History
Ọlábánjọ Ògúnlọlá Ògúndìran was of Ibariba descent. He and his wife, Esuu, built their hut by the side of the Àjàgbọn tree.[6]
According to an early missionary, "Ògbómọ̀ṣọ́ in 1891 was a walled city, the gates of which were closely watched by day and securely closed by night. The town, picturesque and well watered was isolated from the rest of the Yoruba towns. Political relations were maintained with the Ibadans, for the country depended on its security on the warriors of Ògbómọ̀ṣọ́ and Ikirun...The strength of Ògbómọ̀ṣọ́ lay in the wall and moat surrounding the town, and the warriors made full use of it by sitting close and tight.."[7]
The area that is called Ògbómọ̀ṣọ́ today is between Igbọ́n and Ìrẹṣà—Arẹṣà to the west; Oníkòyí to the East; Olúgbọ́n to the north; and Tìmì of Ẹdẹ to its south direction—according to Ògbómọ̀ṣọ́ History and Origin Documentary by Israel Ayanwuyi.
Ògúnlọlá (later Ṣọ̀ún) noticed smoke oozing from some nearby locations. He took courage and approached these places and discovered other hunters. There is no more Baálẹ̀ Akandíẹ̀.[8]
Ogunlola, after the discovery of these hunters, took the initiative to invite them to form the Alongo Society. The primary objectives of the society were: defence against Sunmoni (slave prowlers) raids group hunting of wild animals, and mutual assistance. After each day's hunting, they retired to Ogunlola's hut where they were treated to beans and other meals and were served with Sekete wine brewed by Ogunlola's wife from fermented guinea corn. They also engaged in discussing current affairs and planning.[citation needed]
Esuu, the wife of Ogunlola, introduced the worship of Orisapopo to Ogbomosho. The worshippers were distinguished by white beads worn round their necks and wearing of white dresses only. Drinking of palm wine was forbidden to them. The name Orisapopo was probably derived from the fact that Ogunlola's hut was on the northsouthern route, therefore the Orisala being worshipped in the hut was named "Orisapopo" (idol by the highway). The importance and influence of 'Orisapopo' among the citizens of Ogbomoso is immense. It can be described as the patron Òrìṣà of Ògbómọ̀ṣọ́.[9]
During the time, the Ibaribas, under the leadership of Elemoso, attacked Oyo-Ile near Ilorin city. Elemoso caused a devastating havoc among the Oyo people, so much that they feared him in battle. Elemoso consequently laid total siege on Oyo, causing famine and untold hardship among the people.[citation needed]
Alaafin was so impressed by Ogunlola's prowess that he, the Alaafin, requested Ogunlola to stay in the capital (Oyo-Ile) instead of returning to his settlement. Ogunlola politely declined saying "Ejeki a ma se ohun" meaning "let me manage the that place." His majesty, the Alaafin, granted Ogunlola's wish to return to his settlement. This was later contracted to Ogbomoso.[citation needed]
Eventually, the authority of Ogunlola became greater and more respected. His compound by the Ajagbon tree then became the Soun's palace and a rallying point for all Ogbomoso citizens.[citation needed]
Ogbomosho, because of her strategic location, quickly grew from a village status to a medium size town. Her people were also renown warriors. During the Fulani wars of the 19th century, many towns and villages (about 147) were deserted while their people took refuge in Ogbomosho. The influx of people further enhanced the size and strength of the town.
History
Ọlábánjọ Ògúnlọlá Ògúndìran was of Ibariba descent. He and his wife, Esuu, built their hut by the side of the Àjàgbọn tree.[6]
According to an early missionary, "Ògbómọ̀ṣọ́ in 1891 was a walled city, the gates of which were closely watched by day and securely closed by night. The town, picturesque and well watered was isolated from the rest of the Yoruba towns. Political relations were maintained with the Ibadans, for the country depended on its security on the warriors of Ògbómọ̀ṣọ́ and Ikirun...The strength of Ògbómọ̀ṣọ́ lay in the wall and moat surrounding the town, and the warriors made full use of it by sitting close and tight.."[7]
The area that is called Ògbómọ̀ṣọ́ today is between Igbọ́n and Ìrẹṣà—Arẹṣà to the west; Oníkòyí to the East; Olúgbọ́n to the north; and Tìmì of Ẹdẹ to its south direction—according to Ògbómọ̀ṣọ́ History and Origin Documentary by Israel Ayanwuyi.
Ògúnlọlá (later Ṣọ̀ún) noticed smoke oozing from some nearby locations. He took courage and approached these places and discovered other hunters. There is no more Baálẹ̀ Akandíẹ̀.[8]
Ogunlola, after the discovery of these hunters, took the initiative to invite them to form the Alongo Society. The primary objectives of the society were: defence against Sunmoni (slave prowlers) raids group hunting of wild animals, and mutual assistance. After each day's hunting, they retired to Ogunlola's hut where they were treated to beans and other meals and were served with Sekete wine brewed by Ogunlola's wife from fermented guinea corn. They also engaged in discussing current affairs and planning.[citation needed]
Esuu, the wife of Ogunlola, introduced the worship of Orisapopo to Ogbomosho. The worshippers were distinguished by white beads worn round their necks and wearing of white dresses only. Drinking of palm wine was forbidden to them. The name Orisapopo was probably derived from the fact that Ogunlola's hut was on the northsouthern route, therefore the Orisala being worshipped in the hut was named "Orisapopo" (idol by the highway). The importance and influence of 'Orisapopo' among the citizens of Ogbomoso is immense. It can be described as the patron Òrìṣà of Ògbómọ̀ṣọ́.[9]
During the time, the Ibaribas, under the leadership of Elemoso, attacked Oyo-Ile near Ilorin city. Elemoso caused a devastating havoc among the Oyo people, so much that they feared him in battle. Elemoso consequently laid total siege on Oyo, causing famine and untold hardship among the people.[citation needed]
Alaafin was so impressed by Ogunlola's prowess that he, the Alaafin, requested Ogunlola to stay in the capital (Oyo-Ile) instead of returning to his settlement. Ogunlola politely declined saying "Ejeki a ma se ohun" meaning "let me manage the that place." His majesty, the Alaafin, granted Ogunlola's wish to return to his settlement. This was later contracted to Ogbomoso.[citation needed]
Eventually, the authority of Ogunlola became greater and more respected. His compound by the Ajagbon tree then became the Soun's palace and a rallying point for all Ogbomoso citizens.[citation needed]
Ogbomosho, because of her strategic location, quickly grew from a village status to a medium size town. Her people were also renown warriors. During the Fulani wars of the 19th century, many towns and villages (about 147) were deserted while their people took refuge in Ogbomosho. The influx of people further enhanced the size and strength of the town.
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