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Editorial

Ilaro in Ogun State, Ogogo ancestry and Oronna

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Iláró, named derived from Ìlú Aro (home of Áró, its founder) is the ancestral home of Ògogò Ancestry of Yorùbá.

Today, “Iláró is the headquarters of the Yẹwa South Local government, now known as Yẹwaand which replaced the Ẹ̀gbádo division of the former Western State, and later became a part of Ògún State.”

The Ògogò are called “ọmọ ikú lodo” (children of death by stream bank). The story behind this was an unfortunate incident. Before foundation of Iláró, its people were from an ancient village called Igbó Orílé (Igbórílé) which has gone into extinction now. One day, the Igbórílé people were coming home from farm, got to a stream, drank thereof and died.

Having stream by farm was more than common in ancient days. Another instance is the mythical river called Àgùn in Ọffà (now Kwara State, Nigeria). Its full name is Àgùnlóko (it [being a River] befits farms). Thus, this ikú lodo incident was a pure case of river poison. It’s also common that enemies poison river, being a general commodity village population benefit from. It’s a military strategy.

After this, Igbó Orílé was invaded and its people dispersed to different locations, majorly Iláró (led by Áró) and Aiyetoro.

“Iláró was founded in the 18th century by Aro who migrated from the Ọ̀yọ́ to settle down in a little hill situated at the centre of the town renamed Igbó Ajé, from where he and his warriors could sight enemies (mostly slave traders from the neighbouring Benin republic known then as Dahomey) on attack from a long distance.”

Iláró king-title is Olú of Iláró. He also doubles as the paramount ruler of Yẹwa land.

Ẹ̀gbádo is the dialect spoken in Iláró. Its people found unifying sense in the chant “Ọmọ Olúwẹwun”.

Oronnà and Osata were ancient heroes that salvaged Iláró at different times. They are celebrated till date. “Osátá was an ancient Iláró ruler in the 19th century who sacrificed his own son for his people to enjoy abundance of rainfall at a time Iláró was plagued with drought.”

Oronnà was a warrior that defended the town then. His celebration, Oronnà Day/Festival is annually celebrated till date.

One poetic verses, lauding heroes is sang thus:
Ògúnmọ̀la ni kò jẹ ki ogún ja Ìlú Ìbàdàn
Afọnja ni kò jẹ ki ogún ja Ìlú Ilọrin
Oronnà ni kò jẹ ki ogún ja Ìlú Iláró
Níjọ ọlófa òrō,
Níjọ ogún fẹ ko bàbà wọn
Ò ní òun tó ṣẹlẹ̀ níjọ yẹn

TRANSLATION
[Bashọrun] Ògúnmọ̀la didn’t let Ìbàdàn be defeated
[Ààrẹ Ọ̀nà Kàkànfò] Afọ̀nja didn’t let Ilọrin be defeated
Oronnà didn’t let Iláró be defeated;
The day the town was invaded by warriors that used poison arrows.
The day their fathers almost fell in battle.
Notables happened that day.

A monument is done for him near the town hall named “’Orona’ Hall”. The statue is of Oronna and his “Leopard.”

Minister Adekunle, October 3, 2018 wrote:
“The origin of the celebration of Oronnà Day/Festival could be traced to the very beginning of Ilaro shortly after it was founded by Aro, a brave hunter and farmer from Oyo Ile sometimes in the middle of the 17th century. Not long afterwards, the settlement Ilaro (from Ilu Aro) was under the threat of invasion by the notorious and fearful Dahomean Army. Aro had no choice but to send message to warriors and princes in Ọ̀yọ́ to join him in protecting the fertile land from the marauding Dahomean fighters.

“One of the Ọ̀yọ Princes and warriors that answered that call was Oronnà who won many battles…. in the defence of Iláró from Dahomeans and other attackers.

“Oronnà’s exploits was great that he was recognised as super-human and in time assumed a deity figure. It was belief that Oronnà enjoyed special support from Odua (Odùduwà), the deity of the ancient town of Itolú as well as other deities from Ọ̀yọ́.

