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0balufonlll:


Story:

Do you realize the Attah of Igala is reffered to ‘O soko Ekiti, soko Akoko’?

Do you realize the Elekole of Ikole Ekiti is reffered to ‘O soko Ekiti, soko Akoko’?

Do you realize Ogedengbe Agbogungboro of Ilesa is referred to as ‘O soko Ekiti, soko Akoko’?

Does this mean they are all related to Luusi?

The only person who is referred to ‘O soko Ekiti, soko Akoko in Ile-Ife is Derin Ologbenla. And this was because of his exploits in Ondo/Oke-Igbo. Unfortunately for you, the Ologbenla line isn’t under Ojaja line & they do not have the Luusi line in their oriki but Ayikiti’s line Ojaja has some of Ologbenla’s lines because Derin literaly raised Ayikiti & was like a father to him.

Let us see you twist & turn as usual.

Between Ayikiti that became Ooni in 1878–1880? And the same Derin Ologbenla that refused to be crowned as Ooni in ILE IFE after the demise of Ayikiti, according to history ? If this information stand correct, how did someone who is linked to Ibadan and Ologbenla linked to Okeigbo stayed together as you have claimed? You are always good twisting and not me .......... How does o se Oko akoko se Oko Ekiti become an Igala language? How does the same oriki that had existed before ogedengbe, who was born around 1820s own an epithet that's already over 200 years before he was born? Where in Ekiti did Ogedengbe did great exploit? .

Again, how does ologbenla who didn't go beyond Ondo town would acquire, such epithet? An epithet that has been in existence before Derin was born! Do you even know the distance from Oke Igbo to Akoko ? Oga try something different..... I don't Twist and turn but load you with evidence. Mind you , history has it that around 1882 ILE IFE was invaded and sacked. Thereafter, Derin Ologbenla who was crowned as Ooni was the one who fought alongside Ajamaye before Derin Ologbenla's demise later in Okeigbo around 1893/94. Invariably , not Ayikiti's time of 1878/1880.... After all, Ibadan used Modakeke to sack ILEIFE in 1882 ,according to history still . Below is the screenshot of Derin Ologbenla period as Ooni.

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0balufonlll:



This is exactly what I have been saying about you. You do not know anything & wont bother to investigate, yet you want to engage in the trades beyond you.

1. Derin Ologbenla was Degbin Kumbusu’s younger brother. Before Degbin became Ooni, Orayigba Ayikiti was placed under the guardianship of Derin. Derin practically raised Ayikiti Ojaja. If you do not know, ask.

2. Whatever this means , it mentions ‘Attah’. Answer the question - does it make Ogedengbe, Elekole & Derin brothers to Luusi? .

3. If Derin was the one who fought alongside Ajamaye then it defeats your claim of placing Ajamaiye in the Ife-Modakeke war because Mr. Derin never fought in that war. Hecwas busy consolidating his hold on Oke-Igbo, re-settling displaced Ife people & blockading the eastern trade route from Ibadan & any pro-Ibadan traders. So was your Ajamaye stuck in Oke-Igbo or did he step his foot in Ile-Ife?

4. Oh now you want to ask questions? Did the Ondos conscript the Ekiti/Akoko to fight in their wars against Derin? Research that & you’ll have your answer.

1. Do you need eyeglasses to interpret ? Guardianship, Cousins, distant cousins, brothers, whatever is related to where you re dragging has never been the bone of contention but Luusi, so try something else . Did the guardianship covers an Ayikiti under Ologbenla when he mingled with the Ibadans while Ologbenla stay put in Okeigbo ? Behave like a scholar! This is the reason I said your claim which was your falsified interpretation that Omo Luusi in that oriki meant Ajamaye, which I gave out information on years that Ayikiti reigned as Ooni 1878-1880 and Derin as Ooni before ILE IFE had issue with modakeke.

