CHAPTER 2

THE ORIGIN OF THE IJEBUS

The term Ijebu traditionally refers to both the land and its people. However, the

Anglicized form of ‘Ijebuan’ is now commonly used to refer to the territory.1 In pre-

colonial time, the Ijebu territory constituted a single kingdom under the Awujale who

was also the titular ruler of Ijebu-Ode, the capital of the kingdom.2 The Ijebu are sub-

group of the Yoruba. As it is now known, the application of the term Yoruba in its

general form dates from the nineteenth century, the people previously having no

consciousness of themselves as a single ethnic group. However, they had a common

traditional belief of Ile-Ife as the cradle of mankind.3

The land of the Ijebus is situated along the highway between Shagamu and Benin

City. The Ijebu People inhabits the South-Central part of Yorubaland - a territory that

is bounded in the North by Ibadan, in the East by Ondo, Okitipupa and the West by

Egbaland. The Southern fringe is open to the sea with the coastlines of Epe, Ejinrin

and Ikorodu. Ijebu-Ode was by the 16th century established as the chief town of the

Ijebu people (a subdivision of the Yoruba). As the seat of the Awujale, the Ijebu

political and spiritual ruler, it served as the capital of the Ijebu kingdom, which for

several centuries dominated the trade between the ports of the Lagos Lagoon

(including Lagos, 44 miles [70 km] west-southwest) and the Yoruba hinterland

(especially Ibadan, 38 miles [60 km] north). During the Yoruba civil wars of the late

19th century, Ijebu opposed Ibadan and closed the trade routes to the coast.4

The geography of Ijebuland has an impact on her history as we all know environment

is a determinant of history. Ijebu people are part of the millions of Yoruba people who

today occupy the southwestern part of Nigeria. Ijebu people can predominantly be

found in Ogun state but her land stretches into the eastern part of Lagos. Ijebuland is

located in the forest region, this account for why there is buoyant agricultural practice

in Ijebuland. Ijebu people populate principal towns like Ijebu Ode, Ijebu Igbo,

Sagamu, Ago Iwo, Epe, Ikorodu, Ijebu Ife, Ijebu Imushin, Isiwo, Odogbolu, Owu-

Ijebu, Odogbolu, Ikenne, Ibefun, Ibeju Lekki,. Despite the political division, which

has three towns in Lagos while the main part of Ijebuland is Ogun State, the people

have always regarded themselves as one entity.5

There are immigration legends which tend to link the Ijebus with the biblical Jebusites

and Noah (hence Omoluwabi -- omo ti Noah bi -- the children of Noah) but these

are farfetched. Other immigration legends trace the origin of Yoruba people, and by

implication, the Ijebu to Mecca where Oduduwa, the legendary ancestor of the

Yoruba, was said to be the son of King Lamurudu. Oduduwa, according to the

legend, had to be expelled from Mecca when he resorted to idolatry. This is another

unacceptable story in that it implied that the Yoruba must have come into existence as

a group after faithful Muslims expelled Oduduwa some 1,500 years ago.6

Some Ijebu traditional historians tend to stick to the migration legend that the people

migrated to their present territory from a region of Sudan called Waddai which means

that the Ijebu had a parallel migration wave just like other Yoruba who believe they

came to their present abode via Oduduwa. That claim seems to be corroborated by a

publication by one Hailemariam, which states that "the most powerful people that the

Negede Orit (ancient Ethiopian immigrant into Africa) met in East Africa were the

