480:. Another reason is an effort to demonstrate allegiance to the paramount king, the Orangun, by focusing resources on rebuilding Orangun's palace and the kingdom at large, subsequent to the relocation back to Oke-Ila from Omi-Osun. In addition, the era of British Colonialism in Western Nigeria was accompanied by the British recognition of only one primary royalty in the cities across Yorubaland. The minor royalties have begun to be restored since Nigerian independence in 1960, especially in the Ijebu and Remo Divisions which arguably have been the most antagonistic to the earlier era of British trade and colonialism.
388:. At Òkè-Ìlá Ọ̀ràngún (as the kingdom was subsequently known), the Ìsẹ̀dó immigrants retained their royal title of Ọba'lúmọ̀ as agreed with Orangun Apakiimo, perhaps maintaining their separateness for some time until they subsequently "federated" or consolidated with the Òkè-Ìlá Ọ̀ràngún kingdom. Within the consolidated Òkè-Ìlá Ọ̀ràngún kingdom hierarchy, the Ọba'lúmọ̀ or Ìsẹ̀dó clan won rights to the additional high title of
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land-grant and his precedence over the Òràgún in the region, and partly in appreciation of Ọba'lúmọ̀'s hosting of the Ọ̀ràngún's elderly mother, who could not continue with the immigrant party to their allocated land. The Ọ̀ràngún's mother subsequently died in the palace of the Ọba'lúmọ̀, and was buried at Ìsẹ̀dó, so the Ọ̀ràngún also visits her grave there.
360:, the region's king Ọba'lúmọ̀ gave land-grants to the later arriving Ọ̀ràngún immigrants at a location sufficiently distant from Ìsẹ̀dó’s location. Another, seemingly more reliable version of the oral history, indicates that the land-grant occurred a few centuries later, when the faction of the younger of two quarreling princes arrived from the
504:Ìsẹ̀dó chiefs under His Royal Highness, Oyèdèjì Àjídé, while the royal court of the Ìsẹ̀dó realm in Òkè-Ìlá Ọ̀ràngún consist of presumably a similar number of hereditary Ìsẹ̀dó chiefs under His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá (but only 3 or 4 of which titles are within historical memory of oral records).
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to a shortfall in the clan's male population (possibly due to the frequent wars and slave raids which necessitated the temporary relocation of the consolidated Oke-Ila kingdom to the Omi Osun) and the consequent dearth of suitable candidates. The clan's oral historians further indicate that there was
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in the late 19th century and neighbouring polities (of Ekiti), culminating in the alleged assassination at the war-front, of Páko, the clan's chosen Obaálá (and potential holder of the Ọba'lúmọ̀ royal title) by a treacherous faction of Òkè-Ìlá Ọ̀ràngún troops during the most recent relocation of the
383:
was founded near the original
Igbohun. The Ọbaálá clan of Òkè-Ìlá Ọ̀ràngún, according to their histories which refer to their origin from Ìsẹ̀dó, is actually a segment of the Ìsẹ̀dó royalty which emigrated several centuries ago at the invitation and inducement of the Orangun Apakiimo to join him to
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accounts ascribe a personal name of Tìímọ̀ (pronounced Tì-í-mọ̀) to the first king of Isedo. Other oral history accounts suggest that Tìímọ̀ was simply the reigning Ọba'lúmọ̀ at the time of contact with the migrating group of one of the two factions departing from Ila Yara, whose leader founded Ila
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kingdom at the end of the 15th century. Due to the local crises engendered by the series of wars among the Yoruba in the 19th century, the Ìsẹ̀dó clan did not fill the Ọba'lúmọ̀ title for more than a century (since the last one reigned at their refugee-settlement at Omi Osun), before the current
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to the north of it (It was presumably the same problem of constant fighting with the Nupe that caused the ancient Òwu kingdom, perhaps a contemporary of Ọ̀bà, to relocate further south from their original city-state in this region to establish a new settlement named Orile-Òwu, south of Ile-Ifẹ).