2. Mr. man, history and not your opinion, says ILEIFE was invaded in 1882..was this not the reason Ajamaye came to rescue his ancestors land? How does, MO re Igbode Omo Luusi connect Ajamaye to someone who had reigned and passed on 1880 and the period of Derin Ologbenla? This is the point. Deal with it.

3. Oga, So you don't know what it means to fight in war? Anyway, you already have a self shot on the foot... When you blockade enemies from the root that maybe problems to your town, does it not mean you are fighting and killing your enemies from entering through to your town? please, read very well.

4. Ajamaye fought on the field of ILE IFE.... History has it.....

0balufonlll:



There's no compound under Giesi called Agbedegbede Oyinbo, QED.


At the emboldened:

1. I agree. Please post this book that is in your hands make we see.

2. Fault keh? Well, maybe so. I posted my thoughts based on my conversation with an older man who is an Ife historian who assumed that Luusi must have been a woman and from speaking with my grandma and a number of Iyas at the compound who disagreed with having ties with Luusi of Usi Ekiti. In addition, given the interactions I've had with you, you have claimed Aladejuyiodogun (alade ju eni ti o du ogun) aka Ladejogun to Ife people but to the public, Lajodogun to Alagadaogun. You made this claim without investigating the name just so it could fit into your preconceived claim. Several other examples of this nature abound so I'm not going to stretch it here.

- However, the Owamilere blogpost here: http://owamilereehinmabo..com does not mention any Ooni and it even went as far as mentioning Esinmirin - I bet you didn't know Esinmirin is also known as Omi/Odo Ugbo and closely linked to Obatala/Ugbo people. Esinmirin lies in the Iranje-Ideta axis of Ile-Ife. Would it be right to claim your people were offshoot of Iranje-Ideta because of that? No. See the excerpt from the link .

- This other link:https://oloolutof./2018/06/15/the-brief-history-of-ikare/ ties your people's history with that of Ale, Ikare and Elemure. See the excerpt quoted Have you investigated the veracity of this claim in the history of the other towns the author mentioned before flying all the way to Ife?

- The Oriki you posted is a merger of a little of Giesi [our blanket compound], Agbedegbe [sub-blanket] & Ojaja [Ooni Ogunwusi's compound gan gan].

The excerpt in this line is a couplet from the oriki of the Ojaja's compound which was founded by Ayikiti the first Ojaja. Even the Ologbenlas who are cousins to Ojaja line do not share that line in their Oriki.

Lafogido, Ogboru and Osinkola do not have the line in their Oriki. And the entirety and sub-houses from Giesi do not have that line in their oriki which leaves you with just Ojaja compound - Ogunwusi's line. So what do you have now? That Luusi gave birth to Ooni Orayigba Ayikiti or that Ooni Degbin Kumbusu who was the father of Ayikiti had ties with Luusi? If Luusi had ties to Oranmiyan/Lajamisan his name or that line would feature in Lafogido, Osinkola, Ogboru and all of Giesi. Do you see my argument about Ayikiti and Ajamaye (the real omo Luusi) being contemporaries now?

2. 'Kare O ba' or 'Kare Oba mi' or 'Kare O baba mi' are all used interchangeably here to greet all Obas of different class. There's nothing special about that phrase or sentence if you will.

3. You do not seem to know Ekitiparapo war was not just an Ekiti war.

As you can see, your statement as regards Oranyan /Lajamisan ties is false on Luusi because you are the one that need this information not me. This is my own ancestral history and we are told that ILE IFE must not be conquered m Perhaps you want me to post that too?

FACT :

1. Around 14th century, when he left ILE IFE two beaded crowns was given to him... Go verify who were the ones that wear beaded crowns that were made in ILEIFE during that period if not heavy weight princes in Yoruba history, where beaded crowns were highly valuable even till now, in tradition and not Igbalode.

