẹ and Ìjẹ̀sà, the noun Ọ̀ffà is the most likely used as prefix for Towns/Villages heterogeneously in Yorùbá. I gathered 16. These are all historically connected to the present Ọ̀ffà (Ọ̀ffà Arìnlolu/Ilé):
Ọ̀ffà-Maíkà
Ọ̀ffà Ora
Ọ̀ffàtẹdo (founded by Ọba Adégbóye; its history would be subsequently treated)
Ọ̀ffà Baba Ìsàlẹ̀
Ọ̀̀ffà Àtìpẹ
Ọ̀ffà Igbo (D, E and F are now areas in Ìbàdàn, Ọ̀yọ́ State)
Ọ̀ffà Igbolotu (defunct)
Ọ̀ffà Ọfun (also called Ọ̀ffà Ọjaka)
Ọ̀ffà Irese (used to be beside Ìgbàja. Read my submission on Irese and Olú Òjé ancestries)
Ilọfa (also in Kwara State)
Ọ̀ffà Èésun (near the Naval School)
Ìsàlẹ̀ Ọ̀ffà in Òkùkù, Ọsun State (also founded by Ọba Adégbóye; its history would be subsequently treated)
Ọ̀ffà Igbó-Oro (close to the present-day Ọlọffa Palace)
Ọ̀ffà Ikose (near the present town of Ilẹmọna)
Alairin family in Ikẹrẹ-Èkìtì in presentday Èkìtì State
Ìsàlẹ̀ Ọ̀ffà in Ìgbayé (Odò-Ọtin Local Government of Ọsun State)
3. Ọffa is a hub of western education. It is said to be second to Èkìtì in production of highest number of professors in Yorùbá land. Moreover, today, Ọffa is the only town with the highest number of tertiary institutions in Kwara state: 4 universities; (two proposed) 4 polytechnics, 1 Health Technology, 1 Naval School and 2 colleges of Education (1 is affiliation center).
University Of Offa [Proposed]
Summit University
Ebenezer University [Proposed]
NOUN University
The Federal Polytechnic [FEDPOFFA]
Graceland Polytechnic
Lens Polytechnic
Metropolitan Polytechnic
Ila Ọ̀ràngun Study Centre
PAN Africa College of Education
Kwara State Health Technology
4. Ọ̀ffà is the second most populated town in Kwara State after Ilọrin, the capital, with a population of about 113,830 or more inhabitants.
5. It is the headquarters of Ọ̀ffà Local Government in Kwara State. The only town to be solely made LG in the state.
Offa is well known for cultivation of sweet potatoes, yam and maize. The two aforementioned are (with peacock) are totemic symbols of Ọffa, as evident in one of her eulogy being addressed as the home of sweet potatoes and yams were the cause of the wrestling between the two brothers that's latterly regarded as tradition of Ọffa. Ìjàkadì Lóró Ọ̀ffà.
Also, the town is noted for its weaving and dyeing trade, using vegetable dyes made from locally grown indigo and other plants. Hence the Oríkì:
Ọmọ ojú tí dáro dáro Onimọka
Ó dáro tán, ọwọ rẹ dúdú.
Arò dúdú, arò ó yà bù mu
Arò dúdú, arò ó yà bù wẹ
Arò dúdú, arò ó yà bù bọju........
1.1: OFFA AND LITERATURE
Ọ̀ffà's rich history is comprehensively documented in a book written by James Bukoye Ọlafimihan, an educationist and clergyman, titled 'Ìwé Ìtàn Ọ̀ffà', literally translated The Book of the History of Ọffa. It was the earliest historical attempt on Ọ̀ffà.
Another full effort is 'Ọlọfamọjọ: A Socio-Cultural Political History of the People of Ọ̀ffà' by Raheem A. Lateef in 2009. It is published by NNI Publishers Ltd in Ilọrin, Kwara State Capital. I read the book's copy of Chief Onikoyi of Ọffa and owner of Mayor Rentals who is a retired Custom Officer.
Other books are: 'Augustus Bandele Oyèdiran: A Life Lived For Others' [by Akinjide Ọsuntokun, Babajimi Fasẹkẹ and Tẹ́nìọla in 2013], J. S. Olawoyin’s My Political Reminiscences 1948 – 1983, L. A. K Jimoh’s ILORIN: The Journey So far, Path of Destiny [by Professor Jimoh Mosobalaje Oyawoye] partly trace Ọ̀ffà histories.
Ọ̀ffà is the home of the legendary Mọremi, who was responsible for the defeat of the frequent Ugbo of Ilajẹ ẹsẹ Odò in present-day Òndó State who raided Ifẹ. This has been discussed in my submission titled, "THE CRADLE: ILÉ-IFẸ̀, ODÙDUWÀ AND THE YORÙBÁ" (1-3).
1.2: GEOGRAPHICAL AND HISTORICAL BACKGROUND OF OFFA
Geographically, Ọ̀ffà is centrally located in the midst and middle of many neighboring towns like Erin-Ilé in the south, Ijagbo (read my historical reconstruction of Ijagbo and on Aláran ancestry) in the north, Igosun and Ìpẹẹ̀ in the east and Ilẹmọna, Iraa (read my submission on this town and some part of Ọ̀̀yọ́ ancestry where I mentioned Ọya), Ìkọ́tun (this is Ìkọ́tun Ilé, its subordinate in Lagos is Orílè Ìkọ́tun aboriginally) and Ojoku in the west.
Ọ̀ffà as a city found in Kwara, Nigeria is located 8.15 latitude and 4.72 longitude and it is situated at elevation 419 meters above sea level. It operates on the WAT time zone which means that it follows the same time zone as Ilọrin, Kwara State Capital. It lies along the rail road from Lagos and at the intersection of roads from Ilọrin town, Lafiaji and Ikirun.
This sub-chapter discusses the settlement, geography and historical background of Offa. Also, it provides an overview of the people occupying the area, the good climatic condition of Offa which endears it to foreigners, etc. Thus, it is an attempt to provide comprehensive historical background of Offa from the earliest time.
This equally highlights the efforts made by the founder of Offa, Olalomi Olofagangan, to establish a formidable town, which served as a reference point for the successive kings irrespective of incessant ransack/persecutions faced in the hands of attackers.
