It is opportunity for me to be alive and showing this. It all began in March 2017 as I went to Igbajo for rememberance rite of my grandpa. Grandpa was not good in English but he can write Yoruba. He does not practise Christian or Muslim, not even devoted to any religion as at when I know. Grandpa likes us all, did not care about material things as such.
My daddy and mummy have told grandpa to come and be living with us in Osogbo he refuse. He said who will take care of the house in Igbajo? I remember grandpa use to boast of coming from a family that fight in the Kiriji War, but unlike many Igbajo people, he does not hate people from Imesi Ile. One baba Fadiji of Imesi Ile was even his friend, according to what he told us.
Baba use to talk about peace of mind to us his grandchildren. He use to emphasize fearlessness. Baba said that God has been left out of all religious books. That's where my father disagrees with him in those days: my dad said that God can only be found in the Quran.
Because of different religion or let me say the non-concern nature of Grandpa, our dad did not use to visit him in the village again till he died in 2002. We went to grandpa's house last year, it was in shamble, look like chicken house.
My dad still believe that he did not commit any offence for neglecting grandpa since 1998. When I searched into grandpa's document, that was when I knew the reason that old man did all the things he has been doing.

Grandpa has exercise books, dirty and old ones. Funny thing about the handwritings in the books is that some of them have big writings written on three rows of exercise book lines at once but some have tiny handwritings so small five to six lines can enter inside one row of exercise book lines. A change must have happened in grandpa's life. Yes and the change can be noticed in the content of the texts.
Since 2017 I have been looking for how to make it public, no way. I don't have money and all the public websites i know want money. I eventually find nairaland just in 2018. I posted some of the histories but my religion gave me guilty consciense. I stopped for long, until just recently this year that I found many parts of the book eaten up by rats. https://www.nairaland.com/4610745/yoruba-history-grandfather-by-adeleke-adeyemo

The story I have is very long, all found inside my late grandpa's house. The latest date of the writing was in 1979 far before I was born but what amaze me is that some things inside the story look like recent events. His predictions happen in many instances.

Below are some of the pages of the book as snapped in 2018

More

But currently rats have eating some part of the book up

Orin Baba Agba

Mo roun to yami lenu de gongo
Mo ranju, mo moju, mo wa fowo kan gogongo
Itumo aye fagere sese sa koja loja Igbajo
Ko ye mi boya ki n di igbagbo mu tabi ki n gbajo
Iro laye n ba yi ninu okunkun dudu
A n gegi nigbo bi afoju age gedu
A n foribale fawon orisa to ti re koja
A wa n ba ara wa jija a si n deja

Eniyan lorisa eniyan lesu eniyan laseda ohun gbogbo
Eniyan ki n ku ki won ma seku sorile aye
Eni ba le se ohun ogunnagbongbo ni n di orisa

Bi ina ba ku a fi eeru boju
Bi ogede ba ku a fi omo re ropo
Bi fitila ba padanu ina ori re, afi ki a tun tan
Sugbon bi eniyan ba ku egbeegbewa eniyan yio dipo re

N'o kuku ni oju to ja geere.
Iriri oju mi, afi bi i ti afoju ti n fi fitila kawe.
Bi okele eba ara abule ni ikowesi owo mi ri o.
Ki n to le ri leta, ayafi ti n ba fi dingi oju wo o.

Tani yio wa ya mi loju ti kii wami?
Ta ni yio fi oju jinki mi bii oju iya mi?
Oju ti n sepin, imu ti n fararo yo kun;
O su mi, n'o mogba aye mi yio dekun.

Agba n de, odun n gori odun bi eegun
Ewu ori n sokale si mi lori bii ti igunnugun
Asiko ati re iwale asa n fojojumo sunmo
Sugbon mi o mo wipe n'o sese bere aye oloyinmomo.

Latinu okunkun oju orun ni imole ti tayo
Ni mo ba ri emi kan bi omiran to funfun bi eyo
Iberu bojo, ki ni oju mi tun fi agba ara ri yi?
Sugbon n'o mo wipe iriri yi a le gbe mi niyi.

Oruko baba so mi ni Adeleke
N'o ma bori, n'o si maa fojojumo leke
Oruko baba nla mi a ma je Adeyemo
E ba n gbade ki n fi maa se 'demo'.

Eni wo agbada gbodo sora fun agbada omi
Oloja to juko saarin oja ye ki o sora fori omo re
Oun a gbe ko soke ni n duro soke
Ohun a ri bole ile naa ni yio wa
Ohun aye ba gbe gege ni n di orisa lailai
Ohun a si ko sile ni n di ohun igbagbe

Aye o ri bi won ti so o si
Sugbon bi won se fe o ri ni n ri
Ologbon kan ki binu faye ko fori sopon
Oloye kan ki i titori baye se ri dagbere faye
Ohun a fe faye la a ponle
Ohun a o fe faye la a ba jijakadi

Se aye bi o se fe o ri
Orisa kan o dorisa lai gbiyanju
Eni lasan lo n wa saye lai yi aye pada
Iyipada gbogbo mirofa ni Olurofa n wa
Aimoye lorisa, okansoso ni Olurofa
Atinu Olurofa ni ohun gbogbo ti se wa

Asiko kan n bo ko i ti de
Asiko ti awon Orisa rere yi o gbe orisa nla kan dide
Olu omo ilu Naijiria ni Orisa naa yi o je
Ohun yio si wa fun aye ati gbogbo mirofa ni itunmo kikun
Ohun yio tan imole si gbogbo ohun ti o sokunkun dudu
Ko si si orisa kan ti yio le di i lowo ise ti yio waye wa se

Asiko ojo ibi Orisa rere yi yio di asiko tuntun
Ojo, osu, odun ati igba yio je onka lati asiko naa wa
Ijoba okan awon orisa yio di ohun afiseyin
Awon orisa ti a n gbe gege yio di afesetegun
Onikaluku yio maa bo ara re dipo awon orisa
Idagbasoke ti o ja gere yio si de ba ile aye

Lati ile ibi ipade odo oya ati odo binuwe ni olugbala okan yio ti wa
Eni ti gbogbo awon orisa rere ti n reti
Olugbala okan kuro ninu gbogbo onde esin ilu ajoji
Alagbara nla ti ko se e da
Onirawo titan bi orun osan gangan
Omo itan repete ti o fitan somi we.

Ori Kini

Aye kan ti re koja, aye miran ti wole wa.
Oduduwa ni o ba ara re ni ori apata ni igba ti awon eniyan tuntun bere si i se awari ara won lori apata ati lori ile ati iyanrin aye.
Oun mo wipe oruko oun ni o n je Oduduwa, sibe ko so enikeni ti o so fun un.

Nigba ti Oduduwa fi egbe apata se akaso wa si orile aye, oun ri awon eniyan eleran ara bi i tire lori iyanrin. Oun si so wipe, "awon eniyan eleran ara bi i temi re." Nigba ti won ri i, gbogbo won doju bole, won si n bo o.

Nigba ti oun si n so oro lo, eniyan kan ti n se Obatala naa bere si i so kale lori apata naa. Awon eniyan ile si ri i gege bi orisa oke.

Nigba ti Obatala ati Oduduwa fohun laarin a won eniyan toku, awon eniyan naa yanu, nitori wipe awon ko le fohun, won ko si ni oye ede kankan.

Bayii ni Oduduwa ati Obatala se gun ori apata naa pada, won si bere si i iroro i ji. Won si so fun ara won wipe, "Bawo ni awa se de orile aye? Ki lo sele ti awon ara ile ko le fohun bi awa mejeji?"

Nigba ti awon ko ri idahun si awon ibeere won, won boju wo osumare ati awon irawo. Nigbose ni won ba sun lo fonfon.