2. Did Elemure never recognised Olusi(1412-1637 from source as the date of migration outside ILEIFE) with his beaded crown as a prince from ILE IFE? This settle the answer

3. Do you know how many years Lusi and his people lived in Ikole -Emure axis before LAADE's ( ORI MO ENI ALAADE )' son led another movement northwest? It was after 301 years plus. Kindly check the year of Usi Ekiti foundation and the exodus Lusi son and some of the people that followed with Corpse (bones) of Luusi so that you will know I AM THICK ON MY FATHER'S HISTORY .. Do you even Know how many times Esinmirin water was fetched according to IFA dictates ? This just showed that your claim on Ale - Ikare being connected maternally,had been a long time link and not with Lusi's Father or Mother from ILEIFE .....So it is practically nothing...

4. History has it that when they moved inward to Northeast Yoruba land, and were hosted by all the groups that they met,afterawhile that fracas ensued with IKA people they dominated everywhere through their mystical power... Many tangible Laurels with evidence are in under the name of Luusi.So I have never shy from my father's name. This practically is a reflection of Oranmiyan that was said through legend who to promise that ILEIFE should call on him anytime, they were invaded.This is the way Luusi life and his descendants were everywhere they find Yorubas settlement. They remain humble and saviour to their people. My personal life is also a reflection of this even in real life...

5. When I mentioned compound, do you find it hard to easily twist? I have no strength to regurgitate what I had thrashed already. So, Leave out the lumping up of compound Ooni Orikki with all others because as we all know, for every returnee(s) of a King's lineage is/are always settled among his ancestors lineage . And oriki can be got through intermarriages amongst these descendents especially if both are (husband and wife) far distant cousins but Luusi oriki in Ogunwusi has nothing to do with lady(Female) nor Ajamaye. This is my point. Mind you, Who is the one with the epithet ‘Omo Oke in ILEIFE' ?

As far from 1418AD—1637AD , Luusi oriki became fused with Ase akoko yigboyigbo..(Basically turning the place up and down with his strength ) And Laade came up with his own through his might with Se Oko akoko Oko Ekiti and other follow it up with se Oko Tapa se Oko Gambari.. Have you seen that too? So , being the first mean the first. This does mean others never used it. And the Kare simply mean Lusi was an ILEIFE

6. Oriki line change invariably, so you must know that every mighty warrior after his ancestors gradually use a slight version of his ancestors oriki.Part of Luusi oriki is, Arogun dade... Omo Ari ote máàbérù....Is this not part of Ooni Ogunwusi's ancestors oriki... Omo afidi pa ote mo ilé?

7a. If you know Lajamisan history very well, how many sons did Lajodoogun had?

7b. Where are they located within ILEIFE and outside ?

8. How long did Lajodoogun reigned as Ooni?

9a. Who was the father of Giesi?

1b. Who was his father's ancestors?

10a.Who was the father of Agbedegbede Oyinbo?

10b.Who was his father's ancestors?

*Show me where I mention agbedegbede compound as
singlehandely a compound,instead I collectively lumped them together and picked the oriki as of the same ancestors with the info that supported it * Period


If you will ponder over your information then you will realise ILEIFE is not complete without her migrants stories,especially the ones with kingly paraphernalia. And that you don't know all descendants of Oranmiyan precisely. QED

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Odu Irosun Meji.

The piece is not the main Oju Odu, so it wont necessarily bear the colophon (Oluwo) being an omo Odu that is preserved in Odu Irosun, it is meant to address a historical issue and the scholar who penned it down to critique Osun has it attached to this particular Odu, which took its name from iran osun, that is, the family of Osun.

Osun here is pronounced 'O-soon', which is identical with the camwood, such as found in the proverb, "kiitan ninu igba osun, kama r'oun fi p'omo l'ara, or 'kiitan ninu igba osun, koma ba ala ninu je". Taraeniloju in the verse is cloaking the target with an alias, and since the verse is set to Irosun, the character in question is identical with the icon of the main entry, -Osun.

As used in the passage by me, I have found that sometimes the scribes of old put the necessary dots on some words, hence we pronounce it the way they were meant to be pronounced when it gets to us, but some they do not endeavour to put the finesse, and when it get to us, we assume that its a different word entirely.

