Topic of the day

Oye: The Etymological Meaning

Baya ba moju oko tan alarina a yeba.

What's the underlying meaning of this proverb? Let's see: "once the wife (to be) gets familiar with the husband (to be), the go-between, the wayfarer will swerve consulting".

First, like what we studied with "ajantuka n'tagbaarin" the scholar didn't say "to be", either wife or husband, but once we come across Alarinna, we should understand the circumstances.

Our focus is not on Alarinna per se, but what it made the scholar to say next. Another use of Ye is "Ojumo mo, Oye la peregede". Oye la, it's a phrase akin to ye ba.

Oye in that instance is the same as the one in odun yi ko ye and oye la peregede. It's not like when Yoruba says "odun yi o ye", there shall not be the odun, (assume pe odun naa ye) but it won't hold that particular time.

So therefore, yè is to shift on a course, it's not to abandon the course. So, the sun is the shift that open up peregede in the ojumo to mo. Oye la thus, something on constant acceleration.

Metaphysical Approach

What's the other words for ye? Sun. In a foggy past, the Yoruba language understood the sun as Oye, (another word for sun, osun), sun soun) as the sun poetically. Yoruba acquaint with English language in this instance.

Oye la, la, light.
Osan, sun
Orun ran, run.

Wordsource

Orun (sun), Arun (Aisan), ran (spread), ru (thin) San (heal, health). Osan ("healthy" fat), oru (thinner, sickly), these are how the listed ideas shared similar morphology in faintly manner.

English sun is the light object in the sky, it has nothing to do with Yoruba sun, which means "move". But, is the sun a stationary object? No, it's a constantly on the move, which is sun in Yoruba.

But sun in Yoruba is not homophone with sun in English, rather, San is the Yoruba word closest to English sun. Nevertheless, what does San means?

San laarin, aje nii munii pekoro. The word san here means a way to properly walk, it's associated with moving. An antithesis of this way of walking is pekoro.

San is opposite of pekoro. What is pekoro? If you follow the diacritics, you won't get the meaning, it's a special word. The colloquial version of it is pé-kòrò.

Therefore, the proverb simply means that we walk on a straight line, but it's debts, liability, money issue that makes us look for a short cut avoiding the risk of running against the principal lender.

From there, we have Oye, osun and osan. We can now retract the source of the Yoruba word for the afternoon, osan as related to sun or San, which is walking in a straight line.

In the morning, Oye la, the shift began; in the afternoon, osan pon, the move is hot; at the evening time, irole, and at night, a le. Like ifaodu, you have to rearrange irole to get the meaning.

Ifaodu, oduifa, ilero, irole. The ease of the land, the land on ease. with sun withdrawing it's scotching heat, the land feel relaxed, men get the cool to cruise and few hours later, ale.

What's ale? Even we ourselves are weakened. So, "we lay". Like ifaodu factor again night is a "layer", it lay us down to sleep. Next thing we see after oru, a shortage of Orun is that Ile tun ti mo. Ojumo re.

Good morning, win today.

Olu,
Metaphysical.

absoluteSuccess:
Topic of the day

Oye: The Etymological Meaning

Baya ba moju oko tan alarina a yeba.

What's the underlying meaning of this proverb? Let's see: "once the wife (to be) gets familiar with the husband (to be), the go-between, the wayfarer will swerve consulting".

First, like what we studied with "ajantuka n'tagbaarin" the scholar didn't say "to be", either wife or husband, but once we come across Alarinna, we should understand the circumstances.

Our focus is not on Alarinna per se, but what it made the scholar to say next. Another use of Ye is "Ojumo mo, Oye la peregede". Oye la, it's a phrase akin to ye ba.

Oye in that instance is the same as the one in odun yi ko ye and oye la peregede. It's not like when Yoruba says "odun yi o ye", there shall not be the odun, (assume pe odun naa ye) but it won't hold that particular time.

So therefore, yè is to shift on a course, it's not to abandon the course. So, the sun is the shift that open up peregede in the ojumo to mo. Oye la thus, something on constant acceleration.

Metaphysical Approach

What's the other words for ye? Sun. In a foggy past, the Yoruba language understood the sun as Oye, (another word for sun, osun), sun soun) as the sun poetically. Yoruba acquaint with English language in this instance.

Oye la, la, light.
Osan, sun
Orun ran, run.

Wordsource

Orun (sun), Arun (Aisan), ran (spread), ru (thin) San (heal, health). Osan ("healthy" fat), oru (thinner, sickly), these are how the listed ideas shared similar morphology in faintly manner.

English sun is the light object in the sky, it has nothing to do with Yoruba sun, which means "move". But, is the sun a stationary object? No, it's a constantly on the move, which is sun in Yoruba.

But sun in Yoruba is not homophone with sun in English, rather, San is the Yoruba word closest to English sun. Nevertheless, what does San means?

San laarin, aje nii munii pekoro. The word san here means a way to properly walk, it's associated with moving. An antithesis of this way of walking is pekoro.

