Erinmope-Ekiti falls within the derived savannah belt and has about six months of effective rainfall from

mid-April to mid-October. The common crops grown are arable crops such as Yam, Cassava, Maize, Beans and Guinea Corn. Few cash crops such as Cocoa, Kolanut and Cashew are also grown in isolated areas. The Indigenes are very dynamic, industrious and enterprising. However because of land limitations and limited opportunities, many of the people settled outside the town and can be found in virtually all parts of Nigeria where they are engaged in commercial and industrial activities and in particular the establishment of plantation in agricultural products such as Cocoa, Kolanut and Oil palm.

ORIGIN AND EARLY SETTLEMENT

Record has it that Erinmope-Ekiti had its genealogical history traced to Oraufe dynasty in Ile-Ife before they migrated therefrom. Oraufe begat Ayetise and Ayetise begat Lajamisan. Obaleo belonged to the Lajamisan dynasty of the lijo area in the compound of Chief Obajio, the traditional Lord Exchequer. The first Obaleo Elejio (a.k.a) Ajigbeji (a prince, a warrior, a hunter and a herbalist) with Oore Abajadiewon also a prince left Ile-Ife at the same time and went together to all places until they both settled at a place called Ipole. When Obaleo Elejio was leaving Ile-Ife with his people he took along his own inheritance from his father which included Bearded Crown, Beads, White Horsetail etc. Later the Obaleo left Oore behind in Ipole and settled first at Ekiti Epere near Ipole before moving to the present day location sometime in the 15th century, also Oore left Ipole and then settled at the present location - Otun. Since then, Obaleo has remained undisputed and unchallenged second-incommand to the Oore. The name Erinmope was derived from a head count of those who left EkiteOpere to the present settlement. A census was conducted and the Oba asked the people if all the people were present, thus NJE ORI PE and was answered ORI MOPE O. Thus, the settlement was referred to as ORIMOPE. In another development, Obaleo Elejio having settled down ordered his hunters to scout round to see if there were other settlers. One of the hunters who faced the area called Ibamogun saw a big rock afar off believing it to be an elephant aimed at it but moving closer discovered it was not an elephant but a big rock. On return to others and the Oba he narrated his ordeal and ended it with the statement ERIN NI MOPE meaning that I thought it was an elephant. So Obaleo Elejio decided to name the settlement ERINMOPE. Thus the names ORINMOPE and ERINMOPE were used interchangeably to identify the Town up to the beginning of the 19th century when only ERINMOPE was finally adopted.

ADMINISTRATIVE SET-UP
For administrative convenience, Oore Abajadiewon divided Moba into four constituencies in 1579 as follows: (i) (ii) (iii) (iv) Arin Moba (Central) Ona Moba (Front/Route) Osi Moba (Left) Otun Moba (Right) Otun Erinmope, Aaye-Oja and Irare Osun, Epe, Osan, Ira and Iro Igogo, Ikun, Ikosu, and Isaoye

The 1579 resolution made about 433 years ago by the Oore recognised Obaleo as second-incommand to him the position Obaleo still holds today.

RULING HOUSES
There are three Ruling Houses in Erinmope Ekiti namely Iloye Ruling House, Iworo-Aro Ruling House and Ijewu Ruling House. The Ruling Houses are referred to as Royal Families or OMO-OWAS. The traditional Ruler - Obaleo of Erinmope - is rotated among the three Ruling Houses. The current Obaleo of Erinmope - His Royal Majesty Oba J. O. Aina is from Iloye Ruling House. Oba J.O. Aina ascended the throne in 1975. He took over from Oba Atere Atoyosoye from Ijewu Ruling House.

