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BALE MASIFA OF OGBOMOSO, HIGH CHIEF GBADEBO OYEBODE ADEOBA, TRANSITS TO THE ANCESTRAL REALM By: Adewuyi Adegbite. The entire Ogbomoso community has been thrown into mourning following the transition of the Bale of Masifa, High Chief Gbadebo Oyebode Adeoba, a revered traditional leader, seasoned herbalist, and custodian of Yoruba heritage. High Chief Adeoba, who passed away at the ripe age of about 85 to 90 years, was widely respected not only for his traditional wisdom but also for his deep knowledge of Ifa divination. His passing marks the end of an era for the Masifa community in Ogbomoso and for the traditional institution as a whole. Having known him for decades as a close friend of my late father, I recall that during my father’s lifetime, he often purchased planks from him. Following my father’s demise, Baba Adeoba continued to maintain a cordial relationship with me, sustaining a friendship that had spanned generations. It was, therefore, with deep sorrow that I received the news of his transition to the land of the spirits. Though his death calls for celebration, given his age and achievements, it is always difficult to part with a loved one. In the Yoruba worldview, however, such a man is not considered dead but rather transformed into an ancestor. As a monarch and traditionalist, Bale Adeoba lived a fulfilled and exemplary life worthy of emulation. A professional herbalist and seasoned Babalawo, he was deeply versed in the Odu Ifa corpus. His expertise in divination took him beyond Nigeria’s borders to South America, particularly Brazil, where he not only practiced Ifa divination but also lectured adherents on its rudiments. Masifa, the community where he reigned, holds a unique historical position in Ogbomoso’s evolution. It was one of the 143 towns and villages that converged in Ogbomoso during the early 19th century as part of a strategic move to ward off invasions from Ilorin and other enemies following the fall of Oyo-Ile, the capital of the ancient Yoruba Empire. The Masifa people originally migrated from present-day Osun State, specifically the Ejigbo Local Government Area. Other towns that migrated alongside them included Agurodo, Isudunrin, Ola, Aye, Iwata, and Opete. While many of these towns later returned to their original settlements after hostilities ceased, some—like Masifa, Agurodo, and Olorasoko—remained in Ogbomoso, duplicating their traditional institutions but maintaining familial and cultural ties with their homesteads. I had the privilege of interviewing Baba Adeoba some years ago while gathering materials for “The Genesis: The History of Okeelerin,” authored by His Majesty, Oba S. B. Amao, the Aale of Okeelerin. During the interview, I asked him how their ancestors came to settle in Ogbomoso from Masifa-Ile. When I jokingly suggested that they might have sought refuge during the Fulani invasion, the outspoken monarch was quick to correct me. He vehemently debunked that claim, insisting that the Ilorin war never reached Masifa or its environs. He asked rhetorically, “How could the war that did not affect Ejigbo, which is only a few kilometers from Masifa, reach us? Did the Ilorin army use fighter jets to bypass Ejigbo and strike Masifa?” According to him, a prominent Oba in the Oyo Empire had invited their forebears, along with other communities, to settle in Ogbomoso as a strategic military move to defend the remnants of the empire from Ilorin’s incursions after the fall of Oyo-Ile. He also challenged the popular historical account of the 1835 Eleduwe War, often attributed to Oluewu and his Ibaruba ally. He asserted that his ancestor, Alajiki, for whom a major street in Masifa is named, actually led the war. His submission revealed the shortcomings of historians who rely on limited or single sources of information. Baba Adeoba further explained that if their people had indeed fled to Ogbomoso as refugees, they would not have had the confidence to settle at the outskirts of the new town—close to Ilorin’s frontier—where communities like Agurodo, Alapa at Taraa, Ajaawa, Ayegun, Osupa, and others were strategically positioned as defenders. “These towns,” he emphasized, “did not run from war; they formed the protective shield of Ogbomoso.” His position aligns with the account of Reverend N. D. Oyerinde in his classical text, “Iwe Itan Ogbomoso,” which acknowledges the military significance of these frontier settlements. Despite lacking formal Western education, High Chief Adeoba was a man of great native intelligence, courage, and decisiveness. As a ranking chief under the Soun dynasty, he was exceptionally loyal and humble. While many sought beaded crowns and undeserved titles, he proudly bore the simple but dignified title of Bale Masifa. During his reign, Masifa witnessed remarkable progress. He mobilized indigenes at home and abroad—including notable figures such as L. A. Gbadamosi, Justice Afolabi Adeniran, Barrister Dapo Atanda, Hajj Rasak Gbadegesin Kareem, and Hon. Wumi Ladeji—to contribute to the community’s development through the Masifa Progressive Union. Beyond his developmental strides, Bale Adeoba elevated the spiritual and cultural stature of Masifa through his mastery of Ifa. He will be remembered for his cordial relationship with all Ogbomoso monarchs, his detribalized nature, his patriotism, and his commitment to sustaining the bond between Masifa in Ogbomoso and their ancestral home in Osun State. I extend my heartfelt condolences to Oba Ghandi Afolabi Olaoye (Orumogege III), the Soun of Ogbomoso, members of the Soun-in-Council led by High Chief Otolorin, other Soun High Chiefs, the Aale of Okeelerin, Oba S. B. Amao, the Aresa of Iresa (Pupa), the Onpetu of Ijeru, Oba Sunday Oladapo Oyediran (Lagbami Osekun III), members of the Masifa Progressive Union, indigenes of Masifa at home and in the diaspora, the Ola Aresa of Masifa, and particularly the Adeoba Royal Family, on the passage of this illustrious patriarch. May the ancestors receive him with open arms, and may his legacy of wisdom, humility, and progress continue to inspire generations to come. 2 days ago
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Health and Wellness

