then what is known as Yorubaland today. Apart from Ile-ife, the first place or source, OTA is a very, very ancient city ranking behind Ile-Ife only that ORUNMILA first visited. Other few places Orunmila visited after OTA for one reason or the other, were such towns as Ado-Ekiti, Irun Akoko, Ilawe and Ifon. No doubt, Orunmila visited Ota at least on three occasions as confirmed by Ifa-Irete Olota (Owonrin) Corpus and Odu Osa Meji (Odu Eleye). The logical and sequential of traditions of Origin or narrations are typically the exposition and originality of the history of Otta and its kingship institution which no part of Awori in the hinterland or upland and coast of West Africa can claim equal league of existence with variable ancient landmarks and reverting treasure trove to hold of global acceptance and recognition. There had been Awori before Awori, and Ota stands the first long before arrival or emergence of Ogunfunminire and his Group between 15th and 17th centuries. Aworis are many, not all the Aworis are children or descendants of Ogunfunminire or Olofin of Iseri Olofin. We had Olofins in Ota whose periods of migrations to Ota from Ife predated Iseri Olofin and others. The earliest Ota people set a fetish bowl according to Ifa divination on then river or stream, and sank on a river at Ota when others had not existed including Ogunfunminire, the progenitor of Isheri people but not the entire Aworiland because some Aworis denied vehemently the suggestion that their ancestors got to Isheri before moving to their present settlements. Nonetheless, Aworis are culturally linked up despite the differences in their mode or waves of migratory movements to what is known as Aworiland, Apart from Ota, there are other Awori towns whose ancestors bear Olofin not of Isheri, such towns include; Iworo, Imeke, Ado-odo, etc. Akin to the above historical cornerstone of OTA, John Thabiti Willis(2018) further adduced to the oral traditions known as IRETE OLOTA (OWONRIN) and Osa Meji in (Odu Eleye), IFA offers an alternative accounts of the originality and founding of Otta by the Terrestrial mothers commonly known as witches-Eleye or Iyami Osoronga; and have since domiciled OTTA from antiquity offering strong support for the fact that a human community or existence preceded the migrations to Otta by Ife Oodaye and other ife people. These traditions, however chronicle the historical journey of Orunmila to Ota, the revered settlement