Not so, because the word are the same: for instance, when we observe the seven sons of oduduwa, we see alake of ake and olowu of owu: but when we observe the oriki, alake is identical with olowu. Ara ake majo (brethren of one who cries and would not dance) Owu asunkungbade (owu, one who weeps and got the crown as gift), then it follows that ake and owu is the same patriarch.

Ake and owu is re-modification of the same word so to say. The ancestors were okay with different version of words for the same event and we (their offspring) took the words to mean different people, and our historians made double entry for the same word or icon. Its too late to complain about that, but where it concern us is this:

Like Osun [osogbo], Osun was another perspective of the popular oshun, and studying irosun may still give us a glimpse of the life and time of the historic figure. Cloaking the name (as you have it in irosun) is to preserve some insight within the verses of Ifa. But the truth of it can be confirmed in the popular tradition, just as we have it in ere osupa, hence I cited the "onidede" rhyme.

@obalufon, the onidede state in clear words that the matriarch became monkey and also sheep, it is just an "eebu" for the turn of events which made them wander in the bush like monkeys or 'wild people', and since camwood is of a dark brown hue, maybe the ancestors were lighter in colour before their migration and having tanned skin afterwards may be an 'eebu' to them.

As touching each orisa having their esu, I think I've addresed that as esu meaning 'altar' which has no connotation whatsoever with the identity of esu, but as description of an altar being a 'heap' of clay. I need you to separate myth from fact and be balance, the Yoruba have the concept of good and evil, they have a concept of future reward for both.

Eke sise o pe ama lowo, ile dida o pe a ma la, ojo atisun lebo.
Eni sere ko maa selo, eni seka ko maa se bo, atore atika ikan kiigbe, ire akonire, ika akonika.
ile ogerere afoko yeri, eleri ipin, "alapo ika"
Aiku baale oro, aiku pari iwa

Aiku is what the Christians call ajinde (resurrection), it is what the ancient Yoruba called the "end of existence". So the Yoruba has native concept for all christian concepts, ojo atisun is their concept of the judgement day, as the christian would say "[its appointed unto man to die once and] "after death is the judgement"

Saying ojo atisun l'ebo is like saying the day one dies is the nemesis of ones existence in the land of the living for all the wrong that one might have done. So, if a wicked man should think of the last day as the nemesis, of what significance is 'the last day' then to Yoruba? Please do your findings and let me know.

0balufonlll:



1. This makes no sense. Read your claims in the previous post & read my comment about guardianship again.

2. Good question. Before & when Degbin was crowned the Ooni, Ife was invaded & sacked by Modakeke. Degbin negotiated Ife’s return home. It was Basorun Ogunmola who facilitated the return. Ayikiti had returned from Oke Igbo at this time & partcipated inbthevwar. When Ife was re-settled, Ayikiti went on wars under Aare Latoosa’s army where they ransacked Ijana & other towns, most likely inclusive of ‘Igbode’ in the second line that referenced Igun. Ayikiti’s only participation during Ife-Modakeke problem was before & when hos father became Ooni. After that, there was no war until Derin’s time and Derin NEVER CAME TO IFE TO FIGHT IN THE WAR.

3. You are not very bright as usual. There is a difference between fighting hand to hand combat in the field of war & fighting the war using policies/diplomatic relations. Derin was struggling with Ondo people who wanted to take their town back - if he had left to fight in Ife, he would have lost Oke Igbo. Most of the Ife who migrated to Oke Igbo chose not to came back. The entire Ekiti Parapo war relied on the Oke-Igbo-Ondo-Benin trade route for arms & supplies from Lagos. Derin allowed the Ekiti & allies to use the route but blockaded the Ibadan/Modakeke from using the route despite being blockaded in Ijebu & Abeokuta routes. Derin never came to Ife to fight the war. Heck, he never even came to be crowned. He died a Sooko - a crown prince.

It is either your guy Ajamaye fought in the Ife Modakeke war during Degbin’s time or he never stepped his feet in Ife. QED.