San is opposite of pekoro. What is pekoro? If you follow the diacritics, you won't get the meaning, it's a special word. The colloquial version of it is pé-kòrò.

Therefore, the proverb simply means that we walk on a straight line, but it's debts, liability, money issue that makes us look for a short cut avoiding the risk of running against the principal lender.

From there, we have Oye, osun and osan. We can now retract the source of the Yoruba word for the afternoon, osan as related to sun or San, which is walking in a straight line.

In the morning, Oye la, the shift began; in the afternoon, osan pon, the move is hot; at the evening time, irole, and at night, a le. Like ifaodu, you have to rearrange irole to get the meaning.

Ifaodu, oduifa, ilero, irole. The ease of the land, the land on ease. with sun withdrawing it's scotching heat, the land feel relaxed, men get the cool to cruise and few hours later, ale.

What's ale? Even we ourselves are weakened. So, "we lay". Like ifaodu factor again night is a "layer", it lay us down to sleep. Next thing we see after oru, a shortage of Orun is that Ile tun ti mo. Ojumo re.

Good morning, win today.

Olu,
Metaphysical.

Interesting but lengthy.Yẹ̀ is synonymous with "dispose" in this proverb. Yet it's crafty to the lame eyes

The proverb is actually emphasising the enchanted rhetorical maneuvering of the husband to be through the possible best man in this situation.

The best man has to quit the scene for the groom to have absolute access to his woman ,which is so closely related to twilight and dawn. While dusk gives way out.

The dusk remains the darkest part before twilight begins and dawn rises. This is harkened to scientific approach on movement of the moon and sun. So going science you mean? Ifaodu corpus has answer which contradicts Christian and muslim orientated Yorubas,who see Yorubas ancestors as not scientists. This can be found in Odù ọ̀ọyẹ̀kú

oyèku méjì
ifá pè,
ọ̀ọyẹ̀ ṣé nlàà
onbọ̀ l'òkè
ọmọ arayé rò bi
ojú mọ́ tí mọ́ ní
ojú mọ́ kòò ti mọ́
ọ̀oyè ló ṣẹ làà pèregédé

Transl: Twilight begins to appear in the sky
People thought it is the day at dawn
The day has not dawned but mere twilight
This above verse in oyeku indicate that there is a between twilight and day at dawn

macof, come learn

Cheers

absoluteSuccess,
ọ̀ọyẹ̀ làà is not the same in Ifáodù corpus but a shift from one to another.
ọ̀ọyẹ̀ is twilight
mọ́ is clear
làà is light to shine or shine light

làà is descriptive identity of Yoruba God ẹ̀làà( I am light)



Cheers

Olu317:
absoluteSuccess,
ọ̀ọyẹ̀ làà is not the same in Ifáodù corpus but a shift from one to another.
ọ̀ọyẹ̀ is twilight
mọ́ is clear
làà is light to shine or shine light

làà is descriptive identity of Yoruba God ẹ̀làà( I am light)



Cheers

You are apt, no doubt. I still can't place it, the Yoruba language is a mysterious language. Although I don't want to use the word "mysterious", but I think it's meaning get you to go through some mase,

it gets easier having that at the back of one's mind than say, mysterious. That will make us lazy. Yoruba is a breathtaking language. You can be right coming from different directions.

Let's say Oye la is ohun Awo that counseling should break forth.

Òyé la, that twilight break forth upon the horizon.

A yèbá, that the go-between shift aside or step aside.

The very keyword is ye. In all manifestation, shift. The Oye la in Awo consultation, it doesn't mean that the Awo is asking for twilight at that particular point.

It means that he's invoking something in the dark to manifest into light, note, something in the dark, not darkness to turn to brightness. Ela ro wa, yes, Ela omoloju Olodumare, but grammar wise "Ela loro" alaye Oro.

You know Egun language follow Yoruba language like 5 and 6, what Yoruba called "iboji" the Egun called "yeseme" meaning "ye-shift-inn". San in that language means "go" and waka means zinzonrin, Rin means walk in Yoruba.

Scent-san
Odour-oorun

San osan
Orun-orun

Oorun osan maa ntara, oorun maa nta sansan. Bi oorun se nran, ni aarun na maa mean, ko ran-spread mi-me. Just put those things into a writing and see the consistency and similarities.

It's like going through a mase. That's the phenomena.

Olu317:
Interesting but lengthy.Yẹ̀ is synonymous with "dispose" in this proverb. Yet it's crafty to the lame eyes

The proverb is actually emphasising the enchanted rhetorical maneuvering of the husband to be through the possible best man in this situation.

The best man has to quit the scene for the groom to have absolute access to his woman ,which is so closely related to twilight and dawn. While dusk gives way out.