REIGNED OBALEOS
In Erinmope-Ekiti, several Obaleos have reigned as follows:

OBALEO ELEJIO a.k.a. Ajigbeji (Founder) ALUSULOGBA ABATI EKIMODE AROJO AGBODOIYAWO OPEKUNRIN AJIDAUNATAYERO ADUMORI AKOROBOTO AGBEDEGBEDE OTUJABIOJO ARILEKESOOGUN OSIYABOKUNRINJA AGBONSILEDOYE ATEREATOYOSOYE AINAAJEJIOYE (1975 till date) In the same vein, the following Oores have reigned in Otun Ekiti: Oore Abajadiewon (Founder) Adifagbade Olasunkade Okinbaloye Adifala Arisilejoye Ariyowaye Oyinloye Aroyinleke Adepoju Odundun Popoola

1886 1914 1929 1967 2002 till date

RULING OBALEOS WITH OORES

OBALEOS ELEJIO a.k.a Ajigbeji (Founder) OTUJABIOJO ARILEKESOOGUN OSIYABOKUNRINJA AGBONSILEDOYE ATOYOSOYE AJEJIOYEAINA AJEJIOYEAINA OORES ABAJADIEWON (Founder) ARISILEJOYE ARIYOWAYE ARIYOWAYE OYINLOYE AROYINKEYE AROYINKEYE ODUDUN POPOOLA

ERINMOPE IN MOBA
The incumbent Oba James Olaifa Ainas appointment as the Obaleo of Erinmope-Ekiti, was approved on 3rd December 1975 pursuant to Western State Notice No. 643; The Chiefs Law (Cap 19); and contained in Western State Nigeria Gazette No.54, Vol 24 page 902 of 25th December 1975. Prior to the ascension of the present Obaleo, the traditional second position to the Oore of Otun has been and is still Obaleo of Erinmope-Ekiti. Apart from Obaleo being No. 2 among the Obas in Moba, Erinmope enjoys the unchallenged No.2 position in Moba in the following areas: (i) (ii) (iii) (iv) (v) (vi) Erinmope Chiefs have been and are presently the second-in-command in the Council of Chiefs in Council of Moba chiefs. Erinmope Eisikin is the second-in-command among the Eisikins in Mobaland. Erinmope Ologun occupies the second position among the Ologuns in Mobaland. Erinmope Hunter ranks second among the Moba Hunters a position it has hitherto enjoyed from antiquity. Erinmope Iyalaje has always been and is still the second-in-command among the lyalajes in Mobaland. In the traditional settings Erinmope Ebora (Masquerade) is always celebrated after that of Otun.

CONFIRMATION OF THE POSITION OF ERINMOPE IN MOBA LOCAL GOVERNMENT

During the reign of the penultimate Oore of Otun, Oba Adepoju Aroyinkeye, when he was slightly indisposed, Oba James Olaifa Aina, Obaleo of Erinmope was appointed to take up the mantle of leadership of the Moba Obas. Similarly, after the demise of the aforesaid Oba Aroyinkeye before the present Oore (HRM Oba James Adedapo Popoola) ascended the throne, the mantle of leadership among Moba Obas fell upon the Obaleo of Erinmope-Ekiti. On the two occasions he handled the leadership position of Moba Obas excellently well.

STATUS OF OBALEO IN THE STATE COUNCIL OF TRADITIONAL RULERS

The Obaleo of Erinmope-Ekiti is a Grade A Oba in the Ekiti State Council of Traditional Rulers. During the Constitution of the Ekiti State Council of Traditional Rulers in the Year 2000, the position of Obaleo of Erinmope-Ekiti was upgraded to the status of PERMANENT MEMBER within the Ekiti State Traditional Rulers. The upgrading was sequence to the available historical records. The upgrading was communicated to the Obaleo of Erinmope-Ekiti by Ekiti State Government via a letter Ref NP$E/Ch/92/TI/6 dated 26th April 2000.

CULTURE AND CUSTOMS

The Erinmope people are well known for their probity and models for many years. It is very rare to see an Erinmope born and bred person misbehaving in the outside world. Great regard is paid to the mode of dressing and personal cleanliness.

OWE AND EYA SYSTEM

Erinmope people are generally their Brothers Keepers and traditionally do co-operate farming and building houses through OWE and EYA. OWE is a system whereby you engage the services of many people to assist you in completing in one day, a task that might have ordinarily taken you many days to complete. For instance, making of one thousand heaps or roofing a house. The services rendered through OWE are free. EYA is also used to ensure prompt completion of tasks. But unlike OWE, EYA is not free. You have to repay the persons involved with it comes to their turns.