“However, no enemy dare challenge Iláró to war and even in death Oronna pledged to defend Iláró people. Oronna is said to have disappeared into the earth following a provocation leaving the tail of a long chain tied to his waist as exit point from earth.

“The point of his disappearance is now the famous Oronna Shrine which is now a tourist centre in Ogun State. It is at the shrine that all kings of Ilaro are crowned while most Iláró people are called ‘Ọmọ Oronna’.”

He is alledged to disappear into the ground with his leopard. This is common, remember Ọya (Sango’s wife; Yorùbá goddess of wirlwind), Ọbàlùfọ̀n (of Ẹrin), Irẹlẹ (in Ikírún), Ogun in Ire-Èkìtì, etc.

The following oríkì were transcripted from oríkì Iláró (by Tunde Balogun in his album, Oríkì Orílẹ̀) and oríkì Aiyetooro (by Chief Ayilara Arẹmu Ajobiewe, Oríkì Orílẹ̀ Wá Side 2)

ORÍKÌ ÒGOGO ANCESTRY

Èjì Ògogò,
(Èjì Ògogo ancestry)
Ọmọ Ikú lodo tóti Igbórílé wa
(Corpses at stream bank that come from Igbórílé)
Ọmọ adìyẹ sún wọn ṣebí kúkú lóku,
(Hen slept they thought it died)
Kí wọ́n tó lọtá tan, adìyẹ dìde.
(Before they were done with grinding pepper it stood)
Ó yàn fan dá.
(It swaggered about)
Iláró ọmọ erìn loníbú,
(Iláró, fish are the indigenes of deep seas)
Ọmọ Ẹ̀fọ̀n ló ńọna
(As buffaloes own the forest)
Ọmọ pákáǹ lákán lẹyin jíjó àwo ń’Igbórílé
(Your occultic dance steps were slated)
Ọmọ iná tí ń jó géregère lórí òmì
(Children of fire that burn steadily on water)
Iláró ọmọ aràn o súnwọn ẹ kọ́ n’ígbàlẹ,
(Iláró, progenitors of velvet is not good, thus we rejected it in the sacred forest)
Ọmọ òkú ẹ̀kọ, ọmọ ijadu àkàrà.
(Children of dead corn meal, and beans cakes fought over)
Ògogò ọmọ èéba ọ̀rọ̀,
(Ògogo of massive wealth)
Ọmọ iná èésan ogbó jìnnìjìnnì, a máa jó’lè géregè.
(Progenitors of palm nut embers that steadily set houses ablaze)
Ògogò tí ń yí’ni lókun lápá,
(Ògogo tie one’s hands with ropes)
Ọmọ òkú dúdú ti kò yà kùnran
(Children of undesired black corpses)
Ọmọ ‘kúlodo to Igbórílé wá.
(Corpses by stream bank, who were indigenes of Igbórílé)
Ọmọ kínìkan ó joyè lẹsa,
(Something wanted to get chieftancy title in Ẹsa)
T’óbáwá joyè Lẹsa ńkọ?
(And if it eventually get the title?)
Ilésanmí lásán lọba yín ń mú wọn jẹ.
(It would still be left votile in the end)
Ògogò lọmọ àgbélé jebù,
(You stayed home and ate slices)
Ọmọ yíyọ lanyọ nílé bàbà tóbi yín lọmọ.
(It’s everyday festivities in your fathers’ land)
Iláró, ọmọ Ikú là ń gbéri
(It’s death we see)
Ọmọ ‘kúlodo ao ki wan
(Unwanted death by stream bank)
Wọn kú tán wọn di àápọn
(Their death finally caused turbulent)
O t’ọjọ kò t’ọjọ t’ọmọ ikú lodo ń bọ lati oko Ẹgan bọ,
(Then one certain day, they were coming home from faraway farms)
Lobá pàdé òmì sonté.
(They met stream on the way)
Ẹ̀gbọn mu, àbúrò ná
(Both seniors and juniors drank therefrom)