Don't digress because I will treat other issue accordingly.... So, read

Mo nre Igbode Omo Luusi

Igbode Nílè ré

Mo ba Giesi re jana, Mo ba debooye(Female daughter of Ooni..... ) re Ipole Omo Luusi, Omo Igun


See how ignorant you are?.... Continue in that manner....



Oriki Ooni...




Tell yourself the truth that you know nothing less than the little about history thought you in classroom because nearly all Yoruba have stake in the sacred land called ILE IFE .....

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Don't destroy the spirit that link us together every part of yoruba land has one oral history linking them to ILE-IFE .. even people as far as Ghana togo could trace their lineage to Ile-ife... The Aworis are called omo olofin Ogun funmire . if awori prince come on here and claim lineage to Oranmiyan ... can we disprove his claim?

Obalufon:
Don't destroy the spirit that link us together every part of yoruba land has one oral history linking them to ILE-IFE .. even people as far as Ghana togo could trace their lineage to Ile-ife... The Aworis are called omo olofin Ogun funmire . if awori prince come on here and claim lineage to Oranmiyan can't we disprove his claim..

You are the only one that understand what this means.

I am from Ado for instance, and we reverence Olofin Adimula Odua as our progenitor, and she has her sanctuary at Ilaje. Meanwhile, the story of Ogunfunminire is a sectional one, using the tradition of Iseri Olofin as the background to retell the Awori history and linking it up with ife as modern Yoruba traditional fad has become. Where is the enclave of Ogunfunminire?

Ado is not from the Awori group that is her subset all because she bore the "Iseri" emblem, more like you don't become your neighbor's son all because he adopted the ancestral family name as his identity, you do checkup to see how old the source of the ogunfunminire tradition was before jumping on it. We don't cite Ogunfunminire at Ado, you can cite him on our behalf.

Meanwhile, if one claim Oranmiyan, you said you could deny him, whats my business with that? I'm I the one denying people a right to their claim? Why do I need to lay claim to your mutually exclusive ancestors when I have mine? Yes we are all Yoruba, no doubts, but 'otun wo osi wo, oun a ba jijo wo gigun nii gun', see things from other perspectives as well. Its not compulsory to always see things from your angle alone.

Don't superimpose Ogunfunminire on other Awori groups like Ado, Ota, Igbesa, Eko and so on who may not even be aware of this name in their tradition. History is beyond the stuff you pick on the internet. I am an Awori prince, I don't need to hang on Oranmiyan, but you can do the denial and still be the one preserving the chord that binds all Yoruba together as one.

absoluteSuccess:


You are the only one that understand what this means.

I am from Ado for instance, and we reverence Olofin Adimula Odua as our progenitor, and she has her sanctuary at Ilaje. Meanwhile, the story of Ogunfunminire is a sectional one, using the tradition of Iseri Olofin as the background to retell the Awori history and linking it up with ife as modern Yoruba traditional fad has become. Where is the enclave of Ogunfunminire?

Ado is not from the Awori group that is her subset all because she bore the "Iseri" emblem, more like you don't become your neighbor's son all because he adopted the ancestral family name as his identity, you do checkup to see how old the source of the ogunfunminire tradition was before jumping on it. We don't cite Ogunfunminire at Ado, you can cite him on our behalf.

Meanwhile, if one claim Oranmiyan, you said you could deny him, whats my business with that? I'm I the one denying people a right to their claim? Why do I need to lay claim to your mutually exclusive ancestors when I have mine? Yes we are all Yoruba, no doubts, but 'otun wo osi wo, oun a ba jijo wo gigun nii gun', see things from other perspectives as well. Its not compulsory to always see things from your angle alone.

Don't superimpose Ogunfunminire on other Awori groups like Ado, Ota, Igbesa, Eko and so on who may not even be aware of this name in their tradition. History is beyond the stuff you pick on the internet. I am an Awori prince, I don't need to hang on Oranmiyan, but you can do the denial and still be the one preserving the chord that binds all Yoruba together as one.

Don't misconstrue my message Prince..