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of the holder of the Ọba'lúmọ̀ title, such as his daily-fresh drinking water (which is traditionally to be gotten at dawn by young women in virtual-nudity wearing only heavy beads around their waists), the ceremonial etiquette for the preparation and serving of the Oba’lúmò’s meals (in absolute
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An annual celebration called the Ìmárúgbó (or Òkùnrìn) festival was instituted between the two city-states during which the King Òràngún leaves his palace with his chiefs to pay a day-long homage to the King Ọba'lúmọ in the Ọba'lúmọ̀'s palace. This is partly in symbolic tribute to Ọba'lúmọ̀'s
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of the Ìsẹ̀dó kingdom at its original site which is now almost completely enclosed within the modern Ìlá Òràngún), is Oyèdèjì Àjídé, while the Ọba'lúmọ̀ of the émigré Ìsẹ̀dó-Oke or Ìsẹ̀dó Ori Oke (Isedo of the mountain top) kingdom—monarch of the relocated segment of the original Ìsẹ̀dó
415:, but the clan has maintained the royal title of Ọba'lúmọ̀ in the traditional establishment. The modern Ọba'lúmọ̀ territory, which is now enclosed within Ìlá Òràngún, has about thirteen various sub-clans (or mega-family) compounds. The Ọba'lúmọ̀ clan at Ila, as with the branch of the
245:—suggests a different meaning and origin of the name and title of the Ọba'lúmọ̀ n'Ìsèdó. It seems that Ọba'lúmọ̀ founded a city-state dominated by people from the Olúmọ̀ clan of their Oba origin, and he therefore adopted the title (or was titled by his new subjects)
278:, perhaps as a result of the periodic conflicts with his people's Nupe neighbours to the north. It is due to our being of his blood that we call ourselves the Omo Ọba’lúmọ̀ n’Ìsẹ̀dó ("children of King Oba'lumo"), Ọmọ ọrọ̀ l’Ọbà ("children of the people of Oba") and
567:), and planning tourist expeditions to the various heritage sites and physiographic features and cultural performances/traditional occupations of the Igbomina-Yoruba and other Yoruba areas. He has led various special tours to the various old sites,
551:-Yoruba region, especially the ancient Oba civilization, the original Orangun's city state of Ila-Yara, and the subsequent city states of Oke-Ila, Ila and Isedo. Olúfẹ́mi Ọládàpọ̀ Babalọlá has also been active since 2004 in promoting
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of Òkè-Ìlá (the paramount king of the consolidated city-state), and the holder of the Ọbaálá title automatically becomes high regent on the demise of any reigning Ọ̀ràngún of Òkè-Ìlá, reigning until the next Ọ̀ràngún is installed.
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However, there are other likely reasons for this long interregnum judging from oral historians accounts of events. One reason may be connected with the internal strife, dissension and conspiracies in the consolidated
392:(meaning "mighty king" or "senior king") in addition to their royal title of Ọba'lúmọ̀ remaining recognized. This is a significant recognition of the Ọba'lúmọ̀ clan since the Ọbaálá title is next in rank to the
368:. This new monarchy was forced to move within a short time to establish another settlement at Ìlá-Ogbogbo (or Odò-Ìlá) (meaning Ìlá of the lowlands) which is the settlement that became the modern
493:
kingdom—subsequently consolidated into Òkè-Ìlá Ọ̀ràngún, and also (especially in recent times) referred to as Ọba'lúmọ̀ of Òkè-Ìla since the consolidation, is Olúfẹ́mi Ọládàpọ̀ Babalọlá.
153:. The earliest manifestation of his title dates back to the 12th century at the latest, making him a ruler of relative significance in the intricate chiefly hierarchy of the tribe.
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Records of ancient origin ascribe the role of land-grant authority to the Ọba'lúmọ̀, monarch of Ìsẹ̀dó. Some oral historians report that at the request of
Oduduwa's fourth son,
202:), "the Lord of Knowledge” (Olumo), or “King of the Lords of Knowledge” or “King and Lord of Knowledge”, all meaning wise king, suggests that this monarch, who is reputed in
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in Òkè-Ìlá Ọ̀ràngún, has maintained traditions and festivals that go back about ten centuries to the founding of Ìsẹ̀dó, as well as to their original homeland at Ọ̀bà.