Gbogbo ẹni tómú sonté lóku rángàndán.
(All of them died!)
Òun lẹ fín ǹjẹ “ọmọ ikúlodo, a ó mú”
(That’s why you are called, “descendants of death by stream bank”)
Ọmọ ikúlodo, a ó si
(Death by stream banks, we open it not)
Ọmọ larúgbó larúgbó ni wọn ń lọ.
(Elderly people were always first to go)
Ọmọ owó yẹlè, ọmọ ogún yẹta
(Wealth fits home, battle is meant for outside)
Òtòṣì wọn ò yẹ ọmọ ènìyàn
(Poverty fits nobody)
Òtòṣì ṣubú lọjá’bẹ
(The poor die silently [or, unmourned])
Olówó ṣubú àríwo ẹkùn a tà.
(When the rich die, there would be hulabaloo of elegies)
Ẹni isẹ wù kó wàá wi; ìṣẹ ó wù mí ọ̀rọ̀ ló wù èmi.
(He who wants poverty should indicate, I want wealth)
Adìyẹ òtòṣì níí jẹ́ láàrin igbẹ,
(The poor’s hen [livestock] wander around the bush)
T’olówó bàbà wọn níí jẹ́ ní gbangba oko.
(The rich’s wander in the open)
Ará Ọ̀yọ makọ
(People of Ọ̀yọ makọ)
Sánbáà-Sánbáà Ògogò,
(Gallant Ògogo)
Ẹni ará kan nii jíjó àwo.
(It’s the ecstasy persons that dance to Initiates beats)
Sánbáà-Sánbáà Ògogò, ọmọ ẹgbẹ́rin àkàrà.
(Gallant Ògogo, children of eight hundred beans cakes)
Otoki lómì lóde Ipò,
(Intermittently is the wave of their water in Ipò)
Ọtaará ni òmì àwọn Ọffà.
(Otherwise is that of Ọffà)
Rìnna kò mi lodo tó ti Igbórílé wá
(Surplus is the frequency of the stream that come from Igbórílé)
Èédigbó, ọmọ ‘batẹbítare.
(Progenitors that are both guilty and non-guilty)
Óò kú l’Ọ̀yọ́ ó lẹjọ
(Whose death in Ọ̀yọ become cases)
Bàbá wọn kú lóko ó di àápọn
(Their fathers died by stream and become turbolent)
Òkú d’ọ̀ràn sì baálẹ lọrun
(It become a crime-case on the village head)
Ọmọ ọ̀rọ̀ yá lùmi, ọrọ yà lu yàn,
(The matter affected water and humans)
Ọ̀rọ̀ yà kẹkẹ, ọrọ yà luyàn,
(The matter escalated whereabout)
Ọmọ akee káàka kí ọlọ́rọ̀ ó gbọ́,
(Their progenitors reported loudly, unconcern if the reported were present)
Bí ọlọ́rọ̀ bá gbọ inú ọlọ́rọ̀ ó bájẹ
(The reported may become sad, for all they cared)
Bí ọlọ́rọ̀ bá gbọ, kìnnì ọlọ́rọ̀ ó sé?
(If they eavedropped what could they do?)
Níjọ tí onírú wá mi délé
(The day locust beans seller come find me home)
Mo wá ògiri ròde
(I went in search of raw corn meal)
Oniyọ̀ wá mi délé
(salt seller come find me home)
Mo wá ògiri ròde
(I went in search of raw corn meal)
Ògiri omi pọjù ọkà ó ní kókó
(Its surplus make yam flour to multiple loops)
Ẹ má jẹ́kí ògiri pọjù ọkà mi lọ.
(Hence, do not let the former be more than the latter)
Ògiri táá mú dúbu, bàbà ọlẹ.
(Defeated raw corn meal is grandparent of laziness)
Ògiri dàgbà tán, bàbà àtiṣe dànù.
(When it fully grown, it overgrown certain attitudinal dispensation)
Kékeré Ògogò tó t’Igbórí do wá.
(Even the youngest of all Ògogo Ancestry come from Igbori)
Èédigbó…
Ọmọ ‘batẹbítare.
(Progenitors that are both guilty and non-guilty)
Óò kú l’Ọ̀yọ ó lẹjọ
(Whose death in Ọ̀yọ become cases)
Bàbá wọn kú lóko ó di àápọn