Nigba ti awon ti n fa orun lo, won bere si i ala ila. Ala ti won si n la si je okan naa. Awon eniyan meji bi tiwon si farahan ninu ala won. Awon mejeeji si so wipe, "Bawo ni eyin se je?" Awon ajoji naa si so wipe, "Awa ni oluwa yin. Awa ni atoka yin. Awa si ni asona fun yin. Aye kan ti re koja, aye tuntun si ti wa bayii. Awa si ran yi lo si aye tuntun yi ki eyin le ni iriri awon omo eniyan.

Omo orisa ti n se Olorun ni eyin i se ninu aye ti o ti re koja, sugbon eyin beere lowo Imole Mirofa wipe ki o fun yin ni anfani ati ni iriri tuntun ninu aye tuntun. Nitorina ni a se fi yin si ori apata. A si fun un yin ni anfani ti o ju ti awon eniyan ti won se awari ara won ni petele lo."

"A fun un yin ni ede Yoruba lati so. A fun un yin ni ogbon ti o tayo ti awon elegbe yin ti o n be ni petele. A si tun fun un yin ni ase lati salaye bi ile aye ati awon eda inu re se di alaye lona titi yin."

"A da yin ki e le pon apata kiya kiya, ki e si tun le sokale kiya kiya. A si tun si opolo yin ju ti awon eniyan ti won sese n to aye wo nigba akoko. A se eyi ki eyin le he asiwaju nigba ti awon eniyan ori ile yio ma je olutele yin."

"Amo ni bi egbegberun odun si asiko yi, orisa otito yio wa si aye, oun yio si tan imole si gbogbo oun ti i se otito inu aye. Okunkun iro yio si wo kuro."

Nigba ti awon eniyan ajoji naa fi Oduduwa ati Obatala sile lo, awon taji kuro ninu ala won. O si ya won lenu pupo. Awon si bere si I so kale.

Oduduwa ni o koko so kale. Oun si mu ikarahun igbin ti oun ri ninu iyanrin, oun si bu erupe sinu re. Oun si lo sinu igbe, o si ri awon adiye inu igbe ti won n fara pamo. Nigba ti won si fi oju ba a, won bere si i wo tele e.

Oduduwa si bere mu okan ninu a won adiye naa, awon iyoku si n tele e.

Nigba ti Oduduwa si rin jade kuro ninu igbe, oun ri awon eniyan. O si je iyalenu fun won wipe Oduduwa n rin laarin awon adiye repete ti won ko si sa fun un.

Nigba naa ni awon eniyan naa doju bole, won si n bo o. So si si enikeni ninu won ti o le fohun.

Bayii ni Oduduwa se ko won ni ede Yoruba i so. Oun si n gbe laarin awon eniyan naa.

Ori Keji
Nigbana ni awon olutele Oduduwa bere si i bi i lere nipa bi aye ti n he aye. Ede Yoruba ti oun ko won si no won fi n bi i.
Bayii ni Oduduwa si bere si i so fun won wipe, "Olorun ni o ran mi lati wa da aye lati ori oke ti a n pe ni Orun. O si fun mi ni ikarahun igbin ti erupe n be ninu re. O si tun fun mi ni adiye funfun yi.
Ibu si ni gbogbo aye je nigba ti mo sokale wa. Mo si da erupe inu ikarahun igbin naa si ori ibu, ile si wa."
"Mo si gbe adiye funfun yii sokale sori iyanrin naa, oun si n fi ese re fe iyanrin naa. Gbogbo ibi ti ile si fe de ni a n pe ni Ile-i-fesi. Adiye funfun yii ni o si maa se agba gbogbo adiye inu aye nitori wipe oun ni o fe ile loju aye."

"Awon iyanrin ile-i-fesi si wu eyin eniyan jade ki e le maa gbe ori iyanrin titi ti eyin yio fi lo si orun."

Bayii ni awon eniyan Ile-i-fesi se bere si i gba itan iseda aye ati awon eniyan ti Oduduwa so fun won gbo.
Nigbose, leyin igba ti Oduduwa ti se alaye iseda aye lona tire, Obatala ni o dede yo de. Oun si gbe akengbe emu lowo ti oun si n ta goo goo bi eni ti o ti mu oti yo bamu bamu.
Nigba ti oun si wo aarin awon eniyan wa, oun bere si i fohun bi oloti. Awon eniyan si n beru re. Won si lo fi ejo sun Oduduwa olori won.
Nigbana ni Oduduwa ro won ki won ma se foya, nitori wipe ibeji oun ni Obatala i se.
Oduduwa si so wipe, "Emi pelu Obatala ni Olorun bi si orun. O si ran wa sokale wa ki a wa se iseda aye. Obatala si ri igi ope ti o wu si isale apata, o si gun igi naa lo.
Oun si bere si i emu i da. Oun si mu emu gbagbe ise iseda aye ti Olorun ran an wa se.
Bayii ni awon eniyan se bere si i ri Obatala gege bii ibeji Oduduwa. Awon kan si n bo o. Oun si bere si i ko won bi won se n da emu, nitori wipe oun ni o koko da emu ni ile Yoruba.