Don't destroy the spirit that link us together every part of yoruba land has one oral history linking them to ILE-IFE .. even people as far as Ghana Togo could trace their lineage to Ile-ife... The Aworis are called omo olofin Ogun funmire . if awori prince come on here and claim lineage to Oranmiyan ... can we disprove his claim?..Certainly not ..we can't disprove his claim because doing so we are robbing him of his heritage his ancestral lineage to the source the birth place of all Omo Odua...

0balufonlll:




Story. Go and check the list Adelekan Olubuse, the list Aderemi and the list Olubuse II published and tell us if your king was ever included. Mr. heavyweight. If your king was ever featured in the list issues by those kings and even the ones published by Ife museum or Prof. Akinjogbin, I promise you I will quit this thread.



The history is that your first Olusi was the grandson of Elemure. He was Elemure's daughter's son. Do you read to understand at all?



Baba you may want to pick up the debate with the man that posted the history. The question is, do you know Esinmirin is an Obatala related water? Does this mean Luusi was Obatala related?



LOL OK.



Good question. People with Omo Oke in their oriki/greeting in Ife are: Oke Ileri compound, Ejio/Oramfe compound, Iddo/Ompetu compound, Oke Igeti compound, Your Luusi Oriki is sectionalized to Ojaja line only. Giesi is an umbrella name for several lines with each progenitor having distinct Oriki blended with the general Giesi Oriki. How come your Luusi, if connected to Oranmiyan as you've claimed, not linked to all the houses in Giesi then why isn't it linked to Ogbooru, Osinkola and Lafogido?




Alaye, these lines you've quoted are nothing special. Several other figures in that region havethese oriki or whatever in their kini. Do you even know you lack substance? You are trying to bend general things to your Luusi. Meanwhile several people share it. It is like saying 'Baba rere, Baba ke', several people are greeted that way, it is nothing special. Bring something worthwhile to the table.



LOL you're just playing your word bending game, nothing else. You're very ignorant about Ife and I won't add nothing to you further. I'll leave you to continue your guesswork and isokuso.



LOL you just want me to hand you information on Ife and I won't. I stopped a long time ago. You are virtually empty without me droppping knowledge on these things and I won't inflate your ego and claims. Tell us the answers to these questions you ask and tell us how and where your Luusi fits in.

This is exactly the reason I will leave you to your ignorance because you virtually lack the pedigree....I guess Giesi —Ademilokun are older than Luusi? Yet Moropo married a son of Luusi.. Who was Lusi....? The Line on Luusi says, Omo a fi Akuko funfun bore.... Kill yourself oooo because your patrilineal came into being through Giesi,mine was through Lajamisan. And through generation the oriki stand the test of time. Q. E. D

I know the line is nothing special but it is not part of your immediate Oriki , isn't it?

Kindly hand it over them now to further learn ILE IFE history because you lack history, Omo sooko obalufe.

Go figure who came up with the epithet of Soko Ekiti akoko.......... Se akoko yigboyigbo.... etc . As far as am concerned, Luusi was pegged as a prince of Ooni.....

Lastly, you think ancient beaded crowns made around 1412AD or thereabouts are common? Go learn

Period..

Mehhn!

ObalufonIII, you have no shame at all. On a public forum, over debate and disagreement on point of history you want to use atare. O de beru Olorun. What is that you brought out ...? Make the two of you calm down abeg and return to the topic. This is getting too far if you had to bring that out. Serious!

MetaPhysical:
Mehhn!

ObalufonIII, you have no shame at all. On a public forum, over debate and disagreement on point of history you want to use atare. O de beru Olorun. What is that you brought out ...? Make the two of you calm down abeg and return to the topic. This is getting too far if you had to bring that out. Serious!

....Don't bother my dear bro, because he is a joke....

absoluteSuccess:


You are the only one that understand what this means.