Jebus." Their King was claimed to be so influential that he appointed the governors

of Yemen. If that king was the same Olu-Iwa, the legendary first Ruler of Ijebuland,

we do not know.7

There is a lot of evidence in support of the fact that the Ijebus migrated into Nigeria

from Sudan. The most obvious is the Sudanese tribal mark, which, though varied, is

duplicated all over Yorubaland. In particular, the three vertical marks on both cheeks

are the national marks in Ijebu. Moreover, in the border between South Sudan and

Ethiopia, the original language, which Arabic language has superseded, is very similar

to Ijebu dialect. Names of people such as Saba, Esiwu, Meleki (corruption of

Menelik) and many others are still common in Ijebu and the South of Sudan. A kind

of flute, which was formerly used during the coronation ceremony of the Awujale, is

still used in Ethiopia and South of Sudan. In the second place, the passage quoted

from 'Ethiopian History' by Hailemariam at the beginning of this essay shows that

Negede Orit which entered Ethiopia several centuries before King Solomon and the

famous Makida, Queen of Sheba (about 900 B.C.) met the Ijebus on the east Coast of

Southern Sudan.8

The ancestors of the Ijebus who now inhabit Ijebu-Ode and districts came into Nigeria

from the ancient Kingdom of Owodaiye of Ethiopia, which came to an end as a result

of Arab supremacy in Middle East and the Sudan where Owodaiye was situated. The

Kingdom of Owodaiye was bounded in the North by Nubia; in the East by Tigre and

the Kingdom of Axum; in the West there was no clear boundary, while along its

southeastern border, the land of Punt bound it. With these people the Ijebus share

their culture and religion. With the Tigrians and ancient Axumites the Ijebus share

their tribal marks which are made up of three vertical marks on the cheeks while with

the Egyptians, the Nubians and Puntite people, the Ijebu share many of their funeral

rites, the Agemo cult and the Erikiran.9

Samuel Johnson’s account holds that “the Ijebus were the descendants of the victims

offered in sacrifice by the Oba of Benin to the god of the ocean, hence the term Ijebu

from Ije-Ibu i.e food of the deep. The Ijebus themselves claim to be the descendants

of Oba-Nita as they say of themselves Ogetiele eru Obanita i.e Ogetiele servant of

Obanita” Samuel Johnson continued further by saying “Ogetiele itself is said to be an

onomatopoeic expression for whatever is immense and magnificent”. Johnson further

stressed the significance or importance of Obanifa when he wrote “he was also meant

to be a victim of sacrifice by the Olowu – King of Owu, who offer sacrifices of

human beings to the god of the sea at a crossroad termed Ebo-ni-ifa. After having

been sacrificed, Obanita revived at night and crawled into the forest where he

survived living on fruits, animals and little farming. By and large, he later became the

leader of the arriving population and consequently their king. Ebo-ni-ita – a sacrifice

on the highway later became Oba-nita, king of the highway.10 Johnson however

challenged this account saying “ there was really nobody with that name during this

period as the forest he supposedly crawled into is still in existence at the village of

Aha where he is, though worshipped annually. This is done as it is believed that it was

there he ascended into heaven.11 Johnson here was referring to the person of Ebo-ni-

ita.

One account says “they probably represent the earliest waves of migrants to

Yorubaland and 1,000 BC and are descendants of Ajibota, son of Nuuva (Noah). They

are said to have come via Benin in three migrations: first Ijebu Ode, second Remo and

thirdly the Igbo, said to have been ruled by a woman called Birikisu – daughter of

Queen Sheba” and who the account continued “was responsible for the great trench

and wall sections of which still about 50 feet deep, exist at distance ranging from 4-15

miles around Ijebu-Ode.12

A local historian, D. O. Epega also documented in his book the origin of Ijebu. He

said Ajabu, Olode and Osi were the founder of Ijebu. While Ijebu Ode was named

after Ajebu and Olode, Osi went on to become the Oba. He was however dethroned

by Obanta but Osi sought to immortalize his name and therefore cursed the land that it

would not be peaceful if future successors to the throne failed to assume the authority

of office in his name with the chants of “Owa Osi” i.e Osi’s authority. It thus became

the practice in the land to always salute a newly elected Awujale with the chants of

the Owa Osi.13

Another account that differs from that of Samuel Johnson and slightly from Epega’s

