HISTORY OF OMU-ARAN-by Sola Adeniken


Origin of Omu-Aran

The history of Omu-Aran town can not be completed without relating it to its place in Igbomina land history and to the larger Yoruba race and Ile-ife, the cradle of Yoruba Civilization.  Omu-Aran town was founded five hundred years ago as at 2002, when the first chronicle of Omu-Aran was Published.  The Omu-Aran community came into being as a result of outward movement from Ile-Ife.  These outward movements of people were in four phases, and the one relevant to the people of Omu-Aran was “The Private entrepreneurial post Oduduwa Migration”.
At one time in Ile-Ife, there was famine occasioned by prolong drought, and necessitated the consultation of Ifa Oracles by the divine Priests at that time in order to find solution to the famine problem.  It was the priests that pronounced Ile-Ife as been overcrowded and therefore prescribed emigration as the panacea.
The adoption of this recommendation led to the departure of princes and selected leaders from Ile-Ife to other places, they were given royal  blessings and symbol of authority.  Many Yoruba kingdoms of today arose as a result of this emigration.  From this emigration emerged the personality of an Ife Warrior by name Olomu-Aperan who became the progenitor of the Igbomina town of Omu-Aran in today’s Kwara State.
The existence of Omu-Aran could be traced back to a woman by name Omutoto who once live in Ilodo compound in ile-Ife.  She was one of the Oloris (royal wives) of the Oba Olofinaiye of Ile-Ife.  This woman bore no child, and therefore adopted some children of her relations.  She took great care of these children, and Olomu Aperan was one of them.
The mother of Olomu Aperan was a sister to Omutoto.  There were other children adopted by Omutoto, and one of them was Owa Ajibogun, the founder of Ijesha land.  They all grew up under Omutot.  The young Olomu was described as a mighty man of valour.  He was much respected, honoured and became known among Ijesha’s and Ife people as Olomu Aperan.  He was much respected, honoured and became known among Ijesha’s and Iffe people as Olomu Aperan.  He was a distinguished warrior an his successes at warfares  earned him several name such as Olomu Aperan, Olomu Aperin, Olomu Apeje and Olomu Aperindinlogun (conqueror of hosts).
His successes earned him the title of the Esikin Ologbomona, a title synonymous with there Aare-Ona-Kakanfo in the old Oyo  empire.  As the Esikin, he was perhaps the chief of defence staff and was the linkman between the chief of defence council and the warrirors of the land on one hand and between his royal highness, the king and the warriors on the other hand.  He was the custodian of the artifact of state called the “Ogbo” an antiquity of eminent significance in custom and governance.
“Ogbo” is a cultic of histotical relics which Oduduwa and his people inherited from the original settlers of Ile-Ife, after the conquest of the place by Oduduwa. The Oduduwa age adopted the relic as a symbol of unity and trust.  It became an instrument of authority of the highest ruling council in the land.
On the Civil matters, ogbo was believed to have the power of sorting out complex matters and unraveling the truth against all odds.  Ogbo was therefore regarded as an infallible pathfinder and coined out of the refrain Ogbomona meaning that Ogbo charts the course.  Olomu Aperan being the custodian of this Ogbo held on to it on his departure from Ile-Ife in the great commission of the time.  He was also given a crown and some royal drums.
On leaving Ile-Ife, olomu Aperan first settled at Omu Ijaregbe Otherwise called Oke-Omu.  This settlement is about 8km from the present day Ilesha and is still in existence today.  The Oba of Ijaregbe maintained the title of Olomu for many years but has recently adopted Ajaregbe as his new title.  The domain is a little village, but the Oba does not bow to the Owa of Ijesha land.  It was at Omu-Ijaregbe that Olomu Aperan relinquished the title of Esikin to one of his children and assumed the title of full Oba like other founders of his time.  It was at Omu-Ijaregbe that Olomu Aperan first encountered major resistance after departure from Ile-Ife.  At a time however, a dispute arose between Owari, the reigning Owa Obokun of Ijesha land at that time and Olomu Aperan.  Owari was assisted by Ogboni of Ijebu-Ijesha and their combined forced defeated that of Olomu Aperan.  This led to the departure of Olomu Aperan from that place to settle in the present day Omu-Aran.  Similarly, other leaders also departed to other places to found new kingdoms of Omuo in Ekiti State, and Olomu near Abeokuta.  All these place today continue to incorporate Omu in their names in honour of their deitified mother, Omutoto.  Omu-Aran town is made up of people from various places and background that migrated to the present site of the town.  Not all the compounds in Omu-aran share the same ancestry from Omutoto but it is an established fact that the founder of Omu-Aranwas Olomu Aperan.  It was believed that Olomu Aperan left Ijaregbe along with his people at about the 12th Century to settle initially in a place called Odo-Omu near Ola in Isin Local Government Area of kwara State.
Later, he moved along with his people to settle in the present place called Omu-Aran.  It was believed that he encountered lots of resistance on his way from the Nupe’s who were settlers in some of the places inhabited by the Yoruba’s, it was believed that he was guided on his journey by the Ogbo which was claimed to have mythical power.  This Ogbo could be found in the present day Omu-Aran.