The dusk remains the darkest part before twilight begins and dawn rises. This is harkened to scientific approach on movement of the moon and sun. So going science you mean? Ifaodu corpus has answer which contradicts Christian and muslim orientated Yorubas,who see Yorubas ancestors as not scientists. This can be found in Odù ọ̀ọyẹ̀kú

oyèku méjì
ifá pè,
ọ̀ọyẹ̀ ṣé nlàà
onbọ̀ l'òkè
ọmọ arayé rò bi
ojú mọ́ tí mọ́ ní
ojú mọ́ kòò ti mọ́
ọ̀oyè ló ṣẹ làà pèregédé

Transl: Twilight begins to appear in the sky
People thought it is the day at dawn
The day has not dawned but mere twilight
This above verse in oyeku indicate that there is a between twilight and day at dawn

macof, come learn

Cheers

Can you see that the word of Ifa expose the movement of Oye in this piece so clearly? Onbo loke is the moment the sun crosses the equator and it's light has already break into the day.

O nbo loke means "ojo kanri". The Odu shows that the Oye is expected at the center around 12pm. So, nbo is the path followed by Oye, it's Oye because it's mbo to mbo, sunrise to sunrise.

But when it descended below the equator, it's like oyeku: the light is off. This is the state of ignorance like the Awo consultation used to invoke Ela. So that enlightenment, to throw light on the dark side of their ignorance comes.

It's just the same thing you did here with the Ifa precept. That's Ela Oro to towa wa.

Ire o.

@Olu, most times the Yoruba enthusiasts want to talk about Yoruba phenomenon, they often lack the idea to convey their amazement.

So, think we can put the Yoruba phenomenon in different stratification of no particular order. That will enhance the strata of topic to pick from.

It's on us to behave with what we have as people wey sabi. Abi? So here's my list, sorry I cleared the whole stuff, I'm a capitalist when it comes to good thing, I love to pack it all:

NB, you can consult with your historians on any of my given insight, I'm not an historian and would never be. I'm just a researcher. To that there's no loss, no limitations.

Broad spectrum of studying Yoruba phenomenon

Yoruba material culture
Yoruba intellectual culture
Yoruba oral records and traditions
Structuralism of the Yoruba language
Yoruba linguistics and communication art

With these ones, shey we never produce a university of Yoruba phenomenon so? I can't laugh.

absoluteSuccess:


Can you see that the word of Ifa expose the movement of Oye in this piece so clearly? Onbo loke is the moment the sun crosses the equator and it's light has already break into the day.

O nbo loke means "ojo kanri". The Odu shows that the Oye is expected at the center around 12pm. So, nbo is the path followed by Oye, it's Oye because it's mbo to mbo, sunrise to sunrise.

But when it descended below the equator, it's like oyeku: the light is off. This is the state of ignorance like the Awo consultation used to invoke Ela. So that enlightenment, to throw light on the dark side of their ignorance comes.

It's just the same thing you did here with the Ifa precept. That's Ela Oro to towa wa.

Ire o.

Yes, you're exactly on point . The ancient Yorubas tends to be group of people with extreme sound mind in understanding the astronomy.

This and more remained reason, they could uncoded the movement of time as it follows in sequence. Seriously, I marvel at the glance of their success.

Ooyẹ̀ ,the shifting one, onbọ̀ , the coming one, làà, the lightening one ....

Accurately,the volition of Yorubas powerful creator's sanctification of the invisible into visible.So much that there is a laid principle to achieve, to understand the rotational system of the earth,in such a way that whatever situation human's finds self, should understand, that factor for existence is authentic. Thus, làà peregede is absolutism of the end result to darkness at every given time.


Bless day

absoluteSuccess:


Can you see that the word of Ifa expose the movement of Oye in this piece so clearly? Onbo loke is the moment the sun crosses the equator and it's light has already break into the day.

O nbo loke means "ojo kanri". The Odu shows that the Oye is expected at the center around 12pm. So, nbo is the path followed by Oye, it's Oye because it's mbo to mbo, sunrise to sunrise.

But when it descended below the equator, it's like oyeku: the light is off. This is the state of ignorance like the Awo consultation used to invoke Ela. So that enlightenment, to throw light on the dark side of their ignorance comes.

It's just the same thing you did here with the Ifa precept. That's Ela Oro to towa wa.

Ire o.

ẹẹta okò ni anpè Ẹ̀làà rọ́ wa nitori biá fẹ́'mọ lẹyìnjú aríran. Without the invocation, the babalawo or devotee's prayer has not begun, which also attest to the fact,that light or white is the most important of all colour in Yoruba philosophy aswell as spirituality which is followed in sequence with red. The ancient Yorubas ancestors are the incredibles, under our Almighty God.


Cheers

absoluteSuccess:
@Olu, most times the Yoruba enthusiasts want to talk about Yoruba phenomenon, they often lack the idea to convey their amazement.

So, think we can put the Yoruba phenomenon in different stratification of no particular order. That will enhance the strata of topic to pick from.

