His Highness, Oba Obateru Akinruntan, Olugbo of Ugboland
Oranfe is the god of lightning and thunder sent by Eledumare to the universe. (He had) his primary abode at Oke-Ora as a god and had his house built of fire both in heaven and his earthly abode on Ora hill (Oke-Ora) in Ile-Ife then known as Ife Oodaye. That was why he was referred to as Oranfe Onile Ina (Oranfe owner of the house of fire). All his fellow gods and warriors feared him because of his mystical power of lightning and thunder and the power to emit naked fire from his mouth given to him by the Almighty Eledumare (God).
Due to his enormous power and the constant exchange with the unseen beings, he was usually alone on the hill of Ora (Oke-Ora), and only descended on the order of Oduduwa (His Supreme Head) to attend to his subjects and perform some rituals and sacrifices which he usually carried on in the afternoons (Osangangan) for the cleansing of the land on a routine basis, that was why he was nicknamed Osangangan, while Obatala carried his own sacrifices very early in the morning (Kutukutu Owuro) on the order of Eledumare through Oduduwa. It was not possible for ordinary humans who were not spiritually fortified to see Oranfe eyeball to eyeball except Oduduwa and direct descendants of Oranfe, even up till today, because of the enormous power he possessed.
Obaluru is the head of Ile Oranfe, his living spirit and heritance. Oranfe had many wives including the popular three, Oru, Osara, Akinsin, among others, he also had several children and grandchildren spreading across Ile Oodua (Yoruba land) and beyond. Oru begat Obamakin, the father of Olugbo, Woyeasiri, Oluyare among others.
Although Oranfe was a god-King, further studies of Yoruba cosmology revealed that when the gods/deities were coming from heaven (Ikole Orun) to earth (Ikole Aye), all the gods were ordered by Eledumare to work with Oduduwa on earth among whom were Oranfe. Eledumare gave the Ase (spiritual authority) to Oduduwa over all other god-kings, which symbolizes that Eledumare created the earth primarily for human beings. Oranfe was given special power above so many gods/deities, that was why he was called Oba Igba irunmole (King of 200 deities), while Oduduwa being the supreme head of all god-kings/deities was referred to as the Oba Okan le nirinwo irunmole (King of 401 deities) which is one of the several titles of Ooniriisa (the owner of the gods) till date.
Although on several occasions, this supreme authority given to Oduduwa by Eledumare generated a lot of disagreements among the gods on why he would exercise supreme authority on them, but each time Ifa Olokun (Oracle) was consulted, they were all warned not to question this divine arrangement by Eledumare. Digging deeper is like questioning the existence of Eledumare, naturally because of this they all “Wori” (Pay homage) to him as the father of all beings, kings and gods on earth, till today. Obaluru (Oranfe) being Oba igba Irunmole under Oduduwa, Oba Okanlenirinwo irunmole still pay homage (Wori) to any reigning Ooni as a sign of humility and respect as directed by Eledumare. Further details will be unveiled in my subsequent publications.
Obamakin was a known warrior and a brave man, who doubled as a liaison officer for his father Oranfe Onile Ina. Oranfe, the father of Obamakin had so many children from his other wives but his most beloved wife Akinsin was childless. One day Oduduwa called Oranfe and few other gods to accompany him on a journey (this culture is still in practice in present day Ile-Ife), that might take them many days, months or possibly years to return.
Oranfe, being very old then needed to apportion some properties to his wives and children. Akinsin, his most beloved wife was given a piece of land on which Obamakin had been farming temporary for a while, and he gave other valuable materials and properties out to other wives and to each of his children. Then he proceeded to Ile Idio to meet Oduduwa for the journey.
Prior to that time, Obamakin had been exhibiting a lot of rebellious and shameful attitudes, abuse of privileges among others, such as excessive drinking, forcefully marrying other people’s wives ( Ogbe ewure ton towo, ogbe olomoge ton tororo idire), this shameful and rebellious act of Obamakin formed part of Oriki (Eulogy) for anybody coming from Ile Oranfe in Ile-Ife till date – “Omo Oranfe lese oke, to n tan ina memu l’osangangan, omo gbirin abuke, gbinrin abaro, O gbe ewure ton towo, Ogbe olomoge to n tororo idi re.”