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In modern times, the monarchs of the Ìsẹ̀dó clans of the modern Òkè-Ìlá Ọ̀ràngún and Ìlá Ọ̀ràngún (the two extant Ọba'lúmọ̀ royal titles), work jointly with the two
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The older Ọ̀ràngún monarch's faction, departing the Ìlá Yàrà realm, established a new settlement called
Igbohun. After a few other re-settlements, the modern
543:
The Ọba'lúmọ̀ of Ìsẹ̀dó-Oke (Ìsẹ̀dó Realm in Òkè-Ìlá Ọ̀ràngún), Olúfẹ́mi Ọládàpọ̀ Babalọlá has been especially active since 1984 (19 years before his 2003
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emigres (led by the said Ọba'lúmọ̀), who fled the internal wranglings within their former kingdom and/or the ongoing conflicts with the neighbouring
516:, termed paramounts, the Ọ̀ràngún of Òkè-Ìlá and the Ọ̀ràngún of Ìlá, for the development and traditional governance of their various consolidated
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state, the Ọba'lúmọ̀ title was contemporaneously established coincident with the creation of the new Oke-Ila state resulting from the split in the
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in his new kingdom - meaning "the king from the Olúmọ̀ clan". The other traditions of the name referring to the legendary knowledge of
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civilization in northeastern
Yorubaland, and is one of the earliest founders of the ancient Yoruba kingdoms in southwestern
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a shortage of the required retinue of palace servants that were to be dedicated to fulfil the numerous royal restrictions,
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Obalumo was installed on
January 17, 2003, at Oke-Ila. The clan's oral historians summarily attribute the long
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kingdom (possibly caused or exacerbated by the external pressures of military attacks and aggression from the
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realm in the vicinity of the Ọba'lúmọ̀'s Ìsẹ̀dó kingdom. This younger prince, Arutu
Oluokun, founded
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region's ancient and later settlements suggest that the Ìsèdọ́ City-State commonly known as
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Orangun adjacent to Ìsẹ̀dó, the kingdom where Tìímọ̀ was reigning as the then Ọba'lúmọ̀.
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Olúnlákin ti Ile Oba ("children of the great king Olùnlàkin of Obà"). These are our
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Our father the Ọba'lúmọ̀ Tìímọ̀ led one of the major migrations from ancient
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and the Ifá oracle seems to be a heritage that is shared with the entire
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while maintaining, as much as practicable, their own individual royal
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of the Ìsẹ̀dó realm in Ìlá Òràngún consist of the Ọba'lúmo's 12 or 13
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Accounting for the Oba'lumo interregnum in Òkè-Ìlá Ọ̀ràngún
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The Ọba'lúmọ̀ of the Ìsẹ̀dó kingdom at Ìlá Ọ̀ràngún, (
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to have been a veteran hunter and warrior, was also a
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observances, ritual avoidances, ceremonies and royal
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Current Status of Ìsẹ̀dó and Ọba'lúmọ̀'s modern role
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However, the reference to Ọba'lúmọ̀'s city state as
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257:clan, and may not be peculiar to King Ọba'lúmọ̀.
229:(or Isedo of Olúmọ̀ ), and the existence of an
214:oracle). Ọba’lúmọ̀ was a prince of the ancient
295:Oral history analyzed in the light of recent
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261:Excerpt from the oral records of Ìsèdó-Olúmo
50:. Unsourced material may be challenged and
411:has been virtually engulfed by the modern
346:Relationship with neighbouring city-states
484:The incumbent Oba'lumo in Òkè-Ìlá and Ìlá
423:Oba'lumo in consolidated Òkè-Ìlá Ọ̀ràngún
299:research results (and published works of
114:Learn how and when to remove this message
615:Titles of national or ethnic leadership
508:Integrating the ancient with the modern
450:silence), and various other ceremonial
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210:(a diviner, healer and priest of the
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48:adding citations to reliable sources
291:Dating the Ìsẹ̀dó-Olúmọ̀ city-state
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405:The Ọba'lúmọ̀'s original
384:found his new kingdom at
476:consolidated kingdom to
313:Arizona State University
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458:of the Ìsẹ̀dó royalty.
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540:and later at Ìsẹ̀dó.
427:In the consolidated
317:University of Ibadan
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620:Yoruba royal titles
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