353:Ìpetu got her name from an unusual incident which happened when the children of Olofin were still proceeding on the march of migration and founding towns. There were two hunters who accompanied Ọlọ́fin and his retinue from Ilé-Ifẹ̀ to the Ìjámọ̀ forest. The names of these hunters were ‘Ìja’ and ‘Ògún’. Ìja was a path tracker who was very versed in the knowledge of the paths in the forest. It was these two men who escorted Ọlọ́fin and his people to where they sojourned. Hence the reference to ‘Igbó Ìjámọ̀’ (the forest that Ìja knew). Here, the children of Ọlọ́fin started to disperse. The Àwùjalẹ̀ left for Ìjẹ̀búland. Ọlọ́fin and the rest of his children went further until they came to a place called ‘Ẹpẹ’. It was there that Èsemọ̀wẹ́ and her husband left the party for Airo and later went further to found Oǹdó. Ọlọ́fin went further still and settled at Ọta-Ìpẹ̀tẹ́ near Ilẹ̀-Olújìí. According to traditional historians, the Ilẹ̀-Olújìí people were Ọlọ́fin’s gate-keepers (or “Ẹ̀kù”, which means door). They are still known by this name today.
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without his father Àsùrìndó. They surrounded the house and set it on fire. They were certain that the end of Ọlábídànrè had come, he would either be burnt with the house or he would try to escape and fall into their hands. His father Àsùrìndó was alerted of his son’s danger. He quickly sent Egúnrin and Ọdunwò-Ògbólú to go and rescue his son. This was a very difficult task that was physically impossible, so the two men resorted to using supernatural means and utilized a traditional incantation called Àpètu. As they chanted the incantation, Ọlábídànrè was ejected from the house without the Ẹ̀kùs seeing him and landed at the place where his father was. From that day, he was referred to as Àpètu, meaning the one that was called and ejected out of danger with incantations.
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346:, left Ilé-Ifẹ̀ (the cradle of the Yorùbás) with his children and grandchildren and travelled in the direction of the ‘Ìjámọ̀’ forest – a big forest between Ìjẹ̀bú, Ilé-Ifẹ̀ and Oǹdó. Among the children who travelled with him were Èsemọ̀wẹ́, Àwùjalè, Ọba Àdó, Gbógun, Egúnrin, Àsùrìndó, Ọlábídànrè and Ọ̀dúnwo-Ògbólú. Èsemọ̀wẹ́ was a daughter of Ọlọ́fin, while Egúnrin was a son. Àsùrìndó was the father of Ọlábídànrè, who is the founder of Ìpètu. The name Ìpètu or Àpètu has nothing to do with Etu (
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335:. The first official history of Ipetu-Ijesa was compiled by the Ipetu Improvement Union (or IMU) in response to the order of the then Divisional Officer, who wanted to find out the roots of the incessant fighting between the Ìjeṣàs. This attempt was very short and was printed as a pamphlet. However, a major work was done by one of the sons of the land, Mr. J.O. Ogunjulugbe, in his outstanding book
364:Ọlọ́fin was somehow conscious of the settlement of the Ẹ́rìn people on the other side of the River Ọ̀ni. After Ọlábídànrè - now sìmply known as Àpètu - left Ọta-Ìpẹ̀tẹ, Gbógun, one of the members of the team founded Ọ̀rọ́ta (which is today known as Ìdànrè). Ọ̀dúnwo-Ògbólú went on to found Ẹ̀fọ̀n-Aláayè, while Ọba-Àdó went and founded
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to fit into a political grouping. This action changed the fortune and the history of Ipetu . It led to the town's numerous conflicts with Ilesa people on Igbó Àjìkà, which is the inheritance of all Ipetu citizens. For the oral tradition, the most valuable sources are based in the palace, the chiefly
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trees. This forest where they planted kolanut trees is now known as “Igbó-Àjìkà” (i.e. Àjìkà's forest). Up until the present time, somewhere inside the forest is the rock that served as the boundary between Gbógun, the Ọwá of Ìdànrè and Àpètu. The name of this rock is “Ọta Ìpinun” (Rock of
Decision).
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The town has been known in history by various names such as Ìpetu-Àpótí , Ìpetu-Ọrọ́pa, Ìpetu-Eléfòsán, Ìpetu-Àrò Odò and recently some notable indigenes are advocating a change of name to the town's original name Ìpetu-Àjàláyé. This is based on their observation (which has empirical evidence) that
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It is worthy of mention to note that only the Ìgandò people had the sole right to the throne of Àpètu. Later, after the people were well settled, some people came to settle with Ìpetu people at their present location; these people were sent to a place called Òkè-Ọwá. The reigning king asked his son
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Between the present Ile Oluji and the present Ipetu, the Ẹ̀kùs were aggrieved against Àsùrìndó, the father of Ọlábídànrè. Ọlábídànrè had allegedly sacrificed three Ẹ̀kùs to a god. As a result of this, the Ẹ̀kùs decided to kill Ọlábídànrè as revenge. One day, they found Ọlábídànrè in a house alone
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This soon became his family name, so much so that all his children were called by it. As a consequence of this incident, the life of Ọlábídànrè was no longer safe among the Ẹ̀kùs. For this reason, Ọlọ́fin had to give him a number of people and instruct him to go and settle somewhere else between
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As the Yoruba people were professional farmers, the need for productive lands might have arisen. It might have been the cause of their initial migration to the Ijamo forest, which was suitable for agriculture. This reason could not easily be disapproved because it was contained in part of the
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to his followers for the purposes of effective administration. These titles were carbon copies of those given at Ọta-Ìpẹ̀tẹ: Rísà, Ọ̀dọ̀fin, Ẹjẹmu, Àró, Ẹlẹ́mọ, Asába, Ọ̀dọlọ́fin, Ọ̀dọlé, Asàmọ, Lóóyìn, Lógurò and so on. Most of the Ọlọ́fin's descendants bear these chieftaincy titles in their
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to be the overlord of the place and report only the cases beyond his control to him. As from that time forward, all the male children of a king born on the throne would be sent to Òkè-Ọwá. As a result, selection of a new king is done from either Ìgandò or Òkè-Ọwá.
