BREAKING

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. 3 days ago
Tourism

FOYANMU COMPOUND’S MYSTICAL LAKE: A Treasure or Ogbomosho Hidden Jewel?


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Sayo Àlàgbé

stephenalagbe08@gmail.com

Every lineage and the households within it has it’s peculiarities. Some are positively inspiring, some are historically inspiring, some are spiritually inspiring in nature. They are not existing to occupy space in family culture and traditions, they are emblem of identity and solutions to nagging problems. Sadly, modernity and civilisation have wrecked havoc on them rather than the glorification of their significances. There are instances.

Beyond the above introduction lies the importance of self examination and critical consideration of what left to be preserved and what left to be glorified. Thus, this leads this writer to one of the sacred landmark and lineages in Ogbomosholand called Fóyánmu compound; – whose birth was not an accident. It was a design of nature. executed and preserved by nature.

To be candid, as the Yoruba proverb declares, “Ninu igbó nlá la tii rí eye kírèé,” meaning “In a vast jungle, we shall find a rare and mysterious bird.” This timeless saying aptly captures the essence of Ogbomoso, a city rich in history and brimming with hidden treasures waiting to be unearthed. Beyond its reputation as the second-largest city in Oyo State after Ibadan, Ogbomoso is a repository of culture, tradition, art, and mysticism. Even the emergence of Ogbomosho is historically mysterious. Not so?

True to its commitment to unravel hidden stories and forgotten marvels, ScoopChase recently discovered a breathtaking site of great historical and spiritual significance — a mysterious lake tucked away in the heart of Fóyánmu compound: the ancestral home of the legendary Ìjálá bard, philosopher, and poet-king, Chief Ogundare Fóyánmu.

Significantly l, the lake, situated within Taàrá Ward in Ogbomoso North Local Government, is a marvel in its own right. Unlike any other body of water in the city, it has never dried up despite the changing seasons—rain, sunshine, or harmattan. The lake holds generations of stories, secrets, and spiritual potency that have shaped the lives of those who dwell around it and benefitted from its existence.

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Beyond reasonable doubts lie the fact that the enigmatic Chief Ogundare Fóyánmu – as legend and mystery personified; added values to the mystical existence of Foyanmu compound. The late Chief Ogundare Fóyánmu was no ordinary man. He was renowned for his deep knowledge of Ìjálá chanting (a traditional Yoruba oral poetry genre), his fame and performances extended beyond the borders of Nigeria. His powerful panegyrics and philosophical lyrics became a treasure trove for scholars of Yoruba Language, African studies, and literatures. His works have been studied in Nigerian universities and cited in countless academic papers. To this day, his voice fills the air-waves of Southwest Nigeria, where radio stations play his songs regularly and within the celebration of traditional and cultural festivals. He was a force to reckon with.

Nevertheless, Chief Fóyánmu was more than a celebrated bard; his entire existence was cloaked in mystery. Born with a defect—one eye and a partially formed leg — he was a prodigious figure with extraordinary traits which made him stand out from birth. Despite not being born into a family of traditional Ìjálá musicians, Fóyánmu mastered the art through dreams and the guidance of mystical beings, particularly elves. His talent was divine, inimitable, and unparalleled until his death. He came with his identity, he shared it with his lineage.

Remarkably, his passing was nothing short of extraordinary. On the day of his burial, seven cars, including a Jeep, failed to start to convey his remains to Òkè-Alapata in Ogbomoso South. It wasn’t until seven hunters carried his body on foot, accompanied by his traditional hunting regalia, that his journey to eternity continued.

Notably too, Chief Ogundare Fóyánmu’s family home, was generically known as: ‘Ile Afìlèmú’; and metamorphosed to be popularly called: “Ile Fóyánmu”, attributed to the late bard legend – who dubbed as an entertainer and his frequent self-eulogies during performances: “Èmi Ogundare omo Fóyánmu,” meaning “I am Ogundare, son of Fóyánmu.” Over time, the name stuck, and people from all walks of life believed that Fóyánmu compound was the original name of his source. This. overshadowed its earlier identity.

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Moreover, Fóyánmu’s compound sits on the tributary of Oba River, which flows into Osun River. According to Chief Rotimi Ogundare Fóyánmu, the first son of the bard, this lake has existed for over 300 years without submerging the compound. The lake traces its origins to the Oba River and connects with another tributary known as Abojúupa, which flows through Apàkèrè and rejoins the main Oba River at Ìlújú, another part of Ogbomoso. Only few historians are aware of this.

Furthermore, Chief Rotimi revealed that the lake holds powerful healing properties. For generations, it had been a source of spiritual and physical healing for the family and the surrounding community. Every year, the family makes necessary sacrifices to the lake, offering kolanuts, salt, palm oil, pigeons, and doves. This ritual ensures the continued potency of the lake and the protection of the family.

Insightful, the lake’s mystical power is its identity and symbolism of the bequeathed mystery from nature to lineage of Foyanmu. As a result , it is imperative to reiterate that the mystical lake within Fóyánmu compound is not like other anonymous and ordinary body of water. Its surface is covered with lush water lettuce and lilies believed to possess curative powers. Chief Rotimi established that any child from Fóyánmu’s family, who bathes in the lake’s water is instantly healed of any ailment. Strangers who have unwavering faith in its healing power have also reported miraculous recoveries. As Francis Bacon once said: seeing is believing.

However, the lake’s spiritual rules are strictly adhere to, towards sustainable and manifestation of expected outcomes. One of the cogent rules is that: dogs are strictly forbidden from approaching or drinking from the water. As stated by Chief Rotimi, any dog that dares to drink from the lake dies instantly. This prohibition is deeply respected, much like the tradition among the children of Olúgbón, who are forbidden from eating dog meat.

Having read little about what the lake has to offer, there is no better time than now to champion a noble course of action for the preservation and recognition of such rare endowment of nature. To buttress the foregoing, Chief Rotimi Ogundare Fóyánmu has passionately called on the Oyo State Government to explore and develop the lake as a tourist site. He urged the government to showcase Ile Fóyánmu to the world as a cultural and historical monument. He also reminded Governor Seyi Makinde of his earlier promise to honor Chief Ogundare Fóyánmu by turning the family compound into a museum and naming a school in Ogbomoso North Local Government after him.
In his words, “This lake is not just a family treasure; it is a gift to the people of Oyo State and Nigeria at large. It deserves to be preserved and celebrated.”

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BEFORE the curtain is drawn on this noble topic, it is no longer news that a hidden treasure awaits the efforts and investment to be made in preserving this art of nature.
Ogbomoso’s Fóyánmu Compound or household is not just among the lexicon of households; it has history, identity, ambassadors and is more than just a family compound: it is a living mystery, culture, and possesses spiritual significances. The lake stands as a evidence to the Ogbomosho’s rich heritage, and serves as a beacon of hope for those seeking healing and connection with the past. If developed and promoted, this sacred site could become a major tourist attraction, drawing visitors from far and wide, to witness the wonders of Ogbomoso’s mystical legacy.

METAPHORICALLY, the lake is one of the last of the strong ones. Others are yet to be given attention they deserve; or like the extinction of the dinosaurs, they are living on borrowed time. There is no better time than now to take critical steps. The onus rests heavily on Oyo State Government to do the needful. A stitch in time, many times, saves more than nine!


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