It's on us to behave with what we have as people wey sabi. Abi? So here's my list, sorry I cleared the whole stuff, I'm a capitalist when it comes to good thing, I love to pack it all:

NB, you can consult with your historians on any of my given insight, I'm not an historian and would never be. I'm just a researcher. To that there's no loss, no limitations.

Broad spectrum of studying Yoruba phenomenon

Yoruba material culture
Yoruba intellectual culture
Yoruba oral records and traditions
Structuralism of the Yoruba language
Yoruba linguistics and communication art

With these ones, shey we never produce a university of Yoruba phenomenon so? I can't laugh.

You are on point, Sir and I will do the needful on the area you raised. It is worth it.

However, not all information can be shared simultaneously but in sequence while it will be on periodical base.

Olu317:
ẹẹta okò ni anpè Ẹ̀làà rọ́ wa nitori biá fẹ́'mọ lẹyìnjú aríran. Without the invocation, the babalawo or devotee's prayer has not begun, which also attest to the fact,that light or white is the most important of all colour in Yoruba philosophy aswell as spirituality which is followed in sequence with red. The ancient Yorubas ancestors are the incredibles, under our Almighty God.


Cheers

Presta Olu,

The Oluwo of nairaland aboru, boye, bo sise o. Ifa Jen gbo e pe o, ewi Ile Ado, Erigialo. Akoni loran biiyekan eni, ejemu oluwanran, moba otun, okikin tii meyin erinnfon.

Ala is it, purity, ala, funfun, gbo, fin. These are the series for white with the ancient Yoruba.

Thanks for the insight, the pilgrim progress.

Olu317:
You are on point, Sir and I will do the needful on the area you raised. It is worth it.

However, not all information can be shared simultaneously but in sequence while it will be on periodical base.

No qualms boss, whatever we do here is a little bit below the first strata of the mind of the founding fathers.

Whatever we got we're having a great reward for it in compounding interest. God bless you sir. Have a great day.

absoluteSuccess:


Presta Olu,

The Oluwo of nairaland aboru, boye, bo sise o. Ifa Jen gbo e pe o, ewi Ile Ado, Erigialo. Akoni loran biiyekan eni, ejemu oluwanran, moba otun, okikin tii meyin erinnfon.

Ala is it, purity, ala, funfun, gbo, fin. These are the series for white with the ancient Yoruba.

Thanks for the insight, the pilgrim progress.

Lmaooo Olúwo nairaland kẹ́ ? We just get to let them know that we are not forming alien to our endeared traditin.

The ignorants on Yoruba history think because we have western education and make references to Semitic Origin means we lack the knowledge?

Infact,out of hatred my friend accused me of claiming Ifáodù does not exist which my friend blundered on this same post when wrongly posted ifáodù as Ifáodú which was posted earlier on this same thread by my antagonist friend, out of bitterness. Such is life for some of who neverclaims perfection and others who thought they know better. Below screenshot speaks of it quite well.

This is a lesson for people who sees no reason to be dynamism in research finding,rather than holds on to fabiricated theories such as Yoruba were born in created in West Africa,her language broke away from Ibos 5000years ago ete , when infact, Basal's fossil,ancient Moroccan,Israel's fossil human dna touched on its input on relationship with Yoruba genes.

I am yet to see over 30,000,000+ / 40,000,000+ Ibos gene in Neanderthals gene relationship flow weather as compared it with the so called 40,000,000+/ 50,000,000+ Àwaìlà (some Yorubas) aswell as other Yorubas.

Olu317:
Lmaooo Olúwo nairaland kẹ́ ? We just get to let them know that we are not forming alien to our endeared traditin.

The ignorants on Yoruba history think because we have western education and make references to Semitic Origin means we lack the knowledge?

Infact,out of hatred my friend accused me of claiming Ifáodù does not exist which my friend blundered on this same post when wrongly posted ifáodù as Ifáodú which was posted earlier on this same thread by my antagonist friend, out of bitterness. Such is life for some of who neverclaims perfection and others who thought they know better. Below screenshot speaks of it quite well.

This is a lesson for people who sees no reason to be dynamism in research finding,rather than holds on to fabiricated theories such as Yoruba were born in created in West Africa,her language broke away from Ibos 5000years ago ete , when infact, Basal's fossil,ancient Moroccan,Israel's fossil human dna touched on its input on relationship with Yoruba genes.

I am yet to see over 30,000,000+ / 40,000,000+ Ibos gene in Neanderthals gene relationship flow weather as compared it with the so called 40,000,000+/ 50,000,000+ Àwaìlà (some Yorubas) aswell as other Yorubas.

LOLS

Nothing is as beautiful as knowledge, although It comes with it's challenges. You will know why successful men goes around with convoys. Psychopaths are always after "important" ideas and people who gives impetus to them.

FYI, many "trade unionists" believe that what you have belong to them by right and should not be yours in the first instance. Even if you don't know them, they know you and would want you to vanish.

You are unimportant if you don't have enemies. Your success will create and also draw enemies to you. That's as sure as sunlight. You take the shine from them exposing your light when they should be the one shining, owu jije.