was that written in 1906 by W. Stanley Hern. He wrote that three brothers namely

Ajebu, Olode and Osi, who came from Ile-Ife, founded the town of Ijebu. While the

town of Ijebu-Ode was said to have derived from the combination of Ajebu and

Olode, Osi became the first ruler. Obanta said to be the first son of the Ooni of Ife

later dethroned him.14

B. O. Adebonojo stated in his account that the Olu Iwa and his followers Ajebu,

Olode, Arisu, Mowo and others journeyed to where Oduduwa was residing and stayed

with him for sometime. When they were about continuing their journey, Olu Iwa gave

his daughter Ogborowo’s hand in marriage to Oduduwa. Thereafter they left and

proceeded on their journey. They eventually got to a land, which eventually became

the present day Ijebuland. The land was filled with water and there they met a man

Leguru who was an Ifa priest. He was told to consult Ifa for them so as to know what

the future holds for them in their new habitat. After consulting Ifa, he told them that

what he saw was Ogbesesu. Libations were then poured to appease the gods of the

land. Leguru, after the completion of his job sailed away via river Akala and the

settlement and expansion of the migrants thus started.15

All these took place in the fifteenth century. B. O. Adebonojo further stated that after

the children of Oduduwa had consulted the oracle, they were told to disperse if they

cherished their peace. Thereafter they all migrated all over Yorubaland and Olu

Ogborogunida and his followers such as Ogi, Jaguna, Awopetu, Lipakala and others

migrated to the present day Ijebuland. Olu Isa, a warrior, joined Enroute to Ijebuland,

Olu Ogborogunida and his followers. Not long quarrel ensued and it was Olu

Ogborogunida that settled it. This earned him the title A-MU-IJA-ILE, which means

one that settles quarrels with, might and sense. This title later got changed to Awujale.

The account continues further that when they eventually got to Ijebuland they were

taken to meet the Oba – Osin who told Ogborogunida that he had been expecting him,

as the oracle had told him that “a visitor was coming who will ascend the throne of

Olu Iwa”. He then vacated the throne for him but not until he had told him that during

any corononation the name “Owa Osi” should be chanted to immortalize him. Osin

vacated the throne to establish another area known today as Ajasi, sometime in

1430.16

Another account by T. O. Ogunkoya in 1956 stated that the first migration into

Ijebuland was led by Olu Iwa whose chief companions were Ajebu and Olode. During

the course of their journey, they had a stop over at Ile-Ife and when they were about

resuming their journey, Olu Iwa gave his daughter Gborowo’s hand in marriage to

Oduduwa. The liason between both of them thus resulted in the birth of

Ogborogunida, nicknamed Obanta. On getting to Ijebuland Olu Iwa directed Ajebu

and Olode to make the place habitable and because they carried out there task well,

the new town of Ijebu-Ode was named after them. After the death of Olu Iwa the

migration led by Arisu followed. At Arisu’s death Osin took over. Obanta is said to

have arrived during the reign of Osi and upon his being dethroned, Osin stated that the

chants of ‘Owa Osi” should be used to immortalize him.17

The essence of this recount is to throw light on the various accounts of the history of

the origin of Ijebu people. Just like E. A. Ayandele opines “from wherever the

original Ijebu stock came from, there is little doubt that they met other peoples in the

areas into which they migrated. Thus, for example, it is fairly clear that they met the

idoko, who apart from a few survivors in Ondo territory would appear to have

disappeared from Yorubaland in the nineteenth century. The point should also be

made that the Ijebu did not arrive in what we now know as Ijebuland in a single

migratory wave. They came to Ijebu-Ode, Ijebu Remo, and Ijebu Igbo, Odopotu, and

Idite; and from Ijebu Ife were founded Ogidi and Ilefon”. Ayandele further states, “By

the middle of the nineteenth century however, there was a total of six hundred and

forty-seven settlements of various sizes in Ijebuland.18

The various accounts have also been able to show a semblance in their works in that

most of the account documented that Obanta deposed Osi and took over from him and

