However, according to legend, the first Àlàáfín of Ọ̀yọ́ Ọ̀ranmiyan ), chose a trader whom he named Oníkòyí because of his trade in basket business to be one of his generals, holding command over 1469 men who are obliged to fight to death and never turn their backs to the enemies.
This is logical, as their Oriki says:
* Ẹni ba pe Àgbon lórúkọ, ó pe bàbà ńlá wọn lórúkọ (He whoever - amongst Ikoyi - who called basket by name called their great-grandfather by name.
* Ikòyi Ẹsọ, Ọmọ Àgbon tíì yà'run ọ̀tẹ̀. (Ikòyi of basket that basked in sun of treachery),"
* Ikòyi Ẹsọ, Ọmọ Àgbon tí ó r'íkú sá (Ikòyi of basket that didn’t run in the face of death)
* Ikòyi Ẹsọ, Ọmọ Àgbon tíì béèrè ìjà (Ikòyi of one cantakerous basket that provoked fights
Unlike Ògún, Ikòyi fought to and fro Yorùbá lands. He obviously became rich by bounties, had slaves, married and had children. He fortified and recruited slaves taken in wars into warriors. Of course, these were taken from other tribes (Ìfẹ́, Ekiti, Òwu, Ọ̀yọ́, etc), but annihilated their tribeship and become descendants of Ikòyi. Reason being it's natural law that one's conqueror is one's owner, e.g Ilọrin: Alfa Alimi and Afọnja.
Ikòyi had one herbalist by his side then named Àrọ̀ni. He was so powerful and Ikòyi believed in him that unless he permitted and go war with Ikòyi he wouldn't go. Àárọ̀ni ó wálé, Onikòyi ó sinmi ogún (If Àrọ̀ni didn't return home, Onikòyi wouldn't stop campaigns). Some said Àrọ̀ni died while asleep, some said he disappeared into the thin air.
Oríkì says Onikòyi was betrayed by his wives. His deities were given taboo. (This was known of different deities in Yorùbá lands). At his last War, Onikòyi was pressed by enemies that he took to his heels. He ran and ran till he got to a place where he disappeared into a hole. When the hole was searched a mature rat (Òkète) was found therein. Onikòyi transformed to Òkète (?).
As respect to their ancient father, the Ikòyi forbid themselves from eating Òkète.
Samuel Johnson wrote thus: "Next in importance to the Ọ̀yọ́ Mesi and of a rank below them are the Ẹsos or guardians of the kingdom. These constitute the noblemen of the second class. They also are addressed as " Iba."
It is a military title, not necessarily hereditary. It is the reward of merit alone, and none but tried and proved soldiers are selected for that rank.
First and foremost among them and apart by himself stands the Kakanfo, an Ẹso of the Ẹsos. Then the 70 captains of the guard ten of whom are under each of the seven councillors. Each wears an Akoro (or coronet) and carries in his hand no weapon, but a baton or staff of war known as The Invincible.
There is a common saying which runs thus : —
"Ohun meji I'o yẹ Ẹsọ:
(One of two things befits an Ẹsọ:)
Ẹsọ ja O le ogan
(The Ẹsọ must fight and conquer [or])
Ẹsọ ja O ku si ogun.
The Ẹsọ must fight and peirish (in war)."
N.B: He is never to turn his back, he must be victorious or die in war.
There is another saying : —
"Ẹsọ ki igba ọfà lẹhin
(An Ẹsọ must never be shot in the back)
Afi bi o ba gbọgbẹ niwaju gangan."
(His wounds must always be right in front)
Also another saying : — "Alakoro ki isa ogun." (One who wears a coronet must never flee in battle)
They are of two ranks 16 superior and 54 inferior, 70 in all and they all must reside in the capital. *70 is àádọ́jọ.
So much is this title thought of by military men and others and so great is the enthusiasm it inspires, that even the children and grandchildren of an Ẹsọ hold themselves bound to maintain the spirit and honour of their sires.
The Eso is above everything else noble in act and deed. "Emi ọmọ Ẹsọ" (me born of an Ẹsọ) is a proud phrase generally used even to this day by any ot their descendants to show their scorn for anything mean or low, or their contempt tor any difficulty, danger, or even death itself.
Ààrẹ-Ọna-Kakanfo stands at the head of the Ẹsọ. It is a title akin to a field-marshal, and is conferred upon the greatest soldier and tactician ot the day."
CHARACTERISTICS OF ONÍKÒYÍ AND ẸSỌ-IKÒYI (IKÒYI WAR-LORDS AND SOLDIERS)
* It is a taboo for Ikòyi warriors receive arrows at their back rather they receive on their tongues.
*Anytime they received messages of very deadly battles instead of running away from the town, they employ drummers and praise singers in preparation for the battle and dance round the nooks and crannies of the town.
*Oníkòyí loves nothing but war.
*When others are planting yams, he is planting human heads.
* When others are thirsty and drinking wine and water, he is drinking blood to quench his thirst.
*When others reap fruits, he is reaping dead warriors.
* His community is always infested with vultures and hawks that are always perching and feeding on the intestines and eyeballs of dead warriors.
*Like most warriors’ communities in the ancient Yoruba kingdom, robbers are very common within the ancient Ikoyi community.
*While preparing for the battlefield, Oníkòyí goes with basket full of all his belongings and cooking utensils. In other words, he shift his home to the battlefield.
* It is a taboo for Ikòyi women to put basket on their heads because this is a reminder of fresh war for Oníkòyí and his warriors.
* It is also a great taboo for the Ikòyi lineage to eat rat. The reason behind this was the transformation of an Oníkòyí that transformed himself into a rat while escaping captivity by enemies on the battlefield.
* During terrible and deadly battle, the ẸSỌ-Ikòyi don’t call themselves by name. They refer to one another as Ẹsọ (soldier) so as not to be emotionally distracted if a dear and close family member is killed in the war.
Naturally, being warriors they were wonderers. They are called immigrants and homeless. Morning, afternoon or night. "Ọmọ enini to mú koríko wúwo (descendants of morning dews that make grass to heavy)
* "Ikòyi ó nílé (Ikòyi has no home)" is another proverb said of them.
* Gbé ilé, gbé igbẹ, gbé iju, gbé egbin, gbé Ẹdẹ
(They live at home, forests, savannah, filthy places, Ẹdẹ [Ọsun State])
Baba wọn gbé Ìbàdàn, ó gbé Akinmonrin
(Their fathers lived in Ìbàdàn, also in Akinmonrin [Ọyọ State])
Ikòyi kò man pé ibí kan lai gbé mon
(Ikòyi didn’t know no place is inhabitable)
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