Emase s'opo se ara yin ni'yonu, enikan kii t'aye l'orun. Eniyan bi aparo l'omo araye kuku nfe. Banuso, mab'eniyan so, Oro ni. Too ba ti nrowo yo, Inu a bere sinii biwon, anjuwon o si see wilejo, bee, inunni bini kokan t'aimowa hu.

Morning brother, when does a typical yoruba day begins? When is the first hour of the day in yoruba's understanding of time? Thanks and well done.

absoluteSuccess:


Can you see that the word of Ifa expose the movement of Oye in this piece so clearly? Onbo loke is the moment the sun crosses the equator and it's light has already break into the day.

O nbo loke means "ojo kanri". The Odu shows that the Oye is expected at the center around 12pm. So, nbo is the path followed by Oye, it's Oye because it's mbo to mbo, sunrise to sunrise.

But when it descended below the equator, it's like oyeku: the light is off. This is the state of ignorance like the Awo consultation used to invoke Ela. So that enlightenment, to throw light on the dark side of their ignorance comes.

It's just the same thing you did here with the Ifa precept. That's Ela Oro to towa wa.

Ire o.

adee17:
Morning brother, when does a typical yoruba day begins? When is the first hour of the day in yoruba's understanding of time? Thanks and well done.

There's a way to know this. The Yoruba have ojo Ose, the day of the creator, the local resting day or their form of Sabbath. It began in the evening till morning.

Observe the traditional institutions, they often do their thing towards evening. I lived with my grandma as a kid, they do go to their Sabbath in the evening to return in the morning.

By this token, Yoruba day began in the evening, not in the morning. Think about this, why did the Yoruba word for half rhymes with midnight, Aji?

The first phase is the Aji, and the end of that phase is idaji. Without diacritics, it's also the word for half-idaji. However, the meaning of the word is with idaji, "self awaken".

6am is therefore first half of the day, we can back track from here to get what will be scientific first hour of the Yoruba typical day. That's 12 am. From this I think their time is accurate.

absoluteSuccess:


There's a way to know this. The Yoruba have ojo Ose, the day of the creator, the local resting day or their form of Sabbath. It began in the evening till morning.

Observe the traditional institutions, they often do their thing towards evening. I lived with my grandma as a kid, they do go to their Sabbath in the evening to return in the morning.

By this token, Yoruba day began in the evening, not in the morning. Think about this, why did the Yoruba word for half rhymes with midnight, Aji?

The first phase is the Aji, and the end of that phase is idaji. Without diacritics, it's also the word for half-idaji. However, the meaning of the word is with idaji, "self awaken".

6am is therefore first half of the day, we can back track from here to get what will be scientific first hour of the Yoruba typical day. That's 12 am. From this I think their time is accurate.

Awesome piece.

Just as you have rightly mentioned, Yoruba time begins in the evening,even if we look at the manner of when to and not bury human corpse which is always should be before a certain time to beginning of sunset. This has been erroneously mistaken to be copied from Islam. Thank God, Yoruba religion and way of life stand firm.

Olu317:
Awesome piece.

Just as you have rightly mentioned, Yoruba time begins in the evening,even if we look at the manner of when to and not bury human corpse which is always should be before a certain time to beginning of sunset. This has been erroneously mistaken to be copied from Islam. Thank God, Yoruba religion and way of life stand firm.

Thanks boss,

Osan gangan, that's the peak of the day, 12pm, ojo kanri.

Oru ganjo, aajin, the farthest or deepest hour of the night, midnight.

Feere, afeemojumo, dawn.

Ile nsu, ile nmo, ojo ngori ojo. From this alone, the Yoruba naturally looks to evening and the morning as the end and the beginning of another day.

Some might subscribe to Ile nmo Ile nsu, it still makes the day culminate in the evening, when another day began, "ojo nrebi ana".

Something else can be observed, loru ana, loru eni, loru ijeta. There's no loru ijeeji. Eni, ana, ijeta. Ana is ijeeji. Ana is Aji: mid, in-between.

In monetary value, ana is the spent. Aina is the capital. The spent time can never be recovered. Ana is the day that has fallen to the spent column of time.

On the other hand, tomorrow is Ola, Yoruba for wealth. This future time seems to fall into the wealth or asset column of time. It has not been spent and so, full of opportunities.

Today, eni, e ni. Total balance, possession, having, bonus, eni. In this sense of time, the three words for days of the week matches with economic thinking, sort of weird.

Well it's not the first time you will encounter sound economic philosophy in the Yoruba imponderables, another example is opokun oyankun.

The cheaper the quantity, the popular the choice.

Enjoy our Yoruba moments.