Osi made sure his name was immortalizedwith the chant “Owa Osi”. Some also

documented that Olu Iwa led a group of migrants and when they got to where

Oduduwa was residing, they rested. On the continuation of their journey Olu Iwa gave

his daughter Gborowo to Oduduwa as wife. The product of their liason,

Ogborogunida alias Obanta later toppled Osi to become the head of the land.19

It must however be pointed out that the head of Ijebuland i.e. the Awujale was the

central government of Ijebuland and also served as a unifying factor for all the people.

On how the title of the Awujale came about, it must be observed that it was when Olu

Ogborogunida settled the dispute that occurred among his followers. However,

another account of how the title came about was the Bini rendition of Awujale and its

spelt Aghuzale. This may be to reflect the founder of ijebuland as documented in the

Bini tradition, which stated that Ijebu kingdom, was established during the reign of

Oba Ozolun of Benin between 1487-1517.20

Towns in Ijebuland were made up of territorial quarters called Itun with each Itun

being headed by the oldest man adjudged to be in sound health and mind in that area.

He had no political power over the people, as it was only a honourary appointment.

His job was to maintain a fatherly figure over the people via the settlement of disputes

and other social obligations.21

Rulers of the various towns in the land had different titles such as the Ajalorun of

Ijebu Ife, the Akarigbo of Ofin and so on. Some hereditary titles were rotated among

some royal houses. In the case of one becoming an Awujale, those eligible were

members of these royal houses. In Ijebu Ode four royal houses were qualified to

produce the Awujale. These were Tunwase royal house, Fidipote royal house,

Ogbagba royal house, and Gbelegbuwa royal house. Those eligible were referred to as

Omoba i.e. prince or princess but even the eligible Omoba, had to be an Abidagbaa

i.e. one born during the reign of his or her father as the Awujale.22

The different accounts notwithstanding however, the Awujale still remained the

central authority of the land. He was also the political and spiritual head. Ijebu Ode

was the capital of the kingdom hence the seat of the Awujale. His town council was

the kingdom’s central council, and it was referred to as the “Ajo Owa” i.e. state

council. He mediates in both inter and intra town disputes. The Awujale also had

absolute judicial and political control over the land and only he could confer honorary

titles on citizens he considered worthy of them. Only him could also give names of

the age groups. Talking about the age groups E. A. Ayandele noted “an index for the

growth, prosperity and tranquility of the nineteenth century ijebuland, was the

systematic organization of age groups known as Regberegbe every three years, with

titles reflecting significant events. For example, Egbe Modaregun – which was for all

the people born between 1813-1816 referred to the leisure the Ijebu had for fashion in

infinite variety; Egbe Mafowoku – never to be in dearth of money, was for those born

between 1845-1848 and it was because prosperity reached its peak. Egbe Gbobaniyi

(raise the king in honour) was for those born between 1857-1860. There was also

Egbe Arobayo (they who see the king and rejoice) and these were people born

between 1873-1876.23

Supervising the activities of the age groups was the society called Pampa – an

exclusively male society with membership based on recommendation by a member

and the payment of prescribed fees. Apart from this function, the Pampa also

introduced and enforced market prices on goods, supervised the collection of market

tolls, settled market disputes and recruited people for military services.24

The judicial arm of the kingdom was Osugbo society, which like the Pampa was also

an exclusively male society. Its principal head was the Oluwo who was assisted by a

secretary called Apena. Their courthouse was known as Iledi. However though

exclusively male, they did have about ten women as members with their roles being

basically to prepare food for the society when occasion demanded and to be consulted

on matters affecting women.25

Another evident social organization in Ijebuland is the various confraternities. There

was the Agemo, Olobirin Ojowu, the Oro confraternity and the Ogboni. The

confraternity in their own different sphere has in many ways contributed to the

development and spirituality of the kingdom. According to the Ijebus, the Ogboni

confraternity sees to the daily affair of the Awujale even though he is the supreme