Ori Keta

1. Leyin odun marun-un ti aye tuntun ti de, sadede ni awon arinrinajo meji ti i se abo rin irinajo de ilu Ile-ifesi. Awon eniyan petele ni won koko ri awon abo meji yi. Nigba ti won si doju ko won beere bi won se je, awon abo naa fohun ni ede Yoruba. O si je iyalenu fun awon eniyan naa wipe awon abo meji naa le fohun ni ede ti Oduduwa ko won. Oruko awon abo meji naa a si maa je Osun ati Yemoja. Bayii ni awon abo meji naa so wipe, " Ati ori oke ni awa ti sokale wa sile. Awa si wo inu agbami okun ati osa lati luwe wa sihin.
Nigbati Oduduwa ati Obatala ti n se Orisanla fi oju ba awon abo meji naa, won mu won lo si koro, won si bi won lejo. Bayii ni awon abo naa se salaye bi awon se se awari ara won lori apata kan. Apata naa si n je Oke Olumo. Awon ko si ri eda alaye kankan ni gbogbo agbegbe naa nigba ti awon sokale. Awon si sokun kikoro nigba ti awon ti rin. Awon si pada si ese apata naa. Awon si gun un pada lo soke lati fi maa se ibugbe. Nigba ti aye si su awon ti ko se awon alabagbe ati alabarin. Awon si mu igbe bonu nigba ti osupa oju orun yo wa. Lori igbe naa ni won si ti ko orun ti won si sun lo fonfon. Won si bere si ala ila.
Sadede ni emi kan yo si won, o si so fun won wipe, 'Eyin ni e bere lowo imole Mirofa wipe eyin fe aye ilo lati lo ni iriri awon eda enia tuntun ti n be lorile aye. Imole Mirofa si ran yin wa si aye. E se ti eyin fi figbe bonu bayii?'
Bayii ni Osun ati Yemoja so wipe, 'Awa ko ri enikeni ti a fi ara jo. Awa si ti rin de ekun aye to be ge ti awa fi de opin aye ti odo nla be. Awa si yi pada fi ookan ona apata se ona. A si gun apata naa pada nitoriwipe ori oke naa ni a ti sewa?' Bayii ni emi naa fi erin bonu, o si so wipe, 'Orunmila ni Oruko mi. Emi tikaara mi ti to aye ti o re koja wo ninu ara ti o da gere ju tiyin lo. Ori oke ni mo si fi se ibugbe. Ni bayii, e sokale, ki e gbera rin irin ajo kuro nihin. Eyin yio si se alabapade awon eleran ara bi i tiyin ni ona jinjin rere.'
Bayii ni Osun ati Yemoja taji kuro ninu ala won. Won si jiroro nipa ala to won ti fi orun won la. Bayii ni awon mejeeji gbera, won si n rin lo, titi ti won fi kan omi okun. Won si se ara giri wo inu okun naa lo. Awon si n luwe nigba ti enikeni ko ko won. Nigba ti won ti we agbami okun ja, won de ile miran, sugbon sibe, won ko pade eda enia kankan ayafi awon eranko ti wo fi se ounje je.
Awon mejeeji si ko oniruuru eranko abija lona. Won si se ara won losusu owo ba awon eranko naa jijakadi, won si segun won. Awon si luwe ninu oniruuru okun ati osa, won si ri oniruuru omi orisun, paapaa julo, omi orisun ti won so oruko re ni Orisun Korikosun, nitori wipe oun sun omi gbigbona ati omi tutu jade nigba kan naa. Yemoja si feran lati maa fi Omi gbigbona we nigbati Osun feran lati maa fi omi tutu we.
Nigbose, awon rin de ilu ile-I-fesi leyin odun marun-un ti awon ti rin kuro lori oke Olumo. Awon si ri awon eniyan eleran ara bi i tiwon. Sugbon awo wonyin da eweko bora. Osun ati Yemoja si wa ni ihoho. Awon eniyan ti won ko yi ni won si mu won lo ba Oduduwa ati Orisanla ti n se Obatala.
Leyin odun kefa ti aye tuntun ti de, Osun ati Yemoja ni won koko mu imoran wa wipe ki awon omo yoruba ti n be ni Ile-I-fesi tele won lo luwe ninu awon odo kereje kereje ti n be leba ona. Nigba ti Orisanla gbo amoran yi, oun koko lodi si wipe, 'Awon enia petele yi o lagbara bi awa orisa oke. Nitorina, e ma se mu won lo luwe ninu awon odo ki won ma lo mu omi yo bamu bamu lefo sori omi'.
Nigba ti Oduduwa gbo esi Orisanla, oun so wipe, 'Enikeji mi, mo toro gafara. Je ki a gba won laaye lati gbiyanju. Ti awa ba ko ti a ko gbiyanju lati sokale kuro lori oke, bawo ni awa o se wa nihin loni?'
Leyin gbolohun aso die, Orisanla gba lati fun won ni anfaani lati gbiyanju. Osun ati Yemoja si mu awon enia naa lo si inu omi okun kereje kereje ti n be leba ona. Won si ko won bi won se n luwe. Yemoja si tayo gbogbo enia nipa bi won se n mu eja lodo. Oun ko si gba enikeni laaye lati pa eja kankan. Sugbon oun ko won bi won yio se ba eja sere ninu odo.
Bayii ni awon enia petele se bere si awon enia ori oke Ibo. Won si n pe Oduduwa ati Obatala ni baba won. Won si n pe Osun ati Yemoja ni yeye won. Ko si si ariyanjiyan laarin awon ara ilu Ile-I-fesi nitori wipe won se ara won ni osusu owo. Oduduwa si fi asiko sile lati maa be awon enia petele wo lati maa ko won nipa Olorun ati Orunmila ti awon so wipe awon ma n lo ba lori oke ti awon pe ni Orun. Eyi ni Ori Oke ti awon ti koko so kale kuro lori re.
Nigbati awon enia petele ti i se ako ba ti sunmo awon abo, nnkan omo okunrin won ma n gberi. Eyi si je iyalenu pupo fun won. Awon si n ri bi awon ako eranko se n gun awon abo eranko, sugbon awon enia oke ti ki won nilo wipe ki won ma se se ise eranko.
Akesan ni o koko fi tipatipa gun ori abo kan ti oruko re n je Oyiboyi. Nigba ti oro naa si te awon enia oke lati, won pa a lase ki Akesan rin wo inu Igbo lo. Oun si se bi won se pa a lase. Leyin eyi, awon ara ile beru jojo lati ba ara won lopo. Bayii ni awon se di ogbo lai si omo laarin won fun odun modun. Awon si n di agba, won si n di ogbo.

English please

MysteryFinder:
Eni wo agbada gbodo sora fun agbada omi
Oloja to juko saarin oja ye ki o sora fori omo re
Oun a gbe ko soke ni n duro soke
Ohun a ri bole ile naa ni yio wa
Ohun aye ba gbe gege ni n di orisa lailai
Ohun a si ko sile ni n di ohun igbagbe

Aye o ri bi won ti so o si
Sugbon bi won se fe o ri ni n ri
Ologbon kan ki binu faye ko fori sopon
Oloye kan ki i titori baye se ri dagbere faye
Ohun a fe faye la a ponle
Ohun a o fe faye la a ba jijakadi

Se aye bi o se fe o ri
Orisa kan o dorisa lai gbiyanju
Eni lasan lo n wa saye lai yi aye pada
Iyipada gbogbo mirofa ni Olurofa n wa
Aimoye lorisa, okansoso ni Olurofa
Atinu Olurofa ni ohun gbogbo ti se wa

Asiko kan n bo ko i ti de
Asiko ti awon Orisa rere yi o gbe orisa nla kan dide
Olu omo ilu Naijiria ni Orisa naa yi o je
Ohun yio si wa fun aye ati gbogbo mirofa ni itunmo kikun
Ohun yio tan imole si gbogbo ohun ti o sokunkun dudu
Ko si si orisa kan ti yio le di i lowo ise ti yio waye wa se

Asiko ojo ibi Orisa rere yi yio di asiko tuntun
Ojo, osu, odun ati igba yio je onka lati asiko naa wa
Ijoba okan awon orisa yio di ohun afiseyin
Awon orisa ti a n gbe gege yio di afesetegun
Onikaluku yio maa bo ara re dipo awon orisa
Idagbasoke ti o ja gere yio si de ba ile aye

Lati ile ibi ipade odo oya ati odo binuwe ni olugbala okan yio ti wa
Eni ti gbogbo awon orisa rere ti n reti
Olugbala okan kuro ninu gbogbo onde esin ilu ajoji
Alagbara nla ti ko se e da
Onirawo titan bi orun osan gangan
Omo itan repete ti o fitan somi we.

There are some wrong spellings. I dont know if its you that spelt wrongly or your Dad

petra1:


There are some wrong spellings. I dont know if its you that spelt wrongly or your Dad

I think they are typos caused by phone autocorrect. I will revert.

