User talk:Ennyoye

HISTORY OF FEESU
HISTORY OF FEESU: The snippet from the etymology

FÈÉSÚ is a town under Iwo Land in Osun State. The Feesu people, like all other people of Yoruba race are said to have belonged to Ilé-Ifè. Thier bond with Ilé-Ifè however is first traced to Ojo before the source of the Yoruba race. This was so because their projenitor's fore-father first settled and founded Ojo in Oke-osun, present day Osun State before his son, Olamodi migrated to Iwo and later settled at the present day Feesu sometimes in the late and 14th century towards the early part of 15th Century. HISTORY OF HOW FÈÉSÚ WAS FOUNDED The facts surrounding the settlement of Feesu cannot be told without a reference to Ojo, a town in Oke-osun, the present-day Osun State. For instance, historians always trace down their history to Ife when ancient towns in Yoruba land are under discourse. Therefore, Ojo is indispensable to the establishment of Feesu settlement as it was founded by two personalities – a brother and his sister who were the first two children of Oba BILEWUMI, the Olojo of Ojo who reigned around 1400-1465. OLOGBE (who was the first Olojo and the founder of OJO) was a prince from Ilé-Ifè and Feesu by this does not only share tie with Ojo but also with Ilé-Ifè. The names of Ọba Bilewumi children that founded Feesu were OLAMODI OLATERU and MOFEYISERUOMO. Mofeyiseruomo was an elder sister to OLAMODI.

Oba Bilewumi suffered many years of barrenness, but after many consultations, sacrificial offers and rituals, Bilewumi had his first child, and so, he named her ‘MOFEYISERUOMO’, loosely interpreted – This is a seed of offspring. Truly, Mofeyiseruomo was a seed of offspring as many children were born consistently after her. The second child was OLAMODI OLATERU who also had many younger brothers and sisters.

As FEYISERU (also known as MOFEYISERU or MOFEYISERUOMO) was growing, she got married but she was unfortunate to suffer same fate of barrenness as her parents. This made her parents apprehensive, thinking the disease might be congenital. Looking for solution, they consulted Ifa oracle and FEYISERU was told to leave the town and head towards the west until she found a place where parrots were on parching trees and building with beaks. Without any delay, she left Ojo with beaded crown and diadem and started the solitary journey, resolved to fate that she would get to a pleasant destination because, just like her father, she also believed sternly in Ifa and his divinations.

MOFEYISERUOMO’S ARRIVAL AT IWO As foretold and instructed by Ifa, Mofeyiseruomo eventually got to a Place where there were perching birds. Eventually, she saw some people and narrated her journey to them, who after their conversation led her to the palace of Oluwo of Iwo, Oba Olumade Paarin. Upon discovery by Oba Olumade Paarin that Mofeyiseruomo was a princess from Ojo, Oba Paarin accepted her into the Palace chamber and became one of oloris (King’s wives) eventually. However, FEYISERU was still without child for some years.

OLAMODI OLATERU’S MIGRATION FROM OJO UPON HIS BROTHER’S ASCENSION TO THE THRONE As her relatives in Ojo were in apprehension of uncertainty on what could be the fate of their eloped daughter, FEYISERU, it was during this period that Oba BILEWUMI slept with his ancestors. As they had to appoint who would succeed their father, Olamodi’s younger brother was chosen as instructed by IFA. Upon his younger brother's ascension, Olamodi decided to leave the town and avail the period as opportunity to look after his eloped sister, Feyiseru, whose whereabout was not known. Olamodi was an astute Ifa Priest, warrior and farmer. He consulted Ifa and embarked on his journey.