GIRL CHILD BETROTHAL SYSTEM

In this practice female children from even less than one year old and above are given out in marriage to intending husbands, who will continue to render helping hands and assistance to the parents of the girls until such girls are old enough to get married. This Custom has since been discouraged.

MARRIAGE INSTITUTION
The people hold the marriage institution in high esteem. Divorce is very rare when marriage is contracted according to Erinmope tradition and custom because the mode of marriage is not just between a man and woman but between families as well. Even in the polygamous families setting, ever child treats every woman in the family as his or her mother. When it comes to helping, the whole family rallies round anybody in need of help.

FACIAL MARKS
Facial marks otherwise called Tribal Marks are for the purpose of identification of various Yoruba families and groups. Facial marks of various types are common among the people of Erinmope. Such facial marks include Ife Marks variations of Abaja, Pele, etc., which denote the different settlers in Erinmope. The practice is now fast disappearing in the town. Culture consists such acts and philosophy which are considered to be important for the development of civilisation and of peoples minds. We have cultural festivals such as Orogbo, Masquerade (Ebora), Oraufe, Ataa amongst others.

OROGBO
Orogbo is an annual event in preparation for the new yam festival (yam harvest) during which all sons and daughters of Erinmope all over the world come home to felicitate with Obaleo and his Council. Orogbo remains the most celebrated cultural ceremony in Erinmope community. Three masquerades known as Ajaosi are paraded during the ceremony with special drums known as Orogbo drums beaten by the youths. The celebration usually comes up in the month of July. Obaleo is expected to wear his beaded crown and hold his white horse tail on this day.

Taboo
The custom prevents eating Ekuru (beans alone) during the period of the celebration which is only one day.

Belief
Prayer requests are offered to the great Ancestors during the celebration to bring peace, wealth, bumper harvest and thanks for the blessing. Spiritual healing power is also experienced for all kind of ailments, diseased, spiritual attacks, barrenness in women and child mortality.

ATAA
Visitation to Igbo-Imole is one of the final round off of Orogbo festival when the Priest will lead the indigenes to the shrine with Dogs to sacrifice to the ancestors. Non initiators are not allowed to see them when proceeding on the journey to Igbo-Imole.

Masquerade (Ebora)
Masquerade is the most recognised cultural festival celebrated together in Mobaland and parts of Kwara State, Ekiti and Oke-Ero L. G in conjunction with historical background; it is celebrated once in two calendar years. It is rotated among towns in Moba with Erinmope coming second after Otun by virtue of her position in Mobaland.

Belief
Celebration of our Ancestors coming to visit us in consolation that they are still with us.They offer prayers, promises and accept promises in fulfilment of their obligations in the form of sacrifices.

Taboo
Females are not allowed to move nearer to or touch the masquerades and women are sometimes forbidden to see them. The celebration is for a minimum of seven days.

Oraufe
It is an annual event celebration during the yam festival in accordance/conjunction with our origin in Ile-Ife, headed by Chief worshipper Olora named Aworo Ora.

Belief
Remembering our origin, pay tributes to our ancestors for divine intervention and blessing.

Some Historical Landmarks Ejio Market

Named after our origin in Ile-Ife. It is the towns central market.

Rock of Honour Okuta-Ijoye

Obaleo Elejio ordained the rock at Ibamogun area as Rock of Honour or Okuta-Ijoye. It is on this rock that all High Chiefs of Erinmope conclude their chieftaincy installation and ratification.

Ile-Ora
A small hut was built where the Deity Ora-Ufe brought from Ile-Ife is being kept and worshipped.

Inter-Tribal Wars
Erinmpe participated actively during the pre-colonial wars such as Kiriji war and Ilorin Emirate war led by Adamu. It is ironic but historical that Erinmope conquered Ilorin emirate war. The last invasion by the Ilorin warriors resulted into crushes on Erinmope Land where the Commander of the aggression was fatally wounded, resulting to his death in the year 1896. It is interesting to note that the spot where the horse and the horse rider died remains uncultivated or untouched by cutlass to date. Erinmope warriors were the leading warriors to Moba which is why Erinmope is called Ona Moba (Moba route) the only road leading from Moba to the Northern Nigeria or Vice Versa.