Ori Kerin

Leyin Ogbon odun le ni ookan ti aye tuntun ti de, awon gende okunrin meji yo lokankan. Oruko won si ni Elegua ati Odidere. Won si so ede Yoruba pelu awon ara petele. Won si mu won sodo, fun won ni eso je titi ti awon enia oke fi sokale wa.
Bayii ni Odidere ati Elegua se se alaye ara won fun Oduduwa ati Obatala. Won si so wipe, 'Otooto ni awa rin wa. A si pade ara wa lona. Ori oke ti o n be ni gusu ni emi Elegua ti se iriri ara mi. Odidere se iriri ara re ni ori oke ti n be ni arewa. Awa si pade ara wa nihin. A tin rin irinkerindo jake jado, awa ko si ko enikeni bi tiwa titi di asiko yii.
Bayii ni awon enia oke Ile-I-fesi se mu awon enia naa sodo. Won si salaye fun won nipa oun ti awon ti je ki awon ara ilu naa gbagbo nipa iseda aye. Won si so fun won wipe, ' E ma se so ohunkohun lodi si awon Iran iseda aye ti a ti so fun won. Aditu ni won je, enikeni ko gbodo tu u nisisinyi, bi bee ko, ariyanjinya yio jeyo'.
Bayii ni Odidere ati Elegua se gba lati bo asiri Oduduwa ati Orisanla. Won si n ba won fi ori oke se ibugbe. Odidere si n ko awon enia bi won se n gun igi lati ka eso. Awon ako si ni won ma n gun igi. Elegua si ko awon enia bi won se n pa eranko inu igbe fi se ounje je.
Ariyanjiyan seyo laarin Yemoja ati Elegua nigba ti Elegua pa eja inu ibu ti o si je e. Bayii ni Yemoja so wipe, 'Iwo mo wipe mo ti pa lase wipe enikeni ko gbodo fi owo kan awon eja inu ibu lati se won lose kankan. Sugbon Iwo ti tapa si ofin naa.'
Bayi ni Elegua so wipe, 'Iwo ati emi je enia oke, nitorina, ase ti iwo ba pa ko le fese mule niwaju emi Elegua nitori wipe Iwo ko fi ohun kohun se agba mi.'
Nigba ti arinyanjiyan Elegua ati Yemoja bere si fa gbonmi-si-omi-o-to, Oduduwa da si oro naa. Oun si so wipe, 'Yemoja, Iwo ni ki o lo ni suuru to lojo. Nitori wipe Elegua ki i se enia petele ti a le pase fun ti won yio si tele ofin. Enia oke ni Elegua je. Sugbon Iwo Elegua, ti iwo ba wo inu ibu lo, ma se je ki enia ile kankan fi oju kan e bi iwo se n pa eja inu ibu je.'
Elegua feran lati maa lo si ona jinjin. Oun a si ma a lo fun osu ati odun lai si enikeni ti yio fi oju ba a. Oun a si mo ona pada wa si ile-ifesi. Eyi si je iyalenu fun awon enia petele ati awon enia oke pelu. Olude ti i se enia ile ni o fe se afarawe. Oun si rin lo, amo ko mo ona pada wa si Ile-Ifesi. Oun si sonu sinu igbe.
Bayii ni awon enia ile bere si i bo Elegua gege bi orisa ona. Won a si ma a ke pe Elegua nigba kugba ti awon ba fe lo si ona jinjin.
Osun ni o so odo kan ni oruko leba ona Ile-Ifesi. Oruko ti o si so odo naa ni Osun. Oun a si ma luwe lo si isale odo naa. Oun a si ma mu awon nkan ti n be nisale odo naa jade wa soke. Oun si ko awon enia petele bi won yio se ma luwe lo si isale odo.
Igi pipon je oun irorun fun Odidere. Oun a si maa sun ori igi pelu awon obo. Won si to wipe okan bi tiwon ni oun je. Odidere si n sin obo. Oun si ni eni ti o koko sin obo ni Ile-Ifesi.
Bayii ni awon enia ile Yoruba se n gbe nigba naa. Ko si si ariyanjiyan repete laarin won, ayafi alaafia okan. Ohunkohun ti o ba si ta koko ju ni won ma n gbe lo ba Orisanla ati Oduduwa, paapaa julo, Oduduwa. Oun a si ma a fi ogbon ati oye dajo. Oduduwa si ni gbogbo awon enia ile n wo gege bi baba ile Yoruba nitori wipe oun ni o koko fun won ni itumo iseda aye.