A. The Geographical Location of Offa in Kwara State
Offa is located on the south-east of Ilorin, the capital of Kwara State. The town is situated on longitude 50o East and latitude 80o North. Offa is bounded to the south by Ijagbo; to the north by Erin-Ile; to the east by Ira; and to the west by Ipee. It is about 56 kilometres from Ilorin, 20 kilometres away from Ira, and also, about 3 kilometres from Erin-Ile. There is no clear cut boundary between Ijagbo and Offa because houses are built on both sides. Demarcation could be ascertained through signposts and statutory papers endorsed by the Ministry of Land and Survey for clear boundary demarcation between the two communities.
Offa is situated on a gentle plateau of about 1,429 feet (408.9m) above sea level. It has, indeed, been aptly described as a watershed between the Ogun-Osun River Basin and Niger Basin. It is also situated 215 miles (344km) on the south-west (SW) rail line from Lagos. It is regarded, geographically, as a “gap town” and has been a major Railway Depot Station since 1956 when the railway station was upgraded from corrugated iron sheet building to a full-fledged office.
The climate in Offa is divided into two seasons the rainy season, characterised by heavy rainfalls, which usually start from April and end in October, with little showers to mark the end of the rains in early November and the dry season characterized by excessive sunshine, leading to the hot and dry climatic conditions in the area. It usually starts in late November and ends in March.
B. The Historical Origin of Offa
Going by the history lane, though, strenuous efforts were made to obtain reliable archival records from various sources as there were controversies surrounding the exact year of its existence. A source has it that Ọ̀ffà was first settled around AD 1000. While another source documented it to have been around 1395, A.B.O.O (2013) speculates "around 1350". If analyzed with the year 1448 which Ọlalọmi expired, 1395 is probable.
Be it as it may, none ever debunked the fact that Offa was founded by Ọlalọmi Olúlákun Ọlọ́fangangan who happened to be a crown prince from Ọ̀̀yọ́. He was a direct descendant of Ọranmiyan. He is a descendant of Ọranmiyan from the maternal side. His mother’s name (Tapa name) sounds like Yanrin, same pronunciation as a kind of Yorùbá vegetable. Hence, Ọ̀ffà considered it sacrilegious to call Yanrin by name. In Oríkì Ọ̀ffà, it is said "Èése tẹ le pe Yanrin lookọ (what can't you call Yanrin by name)?
Adeboye (1967) gives the above line and explanation.
Over-time, Ọlalọmi was nicknamed Ọlọ́fa [a person who owns an arrow] which he usually carried around, hung on his shoulder ad side, conspicuously. Ọlọfa was a renowned hunter credited for his professionalism as an archer. For even those who did not see him physically, the name gives a mental picture of “Ọlọfa Gangan,’’ reflecting the way he moved around with his bow and arrow and his unrivalled prowess as a marksman in his various hunting expenditures in Yorùbá land.
He was to undertake a sojourn to a virgin land which was later named Ọ̀ffà, derived from Ọlọfa. Reasons behind his departure have been a cause of debate. Some say it might be a succession dispute. There is also possibility that he left on a game expedition. Or he left due to adventurous spirit. The trio was common in those days.
His first established community was at the bank of a river known as Maika, on the way to Ira Town, in present-day Ọyun Local Government of Kwara state. It was called Ọ̀ffà-Maíkà, compound noun for both the arrow and the river. A sort of compromising name. He left Maíkà because of its unsuitability and relocated to Ilọfa. He deserted Ilọfa for Ọ̀ffà Ora, in the land of Nupe/Tapa, his mother land.
He afterwards returned to Yorùbá side and found Ọ̀ffà Irese near Ìgbàjá in the present-day Ifẹlodun Local Government of Kwara state. The impact of Tapa (Nupe War) forced him to Ọ̀ffà Ikose, near the present town of Ilẹmọna. From here, his next destination was Ọ̀ffà Èésun, near the now Naval School in Ọ̀ffà. It was at Ọ̀ffà Èésun that Ọlalọmi Ọlọfagangan died by 1448, as the first ruler of Ọffa (Ọlọffa), after he had successfully established a virile Ọ̀ffà Community.
After his demise, Ọlalọmi was succeeded by his eldest son, Olutide, who ruled from 1448-1491 (43 years). Olutide's reign was characterized by a period of peace, joy and prosperity. This peaceful period was however short-lived as the Nupe War resurfaced. This necessitated their move from Ọ̀ffà Èésun to Ọ̀ffà Igbolotu.
Oluwole became the Ọlọffa at Igbolotu, after Nupe War ceased in 1526. Oba Oluwole later went back to Ọ̀ffà Èésun to bury his father, Ọba Olùgẹsinde (1491-1526), who ruled after Ọba Olutide. He gradually returned the Ọ̀ffà people to Èésun.
Unfortunately, soon after their return, they were confronted with another problem - an invasion by mysterious giant rats. This made them relocate to Ọ̀ffà Igbolotu for the second time.
While in Offa Igbolotu, Okunmolu (1567-1624) was installed as Ọlọffa after Ọba Oluwole's demise. It was during Okunmolu's reign that the people of Ọffa cultivated farms at a place known as Ọ̀ffà Igbó-Oro, close to the present-day Ọlọffa Palace. The farms at Igbó-Oro were ravaged by wild animals. This prompted the people to protect their farms with Oro, a sort of fe**sh guard. It is from this special guard that the place derived its name (Igbo-Oro: forest/farms protected by fe**sh guard). It is presently located behind the palace of the Ọlọffa of Ọffa, close to the stream of Odo-Ayaba.
Before people could peacefully settle at Igbó-Oro, the menace of giant rats resurfaced. The rats terrified and bit aged people while asleep. They absconded with small infants, whenever their mothers were out of sight. These rats forced people to shift a little further to a place known as Ọ̀ffà Arinlolu. This is the present day Ọ̀ffà. It also goes by the name Ọ̀ffà Ilé.
The first set of people to move to Ọ̀ffà Arinlolu from Ọ̀ffà Eesun are known and the compound they established is called Asalọffa (they who run from Ọ̀ffà). The full appellation is A sa l'Ọffa Èésún (those who run from Ọ̀ffà Eésun {to Offa Arinlolu}).