18 comments:

  1. Thanks for the update. This will enlighten many

    ReplyDelete
  2. Could u give your comment on the design of Olomu's crown in relation to the war at Ijaregbe. Thanks for a beautiful piece. What of Ajo exploit during the Yoruba wars. Can you also enlighten us on the different migrants vis a vis their compound names. God bless you richly. This piece should be put together with Prof. Abogunrin's account and Oye' account. Very good effort.

    ReplyDelete
  3. This comment has been removed by the author.

    ReplyDelete
  4. Working on Omu-Aran Dialect of igbomina now,i think his info helps in my research.

    ReplyDelete
  5. My name is Olomu Oluwatosin, my grandfather own Igbo-Olomu @ Agric Ikorod. This Info help me to know a lot more of my generation. I have a brother through facebook But he is still the only one of the Olomu generation I have met, aside from myself and siblings

    ReplyDelete
    Replies
    1. If you can identify yourself very well, I will want to meet you. I am from omu-aran.

      Delete
  6. It is a pity that Nigerian towns history were not written from the onset. There are many additions and omissions in the stories we heard about town settlements in Yorubaland. Each writer or teller will only pick what could interest him or her. I am also a native of one of the Omus. I was made to understand that each Omu came from one settlement called OMU. These the Omus that are in existence in Yorubaland:
    1. Omu Ekiti in Oye LGA of Ekiti State;
    2. Omuo Ekiti also in Ekiti State;
    3. Omu-Aran in Kwara State;
    4. Omu-Po also in Kwara State;
    5. Omu - Eleni in Ogun State.
    When I went through their histories they seem not to have any relationship to one another. But my town history made me to understand that the remaining 4 Omus migrated from my town, Omu Ekiti about 600 years ago.This was said to have been caused by the rivalry between Owajumu of Omu Ekiti Oba Adewa and the Alaafin of Oyo who was jealous of Omu for having the same number of 16 gates entering the each town. Alaafin ordered Owajumu to close one of his towns gate lest it be equal to Oyo's but he refused. He sent warriors to Omu several times but he could not defeat the town. Alaafin late sent one of his beautiful daughters to seduce the Oba and led the secret of Omu's power to the woman when he was intoxicated of wine. As a result, Omu was defeated and reduced the town to 6 persons and a dog. it was gradually the town began to regenerate. Till today Omu has the largest area of land in both Oye and Ikole LGAs.

    ReplyDelete
    Replies
    1. you story sounds fake it sound like FABU

      Delete
    2. It is not fake ooo it's true

      Delete
  7. In addition to this; we have 6 High Chiefs (Kings-makers)in Omu Origin. They are:
    1. Obaisa from Inisa Quarters which led some people to settle at Omuo and he is the head of Kings-makers;
    2. Obalaran from Ijisun Quarters which led some Omu people to settle at Omu-Aran;
    3. Obalemo from Ayingbo;
    4. Alawe from Irode;
    5. Obaisaba from Imila Quarters and
    6. Ejemu.
    These 6 kings-makers also have their chiefs and palaces.
    After the fall of Adewa Okomu-goke from Aworemi House in ayingbo led the town temporary for many years which caused us to have two royal families from Omu i.e. Aofin and Aworemi. This made the illogical resolutions that Asao from aofin became an Iwarafa in place of Obaisaba in order to pacify Aofin (Aafin). people.
    Whenever Owajumu came from Ayingbo the Oba would like to bend History to suit his lineage alone. This does not make African men have proper history till tomorrow.