Ori Karun-un

Leyin arundinlogoji odun ti aye tuntun ti seyo, okunrin kan ti oruko re n je Sopona ni o dede yo de ilu Ile-Ifesi. Asiko naa si je asiko ti awon enia ile Yoruba n se aisan. Won si n bi Oduduwa leere alaye oun ti o n se won.
Nigba ti Sopona ti se alaye bi oun ti se rin irinajo wa lati ori oke kan ti oun ti se awari ara oun, Oduduwa ati Orisanla gba a laye ki o darapo mo won. Oduduwa si se alaye fun un nipa oun ti awon enia petele gbagbo gege bi i itan iseda aye. O si so fun Sopona wipe, 'Ti iwo ba fe ma a gbe pelu wa nihin, ma se da ohuohu sile nipa yiyi itan naa pada. Asiko yi je asiko ti awon enia mi n se aisan, amo n ko mo oun ti n'o se lati ko won yo kuro ninu aisan naa.'
Nigba ti Sopona ti ri awon ti o n se aisan, oun so fun awon enia oke wipe, 'Iru aisan yi ti se mi seyin. Gbogbo awo mi da kikida egbo. Sugbon ewe abayafenfe kan ni mo je ti mo so fi kun ara mi ti aisan naa fi fi oun afiseyin.'
Bayii ni Sopona se wo inu igbe lo. Oun si lo ja ewe naa ni ona jinjin. Oun si fi ewe naa se agbo fun awon ti o n se aisan. Oun si fi agbo naa we won. Won si bere si i san. Bayii ni awon enia petele se bere si i fi okan tan Sopona. Won a si ma sa ba a nigbakugba ti won ba n se aisan.
Sopona a si ma ja orisirisi ewe ati egbo lati fi wo won san. Laipe laijina, awon enia petele bere si i Sopona i bo. Oun si bere si i so fun won wipe oun ni aseda aye ati orun. Awon kan si jowo ara won fun un.
Nigba ti Oduduwa gbo wipe Sopona ti n joba ni okan awon enia petele. O sokale wa sori iyanrin. O si ki Sopona nilo wipe, 'Ma se je ki ebun ti Olorun Eledumare fun e wa saye latoke wa ko e si iyonu. Ma se gbera ga nitori wipe iwo mo bi won se n fi ewe ati egbo se iwosan. Sugbon mo daju wipe ebun ti Eledumare fun onikaluku wa sile aye yato si ara won. Ebun orin, itan, ede ati bi won ti n dari awon eniyan ni Eledumare fi jinki emi Oduduwa. Ebun dida emu ati sise awada ni Orisanla enikeji mi mu wa lati ajule orun. Osun ati Yemoja ni won wa pelu ebun liluwe ninu ibu laisi ewu. Odidere ni o wa pelu ebun bi a se n pon igi giga ati bi a se n ba obo ati inoki jiroro nigba ti Elegua wa pelu ebun ona, to be ge ti o fi je wipe ko si bi ona naa se loju po to ti Elegua ko ni da ona naa mo. Oun a si maa lo si ibi jinjin fun igba pipe, yio si maa mo ona pada wa si Ile-Ifesi. Bayii, Iwo ni ebun fifi ewe ati egbo se iwosan, iwo si n fi igberaga han. Itan wo ni iwo mo? Iyanju wo ni awon emi imole gba e nipa siso itan iseda aye?'
Nigba ti Sopona ti gbo oun ti Oduduwa so kale, oun ko eti ikun si iyanju naa. Oun ko si yi pada, nitori wipe oun fe di adari awon enia Ile-Ifesi. Oun si n fi ojoojumo ronu bi oun yio se yi okan gbogbo awon enia petele si iha re.
Fun ogoji Odun, a ko bi omo kankan ni ile Ile-Ifesi. Awon enia ile naa si n dagba si. Ibalopo si je oun ewo. Sibe, nkan omo okunrin awon ako enia a ma gberi nigbakugba ti awon ba to sunmo awon abo.
Ni Ogoji odun ti aye tuntun ti de, iya kan wo inu ilu Ile-Ifesi wa pelu ewu lori. Ewu ori re si funfun ju ti gbogbo enia Ile-Ifesi lo. Bayii ni awon enia ile mu u lo ba Oduduwa. Nigba ti Oduduwa si fi oju ba yeye naa, oun dobale fun un. Oun si so wipe, 'Yeye o. Iya gbogbo aye, e kaabo.'
Iya naa si yanu pupo. O si so wipe, 'Bawo ni iwo se mo oruko ti awon araye ti n pe mi lati igba ti mo ti n rin irinajo kakiri ile aye?'
Oduduwa si so wipe, 'Irisi re dabi irisi aye tikarare. Erin re, erin muse re, iwuwasi re ati ogo re dabi ti aye. Nitorinaa, yeye aye, kaabo si Ile-Ifesi ti i se olu ilu awon ti o n so ede Yoruba.'
Oduduwa pa a lase wipe ki won ko awon eso wa fun Yeye Aye, won si se bi o se pa a lase. Yeye Aye si so wipe, 'Emi wa lati wa fi oye kun oye fun un yin nihin. N ko wa lati wa so itan tabi lati wa yi itan tabi igbagbo ibikibi pada lorile aye. Sugbon lati wa fi oye kun oye fun un yin ni emi wa fun. Nitorinaa, e lo ko gbogbo enia ile yi jo po wa ki emi le so oun ti n be ni gogongo mi fun un won'.
Nigba ti won ti ko ara won jo niwaju Yeye Aye, oun yanu pupo. O si so wipe, e se ti a ko ni awon omode ati ogo were nihin. Gbogbo yin wa fi ewu ori se ade de. E si fi ila orun se ileke i wo sorun. E wa fi kurukuru arugbo ara se aso wo sara. Awon omode ati ogo were ilu yi da?'
Oduduwa ati awon yoku ko mo oun ti Yeye Aye n so nitori wipe ko i ti si omo bibi laarin won nigba ti won ti fi ibalopo se oun eewo. Sugbon Oduduwa so wipe, 'Boya Elegua ti o ti rin irinkerindo lo si ona jinjin ni omode ti iwo n so, tabi Akesan ti a ti ran kuro ni ilu Ile-Ifesi ni ogo were ti iwo n so, n ko mo. Abi Yemoja ni, eni ti o rin kuro ni Ile-Ifesi nitori itiju nigba ti ikun re bere si i fi ojojumo ga si i.
Bayii ni Yeye Aye danu duro, oun si n reti ki eni ti a n pe ni Elegua ati Akesan yo wa. Laipe laijina, Elegua yo de. Oduduwa si so wipe, 'Elegua ti a n so naa re e. Yeye Aye, nje omode naa re e?' Bayii ni Yeye Aye so wipe, 'Bawo ni elewu lori a se wa pe ara re ni omode? Bi elewu ori o ba tile se ise omode, ko tumo si wipe omode ni n se.'
Ko pe, ko jina ni Akesan yo de. Oun si doju bole sokun. Oun si so wipe, 'E dari ji mi, baba wa. N ko le ko ara mi nijanu nigbana loun. Eyi lo sun mi si oun eewo ti mo se. Sugbon emi ti ko eko ninu igbe fun asiko pipe nigba ti n ko fi oju ba enikeni ti mo fi oju jo fun igba pipe.'
Bayii ni Oduduwa se bere lowo Yeye Aye wipe, 'Yeye Aye o, se ogo were ti iwo n bere re?'
Bayii ni Yeye Aye tun so wipe, 'Eyi ki i se ogo were ti mo bere. Elewu ori ni eyi naa je.'
Nigba ti Yeye Aye beere oun asise ti Akesan se, won so fun un wipe nise ni oun ba abo lo po. Eyi si je oun eewo ni Ile-Ifesi.
Nigba ti Yeye Aye gbo wipe ibalopo je oun eewo nile naa, oun fi ariwo bo enu. Oun si so wipe, 'Abalajo ti ko fi si ogo were ati omode nihin. Aimo yi ni ko ba se okunfa bi enia yio se tan patapata ni ilu Ile-Ifesi, iba se pe n ko wa sihin lasiko yi.'
Awon enia Ile-Ifesi yanu pupo nigba ti Yeye Aye so wipe enia yio tan ni Ile-Ifesi. Won si bere wipe ki tunbo la a ye won. Yeye Aye si so fun won nipa oun ti a n pe ni iku bayii wipe, 'Iku n be ni kolofin fun gbogbo enia aye. Ibalopo si ni oun kan soso ti o le je ki enia ku sori ile aye ti enia ba ku.'
Nigbose, Yemoja ti o ti rin jade lo ona jinjin nitori itiju ikun re rin wonu Ile-Ifesi pelu awon omo ikoko meta. Nigba ti Yeye Aye fi oju ba awon omo meta naa, oun fi igbe bonu wipe, 'Nihin ni awon omode ti mo n so.'
Lesekese, Yeye Aye ran Yemoja lowo lati gbe awon omo naa. Osun si sure tele e lati gba okan ninu awon omo naa lowo re. Bayii ni Yeye Aye pe awon enia oke si koro, o si beere lowo won ni awon omo naa ti je.
Yemoja si so wipe, 'Mo fi itiju rin kuro ni ilu yi nigba ti ikun mi n fi ojojumo ga si i lai mo wipe awon kini meta yi ni won be ninu ikun mi. Nigbose, mo robi mo si bi awon kini meta yii.'
Bayii ni Yeye Aye se beere eni ti o se okunfa bi awon omo naa se waye. Gbogbo won si so wipe awon ko mo. Bayii ni Yeye Aye se beere wipe, 'Oun ti Akesan se fun Oyiboyi, tani o se be e fun Yemoja?' Gbogbo won dake je nigba ti won gbo oro naa, won si n wo oju ara won. Yemoja si n fi oju Oduduwa ati Orisanla se dingi oju wo.
Nigbana ni Yeye Aye so wipe, 'Oduduwa, Orisanla, dajudaju eyin mejeeji ni e se okunfa bi awon omo yi se waye. E se ti e pase fun awon enia ile sugbon e ko tele ase naa? Oun ti e titori re le Akesan kuro ni ilu yi ni eyin mejeeji naa n se. Ibalopo ki i se oun buburu, nitorinaa, e yi ase naa pada fun awon eniyan ile ki won le maa bimo ti yio ropo yin ti e ba ti papoda.'
Bayii ni Oduduwa ati Orisanla yi ase won pada. Won si pa a lase wipe ki ako ati abo ti n be ni Ile-Ifesi ma a ba ara won lopo ki won le bimo sorile aye.

Translation (My own version)

Chapter One
One world has past, another world has come. It was Oduduwa who discovered himself on a rock when the new species of beings(homosapiens) began to discover themselves on rocks and on the sands of the earth. He knew that his name was Oduduwa, even though nobody told him.

When Oduduwa climbed down to the ground through the side of the rock, he saw some people like himself on the valley. Then he said, 'These are human beings like myself.' When they saw him, they all bowed their heads and worshipped him. When he started talking, another human being named Obatala began to descend the same rock. Then the people of the earth saw him as a god from above.

When Obatala and Oduduwa spoke among the rest of the humans, they were surprised because they could not speak and they did not have understanding of any language. In this way, Oduduwa and Obatala climbed the mountain back and began to discuss. Then they said to each other, "How did we come to the earth? What happened that the people on the valley cannot speak like both of us?"

When they did not get answers to their questions, they raised their heads to the skies and the stars. Then they soon slept off eventually. When they were deep in sleep, they began to dream. The dreams they had were the same. Two humanlike beings like themselves appeared in their dreams. The two of them then said, 'Who are you?' The strangers then said, 'We are your lords. We are your pointers. We are also your guard. One world has past away and a new world has begun now. We have sent you to this new world so that you can have the experience of the humans.

"You were the children of a god called Olorun in the past world, but you have asked the light of God that he should give you the permission to have new experience in this new world. This is the reason why we put you on the rock. We also gave you the privilege greater than the ones we gave the humans who discovered themselves on the valley."

"We gave you the Yoruba language to speak. We gave you wisdom more than the wisdom of your fellow humans on the valley. We also gave you the authority to explain how the earth and the people in it became living things in your own way."

"We created you to be able to climb rocks quickly and also be able to descend quickly. We also enlightened you more than those who are experiencing the earth for the first time. We did these so that you can be the leaders while the people on land will become your followers."

