Historical Research Letter www.iiste.org ISSN 2224-3178 (Paper) ISSN 2225-0964 (Online) Vol.15, 2014
Igbon, Iresa and Ikoyi: A Pre-Historic Relationship Till Present Time
ONIPEDE, Kayode Joseph ADEGBITE, Folaranmi Adewuyi Department of General Studies, Ladoke Akintola University of Technology, Ogbomoso

Abstract This article attempts to explain the traditional origin of Igbon, Iresa and Ikoyi, ancient kingdoms in the South West Nigeria. The article also sheds light on the relationship between the three kingdoms, while examining the factors that made the three kingdoms the dominant powers in the Old Oyo Empire. It is the aim of the study is to enrich the understanding of intra-group relationship among the Yoruba peoples, the relationship that has been the core reason for their longstanding union. To achieve this objective, the study employs oral traditions including songs, proverbs and interviews, and thus elicits the needed information. The challenges of oral tradition, notwithstanding, the study identifies salient issues regarding the relationship of these three classical Yoruba kingdoms.

Introduction The history of Igbon, Iresa and Ikoyi aptly underscores the interlocked history concerning the founders of the three Yoruba kingdoms. Cities, like nations, may rise or fall, but the course of history continues interminable. In conformity with this law of historical continuity, Igbon, Iresa and Ikoyi were founded and grew coincidentally in a period when the Yorubas were still struggling to be established as a nation. The three kingdoms grew to dominate power in the old Oyo Empire. The significance of these Yoruba kingdoms are aptly captured by a popular Yoruba proverb thus: “Leyin Orun Olugbon, Orun Aresa, Orun OnIkoyi, Orun oun lori ile”. This proverb indicates that the sun (Orun) was used in the ancient times as symbol of power and authority; and the proverbs means that apart from the authority of Olugbon, of Aresa and of Onikoyi, there was no other authority on earth.1

In other words, the three kingdoms of Igbon, Aresa and Ikoyi wielded power and authority surpassing other numerous kingdoms or states in ancient Yorubaland, especially in the pre-colonial period.

Being a pre-literate society the Yorubas, in order for them to put these three kingdoms in a rightful position in the Yoruba history, made sure that the fame of the kingdoms were kept in songs and sayings common in Yoruba historiography2; and till date the songs and sayings still exist in the oral tradition. A specific instance is the foray and activities of the ancient towns and their Obas (kings), the Olugbon of Igbon, the Aresa of Iresa and the Onikoyi of Ikoyi, have been recorded in songs speaking of their socio-political achievements and their economy prosperity before the 19th century political plunge.3 In a reaction to social and cultural development in Igbon in the mid-16th century, the palace warden who was the repository of the kingdom’s history composed a song: “Laye Olugbon bi koro mo lo, oro nlo nun n...”, meaning that there was peace and prosperity in Igbon when Olugbon was the reigning king.4 Oro being a significant popular festival in the Yoruba towns, this song describes the wish of the Yoruba people during the Oro festival in Igbon and Iresa in ancient times, that the Oro festival should not end. The duration of Oro festival was normally seven days, but the fanfare and ceremonies undertaken at the festival by the kings, in Igbon and Iresa, added to its beauty, and the people would not want the festival to end. The Oro festival should last for more than seven days. Indeed, the ancient Yoruba songs and sayings abounded in symbolism and meaningful imports. The songs and sayings expressed in clear terms the meaning of life to the people, based on their cultural values at a particular time. The Yoruba songs were also used to convey the impact of government (the reign of kings) on the economy and on the people’s social life, generally.

However, apart from these songs and sayings which have become popular in Yorubaland, significantly in reference to good or bad governance and leadership, the history of the ancient kingdoms of Igbon, Aresa and Ikoyi are yet unexplained among the histories of classical kingdoms in Yorubaland. Therefore, this study examines the relationship which had existed for centuries between the three kingdoms. It accounts for their reported association and unity, among many other Yoruba towns in Nigeria.

What I find interesting about the old Oyo system of government were the layers built in before reaching the three Oba: Igbon, Aresa and Onikoyi.

Above them was Alafin and below them are Bale and others.

Even Alafin respected the throne of his father, Ooni.

The most serious cases like murder are those that get to Alafin. Normally, Bale settled cases before they get to Oba.

So what went wrong with the Yoruba except adopting foreign system of government.

Thank you for sharing.

It is absolutely wrong and disrespectful for Gani Adams to accept a bow from Onikoyi. He should have held him up or immediately go on the floor.

See the history of Onikoyi above.

The significance of these Yoruba kingdoms are aptly captured by a popular Yoruba proverb thus: “Leyin Orun Olugbon, Orun Aresa, Orun OnIkoyi, Orun oun lori ile”. This proverb indicates that the sun (Orun) was used in the ancient times as symbol of power and authority; and the proverbs means that apart from the authority of Olugbon, of Aresa and of Onikoyi, there was no other authority on earth.1