It was after they migrated to this site (Ọ̀ffà Arinlolu) that Ọba Okunmolu died. The year was 1624.
Note that Ọ̀ffà Arinlolu has expanded to three more Ọ̀ffàs: Ọ̀ffà-Maíkà, Ọ̀ffà Èésun and Ọ̀ffà Igbó-Oro. Hence Ọ̀ffà Arinlolu is 4 in 1, in biblical language.
When referring to these journeys, Ọ̀ffà indigenes are praised:
Ilẹ́ yí ko gbaayé, a ko lo si Ọ̀ffà Maíkà
(This land [Ọ̀yọ́ Ilé] could not occupy us, we moved to Ọ̀ffà Maíkà)
Nígbàtí Ọ̀ffà Maíkà ko gba wa mọ, a ko lọ sí Ọ̀ffà Irese
(When Ọ̀ffà Maíkà could not occupy us, we moved to Ọ̀ffà Irese)
Nígbàtí Ọ̀ffà Irese ko gba wa mọ, a ko lọ sí Ọ̀ffà Ikose,
(When Ọ̀ffà Irese could not occupy us, we moved to Ọ̀ffà Ikose)
Nígbàtí Ọ̀ffà Ikose ko gba wa mọ, a ko lọ sí Ọ̀ffà Èésun,
(When Ọ̀ffà Ikose could not occupy us, we moved to Ọ̀ffà Èésun)
Nígbàtí Ọ̀ffà Èésun ko gba wa mọ, a ko lọ sí Ọ̀ffà Igbólotu
(When Ọ̀ffà Èésun could not occupy us, we moved to Ọ̀ffà Igbólotu)
Nígbàtí Ọ̀ffà Igbólotu ko gba wa mọ, a padà sí Ọ̀ffà Èésun,
(When Ọ̀ffà Igbólotu could not occupy us, we returned to Ọ̀ffà Èésun)
Nígbàtí Ọ̀ffà Èésun ko tún gba wa mọ, a ko lọ sí Igbo-Oro
(When Ọ̀ffà Èésun could not occupy us, we moved to Ọ̀ffà Igbó Oro)
Nígbàtí Igbo-Oro ko gba wa mọ, a ko lọ sí Ọ̀ffà Àrínlolu
(When Ọ̀ffà Igbó Oro could not occupy us, we moved to Ọ̀ffà Àrínlolu)
Rahaman Adetunji Lateef, in his work Olofamojo A Socio-Cultural and Political History of The people of Offa, analyses the erroneous impression about Offa people regarding the settlement and re-settlement of Offa as a community engaged in incessant wars between her and the Nupes, and in the course of escape from natural causes such as the rat invasion. He says that, it has been alleged in some quarters that “Offa has no land”, and that she abandoned her land in entirety in the course of her resettlement(s).
He further states that Offa currently occupies the land of her suburb towns like Erin-Ile. He argues that these allegations are totally misconstrued.
His analysis provides historical evidences to the ownership of Offa land by saying that it is an incontrovertible fact that Olalomi Olofagangan first launched the first Offa community at “Maika” after years of hunting in the wilderness, which later became Offa town as earlier explained. He maintains that it could be authoritatively asserted that when Olalomi first settled at Maika, he met nobody or towns on the landmass in which he hunted for long time. The author’s analysis is relevant to this work because of the erroneous conceptions created in some quarters that Offa had no land to accommodate anything such as railway structure, hence the people of Offa capitalized on the weakness of their neighbouring towns to carve out more land into their fold.
Lateef equally gives a historical background of how the neighbouring towns met the founder of Offa at the onset and how most of these towns paid homage to him. There was no indication that he (founder of Offa) had to pay tribute or homage to anybody for the use of the land, and he did not have to seek the consent of anyone to settle on the virgin land, except the Alaafin of Oyo who authorised him to occupy part of Ibolo Division with his people. He argues that, if Olalomi had occupied a wrong land or was given land by any suburb towns to raise his home, he would have been compelled to pay tribute (isakole) to his landlord. No suburb towns, including Erin-Ile, had received isakole from the Olofa of Offa. Rather, the Olofa had received tribute from the suburb towns in the past. The text is relevant in the analysis of the origin, migration and settlements of Offa people. It puts in place the chronological events of how Offa was established by the founder and the attraction the area gave to the people before the coming of the white men. The area had a record of success in term of population growth in spite of the incessant wars of conquest it experienced. The large concentration of people in Offa had contributed to her economic development. This had placed the area (Offa) in better advantage for economic prosperity within Ibolo Division up till 2008.
1.3: ỌFFA AND ILỌRIN: A DECADE OF WAR
BRIEF: L. A. K Jimoh, in his book, ILORIN: The Journey So far, analyses the major cause of rivalry between Offa and Ilorin.
He argues that the unilateral declaration of independence by Offa immediately after the Jalumi disaster of 1878 betrayed the Olofa’s disloyalty to Ilorin. It also reminded Ilorin of the two previous incidents in which Offa similarly collaborated with the enemies of Ilorin. The first occasion was the complicity of Offa in the Ogele War during which Kankanfo Toyeje of Ogbomosho led combined Yoruba armies to invade Ilorin only to be crushed at Ogele. The second was an alliance between Offa and the Yoruba under the leadership of Adegun, the Onikoyi, during which the duo attempted to invade Ilorin.
Jimoh’s analysis explains the struggle between Offa and Ilorin which led to the demotion of Olofa district head in 1917 and its restoration in 1980 after a protracted struggle. This analysis provides an in-depth knowledge of the struggle between Offa and Ilorin. Also, it has given adequate information on the efforts made by members of the Offa Descendants’ Union (ODU), This task was led by J.S Olawoyin to restore the title of Olofa as a first class Oba in Kwara State.
EXTENSIVE: There are three identified causes of this nine years war which took place during the reign of Ọba Morounfolu Okunoye, the 14th Ọlọffa. It commenced in 1878 and was terminated 1889 - a period of eleven years.
The first was the collapse of Ọtin Bridge. Second was the duo-betrayals of two Ọ̀ffà chiefs: Balógun Agídíako and Ọjọ́mu Gẹdẹngbẹ and the third, the "carry Qur'an to the sea (Lagos)" Jihad.
