given at Ọta-Ìpẹ̀tẹ: Rísà, Ọ̀dọ̀fin, Ẹjẹmu, Àró, Ẹlẹ́mọ, Asába, Ọ̀dọlọ́fin, Ọ̀dọlé, Asàmọ, Lóóyìn, Lógurò and so on. Most of the Ọlọ́fin's descendants bear these chieftaincy titles in their respective places of settlement. After leaving Ọta-Ìpẹ̀tẹ and Ìpotì, Àpètu and his people settled at Oródì, where they planted many kolanut trees. These forest where they planted kolanut trees is known as “Igbó-Àjìkà” (i.e. Àjìkà forest). Up till the present time, somewhere inside the forest is the rock that served as boundary between Gbógun, the Ọwá of Ìdànrè and Àpètu. The name of this rock is “Ọta Ìpinun” (Rock of decision). Here Ọlábídànrè died and was succeeded by his son, Ọba Adébọ́lájọ Òsípàtẹàkún. Another name for Ọlábídànrè was Olúgbíyìle. The names of the subsequent kings are listed below in their order of reign. It is worthy of mention to note that only the Ìgandò people had the sole right to the throne of Àpètu. Later after the people were well settled, some people came to settle with Ìpetu people at their present location, these people were sent to a place called Òkè-Ọwá. The reigning kings the time asked his son to be the overlord of the place and report only the cases beyond his control to him. As from that time forward, all the male children of a king born on the throne would be sent to Òkè-Ọwá. In the final analysis, selection of a new king is done from either Ìgandò or Òkè-Ọwá. The town has been known in history by various names such as Ìpetu-Àpótí , Ìpetu-Ọrọ́pa, Ìpetu-Eléfòsán, Ìpetu-Àrò Odò and recently some notable indigenes are advocating a change of name to one of the town's original name: Ìpetu-Àjàláyé. This is based on their observation which has empirical evidence that Ipetu has less affinity with Ijesa people but more with Ìdànrè/Oǹdó/Èkìtì people. Ipetu (Ijesa) was a creation of late Reverend Olabode in the early 20th century. When he wanted to give a name to St Paul's Anglican Church, he referred to it as St. Paul's Anglican Church Ipetu-Ijesa to fit into a political grouping or geography. This action changed the fortune and the history of Ipetu . It led to the town's numerous conflicts with Ilesa people on Igbó Àjìkà which is the inheritance of all Ipetu citizens. A reconstruction of the origin and history of the town depends on preserved oral traditions and extrapolation of evidence from surviving rituals