"But in about 200 millenia from now, a god of truth will come to the earth and he shall reveal all the things that are true in the earth. The darkness of lies shall then vanish away."

When the strangers left Oduduwa and Obatala, they woke from their dreams. They were very suprised and they began to descend. It was Oduduwa who first climbed down. Then he found a snail shell which he saw in the sand, then he filled it with sand. Then he went into the bush and saw some wild chickens where they were hiding. When they saw him, they began to follow him. Then Oduduwa bent down and picked one of them while the rest followed him.

When Oduduwa has walked out of the bush, he saw some humans who were surprised to see Oduduwa walking in the midst of many chickens that did not run away from him.

Then all the humans bowed their heads to the ground and worshipped him, but none of them could speak. Then Oduduwa taught them how to speak the Yoruba language while he lived among them.

Plz continue This sounds intresting

DiegoMaria:
Plz continue
This sounds intresting

I just finished the translation of the first chapter. Do you understand Yoruba language?

MysteryFinder:
I just finished the translation of the first chapter. Do you understand Yoruba language?

Am an igbo man,i do not understand yourba
That's why am happy you translated it
I love yourba customs and traditions

Chapter Two

At that time, the followers of Oduduwa began to ask him about how the earth came to being. They asked him this through the Yoruba language which he had taught them. Then Oduduwa began to say, "Olorun sent me to come and create the world from the highland called Orun. Then he gave me a snail shell which has soil in it. He also gave me this white hen. The whole earth was covered with water when I came down. Then I poured the sand from the snail shell into the water and then land appeared. Then I placed this white hen upon the sand and it began to use its legs to scatter the sand. Then all the parts where the sand got to is where we called Ile-Ifesi."

"This white hen shall become the elderly of all hens of the earth because it is the one which spread the land on earth. Then the soil of Ile-Ifesi grew you humans out till the time you will go to Orun."

This was how the humans in Ile-Ifesi began to believe the creation story of the earth and the humans in it. Later, after Oduduwa had explained the earth creation in his own way, Obatala suddenly arrived. Then he came with a calabash of palmwine and began to stagger like a drunkard who has drunken to stupor. When he had arrived the midst of the humans, he began to speak like a drunkard. Then the humans feared him. Then they reported him to Oduduwa.

Then Oduduwa enjoined them not to be scared because Oduduwa was his twin brother. Then Oduduwa said, "Obatala and I were the ones Olorun gave birth to in Orun. Then he sent us down to come and create the earth. Then Obatala saw a palm tree at the foot of the mountain and climbed the tree. Then he began to make palmwine. Then he drank and forgot the work of creation which Olorun sent us to do. "

This was how the people began to see Obatala as the twin brother of Oduduwa. Then some people began to worship him. Then he began to teach them how to tap palmwine because he was the first human to tap palmwine in the land of Yoruba.

DiegoMaria:

Am an igbo man,i do not understand yourba
That's why am happy you translated it
I love yourba customs and traditions

Okay. We are all one Nigeria. Thank you for following.

Chapter Three

After five years of the arrival of the new world, suddenly two travellers who were females journeyed to the village of Ile-Ifesi. The people on the valley were the first to see these females. When they had confronted them to ask them how question, they spoke in Yoruba language. This became a surprise to the people that those two females could speak in the language they were taught by Oduduwa. The names of the two females were Osun and Yemoja. Then the females said, "We came to land from the top of a rock. We have entered the depth of the seas and rivers to swim to this place.
When Oduduwa and Obatala who was Orisanla saw the two females, they took them to a corner and questioned them. Then the two females explained how they had discovered themselves on a rock. The name of the rock was Olumo. Then they did not see any living being around that environment when they had descended. Then they cried bitterly when they had walked. Then they returned to the foot of the rock. Then they climbed back up to live on it. When they had gotten tired of the earth as there were no cohabitants and colleagues, they began to cry when the moon appeared. While crying, they slept off in a sleep deep. Then they began to dream.
All of a sudden, a spirit appeared to them and said, " You were the ones who asked the light of God that you wanted to go to the earth to experience the new humans who are on the earth. Then the light of God sent you to the earth. Why then are you crying like this?"
Then Osun and Yemoja said, "We did not see anyone whom we resemble in the body. We have also walked to the end of the earth to the extent that we met a very big river at its peak. Then we turned back and retraced our steps to the path leading to the rock. Then we climbed the rock back because we originated from its top." Then the spirit laughed and said, "Orunmila is my name. I have tasted the past earth myself in a better body than yours. I lived on top of a rock. Climb down now and take a journey away from here. Then you will meet the people who have flesh like yours in a very far away place.
Then Osun and Yemoja awoke from their dreams. Then they discussed the dream which they had used their sleep to dream. Then the two of them arose and walked away until they reached a river. Then they encouraged themselves and entered the river. Then they swam when nobody taught them. When they had swum the river body through, they reached another land, yet they did not come across other humans but animals which they ate as food.
The two of them met different dangerous animals on the way. Then they unitedly fought the animals and won them. They also swam in different rivers and seas and saw different spring water, especially the spring water which they named Korikosun spring because it was springing out hot and cold water at the same time. Then Yemoja loved to bath with hot water while Osun loved to bath with the cold one.
Eventually they walked to the village called Ile-Ifesi after five years since they had left the top of Olumo rock. Then they saw humans with flesh like themselves. But these ones covered their bodies with grasses while Osun and Yemoja were stark naked. It was the humans they met who took them to meet Oduduwa and Orisanla who was Obatala.
After six years of the arrival of the new world, it was Osun and Yemoja who first brought the suggestion that all the Yoruba people in Ile-Ifesi follow them to swim in the little rivers along the pathways. When Orisanla heard this advice, he objected to it at first and said, "These humans of the valley have no power like we gods of the rocks. Therefore do not take them away to swim in the rivers so that they would not drink excess water and float on the water."
When Oduduwa heard the response of Orisanla, he said, "My partner, I beg to differ. Let us allow them the opportunity to try. If we had refused to try descending the top of the rock, how couldbwe have been here today?"
After a little argument, Orisanla accepted to give them a chance to try. Osun and Yemoja then took the people to a small river at the pathway. Then they taught them how to swim. Then Yemoja was the most successful on how to catch fishes in the river. But she did not allow anybody to kill any fish. But she taught them how to play with fishes in the river.
Thus the people of the valley began to worship the people of the highland. Then they called Oduduwa and Obatala their fathers and Osun and Yemoja their mothers. Then there was no argument among the people of the village of Ile-Ifesi because they were united with one another. Oduduwa also created time to visit the humans of the valley to teach them about Olorun and Orunmila whom they claimed that they always went to meet on the top of the rock which they name Orun. This was the top of the rock upon which they first descended from.
Whenever the male humans of the valleys had approached the females, their male reproductive organ always responded. This became a great surprise to them. They always saw how the male animals climbed on the females but the humans of the highland had warned them that they should not behave like animals.
It was Akesan who first had sexual intercourse with a female named Oyiboyi forcefully. When the matter got to the hearing of the humans of the highland, they commanded that Akesan should walk away into the bush. Then he obeyed and did as they commanded. After this, the people of the valley feared greatly to have sexual intercourse with one another. This was how they grew old without having any child among them for years. Then they became full grown adults and even began to grow old.