Religion Traditional Religion

Traditional religion and believers such as Osun (god of iron) Sango (god of thunder), Osun (god of river), etc., are some of the inherited religious beliefs, from our Ancestors. Their mode of worship differs but serve the same God, and purpose according to their belief.

Christianity
Substantial numbers of Erinmope Indigenes embraced Christianity through church missionaries. Anglican Church is the first church in the early nineteenth century, followed by Catholic Church, Seventh Day Adventist, Christ Apostolic Church and many other Pentecostal Churches. Western education, the pride of the community was achieved through the missionaries and it contributed significantly to our moral uprightness.

Islam
Significant members of the community are Muslims. They embraced Islam through trading and sojourn in neighbouring states like Kwara State, Osun State, Oyo State and parts of Northern Nigeria.

Compounds
There are eight major compounds in Erinmope, namely, Iloye Ibamagun Ijewu

Ibido Oji Ibamija Iworo-Aro Imesi Each is headed by and Elerebi. This is shown in the table on the next page. Traditional Institutions

Traditional Institutions
There are four major and noticeable traditional institutions in Erinmope as follows:

Obaleo in Council
HRM Obaleo or Erinmope and one High-Chief representing each compound The representatives are also called Iares or the Egans.

Elerebis
Headed by Chief Elegan. Listed as shown in the table.

Agbos
These are female High Chiefs representing each of the compounds headed by Esemee.

Ologuns
These are the leaders of the warriors in each compound headed by Eisinkin which is rotational among the compounds. Compounds Iloye Ibamogun Ijewu Ibido Oji Ibamija Iwaroaro Imesi Elerebis Edemorun Eisemo Owoloobo Ajedi Oloji Olosi Aro Oloye Palace Rep Edemorun Odofin Ejemu Osolo Obanla Obalegemo Aro Obamila Agbos Esemee Eye Odofin Ojumun Ojumu Ibido Oniyawa Eyebaisa Oniyawa Eyedofin Ologuns Onigemo Olukotun Agbama Ajagona Olukosi Olukotun Eleesogan Olomoofe

Occupation
Erinmope is predominantly farmers, while women engage in cloth weaving, dyeing (aro) and trading.

Conclusion
A lot of historical changes and developments have taken place in Erinmope from the time of the Founding Father over 400 years ago. Therefore, history needs to be updated from time to time and past events re-evaluated in the light of new ideas and developments so as to accommodate new discoveries. It is therefore recommended that students of history, and particularly all indigenes should delve more into the historical records of Erinmope so as to develop a comprehensive history of the town for the use of future generations.

References
Oral history from our fore-fathers.

A brief history about the founding of Erinmope by Chief M.O. Fasogbon, the Lodoko Adumila of Ife; chairman, Ife cultural Association of historical monument, Ile-Ife dated 3rd August 1978. Morgan Chieftaincy Review Commission re. The Obaleo of Erinmope-Ekiti, 1978 Alebiosu, Omolade Ibiyinka (2003): History of my village (Erinmope-Ekiti), Term paper presented for the course GEDS 122: History of world civilisation, submitted to the Department of Health Sciences, Babcock University, Ilisan Remo, 28th March 2003. Alebiosu Ade J and Alebiosu Allen O. A Short History of Erinmope-Ekiti (unpublished) Atolagbe D (1981): Itan Ore, Otun ati Moba (Olanrewaju General Printers, 1981) Awoyinka Olayinka (2000): Moba Annual and Who is Who in Moba Local Government area (Grassroots Media Ventures Limited 2000) Olaniyan Akinola (2000) make hay while the sun shines Address presented at the Youth Mobilisation programmes organised under the auspices of Erinmope-Ekiti Development Union, 25th December 2000. Johnson, Samuel (Revd) and Johnson O. (Dr.) The History of the Yorubas from the Earliest Times to the Beginning of the British Protectorate (Lowe & Brydone Printers Limited, Thetford, Norfolk). First published 1921 and reprinted 1937, 1956, 1957, 1960, 1969, 1973, 1976.