I am from Ado for instance, and we reverence Olofin Adimula Odua as our progenitor, and she has her sanctuary at Ilaje. Meanwhile, the story of Ogunfunminire is a sectional one, using the tradition of Iseri Olofin as the background to retell the Awori history and linking it up with ife as modern Yoruba traditional fad has become. Where is the enclave of Ogunfunminire?

Ado is not from the Awori group that is her subset all because she bore the "Iseri" emblem, more like you don't become your neighbor's son all because he adopted the ancestral family name as his identity, you do checkup to see how old the source of the ogunfunminire tradition was before jumping on it. We don't cite Ogunfunminire at Ado, you can cite him on our behalf.

Meanwhile, if one claim Oranmiyan, you said you could deny him, whats my business with that? I'm I the one denying people a right to their claim? Why do I need to lay claim to your mutually exclusive ancestors when I have mine? Yes we are all Yoruba, no doubts, but 'otun wo osi wo, oun a ba jijo wo gigun nii gun', see things from other perspectives as well. Its not compulsory to always see things from your angle alone.

Don't superimpose Ogunfunminire on other Awori groups like Ado, Ota, Igbesa, Eko and so on who may not even be aware of this name in their tradition. History is beyond the stuff you pick on the internet. I am an Awori prince, I don't need to hang on Oranmiyan, but you can do the denial and still be the one preserving the chord that binds all Yoruba together as one.

No need to get angry over it... obalufon has been fair to a large extent. And you are right about, beyond the internet stuff bro. This is where some people mingle emotion up with reality through ignorance. So never mind......

Semitic, ‘Ur' as a cognate with Yoruba Orún

Ur is a settlement in the Middle East, with which has different date of foundation of the city/country. But working with the cuneiform that had been interpreted, the city developed around 900BC ,with different people who lived in it. Among them were the founder who were the Sumerians, who were later joined by the, Chaldean. Thus, Ur of the Chaldees, refers to the Chaldeans, who settled in the area about 900 BC . And from here the Biblical narratives of the footprints of the family of the Abraham migrated westward to Palestine around 1900BC.

Yoruba's Oru/Orún:-
Oru/Orún,has always been a name traditionally attached to the lips of all of Yoruba ancestors land.This is because,oral account, claims,this land had been inhabited by Yoruba ancestors in the past.

Etymology of ‘Ur'
The root word is ORR and it is a descriptive of the heat of  the sun in this region in the middle East

Yoruba's Oorú
Oorú means heat. This heat is the descriptive situation of the rise in degrees of the sun which can be during the daytime or when there is seizure of the air at night hour.

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Olu317:
Semitic, ‘Ur' as a cognate with Yoruba Orún

Ur is a settlement in the Middle East, with which has different date of foundation of the city/country. But working with the cuneiform that had been interpreted, the city developed around 900BC ,with different people who lived in it. Among them were the founder who were the Sumerians, who were later joined by the, Chaldean. Thus, Ur of the Chaldees, refers to the Chaldeans, who settled in the area about 900 BC . And from here the Biblical narratives of the footprints of the family of the Abraham migrated westward to Palestine around 1900BC.

Yoruba's Oru/Orún:-
Oru/Orún,has always been a name traditionally attached to the lips of all of Yoruba ancestors land.This is because,oral account, claims,this land had been inhabited by Yoruba ancestors in the past.

Etymology of ‘Ur'
The root word is ORR and it is a descriptive of the heat of  the sun in this region in the middle East

Yoruba's Oorú
Oorú means heat. This heat is the descriptive situation of the rise in degrees of the sun which can be during the daytime or when there is seizure of the air at night hour.

There is a ruling dynasty in Oman today called "Yaruba". Their ancestral root is placed in the Kahtani patriarchy. They were a pre-Islamic people in origin. When Islam came to Arabia it was punishable for scribes to retain, record or exchange archived history, arts and cults. They were seen as unIslamic and forbidden. In similar manner that public dancing or music and merriment is viewed as anti-Sharia in North of Nigeria. Therefore the dance steps of the Hausa ancestors are lost, their music and folklore is wiped out, replaced by Islamic folklores. Anything in North that does not have Allah or Muhammad invoked in it is viewed as unbelief. All these shift happened in late 1700, early 1800 when Fulani entered Hausaland. Similarly the Arabs in time of Islam coming to places like Midian, Aramea, Saba, and so on... punished anyone found to glorify or praise the pre-Islamic ancestry and history. This contributed to why Arab writings and records are devoid of Yoruba mention. Even the land we call Arabia today is a rename from indigenous names in the pre-Islamic era.