Chapter Four
After thirty-one years of the arrival of the new world, two hefty men appeared ahead. Their names were Elegua and Odidere. Then they spoke Yoruba language with the people of the valley. Then they kept them with them and gave them fruit to eat until the humans of the highland had descended.
Then Odidere and Elegua explained themselves to Oduduwa and Obatala. Then they said, "We were walking here separately and met ourselves on the way. The highland in the south is where I Elegua discovered myaelf. Odidere found himself on the highland in the north. Then we met ourselves here. We have walked up and down everywhere but we did not meet anyone like ourselves until this moment.
Then the humans of the highland of Ile-Ifesi accepted these people. Then they explains to them what they had made the people of the valley believe about the creation of the earth.
Then they said to them, " Do not say anything contrary to the stories of creation which we have told them. They are sacred things and nobody should expose the secret now, if not there will be disagreement."
So Odidere and Elegua agreed to keep the secret of Oduduwa and Orisanla. Then they lived with them on top of the rock. Then Odidere began to teach the humans how to climb trees to pluck fruit. Then it was only the males who are permitted to climb trees. Elegua then taught the humans how to hunt bush animals for food.
An argument occurred between Yemoja and Elegua when Elegua killed a fish of the water and ate it. Then Yemoja said, "You know that I have commanded that no one should touch the fishes of the water to do them any harm. But you have broken the rule."
Then Elegua said, "Both of us are humans of the highland, therefore the commands which you make cannot be established in my presence because you do not have anything it takes to be my superior."
When the disagreement of Elegua and Yemoja began to cause quarrel, Oduduwa intervened in the matter. Then he said, "Yemoja, it is you who should go and have patience because Elegua is not a human of the valley that we can command and they will follow the laws. Elegua is a human of the highland. But you Elegua, if you enter the water, do not let any human of the valley see you how you go killing the fish of the water for food."
Elegua loved to embark on a journey to far distance. Then he would go for months and years without anyone setting eyes on him. Then he would be able to locate the way back to Ile-Ifesi. This became a surprise to the humans of the valley and of the highland too. Olude who was a human of the valley had tried to imitate him. But he walked away and could not locate his way back to Ile-Ifesi village. Then he got lost in the thick bush.
Then the humans of the valley began to worship Elegua as the god of the road. Then they would always pray to Elegua anytime they were planning to embark on a journey to a far distance.
It was Osun who named a river around the path of Ile-Ifesi. The name which she named the river was Osun. She would always swim to the bottom of that river. Then he would always bring out the things at the bottom of the river. Then she taught the people of the valley how to swim to the bottom of the river.
The climbing of trees was something very easy for Odidere. He would even sleep on top of the trees with monkeys and they taught that he was one like them. Odidere then began to domesticate monkeys and he was the first to rear monkeys in Ile-Ifesi.
This was how the Yoruba people were living in those days. Then there was no serious disagreement among them except peace. Then anything which seemed complex is what they take to Oduduwa and Orisanla, especially Oduduwa. Then he would use wisdom and understanding to judge the matters. Then it was Oduduwa the people of the valley worship as the father of the Yoruba land because he was the first to give them the interpretation of the creation of the earth.

Where did u grandfather get this from..

Same story with otematum

OtemAtum:
Chapter Twelve

1. When Earth reached the land of Ileifesi forty years after the new earth began, she met Oduduwa and Yemoja on the land who welcome her, but Sopono, being an unfriendly mountain-dwelling homo sapiens did not welcome her.
2. Then Earth, being full of gray hair was called Yeye in the land of Ileifesi which is the origin of the Yoruba people of these days.
3. Now the population of the homo sapiens of the Yoruba land when she came was twenty-three, for there were seven mountain-dwelling homo sapiens and thirteen lowland-dwelling ones. And three children had been born at that time.
4. Now these are the names of the mountain-dwelling homo sapiens of the Yoruba land whom she met when she arrived the land; Sopono, Osun, Yemoja, Elegua, Oduduwa, Odidere and Obatala.
5. Now when they saw her, she told them whom she was and how she had been going from one land to the other to tell the homos of those lands to be peaceful. Now Oduduwa and Obatala called her aside and said to her, we have already told the homos of the land what we think as the truth, now do not come to alter it.
6. I Oduduwa am the first to come to the earth and I told the homos that Olorun sent me down from the sky which is the mountaintop. Then when Obatala also came down from another mountain which is farther from Ileifesi and came to our land, we agreed that he should not go and say contrary to what I have told them before.
7. So Obatala told the people that he was also sent to the earth by Olorun, but he fell asleep halfway, so I reached them first. This is what the homos believe and it makes for them a good and acceptable explanation to their mysteries.
8. Therefore do not tell them anything contrary because it shall lead to war and fighting, even as Sopono did among them but did not succeed. For he told them that he was Olorun the creator.
9. Now Earth said, I have not gone to any land of the earth to speak against the gods they worship or to speak for those gods, but I go everywhere to tell the homos to do good to themselves and the earth because I am earth myself. But know this, which I received according to a revelation, the whole earth shall someday know the truth of it all in all places of the earth.
10. And this truth shall first emerge publicly from the centre of a nation where Ileifesi shall be a part of. Then it shall be revealed more and more even in other lands. So do not fear, you Oduduwa and you Obatala, for I have not come to cause confusion among your people.
11. Now Earth was called Aye or Yeye Aye by the homos of Ileifesi in those days. And she stayed in the land for one year until the birth of the fourth born child of Yemoja named Erinle, for Yemoja had given birth to three children earlier, whose names were Olokun, Obà and Olósà. All these children were the children which Oduduwa and Obatala impregnated her with.
12. Now for a year, the homos of the land of Ileifesi worshipped Earth as one of their goddesses also. Now when Earth have helped Yemoja to deliver her baby, she prepared to depart the land, but Yemoja said to her, wait for me, for I desire to follow you.
13. So Earth waited for Yemoja to wean her baby. Now after one year, Yemoja put her children in care of Osun who had no child of her own but loved little children so much. Then she prepared to go on a life-long journey.
14. Now the homos of the land wept, saying, who shall continue to teach us how to swim in the river, for our mother is departing? And they sang the praises of Yemoja, saying, Yeye omo, Yeye eja. do not forgot us wherever you go.
15. Send us rain, send us water and do not let our rivers go dry. Give us fish in abundance and let the water bodies flow continously. Answer our prayers whenever we request anything from your hands.
16. So Yemoja followed Earth whom they called Yeye in Ileifesi. And the homos of the land wept for days. Now when the rain fell after six days, they said that it was Yemoja who sent them the rain.
17. Now Osun took charge of teaching the people how to swim and how to take care of the children which they began to give birth to while Oduduwa continued to tell them stories to control the affairs of the land.
18. But Sopono remained, doing evil upon the land. And as time went on, he began to have worshippers among the homos. All these went from one place to another to do evil, killing the homos for no good reason.

dazzlingd:
Where did u grandfather get this from..

Same story with otematum

I was a little bit sceptical at first myself but I had to see it as a fulfilment to one of the things I requested from Atum some years back. He assured me that I wasn't alone in this matter.

dazzlingd:
Where did u grandfather get this from..

Same story with otematum

Is this in Otem's Doctufos? am still on the 27th page of the thread, pls give me d link immediately.

dazzlingd:
Where did u grandfather get this from..

Same story with otematum

:
Latinu okunkun oju orun ni imole ti tayo
Ni mo ba ri emi kan bi omiran to funfun bi eyo
Iberu bojo, ki ni oju mi tun fi agba ara ri yi?
Sugbon n'o mo wipe iriri yi a le gbe mi niyi.