OLAMODI’S ARRIVAL AT OLUWO PALACE After many days, he got to the Palace of Oba Paarin. By providence, Olamodi’s arrival was coincidental with convergence of a number of Ifa Priests who were already charged by Oba Paarin to find out the cause of a certain problem in the palace. As they were turning their opele, Olamodi (being an Ifa priest) asked if he could join them. Soon after he consulted Ifa, he advanced to the King and told him the cause and solution to the problem. Oba Paarin and the fellow Ifá priests were astonished with unparalleled prowess of OLAMODI in Ifa consultation. After this, Olamodi made a proper introduction of himself where it became known that He was looking for his sister named Feyiseru. After introduction and reunion with his sister, OLAMODI became an Ifa priest and counselor to Oba PAARIN and the later thereafter introduced him to many dignitaries in Iwo and other towns.

At this heroic display by Olamodi, OBA PAARIN was enamored of this prince who was greatly versed in ifa consultation. Olamodi is no more a stranger, OBA PAARIN made arrangement for where he would be staying in the palace. Olamodi became the king’s favourite because of two factors: First: His blood tie to Olori Feyiseruomo and Second: His outstanding knowledge of ifa oracle. Following the offering of certain sacrifices as revealed from Olamodi’s consultation of ifa, the predicament was over and Feyiseruọmọ and her senior olori (wife) also had children. FEYISERU was the mother to ỌBA OLAYILUMI 1.

OLAMODI'S RELOCATION FROM THE PALACE After some years, Olamodi got married and started having children who were not distinguishable from the King’s children because it was the same tribal marks on the King’s children that were on Olamodi’s children as well. This did not go down well with Oba Paarin who was misinterpreting the act as a subtle attempt to usurp the stool of Oluwo, though he was forbearing, considering the tie between their families. But eventually, Olamodi’s power caused catastrophe in the palace when the king’s wives (olori) were all delivering still births coupled with other disasters. At this stage, Oba Paarin told Olamodi to move to a place now known as Oloya. Olamodi relocated and continued his life at the new place with his family, still rendering service as diviner (onimo oba) to Oba Paarin and at the same time going on with his hunting expeditions.

OLUMADE PAARIN ALLOTS LAND TO OLAMODI While serving as Onímò (Diviner) to Ọba Olumade Paarin, Olamodi was alloted land for settlement. Initially, he was was using the land for farming. The land covers where the present Feesu. At the outskirts of Fèésú, there were other places where he used as groove, hunting expedition and for other purposes.

ỌBA OLUMADE PAARIN AND FEYISERU'S CHILDREN Notable among the children of FEYISERU was OLAYILUMI (OLAYILUMI 1) who reigned as OLUWO OF IWO after his father. One of their daughters got married to PRINCE MUKUDUNMI ADEGOROKU, who was the son of OBA JOGIORO, the second SOUN of Ogbomoso and they gave birth to OKUNMADE ALLI (popularly known as ALLI IWO).

OLAMODI STAY AT OLUKOTUN (OKE BODE) After leaving the palace, OLAMODI briefly stayed at OLUKOTUN where his sister also had opportunity for her claypot making business. Olamodi's desire to stay at OLUKOTUN was borne out of love he had for his sister as the place was rich in clay. The stay at OLUKOTUN however came to an end when there was no more clay at the place and this made OLAMODI to finally relocated and settled at ỌLỌMỌ of today. LIFE AT OLỌMỌ̀ OLAMODI and his people were living peacefully at Olọ́mọ. Olamodi, while on his usual hunting expedition one day met one man at a place now known as Oke-ore. The name of the man was ONJI. After their conversation, OLAMODI inquired if he (Onji) could move to his place. The man agreed and they were living together at the present day Feesu. Owing to this fact, Olọ́mọ̀ and Alawe were the first houses in Feesu and