head, he is still a member of the ogboni group. The Agemo comes out yearly to

perform their spiritual obligation as well. Most of this confraternity forbids women to

see them when in their spiritual circles.26

Foremost among the deities in Ijebu is the Agemo, which is jointly celebrated by

Ijebu communities in June/July of every year. The Agemo is a rallying factor among

the communities that make up Ijebu state. It is believed that the idea was initiated by

the Obanta himself as an annual assembly of his priests (Alagemos) at Imosan to curb

an unusual incidence of recalcitrance during the dispersal of townships. He was said

to have summoned the Agemo priests from 16 different locations to Ijebu-Ode for

heart-to-heart discussion.27

The Obanta prepared well for his visitors whom he feted and had discussion (oro awo)

with. These priests too, as it was normal with them, came with their instruments of

power (and defense). And to prevent a possible attack on the people, Obanta made

the meeting more business-like so that none of their powers could filter to the

people.28

The Agemos (in the order of dancing at Agbala Imosan & Ijebu Ode) are:Tami

(Odogbolu), Olumoro (Imoro), Serefusi (Igbile), Posa (Imosan), Moko (Okun), Alofe

(Ijesa-Ijebu), Onugbo (Okenugbo), Iju (Imosan), Lapen (Oru), Magodo (Aiyepe),

Bajelu (Imuku), Lubamisan (Ago-lwoye), Petu (Isiwo), Ogegbo (Ibonwon), ldobi

(Ago-Iwoye), Nopa (Imushin). Other Agemo Priests that do not perform dancing rites

are: Onijagbori (Imosan), Adie (Ago-Iwoye), Ogi (Idogi, Ijebu-Ode).29

The Agemo festival has since followed the format with people celebrating it with

pomp and pageantry. The Alagemos usually follow a permanent festival route during

which women are compelled to stay indoors. The Awujale is the one that now re-

ceives the Alagemos through their head (Tami) whom he (Awujale will receive at

Ipebi before the usual "e e ke e e" is chanted to signify the arrival of the other

Alagemos.30 

Oro festival is also common to Ijebus where it is used to cleanse the communities of

bad omen. It usually comes up before the Agemo festival as a strategy of preparing

ground for the Alagemos to ensure that the communities have been rid of evil spirit as

well as epidemics. It is believed that communities are safe after Oro festival (Igbalu)

and so "Eiye a ke bi eiye and Eran a ke bi eran.” Women are not allowed to witness

Oro worship, which is usually a seven-day program. In Ijebu-Ode, the Oro comes out

in the night when women must not only stay in-doors, but must equally not attempt to

peep at all, while in some Ijebu villages women are kept in-doors throughout the

day. 31

Also celebrated is the Obinrin ojowu (Ebi), which usually falls between February and

March of every year (beginning of planting season). The Olowu is priest of Obinrin

Ojowu who directs the rites and takes responsibility for its worship. Before the

Obinrin Ojowu celebration, the Olowu would have had to consult with the Awujale

and secure his consent on three different occasions. He will then pass death sentence

on dogs that have no palm fronds around their necks. The Iroko tree at Odo-Esa is

very important to Obinrin Ojowu festival as some rites are performed under it and a

dog is usually killed and hung on it throughout the year. Also associated with the

festival is the Woro carnival (which usually takes people round the community) and

the practice of youths testing night and level of endurance with cane competition.