Nonetheless, we find traces of Yoruba is still in Quran and in Islamic worship and an Arabian dynasty till today called Yaruba who traced roots to Midian....the same Mondiana that features prominently in Yoruba oral history of origin.

In addition to many word cognates between Yoruba and its beginning in AfroAsia, ther are cognates in arts, in dress mode and symbolism, in cults and social organization, as well in worship and cosmic principles.


See the following artworks.
The first is a mineral rock carving from Pre-Islamic Arabia.
Compare with the second and third one, Esie Soapstone carving in Yorubaland.
The fourth is a recreation to depict an Assyrian King with crown on head, staff in right hand and sword in left hand.

How is this King different from the depiction of Oduduwa?

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0balufonlll:


O ma ga o. Did you see where your boy started raining curses on himself & his family?

I did not even pursue any retaliation. I just wanted him to know he could get it but I’m not built like that.

E ma gba ejo eni kan da.

No, I will never take a side on this issue, it descended into personal and it would be unlike me, as an observer, to side with one. The best I can do is either stay out of it or plead for eero, which is what I did and addressed to both of you to calm and refocus. If it appeared I was one sided, I apologize, I didnt mean to and would never do that. I was shocked though...that it even came to surface. Please lock it back up.

My brother, let us return to the discussion proper.

Oodua a gbe wa o!

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0balufonlll:


Lol.

So your Luusi is now an in-law & no longer a son to Lajamisan’s house? Your ignorance is thick.

You think name-dropping is going to save you? Outside of information I shared with you, what exactly do you know about Moropo & Giesi?

I know you scraped those names off a document I posted months ago. It is an Ooni Aderemi era document of several pages showing the three of Giesi & it does not feature your Luusi in anyway.

1. Luusi came out under Ooni Lafogido as his son i.e PRINCE.He was given given beaded crown etc, (I posted it) . Was Lafogido not Ooni during his life time?

2. Intermarriages joined back two descendants of Lajamisan fused them as one out of the three sons of his ,according to oral account. And this happened under the wisdom of Ooni Giesi (maternal son) through and one of Luusi's descendants . Don't oranmiyan descendants marry themselves ? ...Learn!



Now answer these question :

A.What is the Sooko Obalufe's duty?

B. Why haven't you posted your posting on Luusi?

C. Under, the Ooni, that Oranmiyan left, was the Ooni his father ? Learn


*Ooni Giesi*
|— ADebooye ( Ojee Lokunbinbrin) a female of Giesi) ,through her

Ademilokun( alias Agbedegbede ) existed. Ademilokun's father was one of Omo Luusi and Luusi himself was a son of the Ooni known as Lajodoogun but left ILE IFE under Lafogido. After all, Agbedegbede appeared under Lajodoogun list

This is the reason, the line sunk back to enact the MIGHT OF DREADED LUUSIS back to the fold.....

Mo ba Giesi Rejana, Mo ba Debooye re Ìpolè Omo Luusi.... .i.e a fusion of Lajoodogun and Ogboru



Olodo jatijati.......Igbèràgà lo ma ko bà é. No matter, how long you run...You will be punished

obalufon, Can you see the reason people distort history? Be weary of him no matter what.I hope you can see the shame on obalufonIII who turned this platform to a personal issue? He laid all manner of negative saying. Below is the screenshot that show the ancestors of Oragbaye Ojaja to confirm patrilineal ancestors who was Lusi. See more shame upon obalufonIII


*saving the best for the last

Lajodogun WAS the FATHER OF LUUSI....Q. E. D

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