Am guessing he saw a spirit in his dream if this narrative is anything to go by

Chapter Five

Thirty-five years after the new world was formed, a man named Sopona arrived in the village of Ile-Ifesi. It was a time when the Yoruba people were sick. They asked Oduduwa what was happening to them.
When Sopona had explained how he had journeyed from a rock where he had discovered himself, Oduduwa and Orisanla allowed him to join them. Oduduwa then explained to him what the people of the valley believed as the history of earth creation. He said to Sopona, 'If you want to be living with us here, do not cause confusion by changing the story. This is a time when my people are sick, but I do not know what I can do to save them from this sickness."
When Sopona had seen those who were sick, he said to the people of the highland, "I have experienced this kind of sickness before. My whole skin was covered with sores. But it was a certain wide leaf I ate and also rubbed on my body before the disease was wiped away."
For this reason Sopona entered the bush. Then he plucked leaves in a far place. Then he used the leaves to make herbal drink for those who were sick. He also bathed them with the herbs. Then they began to recover. Then the humans on the valley began to confide in Sopona. They will always run to him whenever they were sick.
Sopona always plucked various kinds of leaves and tree barks to cure them. Not long after, the humans on the valley began to worship Sopona. Then he began to tell them that he was the creator of the earth and orun. Then some of them submitted themselves to him.
When Oduduwa heard that Sopona had begun to reign in the heart of the people of the valley, he descended to the sand and warned Sopona, "Don't let the gift which Olorun Eledumare gave you from above put you in trouble. Do not be arrogant because you know how to use leaves and tree barks to cure sicknesses. But know for sure that the gift which Olorun gave everybody to the earth are different from one another. The gifts of songs, stories, languages and how to lead the humans is what Eledumare gave to me Oduduwa. The gift of tapping palmwine and making jokes is what Orisanla my partner brought from up above. Osun and Yemoja were those who came with the gift of swimming in the water without danger. Odidere is one who came with the gift of how to climb tall trees and how to communicate with monkeys and chimpanzees while Elegua came with the gift of identifying places, to the extent that no matter how complex the roadsseems to be, Elegua will be able identify them. He would even go to far distant places for a long time and he would be able to retrace his steps back to Ile-Ifesi. This time you have the gift of using leaves and tree barks to cure, then you are manifesting pride. Which stories do you know? Which challenge did the spirits of light gave to you about telling tales of the creation of the earth?
When Sopona had heard what Oduduwa said, he turned deaf ears to the challenge. Then he did not repent because he wanted to be the leader of the humans of Ile-Ifesi. He would always use everyday to think of how he would change the minds of all the people towards himself.
For forty years, there was no child born in Ile-Ifesi. The people of the valley then continued to grow older. Then sexual intercourse was made a taboo. Yet, the manhood of the men always reacted whenever they were close to the women
In the fortieth year of the arrival of the new world, an elderly woman entered the land of Ile-Ifesi with gray hair. The gray hair on her head was whiter than the gray hair of everybody in Ile-Ifesi. So the valley people took him to see Oduduwa. When Oduduwa had set his eyes on the mother, he prostrated before her. Then he said, "O Mother, the mother of the entire earth, welcome."

MysteryFinder:
Is this in Otem's Doctufos? am still on the 27th page of the thread, pls give me d link immediately.

Otem's version covers the old earth before the new one and it is quite vast, covers different cultures, tribes, times, countries, even went to atum's voyage into deep space.....that guy isn't human

dazzlingd:


Otem's version covers the old earth before the new one and it is quite vast, covers different cultures, tribes, times, countries, even went to atum's voyage into deep space.....that guy isn't human

I almost said same thing of my grandfather, azz in I never expected this kind of long history in his possession. As for Otem hmm In my email chat with him, he told me time is the limiting factor if not he will never cease to write and fill every single object on earth with history if possible.

The woman was very surprised. Then she said, "How did you know the name the people of the earth have been calling me since the time I have been journeying from one place to another all over the earth?
Then Oduduwa said, "Your appearance is like the appearance of the earth itself. Your laughter, tour smile, your behaviour and your glory resemble the earth's. Therefore mother of the earth, welcome to Ile-Ifesi which is the chief village of those who speak the Yoruba language."
Oduduwa commanded that they should bring some fruits for Mother of the Earth, then they did as he commanded. Then the Mother of the Earth said, "I have come to add understanding to understanding for you here. I have not come to tell stories or to come and change stories or beliefs of anywhere on earth. But to come and add understanding to understanding for you is what I have come for. Therefore, go and gather all the people of this land before me so that I can tell you everything that I have in my esophagus.
When they had gathered themselves in front of Mother of the Earth, she was very surprised. Then she said, "Why do we not have children and infants here? You all used gray hair as the crown of your heads. Then you used the lines of the neck as necklaces upon the neck. Then you used the wrinkled skin of your aged body as clothes to wear.
Oduduwa and the resrvof them did not understand what Mother of the Earth was saying because there had never been childbirth among them as they had made sexual intercourse a taboo. But Oduduwa said, " Maybe Elegua who has walked a long distance away is the little child which you are talking about or Akesan whom we have sent out of the village of Ile-Ifesi is the infant which you are talking about, I do not know. Or it is Yemoja, who walked away from Ile-Ifesi because of shame when her belly began to swell more and more daily."
Then the Mother of the Earth kept silent and expected the person called Elegua and Akesan to arrive. Not long after, Elegua appeared. Then Oduduwa said, "This is Elegua whom we were talking about. Mother of the Earth, is this the little child?" Then Mother of the Earth said, "How can a gray haired person call himself a little child? If a gray haired will even behave like a little child, that does not mean that he is a little child."
Not long after, Akesan appeared. Then he bowed his head to the ground and wept. Then he said, "Forgive me our father. I could not control myself back in those days. That is what made me to commit the taboo I committed. But I have learnt lesson in the bush for a long time when I did not set eyes on anyone I resemble for a long time."
Then Oduduwa asked Mother of the Earth, "Mother of the Earth, is this the infant you asked for?" Then Mother of the Earth said again, "This is not the infant I asked for. This is also a gray haired person.
When Mother of the Earth asked for the mistake Akesan did, they told her that he had sexual intercourse with a female. But it was a taboo in Ile-Ifesi.
When Mother of the Earth heard that sexual intercourse was a taboo in the land, she shouted and said, " No wonder there are no infants and little children here. This ignorance would have been the reason why all humans will go into extinction in the village of Ile-Ifesi, supposing I do not come here at this period of time."
The people of Ile-Ifesi wondered so much when they heard that humans will go into extinction in Ile-Ifesi. So they asked her to explain further to them. Then Mother of the Earth told them what 'death' means in this way, "Death is at the corner for everyone on earth. But sexual intercourse is the only thing that can make humans remain on earth when humans die."
Eventually Yemoja who had walked out to a far place because of the shame of her stomach walked into Ile-Ifesi with three infants. When Mother of the Earth saw the three children, she shouted, "Here are the little children I was talking about."
Immediately Mother of the Earth helped Yemoja to carry the children. Osun also ran after her to collect one of the children from her. Then Mother of the Earth called the humans of the highland to a corner and asks them how the new born baby came about.
Then Yemoja said, "I walked away from this village with shame when my stomach was swollen up daily, withoy knowing that it is these three things that were inside my stomach. Later I laboured and gave birth to these three things.
Then Mother of the Earth asked for the person who caused the coming to the earth of the children. All of them then said that they did not know. So Mother of the Earth asked, " Who did to Yemoja what Akesan did to Oyiboyi?" All of them became quiet when they heard her speech and they were gazing at each other. Then Yemoja gazed at both Oduduwa and Orisanla's faces continuously.
So Mother of the Earth said, "Oduduwa, Orisanla, surely it is both of you that are responsible for the coming to the earth of these children. Why did you command the people of the valley but you did not follow the commandment? The same thing you chased Akesan away from the village for is what you are both doing also. Sexual intercourse is not a bad thing, therefore reverse the commandment for the people of the valley so that they could give birth to children that will replace you after you have died.
So Oduduwa and Orisanla changed the commandment. Then they commanded that the men and women in Ile-Ifesi should have sexual intercourse so that they could have children upon the earth.