They engage themselves (in twos and beat each other until one gives up (by hanging

his cane).32 

The month of August is usually devoted to the worship of Leguru (although this is no

longer popular) in remembrance of the bravery of the Onisemu Leguru, who

volunteered to sacrifice self to save Ijebu Ode from being taken over by the lagoon,

which then occupied some areas in the town.33

The Odi was also another important group, which comprise the traditional

kingmakers. They supervised the palace and slaves, but their most important job is to

see to the selection of the new Awujale. The Odi themselves were a set of palace

chiefs. The leading Odi was titled Ogbeni Odi, while his deputies were called Ekeji

Odi and Eketa Odi. These three Odis are members of the town councils. Furthermore,

the Olisa and the Egbo, the hereditary titleholders in the council were members of a

political society of chiefs called the Ilamuren. Memgership of the Ilamuren was drawn

from a honourary chieftaincy order called the Ifore. The Awujale on the payment of

prescribed fees bestowed the titles of Ifore. The titles were graded and in order of

rank: Oloogben, Olowa and Out. The first two grades were open to all Ijebu in

general. At the head of the Ifore order of chiefs was the Olotufore, who was selected

from among the Otu grades.34

By and large attempt has been made to bring to light the different accounts of origin

of the Ijebu people. Also the geography of the land has been examined in order to

understand reasons for her prosperity in the pre-colonial period. Furthermore, attempt

has been made to bring to the fore the various social organization in Ijebuland in order

to understand her traditional values as well as their role, functions and impact on the

people of the territory under review. Finally Ijebu people are a hardworking people

whose major pre-occupation is farming. In this wise food was not a problem in the

land, hence, this encouraged child birth as a child could not go hungry in the land.

ENDNOTES

1. P. A. Talbot, The People of Southern Africa, Vol. 1, No. 4, (London: Oxford

University Press, 1970), p. 216

2. Samuel Johnson, The History of the Yorubas from the Ealiest Times to the

Beginning of the British Protectorate, (Lagos: CSS Bookshop, 1921), p. 19.

3. Ibid.

4. Encyclopædia Britannica,"Ijebu-Ode," Encyclopædia Britannica Online,

http://www.britannica.com/EBchecked/topic/282512/Ijebu-Ode, Accessed

Web. 05 Mar. 2011.

5. Ibid.

6. Ibid.

7. Ibid.

8. Ibid.

9. Ibid.

10. Samuel Johnson, The History of the Yorubas from the Earliest Times to the

Beginning of the British Protectorate, p. 25.

11. . O. Epega, Iwe Itan Ijebu ati Awon Ilu Miiran, (Lagos: Ife Olu Printing

Works, 1934), p. 11.

12. Ibid.

13. Ibid.

14. J. A. B. Osiyemi et al, Iwe Itan Ijebu Molusi Tabi Ijebu Igbo, (Lagos: CSS

Bookshop, 1959), p. 4.

15. B. O. Adebonojo, Itan Ido Ijebu, (Lagos: John West Publication, 1990), p. 6.

16. T. O. Ogunkoya, “The Early History of Ijebu”, Journal of the Historical

Society of Nigeria, Vol. 1, No. 6, (1959), p. 48.

17. E. A. Ayandele, The Ijebu or Yorubaland 1850-1950: Politics, Economy,

and Society, (Ibadan: Heineman Educational Books, 1992), p. 113.

18. Ibid.

19. B. Odukoya, The History of the Ijebu, (Ijebu-Ode: Tanimehinola Press,

1968), p. 9

20. Ibid.

21. T. O. Ogunkoya, “The Early History of Ijebu”, Journal of the Historical

Society of Nigeria, p. 50.

22. E. A. Ayandele, The Ijebu or Yorubaland 1850-1950: Politics, Economy,

and Society, p. 117.

23. Ibid.

24. Ibid.

25. Google, “Ijebu Origin and History Continued”, www.google.com, Accessed

March 5, 2011.

26. Ibid.

27. Ibid

28. Ibid.

29. Ibid.

30. Encyclopædia Britannica,"Ijebu-Ode," Encyclopædia Britannica Online.

31. Ibid.

32. Ibid.

33. T. Oduuwobi, Ijebu Under Colonial Rule 1882-1960: An Administrative and

Political Analysis, (Lagos: First Academic Publishers), p. 10.