As soon as Oranfe left for Idio (Oduduwa’s place) to embark on the journey, Obamakin having felt that Oranfe had embarked on a long journey in which he was not likely to come back alive considering his age then, and being a warrior, felt it was Oranfe’s grand plan to dispossess and deny him what he considered his inheritance. He then planned a full scale war against Akinsin his father’s wife. As at then, Obamakin was around 29 years, and had gotten children of his own, he called his loyal warriors and friends to assemble at a place called Iloromu (Meaning a place where the wickedness of man resides), which is still in existence in present day Ile Ife. Obamakin launched a surprise attack on Akinsin (Oranfes wife), which led to her being chased away and dispossessed of her apportioned land.
While that was going on at Oke Ora, Oranfe, being a powerful god-king sensed something was wrong at home, he then sought the permission of Oduduwa to go back home as his house was in crisis. As the news of Oranfe coming home unexpectedly got to Obamakin, who had started exhibiting arrogance and rebellion against his father (by changing his name to Obamakin Osangangan, living the life of affluence and oppression of people), quickly called his warriors that Oranfe was closer to Oke Ora and that could mean a doom for him if he should get home seeing his beloved wife sent away and disposed of her right.
Obamakin then decided to run away. He embarked on a journey to an inhabited place called Iwinrin/Ugbo Ugbo (forest of the vultures). It was there they became wild as a result of hunger and famine, it should be noted that at this place called Ugbo, Obamakin made love to one of the slaves that accompanied him in the rebellious journey who gave birth to Omo Olu Ugbo, later pronounced as Olugbo. Other warriors that followed him settled around the Ugbo community for constant propitiation of the gods and ceremonial rituals.
Ooni as the owner of diffused monotheism, a religion of many gods controlling about 401 deities within the framework of awesomeness of high God. Oranfe was one of the god-king placed under Oduduwa by the Eledumare. Obaluru, being the living spirit of Oranfe, is a king under the supreme leadership of Any reigning Aaroole Oodua/Ooniriisa.
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Yoruba Traditional & Cultural Renaissance 
Are you saying Obamakin who eventually became the Olugbo has always been rebellious?
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Yes….from all indications.
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Nice history. I’ve heard short lines of it rendered in IFÁ verses. I’ve always wanted to hear it in full. Thanks for providing me the opportunity. It is without a doubt that we are descendants of deities. Which makes me wonder why traditional rulers who are from direct bloodlines of powerful beings, would short change themselves by relating themselves under foreign religion.
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Our traditional rulers are the main problem confronting our collective values as a race. I still can’t come to terms with the recent marriage of Oonirisa to an evangelist. It’s crazy
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Your account is very wrong. Oduduwa did not meet Oranfe in ile I’ve alive but his descendants, Obatala, Obamakin and others. Oduduwa was not a Yoruba man but a stranger that was found at ile I’ve and was taken to oba palace. The name ile ife was derived from. Ile Ora ife or oranfe due to curroption. Ile ife simply means ile oranfe ( Oranfe house). Yoruba land is/was owned by Oranfe onile ina. He was the founder and father of yoruba people. Oduduwa was just a coup plotter like marmod Gaddafi of Lybia who overthrew the king of Lybia to have his regime.
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The young man is just being carried away by his quest to justifying baseless history.
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Dear Mr. Oloolutof, do not forget that your write up goes beyond your limits. Kindly take note of the following submissions:
(1) Yoruba had long been in existence before Oduduwa came. (See V.O. Edo (2020: 238). Benin-Ife Relations in Historical Perspective. A Study of two Kingdoms, one Institution. pp237-249.)
(2) Oranfe predated Oduduwa in Ile Ife as the founder. Thus, Ile Ife belonged and still belongs to Oranfe (ibid).