Yoruba words are pregnant with meanings. I want to believe that our forefathers deliberately stored information and history in words. Words are not just words in yoruba phenomenon. I can easily relate with this word 'Ojo re bi ana'. This was a term my father normally used in the evening when we were about closing for the day in the farm. If the day ends at evening, then it means day also starts in the evening.
It indicates the yoruba timing is evening to evening like the Hebrews. I am encouraged by your insight. Concerning days of the week, is sunday the first day of the week in yoruba like in modern calendar?

absoluteSuccess:


Thanks boss,

Osan gangan, that's the peak of the day, 12pm, ojo kanri.

Oru ganjo, aajin, the farthest or deepest hour of the night, midnight.

Feere, afeemojumo, dawn.

Ile nsu, ile nmo, ojo ngori ojo. From this alone, the Yoruba naturally looks to evening and the morning as the end and the beginning of another day.

Some might subscribe to Ile nmo Ile nsu, it still makes the day culminate in the evening, when another day began, "ojo nrebi ana".

Something else can be observed, loru ana, loru eni, loru ijeta. There's no loru ijeeji. Eni, ana, ijeta. Ana is ijeeji. Ana is Aji: mid, in-between.

In monetary value, ana is the spent. Aina is the capital. The spent time can never be recovered. Ana is the day that has fallen to the spent column of time.

On the other hand, tomorrow is Ola, Yoruba for wealth. This future time seems to fall into the wealth or asset column of time. It has not been spent and so, full of opportunities.

Today, eni, e ni. Total balance, possession, having, bonus, eni. In this sense of time, the three words for days of the week matches with economic thinking, sort of weird.

Well it's not the first time you will encounter sound economic philosophy in the Yoruba imponderables, another example is opokun oyankun.

The cheaper the quantity, the popular the choice.

Enjoy our Yoruba moments.

adee17:
Yoruba words are pregnant with meanings. I want to believe that our forefathers deliberately stored information and history in words. Words are not just words in yoruba phenomenon. I can easily relate with this word 'Ojo re bi ana'. This was a term my father normally used in the evening when we were about closing for the day in the farm. If the day ends at evening, then it means day also starts in the evening.
It indicates the yoruba timing is evening to evening like the Hebrews. I am encouraged by your insight. Concerning days of the week, is sunday the first day of the week in yoruba like in modern calendar?

Thanks bro, great to know your dad and my dad shared the same trade. Although I've never worked side by side with my dad like you do. I cherish your experience.

The Yoruba calendar is totally different.

Their days are counted in respect to some events or developments in their polity. Ita, Orun, ije, itadogun, ogoji ojo. You will know they know about seven days a week, but they don't keep to it.

Ita is the third day after a man dies or third day of the local feast. Orun is the next market day after the present one, ije is the seventh day after a man dies. They observe seven days for such.

Itadogun is the fortnight, fifteenth day. I never come across reference to 27/1/4 days or thirty days a month with the Yoruba. This time is the market day to come in 15 days away.

Ogoji ojo has to do with women bringing out their children for the first time after delivery. The woman goes to visit relatives who visited her during the eighth day naming ceremony.

This shows that children are named after the seventh day in traditional Yoruba, rite of passage too is equally observed on the eighth day, "eni no ojo mejo baba..." So, it's seven day count.

It's like when Mary took baby Jesus to the temple and met with Simon, the new mother took her baby out on visit to her friends and family and get gifts, back then when we were growing up.

Even when a woman comes out dressing fine on no account, they will say "on jade omo". The present counting of 60 seconds makes one minute comes from Babylon.

They (Babylonians) use base 6. Yoruba seems to use base 10, hence, you will count up to to ten, then the unit numbers repeated to the count of five and another five to make a multiple of ten.

Yoruba ancient days and their names

The only name I believe to be traditional name for a day with the Yoruba is ojo abameta or ojo asesedaye. Ojo Ase seda Aye, that's Saturday. I don't know how it got fixed to Saturday.

The rest are the makings of our forebears to match up with the Gregorian calendar that we use presently. Ojo Aje, Monday, "money day" or "business day". Sunday, ojo aiku, "resurrection" day.

That's Christianity underneath. I pray some muric will not take this as inspiration for something they like to do sha.

absoluteSuccess:


Thanks boss,

Osan gangan, that's the peak of the day, 12pm, ojo kanri.

Oru ganjo, aajin, the farthest or deepest hour of the night, midnight.

Feere, afeemojumo, dawn.

Ile nsu, ile nmo, ojo ngori ojo. From this alone, the Yoruba naturally looks to evening and the morning as the end and the beginning of another day.

Some might subscribe to Ile nmo Ile nsu, it still makes the day culminate in the evening, when another day began, "ojo nrebi ana".

Something else can be observed, loru ana, loru eni, loru ijeta. There's no loru ijeeji. Eni, ana, ijeta. Ana is ijeeji. Ana is Aji: mid, in-between.

In monetary value, ana is the spent. Aina is the capital. The spent time can never be recovered. Ana is the day that has fallen to the spent column of time.

On the other hand, tomorrow is Ola, Yoruba for wealth. This future time seems to fall into the wealth or asset column of time. It has not been spent and so, full of opportunities.