    ReplyDelete
    Replies
    1. Very nice article, thanks for this piece. I'm currently working on Ahan dialect of Omuo Ekiti as my project, if you have any information about the dialect please do share. Thanks in advance

      Delete
  8. Pls i need Omu aran oriki poetry

    ReplyDelete
  9. Oriki_Omu-Aran
    Oriki Olomu-Aperan Omo Olomu Aperan Omo oloro alagogo ajilu Omo onilu bambatimba Omo onilu ti won kii fi awo ekun se Afi awo eketepe eti erin Omu mosi o ba iroko pobi Igi tie yin batan ni igbe o kere Igi olorin ni ibatan Omu mosi omo apewo baruko Mosi lode ore Irele awusi l’omu Agan yo lolo jana l’omu Ogberi ko mo pe owo agan soro Omo lolhun titimbiri Bi ewure ba sonu l’omu mosi ile Moni e ma fi lo mi Baba tani ise egeb gberan gberan Bi aguntan bolojo ba sonu l’omu ni ile oloro Moni e ma fi lomi rara Baba tani ise egbe gberan gberan Ani bi adie okoko ba sonu l’omu ni ile oloro Moni ki e mafilomi, rara se Baba tani ise egbe gbeye gbeye Orii bi omobinrin kan rogbodo To ledan lorun To tadi reke reke Ba sonu l’omu ni ile oloro Moni emase ran elese ko le ya Eniti o ba gun esin ni ki eran si mi Omo naa ko ku rara Omo naa ko sokunrun O nbe ni ile baba awa Awa omo aropon nla jomitoro esin Eniti o gbe arewa obinrin ko fewo Eniti o gbe eran lo digara Sebi agbe ewure lodi ikan Aji agutan gbe lojale l’omu Ibosi agabdie ni iagara nke Omo Olohun titimbiri Amo lojo tie sin kan bolojo Ba sonu l’omu, ni ile oloro Ki e mura sare tete de be Awon ni omo aropon nla jomitoto esin Nigbati omoitoto esin dele l’omu ni ile oloro Won ni ki gbogbo omosu ile Wa maa la omitoro esin Omuse, omo gbontikan Ogidigbo onilu so ilujo Alukosos ni ji oba loju orun Won lu iyangba mio gbodo pa ese da Ikoko kuduru ni won lu l’omu ni ile oloro Ni mo gbewo ijo gangan Ti mo gborin ga Osi omu, ogogi ara iraye Omo a mu orugbo sodun Bi igba iyan se ogun Ti eru oka se ogbon Ko to ogigi ara iraye pin ni gbo Areko Okanlelegberun eko, omo sisan loju ogun Wiwa mu logbokanla iyoku Omo aropon nla jomitoro esin Osi omu, bi a bimi lorokan maa dagba lee Ilu mi erigi omu Ija abosi ni won ko l’omu ni ile oloro Omuse omo oye-ni-si Omo egungun ti fori egungun gbagi labara Aa ni dagun l’omu aani jebi ogun Ani fopo eniyan dagun l’omuye Olomu, Aperan, omo oro tin pani lesin Asingba modun dona t’omu Agogo nla ti nsunkun para oko Bi won oo banija l’omu Wo a ni ko wa ponti areko Elegbaagun, moni kole ponti areko Elgbeaagbon dona o dehin Ologota ni bobo daran tan O pada wale o wa win owo Akoloro oja ojomu Omu mosi a mu orugbo sodun Nigbati mo de ehinkule olomu lojo ojo si Ni be ni won gbe fi iyan fa odi kara Iyan o lowo; iyan o lese Iyan ngugi l areko Omo boo jotun tan ofi ewu de mi

    ReplyDelete