ORIGIN OF THE NAME 'FÈÉSÚ' AND APPOINTMENT OF BAALE OLAMODI Olomo, Alawe and other settlers were living in harmony which would soon make the town to be populous and expanding. They decided to appoint a leader, and OLAMODI the first settler and Founder of Feesu was appointed as the first Baale of Feesu by OLUMADE PAARIN. He (Olamodi) was a prince from Ojo wherefrom he came. After Olamodi was appointed first Baale of Feesu, he decided to name the town after his sister FEYISERU also known as MOFEYISERUOMO, who was olori (wife) to Oba Paarin. FEESU came out from FEYISERU who was Olamodi’s sister and wife to Oba Paarin. FEYISERU’s business as a potter brought out a Yoruba Proverb ““Ìwọ l’omọ bi o ba bu ỌLỌMỌ ni FÈÉSÚ, gbogbo wa l’a ba ỌLỌMỌ ni FÈÉSÚ, ti a si fi awo amọ jẹun” (It is left to you, if you insult Olomo in Feesu; we all met Olomo in Feesu and ate with clay pot).

OBA PAARIN JOINS HIS ANCESTORS No matter how long a person lives, death is inevitable, Oba Paarin joined his ancestors and this made Feyiseru together with her children to joined his brother at a place now known as OLOMO. As they were living together, Feyiseru became a full time pot-maker and became popular as she was patronized by people in Iwo and other neighboring towns. As Feyiseru’s business was booming Olamodi was also unrelenting in his work as ifa priest, despite being a BAALE. The richness of ALAMO (OLOMO) land in claysoil constituted one of the sources of the name OLOMO which is the first compound in Feesu. The name OLOMO came out from three (3) reasons. First: Olamodi was Ifa Priest (Onimo Oba) to Oba Paarin. Second: Because of Olamodi’s first house that was made of palm tree leaves, they called him “Onile Imo” (one who lives in a palm tree leave-house). Third: It also has to do with abundance of clay at this place. ALAMO is along Osogbo-Iwo-Ibadan Way in Feesu.

OTHER IMMIGRANTS' MOVE TO SETTLE AT FEESU Olomo and Alawe continued to replenish the land of Feesu but they were accepting other immigrants as they are coming to Feesu. After sometime, other migrants began to join and were all given portions of land by Olamodi and Onji. Part of immigrants that came to settle in Feesu were: Baamu Baamolu Ìwó Òdòdó Erin Elejo Erin ile Afiditadó Inisa Elewuro Àgìdí Inisa Elewuro Ankan Ìrágberí Ọ̀gáńlá Iloko Ekiti Èédú/Amọgbe Ọ̀yọ́ Ojopo Irawo in Oke-Ogun Sade Erin- ile Olukọ̀tun Ikọ̀tun Ekiti Gbenagbana Ọ̀yọ́