Actually, Ọ̀ffà was not particularly at the centre of the century-long Yorùbá civil conflicts. However, it should be noted that it shared close proximity with Ilọrin, an extremely active player in the providence. As a result, Ọ̀ffà, one way or the other, played a significant role. As known, Ilọrin, through the activities of Afọnja, Sọlagbẹru and the succeeding Fulani rulers subjugated smaller Yorùbá entities under their control. Ọ̀ffà was one of such annexed kingdoms.
Consequently, Ọ̀ffà was mandated to contribute a certain quota of soldiers to aid Ilọrin in her war efforts. This was the least case until 1878 when Ọba Morounfolu Okunoye refused to contribute his quota to aid Ilọrin in the Ikirun/Jalumi War of 1878, as he deemed contribution to such a war as unnecessary. This refusal by Ọ̀ffà, which led to the defect of Ilọrin and her allies led to a period of severe hostilities between Ọ̀ffà and Ilọrin, which culminated in the Ọ̀ffà-Ilọrin (1878-1889).
Ọ̀ffà seemed to bear the booth of the century-long civil strive in the entire Yorùbá land.
Ilọrin originally had nothing to do with the Jalumi War, as it was direct confrontation between the Èkìtì and Ikirun. It was the Èkìtì that solicited the support of Ilọrin as well as the Ìjẹ̀sà. On the other hand, Ikirun formed alliance with both Ìbàdàn and Ẹ̀gbá.
NEITHER OF THE PARTY INVITED ỌFFA TO BE PART OF THE WAR.
Ìbàdàn, which had the greatest military might in Yorùbá land at the time, and also a long time enemy of Ilọrin, helped Ikirun to victory. After conquering the Ìjẹ̀sà camp, and much later, the Ẹ̀gbá camp, the Ìbàdàn soldiers went on to ransack and destroy the Ilọrin camp. A good number of Ilọrin soldiers who tried to escape the wrath of Ìbàdàn soldiers ran towards the Ọtin Bridge. The relentless Ìbàdàn soldiers pursued them and by the time the fleeing soldiers Ilọrin soldiers reached the river, the bridge was nowhere to be found. The fleeing soldiers inevitably plunged into the river in order to escape mutilation. Thousands of Ilọrin soldiers who could not swim lost their lives in addition to those that were already killed in the battle. It is from this incident of plunging into water (Ja Lu Omi) that the war was tagged Jalumi.
The perfidious actions of Balógun Agídíako, a long standing enemy of Ọba Morounfolu Okunoye, convinced the then Emir of Ilọrin that Ọlọ́fa was the brain behind the collapse of Ọtin Bridge. He then pleaded allegiance to Ilọrin and urged them to attack Ọ̀ffà. The Ilọrin was livid about their defeat and severe losses didn't bother to verify the veracity of the clam and opted to attack the culprit, Ọlọ́fa. What's there to verify, anyway? A whole Balógun, one of the four principal chiefs and also chief of War couldn't have lied against his own king!
Balógun Agídíako who was to become the instrument of treachery to Offa people was appointed by Okunoye to succeed his father Balógun Asegbe, as compensation for the support Balógun Asegbe gave to Okunoye to ascend the throne. As soon as Agídíako became Balógun, enmity began between him and Okunoye; Agídíako made frantic efforts to topple Okunoye as the Ọba. The military was highly respected at that time. It was during the enmity between Okunoye and Agídíako that the Ilọrin people went the Jalumi War.
Another version says, "afer the Jalumi War, Ilọrin wanted to go to war with Ẹrin-Ilé, Òkùkù, Inisa, Ijabẹ and as far a town as Ìbàdàn. Ilọrin army under the leadership of Balógun Karara solicited for Ọba Okunoye’s assistance, which was rejected, after three months of silence, Balógun Agídíako (the then head of Ọffa army) decided to meet Ọba Okunoye without success and this led to the movement of the former with his army people of Ilọrin. We were told that the on the way to Ilọrin, Agidiako met prince Oyewale; the don of Temileke, and killed him. Balogun Agidiako, on getting to Ilorin he informed the Ilorin people that he was the only ‘man’ in Ọ̀ffà having left, Ilọrin could wage war on Ọffa. Oba Okunoye solicited for the assistance of Ibadan (which was granted) to fight Ilọrin."
It's on record that Ọba Morounfolu Okunoye had earlier warned Emir Aliu of Ilọrin to avoid any form of confrontation with Ìbàdàn people because they were at the peak of their military strength and were the strongest military force in the Yorùbá land at the time. Consequently, the Ọlọ́fa refused to contribute his regular soldiers to Ilọrin's war effort. This was interpreted as dissent and insubordination. It was therefore not difficult for the Ilọrin to believe that Ọlọ́fa was a traitor that had collaborated with the enemy and orchestrated the collapse of the Ọtin Bridge, which ultimately accounted for the heavy defeat of the Ilọrin army in the Jalumi war. This strained the relationship that existed between Ọba Okunoye and Emir Aliu and subsequently resulted in war.
Ilọrin people, being Fulani Muslims, desired to take their Jihad to Lagos. This made them launch attacks on several towns and villages in Yorùbá land, including Ọffa, under the tag "carrying Qur'an to the sea". Apart from their Jihad, there were unverified claims that Ilọrin people had an insatiable appetite for war.
Ọ̀ffà was succumbed in 1889. Bashọrun Kaara ensured that no peace agreement was reached.
Out of the nine years of the war, Oba Okunoye reigned for five years before he died. Oba Adegboye took over from him, and fought four years as the Oba before he left town together with his chiefs and people. (For other details consult “gazetteer of Ilorin province“ by H.B Hermon Hodge pg. 99).
Stories of Ọba Morounfolu Okunoye and Ọba Adégbòye Atoloyetẹlẹ would be provided in 1.4.