(Their fathers died by stream and become turbolent)
Òkú d’ọ̀ràn sì baálẹ lọrun
(It become a crime-case on the village head)
O forí, elété mété,
(It skipped some people. Everyone tried hold his lips)
Ẹlénu m’ẹnu
(the mouthed held their mouths)
Ọ̀yọmakọ,
(Natives of Ọ̀yọ makọ)
Ọ̀yọ man mọn mi l’eléègun
(I am known to belong to mosquerade cult all over Ọ̀yọ́ lands)
Ọmọ sìnkin níjó àwo.
(Dance steps of the Initiates have calculations)
Idà-ń-dá, mo dàgún lọnà Àmùrè
(In totality, did I stopped campaign in Àmùrè)
Ọkọkánlélógún ni bàbá yín yọwo ó ‘gbórí
(In one more than twenty did your fathers collect tolls in Igborílè)
Ògún n’ígbà níí tó bàbá yín hùnsọ
(In twenties is your forebears weave clothes)
Entorí, bàbà àwọn múkọ.
(Entorí, fathers of pap drinkers)
Àgùrè, bàbà àwọn mọọjẹ
(Àgùrè, is the father of mosquerade cult)
Bọọ káso lórí, wọn a ni, “bàbá ń kí ẹ”
(If you wear the regalia, they would say “father is greeting you”)
“Bàbá ń kí ọ” bí ẹni pé óò wáyé rí.
(As if the regalia wearer were not a living person)
Agba ọtí mi èéje,
(I have seven drums of wine)
Ọmu rẹ ẹfà.
(And six drinkers were present)
Agba ọtí mérìndínlógún,
(sixteen drums of wine)
O ṣeé ọtí mi kàn mi lójú,
(I was made to see wine)
Ọ ṣeé bẹ tó kó mi lójú
(When I really did see it)
Ìwọ̀ níí bẹ nínú wọn.
(They had poison in it)
Ọmọ a t’òkúsopo, ọmọ atàáye sọ̀rọ̀,
(They franchise and made business out of both corpses and the living)
Òkú taa gbé dọja tí ó tà ní bàbà yín ń pè lèègún.
(It’s the corpses we carried to market that didn’t sell that we call mosquerades)
Èédigbó,
Ẹni ará kan nii jíjó àwo
(It’s the ecstasy persons that dance to Initiates beats)
Ọmọ eégún mẹta awirìn,
(There were once three mosquerades)
Ọọlẹ tó ṣe mẹ́fà l’Àgùnre.
(And there were six beans pudding in Àgùrè)
Ìwọ jẹ èjì,
(You ate two)
Kí èmi jẹ èjì
(I ate two)
Ọ jẹ eeji
(You ate so many)
Ọọlẹ di méjì méjì ló bá tán.
(Beans pudding were finished when shared in two)
Kí tí Atọkun ó pòórá
(None is left for the mosquerade’s custodian)
Iya Olùgbón ó gbọdọ̀ má àwo,
(Olùgbón’s mother mustn’t know what’s in the secret)
Iya Arẹsá ó gbọdọ̀ má oro.
(As Arẹsá’s mother mustn’t know mysteries behind Oro)
Iya Ògogò lo ni òun fẹ mọn oro Ìdí Agbọn,
(Olùgbón’s mother asked that she wanted to know Oro that’s by palm tree [Ìdí Agbọn])
O fẹ mọn Ásínrín ti ń pá’ni
(She wanted to know the gnome that kills)
Òun ló mú Ògogò tó fi bẹ Iya ẹ lórí
(That’s why Ògogo beheaded his mother)
O là iya rẹ láyà,
(And cut open her chest)
Ọmọ òkègé
Ọmọ Ọtààrà,
Ọmọ họó tíì jẹ eégún…

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Fully Compiled, Arranged, Translated by:
Jimoh Taofik Adekunle
(Jimson Jaat Taofik)
The MAD Writer: Pen Priest
Facebook: Jimoh Taofik Adekunle
Twitter: @jimsonjaat01
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532

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