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Ipetu has less of an affinity with the Ijesa people but more with Ìdànrè/Oǹdó/Èkìtì people. Ipetu-Ijesa was a creation of the late
Reverend Olabode in the early 20th century. When he wanted to give a name to St Paul's Anglican Church, he referred to it as
451:) Ipetu-Ijesa, is the town's oldest place of worship. It was established in 1897, when Christianity first came into the town. In recent years, the town has also seen a rise in other dominations of Christianity especially the Evangelicals like the
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are the dominant religions practised in Ipetu-Ijesa, with the majority of the inhabitants being
Christians. St Paul's Cathedral, which houses the Bishop's throne of Ijesa North East Diocese (
350:). The detractors of Ipetu Aro Odo Ijesa encouraged that assumption to become Ipetu’s history for the purpose of exploitation, especially at the time of Igbó Àjìkà’s conflicts.
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Here Ọlábídànrè died and was succeeded by his son, Ọba Adébọ́lájọ Òsípàtẹàkún. The names of the subsequent kings are listed above in their order of reigns.
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Ipetu-Ijesa is popular for its annual flogging competition (Opa festival). Other notable festivals in the town are the
Eleworo festival and the Olotoporo
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Osun
College of Management Science (formerly Ipetu-Ijesa College of Technology) is another notable higher institution in the town of Ipetu-Ijesa.
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The origin of Ipetu-Ijesa, like the earliest history of most other world societies, is shrouded in mystery but can be constructed through
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respective places of settlement. After leaving Ọta-Ìpẹ̀tẹ and Ìpotì, Àpètu and his people settled at Oródì, where they planted many
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houses and the priestly houses. As may be expected, accounts from such sources often differ in several important particulars.
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skills. The mats are made from a local long fibrous grass called "Eni Uran" in the local dialect. The men are mostly
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Ajalaye Samson
Adeleke Agunbiade, "the third of his name", has reigned in Ipetu-Aro Odo from 2018 until date.
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339:, which was first published in 1975. The short history written in this article is adapted from this book.
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Ajalaye
Adekunle Baderin Afinbiokin, "the third of his name", reigned in Ipetu-Ijesa from 1976 to 2016.
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Ajalaye
Alelamole Ariyeloye, "the second of his name", reigned in Ipetu-Elefosan from 1932 to 1950.
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Ajalaye Oke
Agunbiade, "the second of his name", reigned in Ipetu-Elefosan from 1950 to 1972.
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is located in Ipetu-Ijesa. The location of the
University in the town boosts its economy.
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Ipetu-Ijesa was founded some centuries ago. It was first settled when Ọlọ́fin, the son of
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Ajalaye Afinbiokin, "the second of his name", reigned in Ipetu-Elefosan from 1927 to 1932.
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Ajalaye Ariyeloye, "the first of his name", reigned in Ipetu-Elefosan from 1885 to 1916.
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Apetu and his people first settled at Ìpotì after leaving Ọta-Ìpẹ̀tẹ. He gave various
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Apetu Afinbiokin "The first of his name" reigned in Ipetu-Aro Odo from 1841 to 1879.
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Apetu Agunbiade "The first of his name" reigned in Ipetu-Aro-odo from 1789 to 1813.
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These are the Kings that reigned in the land according to the royal record:
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Apetu Ogburugbonni-leroriodi reigned in Ipetu-Aro Odo from 1669 to 1705.
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Apetu Okudipoogun Otutubiosun reigned in Ipetu-Oropa from 1560 to 1593.
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ethnic group, and the title of the traditional king of Ipetu-Ijesa is
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Ajalaye Osuntuyi Oginni reigned in Ipetu-Elefosan from 1916 to 1927.
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Apetu Alagbadu Otulogbo reigned in Ipetu-Aro Odo from 1753 to 1789.
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Apetu Otutunite Ajisola reigned in Ipetu-Aro Odo from 1705 to 1753.
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Apetu Omilana Arugbabuwo reigned in Ipetu-Oropa from 1507 to 1560.
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Ajalaye Okirikisi reigned in Ipetu-Elefosan from 1879 to 1885.
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Apetu Adejimintano reigned in Ipetu-Aro Odo from 1628 to 1669.
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The area borders various cities and towns, including parts of
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Local Council Development Area and Town in Osun State, Nigeria
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festival, both of which are now dormant due to civilization.
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Apetu Ogbagbalawo reigned in Ipetu-Aro Odo from 1813 to 1841.
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In honour of one of the sons of the town, Air Chief Marshal
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Settlement and occupation of Ipetu-Orodi from 1253 to 1442.
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Apetu Adebolajo reigned in Ipetu-Oropa from 1442 to 1507.
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Owa Olabidanre reigned in Ipetu-Apoti from 1178 to 1253.
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Apetu Ofara reigned in Ipetu-Aro Odo from 1593 to 1628.
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547:"ABOUT US"
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210:Ondo State
146:Government
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582:25 August
577:The Punch
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229:Ile Oluji
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159:Elevation
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