Today, eni, e ni. Total balance, possession, having, bonus, eni. In this sense of time, the three words for days of the week matches with economic thinking, sort of weird.

Well it's not the first time you will encounter sound economic philosophy in the Yoruba imponderables, another example is opokun oyankun.

The cheaper the quantity, the popular the choice.

Enjoy our Yoruba moments.

sent to you. Verify the diacritics insertion and see if truely Yoruba diacritics falls with single tone from the writer and his references. Furher examples are

Some will say Ọ̀bà
Some will say Ọbà
Som will say Obà
Some will say Oba
Some will say Ọ̀bá
Some will say Ọbá
Some will say Obá
Some will say Oba

Below screenshot also shows what lijadu agrees with and disagrees with did compared God of Yoruba and that of Christians and Hebrews.

absoluteSuccess:


Thanks boss,

Osan gangan, that's the peak of the day, 12pm, ojo kanri.

Oru ganjo, aajin, the farthest or deepest hour of the night, midnight.

Feere, afeemojumo, dawn.

Ile nsu, ile nmo, ojo ngori ojo. From this alone, the Yoruba naturally looks to evening and the morning as the end and the beginning of another day.

Some might subscribe to Ile nmo Ile nsu, it still makes the day culminate in the evening, when another day began, "ojo nrebi ana".

Something else can be observed, loru ana, loru eni, loru ijeta. There's no loru ijeeji. Eni, ana, ijeta. Ana is ijeeji. Ana is Aji: mid, in-between.

In monetary value, ana is the spent. Aina is the capital. The spent time can never be recovered. Ana is the day that has fallen to the spent column of time.

On the other hand, tomorrow is Ola, Yoruba for wealth. This future time seems to fall into the wealth or asset column of time. It has not been spent and so, full of opportunities.

Today, eni, e ni. Total balance, possession, having, bonus, eni. In this sense of time, the three words for days of the week matches with economic thinking, sort of weird.

Well it's not the first time you will encounter sound economic philosophy in the Yoruba imponderables, another example is opokun oyankun.

The cheaper the quantity, the popular the choice.

Enjoy our Yoruba moments.

Nice one, bro.

Yoruba language is so rich and our culture so beautiful. Many aspects of the philosophies of our forefathers and ancestors in this part of the world have a lot of depth and wisdom in them.

It's just unfortunate the great damage the two foreign religions have done — and are still doing — to our beautiful culture and rich language.

If one starts saying all these things offline in the presence of the Christians and Muslims and advocate having respect for our traditional values (even without any barbaric or idolatry elements), one would be seen as devilish or an iconoclast by these people.

SMH

A001:

Nice one, bro.

Yoruba language is so rich and our culture so beautiful. Many aspects of the philosophies of our forefathers and ancestors in this part of the world have a lot of depth and wisdom in them.

It's just unfortunate the great damage the two foreign religions have done — and are still doing — to our beautiful culture and rich language.

If one starts saying all these things offline in the presence of the Christians and Muslims and advocate having respect for our traditional values (even without any barbaric or idolatry elements), one would be seen as devilish or an iconoclast by these people.

SMH

Yoruba religion does not fight. So be mild, be sound,be tolerant,be peaceful,etc but let these people realise that, the proverb they say in Yoruba,food they eat, cloth they wear,culture they obey,language they speak etc were birthed in Yoruba religion. Simple as that.

A001:

Nice one, bro.

Yoruba language is so rich and our culture so beautiful. Many aspects of the philosophies of our forefathers and ancestors in this part of the world have a lot of depth and wisdom in them.

It's just unfortunate the great damage the two foreign religions have done — and are still doing — to our beautiful culture and rich language.

If one starts saying all these things offline in the presence of the Christians and Muslims and advocate having respect for our traditional values (even without any barbaric or idolatry elements), one would be seen as devilish or an iconoclast by these people.

SMH

It's true, only that you know where to do the image laundering. The adherent of Yoruba traditional religion are into "juju scare" and fear mongering also, who will like to associate with such?

Yes, they're powerful so to speak, and if you have to do the Yoruba stuff, there you find yourself. I've been to a King to interview the king and the council of chiefs and the juju scare was the first thing that the king did on me.

Until we can tap into the intellectual culture of our ancestors and let go of the less desirable part of it that came along the way, which can be counter productive in my own opinion, we'll be in a perpetual circle.

Like I won't adopt juju where science can solve the problem. If I say this around the guys that are into juju, it's an offence. So, it's just my opinion, there are Yoruba fathers of old too who don't have the time for juju, who led a great life.

So, it's in our hands to figure it out, find the most beautiful phenomenon in Yoruba that can be sold to the people of this age and people will be more than willing to listen. We're the problem and the solution.

Olu317:
Yoruba religion does not fight. So be mild, be sound,be tolerant,be peaceful,etc but let these people realise that, the proverb they say in Yoruba,food they eat, cloth they wear,culture they obey,language they speak etc were birthed in Yoruba religion. Simple as that.