Someone gives another, vivid account as thus:
Facts about the Offa War [News Hub CreatorJun 20, 2020 1:49 PM]
“The troops of the Ilorin army who survived the Jalumi disaster re-grouped at Ojoku and encamped there to ponder over their misfortune, particularly over the mysterious disappearance of the bridge across the River Otin. There were strong indications that Offa was responsible for the sabotage because it similarly collaborated with Ilorin’s enemies in previous wars. Whatever doubts there might have been about Offa’s complicity in this sabotage was removed when, the... “…Oloffa of Offa, always ready to seize any favourable opportunity to revolt, owing to the machinations of an Ibadan by name Kaniki, thought this an excellent time to throw off the Ilorin yoke. On lbadan promising assistance, he declared his independence.” (Elphinstone; op. cit; p.18).
“This unilateral declaration of independence by Offa immediately after the Jalumi disaster portrayed the Oloffa’s disloyalty to Ilorin. It also reminded Ilorin of the two previous incidents in which Offa similarly collaborated with enemies of Ilorin. The first occasion was the complicity of Offa in the Ogele war during which Kakanfo Toyeje of Ogbomosho led combined Yoruba armies to invade Ilorin only to be crushed at Ogele. The second was an alliance of Offa with the Yorubas during the Mugba-Mugba war in which combined forces of the Yorubas under the leadership of Adegun, the Onikoyi, abortively attempted again to invade Ilorin.
“Offa's complicity in the Mugba-Mugba war caused the first sacking of the town by Ilorin at the end of that war. That sacking of Offa by Ilorin caused the Oloffa to flee to Ikoyi where he lived for years until he was pardoned by the Emir and allowed to return to his domain at the instance of the Onikoyi after the Pamo war.
“With these two incidents still fresh in the mind of Ilorin, the latest sabotage by Offa could not be pardoned. A decision to besiege the town was, therefore, taken. The siege lasted eleven years from 1878 till 1889 under the command of Ka’ara, the Balogun Gambari of Ilorin.
“However, toward the end of the war several unsuccessful efforts were made to get Balogun Ka’ara to lift the siege to alleviate the resultant suffering to which Offa was being subjected. British colonial officials in Lagos even came to both Ilorin and Offa to join in the plea for the siege to be lifted. The British did so not because they loved Offa but because the siege was hampering the flow of trade between the hinterland and the coastal areas thereby hurting the commercial interests of the colonial administration in Lagos.
“The First colonial officer sent to Offa to negotiate terms of settlement between the two belligerent armies, that is, the Ilorin and the Offa/Ibadan armies, was one Reverend C. Phillips. He arrived at the warfront in Offa on 1st April, 1886 and was joined a day later by two other representatives of the Governor of Lagos. The negotiation was a protracted one and it involved Reverend Phillips shuttling between the two opposing camps for weeks. Not much was achieved by the negotiators because Balogun Ka’ara insisted that Ibadan troops should withdraw from Offa as a pre-condition for lifting the siege. The Oloffa, on the other hand, pleaded frantically that Ibadan troops should remain in Offa to protect the town against an onslaught by Ilorin.
“The following year, that is, in 1887, emissaries of the Emir of Gwandu also arrived in Ilorin to plead on behalf of the Sultan of Sokoto that the siege be lifted by Balogun Ka’ara. The Emir Aliyu Dan Sh*tta, was receptive to the Sultan’s plea but the Baloguns at the war-front would not yield. Mediatory efforts, however, continued and.......
“Later in 1889, Major Macdonald went to Ilorin to have an interview with the Emir. The latter seemed sympathetic, but Ka‘ara, who was on bad terms with this Emir, and doubtless feared the reception he would get at home if he did not return victorious, was resolved to continue the Offa war. He treated the various envoys sent to him including Captain Ferryman with scant respect, and demanded as a condition of peace that Ibadan should not only retire forthwith from Offa, but also hand over Ekiti country." (Hermon-Hodge; op. cit;p.72).
“At another meeting with representatives of the Governor, Balogun Ka’ara, with who were the other three Baloguns and some princes including Prince Momolosho who later became the immediate successor of the incumbent Emir, explained in detail why the Ilorin army would not lift the siege until Ibadan troops withdrew from Offa. His explanation as reported by Reverend Samuel Johnson, who was present on the occasion, went thus: ‘
“The Ilorins had been masters of several towns in the Oyo and Ekiti provinces and had their Ajeles (political Resident) in them; but the Ibadans had ousted them from every one of them and would like to oust them from Offa also. That he would agree to the armistice of six months only on condition that the Ibadans withdrew their contingents from Offa. He said however, that the Ibadans were remarkable for their treachery, ‘but could they equal the Fulanis for williness and cunning (political gimmick and diplomacy)? The Fulanis have seven different tricks, they have only used one as yet against Offa and Ibadan, before they have made use of the remaining six Offa will be taken.
“Two years ago the Emir of Gwandu sent his envoy here to mediate between us. We observed the armistice for five months. Not only did we suspend hostilities, but also allowed traders on both sides to carry on between Offa and Ilorin and even beyond. Unexpectedly the Ibadans shut their gates upon our traders; they refused to release them though we sent back their people to them.’
“He went on to say that the Ibadans were the common enemy of all, even the Alaafin, their King, was on friendly terms with Ilorin and had exchanged presents with the King of Ilorin. ‘If the Governor would interfere at all, let him bid the Ibadans retire from Ekiti and Ilorin territories.” (Johnson)*
”After this lengthy explanation, the Governor's delegates went to hear Offa’s side of the case. The Oloffa denied all the allegations which Balogun Ka’ara levelled against both Offa and Ibadan. He maintained that Ilorin was the real aggressor and that Ibadan got involved in the war just to protect Offa. He cautioned that any precipitate withdrawal of Ibadan troops from Offa might expose Offa people to annihilation by Ilorin troops.