Between Power of Life, with Shocking Reality of Death?

ScoopChase
9 months ago
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Between Power of Life, with Shocking Reality of Death?

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By Sayo Àlàgbé

stephenalagbe08@gmail.com

 

Successive generations do not come into the world merely for existence without purpose. The birth of human beings across different nations contributes to the fabric of the global community. Each individual is meant to make an impact, contribute meaningfully and positively to society, and fulfill a purpose before returning to the celestial realm to give an account to the omniscient Creator. Life’s journey is purposeful—whether for good or ill. The mainpont of writing this articles hinges on human neglect of their health and wellbeing at their own peril and sudden death. Life they say has no duplicate. This assertion is begging for answer – the reason why human beings generally risk their lives to carelessness, lucre and pleasure, forgetting that once life is lost, everything is lost.

Even in ancient times, historical records reveal that early humans used their God-given wisdom to sustain themselves, improve their health with natural remedies, and live long lives. The Bible and the Quran testify that many people in those eras lived up to 70, 80, 90, and even 100 years. However, in today’s world, despite the availability of hospitals, advanced medical technology, and expert healthcare professionals, human lifespan is declining. This issue is particularly pronounced in Africa, especially in Nigeria, where people prioritize work over their well-being.

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In modern Nigeria, many people barely live beyond 60 years due to negligence, the pursuit of wealth at all costs, indulgence in pleasure, immorality, excessive alcohol consumption, and other reckless lifestyles. The Holy Books affirm that “work strengthens the mind as labor does the body.” Indeed, work is essential for survival and providing for one’s family. A Yoruba proverb even states that “a man without work does not deserve food.” Nigerians are hardworking and strive to make ends meet, yet their major flaw is their nonchalant attitude toward health.

Many Nigerians go an entire year without visiting the hospital for a routine check-up. The relentless drive to amass wealth—whether through legitimate or dubious means—takes precedence over health. The desire to build luxurious mansions, drive expensive cars, and indulge in extravagance often overshadows the necessity of regular health check-ups. However, the way we work, eat, drink, and treat our bodies will ultimately determine our longevity.

In present-day Nigeria, people are dying at an alarming rate. Some succumb to poverty and hunger, others to unemployment despite obtaining degrees and vocational skills, while many meet untimely deaths due to overwork and failure to monitor their health. Sudden deaths caused by hypertension and cardiac arrest are rampant. A recent example is the EFCC officer who reportedly collapsed and died while on duty in Lagos State.

This tragic trend serves as a clarion call to all Nigerians, young and old, to take their health seriously. Only those who prioritize their well-being will live long enough to enjoy the fruits of their labour.

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1 Comment

  1. Bola Ojo says:
    9 months ago

    This might be as a result of poverty, that is the hospital bill that’s not there or total ignorance.

    Reply

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