(3) Oduduwa upon his arrival in Ile Ife met already existing and well defined community and rulership (see I. Akinjogbin (1992: 50). The Cradle of a race: Ife from the Beginning to 1980. Also, See Edo (2020)).
(4) The lineage of Oduduwa through Okanbi became influential among Yorubas and have all these whiles capitalized on that to distort Yoruba history. But thanks to academic historians whose Primordial, cultural and archeological researches are unraveling the real truth about Yoruba history.
In a nutshell, kindly lay your hands on veritable academic publications where your knowledge could be enhanced than purporting fallacious justification.
Best wishes, cheers!
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Compliments of the season sir.
1. As an ethnic description, the word “Yoruba” has roots in a term borrowed by Europeans in the earlier part of the 19th century and incorporated into usage in reference to the Oyo Empire of the time. In his book, Hugh Clapperton began to subject the word to early changes in its evolution. “Hugh Clapperton (1829). Journal of a Second Expedition Into the Interior of Africa; to which is Added the Journal of Richard Lander from Kano to the Sea-Coast. John Murray. p. 41”.
2. Oranfe was much older and truly predated Oduduwa but he met him on his descent to Ugbomakun and grew up to know him very well. As a matter of fact, Oduduwa descended at Oke Ora. See “A.A. Adediran and S.O. Arifalo, “The Religious Festivals of Ife” in I.A. Akinjogbin, The Cradle of a Race: Ife from the Beginning to 1980 (Port Harcourt: Sunray Publications, 1992)”.
3. Ọ̀rànfẹ Onílé Iná was the first person to reside in Ifẹ Óòdáyé/Ugbomakun. Hence, he was the first Ọlọ́fin in Ugbomakun now Ifẹ. This was the Ifẹ historians said were destroyed by the Flood (Noah Flood in the scriptures). The survivors of Ifẹ Óòdáyé founded Ifẹ Óyelagbo.
IFẸ ÓYELAGBO PERIOD.
By the time this second Ifẹ [i.e Ifẹ Óyelagbo] is founded, there are more details courtesy of developments. For instance, formation of the 16 communities had taken place and even Ọ̀rànfẹ Onílé Iná had been made one of these community leaders, though he was THE GENERAL OVERSEER of Ifẹ Óyelagbo.
1. Iddo Community headed by Ompetu.
2. Ìloromú (along Ifẹ and Iléṣà road) community headed by Obaluru, firstborn of Ọ̀rànfẹ Onílé Iná.
3. Idẹta/Iranjẹ Ilé, Community headed by Ọbalèsún who was another son of Ọbatala. It would be remembered that Ọbatala’s firstborn was Olufọn Adé, the founder of Ifọn Orolu. He carried a large number of Ọbatala crown to Ifọn, the town he founded. Till now, they hold Adé Sẹsẹ Ẹfun Festival which is Ọbatala Crown.
4. Imọjubi Community headed by Apata.
5. Òkè Ọjà Community headed Obajio.
6. Ọmọ Loogun Community headed by Obadio.
7. Parakin Community headed by Obalufe.
8. Odin Community headed by Lokore.
9. Ilọ́̀ràn Community headed by Obaloran.
10. Iraye Community by headed by Obalaaye.
11. Iwinrin Community headed by Obawinrin.
12. Ijugbe Community headed by Obalejugbe.
13. Òkè Àwo Community headed by Fegun.
14. Iwara Community headed by Obawara.
15. Idio.
16. Ita Yemoo.
All these sixteen were not children of Odùduwà. He met all of them.
Also these sixteen were subsequently compressed to seven, now called Elu Meje and all are led by Ọ̀rànfẹ’s descendants called Obaluru.