“The delegation returned to Ilorin’s camp in the afternoon to resume discussion with Balogun Ka’ara. The meeting began with Balogun Ka’ara introducing to them those who were present with him at the meeting thus:
“Sitting on my left are the Balogun of the Fulanis; Ajikobi, the Balogun of the Yorubas and, last in order, the Balogun of the 4th Standard of the Ilorin army, I, myself being the Balogun of the Gambaris. Sitting before me are Agidiako, the Balogun of Offa who deserted to me at the rebellion of the King of Offa; next to him is Ogunmodede, the head of the Ijesha contingents here. Sitting on my right are Princes, the King’s brothers. Now go on to deliver your message.” (Johnson)*
Unfortunately, the high tone of the address by the leader of the delegation angered and provoked Balogun Ka’ara and members of his war council. The Balogun, therefore, reacted sharply accusing the delegation of partiality and being secret agents of Offa. He ordered it to return to Lagos, its master's station, immediately with the following pompous warning:
“If you choose to remain at Offa you shall see what we can do. In a few days we shall take Offa, and you, if you remain there, you will be taken. If you loiter on your way back to Offa the horsemen will be upon you.” (Johnson)*
“The following day, true to Ka’ara’s words and to show the Lagos delegation that the warning was not an empty boast; the Ilorin cavalry furiously attacked Offa and sacked the town. Hundreds of people were killed in the gruesome encounter which was reported as follows:
“When Offa was eventually captured in 1891, wholesale slaughter took place and the town was deserted, Oloffa and survivors fleeing south to Ido-Osun. There they built a new town [Ọ̀ffàtẹdo]." (Hermon-Hodge; op. cit; p.72)
”This new town built by the people of Offa was named Ọ̀ffàtẹdo. At the end of the war, Balogun Ka’ara showed no intention of returning to Ilorin immediately. He defied the Emir’s order on him to do so. This intransigence aroused fears and suspicion in Ilorin about the Balogun’s real intention. Rumours filled the air that he was planning to make himself an Emir in Offa. This rumour strained relationship between him and the Emir, Emir Aliyu. But soon after this development, Emir Aliyu died and Prince Momo, who was at the battle front with Balogun Ka’ara in Offa, was chosen as the new Emir. Balogun Ka’ara, who was instrumental to the decision, was pleased with the selection of Prince Abdulsalami Momolosho as the new Emir. He was optimistic that Prince Momo, being a friend and a comrade-in-arms at the Offa war-front throughout the duration of the war, would support war and be favourably disposed toward the Baloguns.
“Ka’ara, therefore made very elaborate arrangements for Momo’s triumphant entry into Ilorin and for his installation as the Emir.
“Nearly everybody who could be spared in the camp at Offa was ordered to es**rt the Emir-designate to Ilorin in a grandeur that was unprecedented in the history of Ilorin. The entourage was virtually limitless. Several hundreds of people also joined it along the route. So large was the entourage that the Emir-elect was: “….said to have returned to Ilorin with an es**rt of 20,000 foot and 20,000 horses.” (Hermon-Hodge)
“But Ka'ara’s hopes of having a subservient Emir in Momo were soon dashed. Momo turned out to be a completely different person as soon as he became Emir. The new Emir opposed war and was particularly conciliatory in his dealings with the Yorubas, including the Ibadans. He also condemned Ka’ara’s intransigence and hard-line posture on the issue of allowing Offa refugees at Ido-Osun to return to Offa. Shocked and disappointed by Oba Momo’s pacifism, Balogun Ka’ara began making preparations to return to Ilorin. He actually dispatched an advance team to put his residence in Ilorin in shape before he himself arrived.
“The Emir was not comfortable about this development. He was suspicious of and apprehensive about the Balogun’s real intention. It was feared that Balogun Ka’ara will attempt to overthrow the Emir. But to the Emir’s relief, the Balogun never lived to return to Ilorin. He died mysteriously in his sleep shortly thereafter at Idofian, where he passed the night in order to arrive in Ilorin in day-time. His death was a big relief to Oba Momo, the Emir.
“With Ka’ara dead, Oba Momo intensified his pacific romance with the Oyos and with the British Administration in Lagos. This angered the remaining Baloguns and the other war chiefs, who with the late Balogun Ka`ara, really saw hell in the numerous wars between Ilorin and the Yorubas.
“This was the beginning of the disaffection between the Emir and his war chiefs which culminated in the revolt against him by the Baloguns in 1895. When Oba Momo was eventually overthrown early in 1896, he was succeeded by Oba Suleiman. The new Emir, drawing his lesson from the fate of his predecessor, was more diplomatic in his dealings with the aggrieved Baloguns. However, he, too, was conciliatory towards the Offas. Eventually, in response to pressure by the colonial authorities in Lagos,
“In 1902, the Emir invited the Oloffa Adegboye to return, and Offa was rebuilt.” (Hermon-Hodge)
1.4: FORMATION OF ỌFFATẸDO IN ỌSUN STATE
Mo s'Ọ̀ffà s'Ọ̀ffà, ìgbà tí ó tó, mo bá wọn tún ṣe Ido-Ọsun létí Ẹdẹ
Ọba Adégbòye Atoloyetẹlẹ became the next Ọlọ́fa in 1882. The Friday following the day of his father’s Burial, Okunoye. The war between Ọ̀ffà and Ilọrin continued and five years after, the war was still on.
At this point, Balógun Karara of Ilọrin had to call on Agídíako to justify his claim that after his exit from Ọ̀ffà, there was no man left in Ọ̀ffà. Offa was assisted by Ogbómoṣọ́ and because of their anxiety to defeat Ilọrin; a lot of casualties was recorded on the side of the former i.e. the Ogbómoṣọ́'s. It must, however, be emphasized that the assistance granted by the Ogbómoṣọ́ strengthened the relationship between Ọ̀ffà and Ogbómoṣọ́ people till today.
During the war, Ọ̀ffà women also fought like men, which manifested as very significant contributions. That day became known as in history as “Ọjọ́ ogun ojo”. It is also called Jakuta war because Ọ̀ffà women used stones to fight the Ilọrin people when guns won't fire due to rain.
It was during this war that Ọjọ́mu Òrìṣàsọna, the Ọjọ́mu Gẹdẹngbẹ of Ọffa sent a message to Ilọrin suggesting to Ilorin to make a friendship with Ìbàdàn so that Offa will be captured. (See the History of Yoruba’s by Rev. Samuel John and edited by Dr. O. Johnson (pg. 504-505).
Ilọrin took advantage of his information and sent message to Ìbàdàn to release Ọ̀ffà to them. At this period Ìbàdàn loved Ọ̀ffà; but because of the prolonged period of the war the former agreed with Ilọrin since her army wanted to return home. The army from Ìbàdàn sent to Ọlọ́fa that they were proceeding home but promised to send another set of people to continue the war. We were told that Ìbàdàn people informed the newly selected people that as soon as they got to the war, they should endeavor a to cunningly withdraw. This information got to Ọba Atoloyetẹlẹ and some of his people officially through the Ìbàdàn camp at Ilọrin.