PAST BAALE OF FEESU 1. OLAMODI - OLOMO 2. OLUBAMBI ( OLAMODI’S SON) - OLOMO 3. OKUJOPO (OLAMODI’S BROTHER ) - OLOMO 4. AKINSUNOYE (OLUBAMBI’S SON)  - OLOMO Akinsunoye’s reign was full of evil occurrences such like maternity death, infancy death and pestilences. This was not unconnected with his protective charms (oogun) to prevent the Fulanis and Warriors that were ravaging towns at that time. It was during the reign of Akinsunoye that compounds like Ponngbala (a compound settled by PONGBALA AKINLOYE, who was one of Akinsunoye's sons), Fapo and others left FEESU. Only three (3) compounds remained in Feesu after these occurences. Those compounds were Olomo, Alawe and Baamolu. It was during the time of Baale Akinsunoye that OGUNMOLA (who was a grand-son to ONJI) of Alawe in FEESU left for Ibadan. Death is inevitable, Akinsunoye joined his ancestors. DEATH OF BAALE AKINSUNOYE AND ARRIVAL OF AFIDITADO (ONISAARA) After the death of Baale Akinsunoye, people organized a meeting and consulted ifa to know the solution to the existing problem in the town and it was prophesied that a stranger who would soon come to the town be made Baale. Soon after this, Afiditado arrived and explained that he was coming from Inisha. 5. Onisara -  Afiditado This man came with many people, among whom was Agidi. He further explained that his younger brother was appointed as Onisaara of Inisha and therefore he left the town for him. The family of Olamodi believed much in Ifa because they were all taught to every letter of Ifa by their father. As a result of this, Afiditado was taken to the then Oluwo of Iwo, Oba Ogunmakinde Ande and the former was appointed the fifth Baaale of Feesu. 6. Olatulo - Afiditado. He was a son to Afiditado 7. Agidi - Afiditado. Afiditado’s house was producing Baale consecutively until one of the people brought along by Afiditado was appointed Baale. This almost scattered the whole town, pandemonium started in Feesu, but Olamodi clan was pacified. After the death of this man, Makanjuola, a descendant of Olamodi stood again, but was again appeased. The reason people at Feesu were afraid to appoint from Olamodi’s clan was not unconnected to the fear of what had happened during the time of their father Baale Akinsunoye, whose reigned as earlier stated was full of unpleasant occurrences. 8. Oyedele Afiditadó 9. Faleye  Àgìdí 10. Opaọla Àgìdí 11. Opadoyin Àgìdí After this, a son to MAKANJUOLA whose name was AKINOLA Oyediran Makanjuola protested against the appointment of Baale from Afiditado’s stooge family. They tussled this out until they got to Ibadan where gazette was later made in 1954, but at this time AKINOLA was appeased in Ibadan to firstly accept the position of Balogun with the promise that his family would produce next Baale. This is the song they were singing from Ibadan that year until they got to Iwo “Eni to je Balogun ni yoo je Baale, e maa wi bee kiri” (It is certain, the one appointed as Balogun will surely become Baale, continue to spread this abroad). Accordingly, after the death of Baale Opadoyin, AKINOLA OYEDIRAN was appointed as Baale of Feesu in 1959. 12.   Akinola Oyediran Makanjuola Unfortunately However, the time of Akinola shared coincidence with political imbroglio that erupted in the Western Region which had started in 1954 until 1966 between Chief Awolowo and Chief Akintola. Baale Akinola and his sons were alleged to be romancing with opposition party in 1964. It was a great sorrow for Oba Abimbola but He was compelled to sign the deposition order in 1964-1965. This led to deposition of Baale Akinola. In addition, other Royal Fathers that were affected by the political molestation of that time are Oba Adeyemi II, Aláàfin of Oyo. He was a grandfather of Oba Lamidi Adeyemi, present Aláàfin of Oyo, Oba Olateru Olagbegi, Olowo of Owo was also deposed, Odemo of Isara's salary was reduced to 1 penny, Ola of Àjàgà was equally affected. That same time, Oba Omotosho Abimbola had to go and reside with Emir Suli Gambari of Ilorin for ten (10) days. Within Iwo town, people like Mr Alamu Agoro, Garba Dan Imam of Morinrin compound Iwo and others were affected. Many of these Obas returned to the throne but Baale Akinola slept with his fore-fathers few years after his deposition. 13 Esumakinde : Afiditadó 14. Mudashiru Oyetoro: Afiditadó 15. Oba Moshood Ọparonke. He is the first crowned King of Feesu. He hails from Àgìdí house.

Concern regarding Draft:ÌTÀN ÌLÚ FÈÉSÚ
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Speedy deletion of Draft:Ìtàn Ìlú Fèésú


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 * Hello, Ennyoye,
 * Wikipedia is an encyclopedia with articles about notable subjects that are supported by references to reliable sources that can verify their accuracy. It's not for a collection of legends and folk tales unless these have been studied academically or they have been collected in books. It's an interesting tale but it's not appropriate for this project. I'm sure there are other platforms or websites online that would welcome this kind of material but unless you have done some research into the creation and development of myths and folktales and have some supporting citations, it's unsuitable content for Wikipedia. Good luck. Liz Read! Talk! 21:57, 15 October 2022 (UTC)

Speedy deletion nomination of User:Ennyoye


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