Obaluru stands for Ọ̀rànfẹ
Obalesu stands for Obatala
Obawara stands for Iwara
Olojudo stands for Oloroke
Obalaaye stands for Iraye
Obalejugbe stands for Obalese
Awofegun
Ọbatala and Ọ̀runmila become noticed now. The former was a head of a community and the latter assisted in spiritual matters. Ọ̀rànfẹ Onílé Iná lived in Oke Ora. History has it that he built his heaven house with fire and the one on earth on top a hill called Ora Hill. That is where he got his name “Onile Ina” [he who owns the house of fire] And “Onile Ori Oke” [he who owns the house on a mountain top]. His house built on the hill can still be seen today at Itagunmodi, off Ilesa- Ife road, Ile Ife, Osun State. Oduduwa [with or without his followers as a sojourner] came to meet Ọ̀rànfẹ Onílé Iná at his home in Oke Ora. This is possible because Ọ̀rànfẹ was the Olofin of Ife, hence every stranger must go and meet him before allow to live in the town. They said, “Oke Ora n be n’Ife nibi ti Oduduwa ti gbe ro le [Oke Ora is in Ife where Oduduwa descended]. But Oke Ora is the home of Ọ̀rànfẹ Onílé Iná since the existence of Ifẹ Óyélagbo, before the descent of Oduduwa. After the demise of Ọ̀rànfẹ Onílé Iná, his son Ọbamakin become a head of his community. However, he was at loggerheads with Ọbatala on leadership.
This generated a lot of heat that they split the leadership into two. Ọsangangan Ọbamakin would rule in the morning and Ọbatala would rule in the afternoon.
Thank you.
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Happy New Year to you Dear brother. I am pleased that you have gone into academic historiography. From all established facts, it is obvious that the truth can no longer be compromised. That is:
(1) Yoruba nation predated the coming of Oduduwa, therefore, you will agree with me that it is an erroneous fallacy to say that Oduduwa (through Okanbi and his afterwards seven sons) is the Ancestral father of the Yorubas.
(2) Since the Oranfe lineage through Obamakin Osangangan is still in existence till date, then the authority of the foundation of the Yoruba nation through their fathers (Oranfe, Obamakin Osangangan, till the present Olugbo of Ugboland and Obaluru in Ife) belongs to the sons and not the sons of Oduduwa who was welcomed into an established set of people with a great sense of belongings and socio-cultural as well as leadership specifications.
Note: Yoruba history is undiluted!
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Compliments of the season Sir, I truly appreciate your responses.
it is well acknowledged all through our history that Oduduwa took over the reigns of power in Ife after the civil strife during the reign of Obatala the head of Ugbo people with the help of Obameri.
Neither the Yoruba view of Oduduwa nor that of the sceptics about the man is entirely correct.
The Yoruba people probably have exaggerated Oduduwa’s place in their history. In this regard, enough have been said to show that Yoruba history did not begin with Oduduwa. That, in fact, there was a period of almost 3,000 years of historical development among the Yoruba before Oduduwa came. On the other hand, the sceptics who have doubted the existence of the man seem to be oblivious of the historical hints in oral tradition. From such hints, there appear to be considerable evidence that the man really existed and made considerable achievements.
The Ikedu traditions have made it clear that he took advantage of the political weakness in the kingdom of Ife to wrest power from the Ugbo (Igbo) people who at that point in time were being governed by Obatala.
The climax of the context came when the Oduduwa group seized the Aare crown from the Obatala group. The Ugbo (Igbo) group under Obatala made a futile attempt to counterattack and recover power, but they failed. This episode is also preserved in oral tradition in an event connected with Moremi.
Having seized power, Oduduwa began to make impact on Ife politics. Thus, his coming marked the beginning of a new dynasty in Ile-Ife, that is, the Oduduwa dynasty. This dynasty was not only of importance to Ile-Ife, it became of importance to the whole of Yorubaland. Oduduwa also established a dynamic leadership, which revitalized the process of state formation in Ile-Ife.
It is not certain how many years Oduduwa reigned before he died, but the fortunate thing was that his successors continued the process of dy- namic leadership. As a result of the foundation laid by him and the follow up activities of his successors, Ile-Ife became a strongly centralized state, a centre of economic development as well as a centre of religious and artistic development.
Just like you said, our history is undiluted.
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