On receiving the news, Oba Atoloyetẹlẹ started packing but along the line he got information that the replacement of Ìbàdàn and Òkùkù had come. The good news was passed to Ọ̀ffà people. At the point when Ọ̀ffà people were in search of accommodation for the army from Ìbàdàn, Ọlọ́fa was informed that Ọ̀ffà will be deserted the following day, and so he was advised not to sleep in Ọ̀ffà that day. Ọba Atoloyetẹlẹ called his people on the night of the said day to relay the bad news and his decision to leave, as he would not want to be captured by Ilọrin. On the night of his departure, a well-dressed horse was tied to a stake and the environment was well lit. When Ọ̀ffà people heard the news that Ọlọ́fa had gone, they visited Ọlọ́fa's palace to confirm. On getting there they saw the well-dressed Ọlọ́fa's horse and so Ọ̀ffà people felt quite happy, that after all Ọlọ́fa was still around.
By the time, Ọ̀ffà people knew indeed Ọba Atoloyetẹlẹ had gone, it was almost morning and the army from Ilọrin had surrounded Ọ̀ffà. The Ọ̀ffà people could no longer escape. At this point the army from Ilọrin moved in to capture to capture Ọ̀ffà people including Ọjọ́mu Òrìṣàsọna who had earlier betrayed Ọ̀ffà people. The promise made by Ilọrin to Ọjọ́mu Òrìṣàsọna was not fulfilled. The said day was terrible. The archers who were also keeping vigil at the farms at Ìyẹ̀ku (in front of Ìgbàye, Ọsun State) had to abandon the farms and proceed to Ido-Ọsun in their army uniform known as “Gberi Ode”.
On the very day Ọba Adégbòye left Ọ̀ffà, he went to Èkó-Ende where he proceeded to Ikirun and then Osogbo. With the assistance of Balógun Ọsungbẹkun of Ìbàdàn, Ọba Adégbòye settle down at a place later named Ọ̀ffàtẹdo.
Some say Ọba Adégbòye's decision to proceed towards Ìbàdàn was informed by his preference to be enslaved by Ìbàdàn (Yorùbá people) rather than be captured by Ilọrin (Fulani). Indeed, because of the love Ìbàdàn people had for Ọ̀ffà people rather than being enslaved, they were made to become independent.
A period between 15 and 19 years was spent by Ọ̀ffà people at Ido-Osun.
Moshood (2016), in his book Elegance Dreamers (Ají Lá'lá Ọ̀sọ́): A Handbook on Ẹdẹ wrote that Ọ̀ffàtẹdo came to being during Ọba Sangolami Ábíbù Lagunju. "The Ọlọ́fa with his scattered army first camp in Ẹdẹ and this made Ọba Lagunju to resettle the Ọlọ́fa and his people on a separate landmass known and called Ọ̀ffàtẹdo".
Given eyewitnesses' accounts, Professor Jimoh Mosọbaje Ọyawòye, in his autobiography titled Path of Destiny (The Memoirs of Jimoh Mosọbaje Ọlalòye Ọyawòye) wrote on this:
"The llọrin-Ọffa war was part of the Èkìtì-Ilọrin-Ìjẹ̀sà war. After the sacking of Ọ̀yọ́ and the conquest of Ilọrin by the Fulanis, they pushing further into Yorùbá land by opening new war fronts in Ọ̀ffà and other parts of Yorùbá land, notably Èkìtì.
"But the actual war with Ọ̀ffà started with the Èkìtìs' insurgence on the Ìbàdàns in retaliation for what they called "earlier oppression by Ìbàdàn." Finding an ally in the Ìjẹ̀sàs and supported by the Ilọrin, they had mounted an offensive with the aim of wrestling from the Ìbàdàns all her subject towns, including, other Ọ̀yọ́ towns, under her protection, notably Ọ̀ffà.
"The Ìbàdàns firmly stood against the Èkìtìs-Ìjẹ̀sàs-Ilọrin confederate and actually routed them. But it was llọrin that suffered the greatest casualty as thousands of her cavalries fell at the famous Jalumi war. Ilọrin wanted to take out her misfortune on Ẹrinlé. Karara, the llọrin generalissmo, requested a safe passage from Ọlọfa for his army to pass through Ọ̀ffà to Ẹrinlé which llọrin accused of sabotaging the river crossing at Ọtin on a revenge campaign. Ọ̀ffà declined their request, explaining that Ẹrinlé was a subject town under Ọ̀ffà which they must protect. The initial Èkìtìs' insurgence eventually snowballed into an Ilọrin-Ọ̀ffà war as Balogun Karara, the infamous Ilọrin generalissimo, sought revenge on Ọffa itself for the calamity suffered by his troops at Odo Ọtín.
"The campaigns on both fronts had gone on for several years and there were signs of fatigue in both the camps of the invaders and the defenders on the two fronts. The closing events as given in Rev. Johnson's The History of the Yorùbá are not only confusing but also incorrect, at least in the case of the Ọ̀ffà-Ilọrin front. What I was told by Ọ̀ffà elders, who witnessed the events leading to the evacuation of Ọffa, agreed more with Rev. J. B. Ọ̀lafimihan's account in Ìwé Ìtàn Ọ̀ffà.
"Ọ̀ffà did not surrender during the war, neither was she defeated. Ìbàdàn warriors were not present in Ọ̀ffà, but were encamped at Ikirun. They were there to prevent the overrun of those villages and towns just in case Ọ̀ffà caved in. Just as the Ìjẹ̀sàs at the Èkìtì front were seeking an honourable peace treaty with Generalissimo Karara, so was Ìbàdàn. lt was clear that there was a stalemate; both sides were war weary.
"The war had been ongoing for nine years - the last four years of it under the command of Ọba Adegboye, my grandtather. Some chiefs were still disgruntled over the manner in which Ọba Adegboye ascended the throne, immediately succeeding his father as Ọlọfa: though most of the Ọ̀ffà population had reconciled themselves to their new powerful Ọba. They were satisfied with his effective conduct of the war. Morale was low in the Ilọrin camp, especially when Karara's first son, Dende, was killed during one of the last encounters with the Ọ̀ffà army. To lift the spirits of his army, Karara vowed to capture Ọ̀ffà the folowing day, falling which he himself would not live; the campaign took place. The conflict was intense but Generalissimo Karara failed to defeat Ọ̀ffà army as he had boasted.
”Furthermore, he failed to commit su***de as he had vowed. Morale was totally shattered among his fighters. Then, the llọrin generalissimo resorted to subterfuge. He entered into a secret arrangement wIth one of the disgruntled Ọ̀ffà chiefs, Ọjọ́mu Òrìṣàsọna of Ọjọ́mu Gẹdẹgbẹ, who agreed to open one of the four Ọ̀ffà gates under him to Karara and his army to enter Ọ̀ffà.
"Ọba Adegboye had an elective network of informers. One of his Oríkì, recorded by Rev. J. B. Olafimihan (in page 45 of his book) testifies to this: "Má bu u, ma sá a, òrìṣà ni. A kìí bu baba, a kìí sọ̀rọ̀ rẹ lẹhin, Olukitibi t'aa bù lẹhin tó si gbọ́, Sunmíbọlá a b'eti lu kára bi ajere: ('No one derides him and no one backbite him unpunished. He is a god with ears with over his body. Dare not speak ill of Olukitibi behind his back, he wil hear it; Sunmíbọlá, man with ears all over his body like a sieve"). When the details of the agreement between Generalissirmo Karara and Ọjọ́mu Òrìṣàsọna reached the king, he knew that he wouid be betrayed the following day and that one of the Ọ̀ffà gates wouid be opened to allow Karara and the Ilọrin army to enter Ọ̀ffà.
"The king convened a meeting of his closest chiefs that night and informed them of the matter. Most of these loyal chiefs and important Ọ̀ffà leaders and generals resolved that they should leave the town that night. To deceive Ilọrin informers and other traitors, the Oba's favourite horse was saddled, dressed and decorated and left standing at the main court of the Palace; a lit lamp was placed by the entrance to the palace. The following morning, before dawn, the Ọba, some loyal Ọ̀ffà chiefs, army Commanders and the palace wives and members of other important families left Ọ̀ffà to link up with the Ìbàdàn army.
"I was told by my mother that when they arrived at Ikirun, Ọba Adegboye sent a message to the then Akirun (the Ọba of lkirun) to advise him of his arrival in Ikirun. The Akirun did not come to welcome him; instead, he sent a reply with the exclamation "To! Bo ti da nùun. Ẹ bá mi ki Baba ó" (Oh! lt has come to that. Greet our father for me.)
"Ọlọfa was angry at the insulting response from Akirun and he retorted, "Èmi àwaye ma jìyà ri, ọmọ Okunoye, A ni sùn níhìn-ín" (I, a descendant of Okunoye, who since birth has sufered no insults; we wili not sleep here) That was the occasion on which he gave himself that famous appellation.
"Historical account of the incident reports that they marched on. Eventually, they stopped near Ido-Osun and settled at a site christened Ọfa-tẹdo (Ọ̀ffà settlements).
Offa's decision to leave the town was sudden. As already related, it was taken at the meeting of some loyal Ọ̀ffà chiefs when they got to know of Ọjọ́mu Ṣàsọna's betrayal and conspiracy with Generalissimo Karara to open Ọ̀ffà gate under his control to let in Karara and the Ilorin army that morning. The main Ọ̀ffà army was said to be at Aboto when they heard that the king had left Ọ̀ffà. They did not come back to Ọ̀ffà, but instead passed through Ira to join the Ọ̀ffà refugee party on the march.
"What Karara promised Ọjọ́mu Òrìṣàsọna for his betrayal of his king and Ọ̀ffà town was never revealed. However, what Karara did in anger when he discovered that Ọlọfa had left the town could not have been what he promised. Karara ordered him and some Ọ̀ffà Chiefs and high ranking people left behind to be brought to the centre of the town to be taken to Ilọrin. Once in the town centre, they were laid on their sides and slaughtered callously like rams, one after the other."
* Path of Destiny page 2-5
1.5: THE RETURN TO Ọ̀FFÀ-ILÉ
At the time Ọ̀ffà people move to Ọ̀ffàtẹ̀dó, Alimi was the Emir of Ilọrin and he was succeded by Emir Monmon (Muhammad). Emir Monmon pleaded with Ọba Adégbóye to return but he refused. Emir Sule (Suleiman) who succeeded Monmon also pleaded with Ọba Adégbóye for the return of people to Ọ̀ffà and the offer was again rejected.
Thereafter, Ọba Adégbóye was approached by Captain Bower who was then the “District Officer” if he wanted to return home. Ọba rejected initially; but after continuous plea by Captain Bower, Ọba Adégbóye reconsidered his position and return home, particularly in view of the promise by Ilorin that Ọ̀ffà people will no longer be disturbed.
The decision to return home by Oba Adégbóye and some of his followers was not well received by Ìbàdàn people. Ọba Adégbóye had to apologize to his friends. The Ìbàdàn people for his decision to return home and Ọ̀ffà people left Ido-Ọsun in 1900.
On the day Ọba Adégbóye was to leave Ọ̀ffàtẹ̀dó. Some of his people refused to go with him. This did not go down well with Ọba Adégbóye and he had to curse the people concerned.
On getting to Ọ̀ffà, Ọba Adégbóye met Ọtakògbàye or Arookan on the throne as Ọba. The latter was one of the sons of Olugbensẹ and so there was no room for Adégbóye since there could not be two Ọbas in a town. Ọba Adégbóye had to leave Ọ̀ffà on the 6th day to settle at Òkùkù for a year. The place he stayed is named Isalẹ Ọ̀ffà in Òkùkù till date.
He went back to Ọ̀ffà in 1901, when he was finally declared as being the appropriate person to occupy the throne. Ọba Adégbóye was said to have ruled the whole for a period of about 25 years on the throne, including the years in Ọ̀ffàtẹdo.
Fully Compiled by: Jimoh Taofik Adekunle
Ilorin
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