That's it, Yoruba religion is iwa. If you can build your character to the point where you are not overwhelmed by the negativities around you and you still find your bearings in life, you become a positive force and a reference point.

Whatever your religion, you are the choice of the Yoruba and in that wise an ambassador for Yoruba religion. "Follow peace with all men and righteousness, without which no man shall see God" is the unspoken tenet of the Yoruba religion.

Olu317:
sent to you. Verify the diacritics insertion and see if truely Yoruba diacritics falls with single tone from the writer and his references. Furher examples are

Some will say Ọ̀bà
Some will say Ọbà
Som will say Obà
Some will say Oba
Some will say Ọ̀bá
Some will say Ọbá
Some will say Obá
Some will say Oba

Below screenshot also shows what lijadu agrees with and disagrees with did compared God of Yoruba and that of Christians and Hebrews.

I will boss, thanks for the materials. I will study it and give feedback if needs be.

Keep the quest for great insight active.

For metaphysical.

Happy independent folks.

absoluteSuccess:
Topic of the day

Oye: The Etymological Meaning

Baya ba moju oko tan alarina a yeba.

What's the underlying meaning of this proverb? Let's see: "once the wife (to be) gets familiar with the husband (to be), the go-between, the wayfarer will swerve consulting".

First, like what we studied with "ajantuka n'tagbaarin" the scholar didn't say "to be", either wife or husband, but once we come across Alarinna, we should understand the circumstances.

Our focus is not on Alarinna per se, but what it made the scholar to say next. Another use of Ye is "Ojumo mo, Oye la peregede". Oye la, it's a phrase akin to ye ba.

Oye in that instance is the same as the one in odun yi ko ye and oye la peregede. It's not like when Yoruba says "odun yi o ye", there shall not be the odun, (assume pe odun naa ye) but it won't hold that particular time.

So therefore, yè is to shift on a course, it's not to abandon the course. So, the sun is the shift that open up peregede in the ojumo to mo. Oye la thus, something on constant acceleration.

Metaphysical Approach

What's the other words for ye? Sun. In a foggy past, the Yoruba language understood the sun as Oye, (another word for sun, osun), sun soun) as the sun poetically. Yoruba acquaint with English language in this instance.

Oye la, la, light.
Osan, sun
Orun ran, run.

Wordsource

Orun (sun), Arun (Aisan), ran (spread), ru (thin) San (heal, health). Osan ("healthy" fat), oru (thinner, sickly), these are how the listed ideas shared similar morphology in faintly manner.

English sun is the light object in the sky, it has nothing to do with Yoruba sun, which means "move". But, is the sun a stationary object? No, it's a constantly on the move, which is sun in Yoruba.

But sun in Yoruba is not homophone with sun in English, rather, San is the Yoruba word closest to English sun. Nevertheless, what does San means?

San laarin, aje nii munii pekoro. The word san here means a way to properly walk, it's associated with moving. An antithesis of this way of walking is pekoro.

San is opposite of pekoro. What is pekoro? If you follow the diacritics, you won't get the meaning, it's a special word. The colloquial version of it is pé-kòrò.

Therefore, the proverb simply means that we walk on a straight line, but it's debts, liability, money issue that makes us look for a short cut avoiding the risk of running against the principal lender.

From there, we have Oye, osun and osan. We can now retract the source of the Yoruba word for the afternoon, osan as related to sun or San, which is walking in a straight line.

In the morning, Oye la, the shift began; in the afternoon, osan pon, the move is hot; at the evening time, irole, and at night, a le. Like ifaodu, you have to rearrange irole to get the meaning.

Ifaodu, oduifa, ilero, irole. The ease of the land, the land on ease. with sun withdrawing it's scotching heat, the land feel relaxed, men get the cool to cruise and few hours later, ale.

What's ale? Even we ourselves are weakened. So, "we lay". Like ifaodu factor again night is a "layer", it lay us down to sleep. Next thing we see after oru, a shortage of Orun is that Ile tun ti mo. Ojumo re.

Good morning, win today.

Olu,
Metaphysical.

Osan is synonymous with life giving energy.
Irole is synonymous with life calming energy.

One is masculine, the other is feminine force.

BabaRamota1980:


Osan is synonymous with life giving energy.
Irole is synonymous with life calming energy.

One is masculine, the other is feminine force.

Very true. I must confess that we don't know exactly where the ancestors were driving from to arrive at a word, but if we dwell on their word for it long enough, direction will dawn on us.

We've to give it a try and we'll be surprised what we'll find. No language I know behaves like the Yoruba. But then I only know fee languages.

It's been a while bro.

absoluteSuccess,
I didnt see some of the dynamic wordcraft in this post where justified osan, san etc to buttress your point until I did a revisit on it.

ṣáan láá nrìn
ajé ló mù'ni p'ẹ́kọ̀rọ
My perceived translation( we walk without being bothered,until wealth makes one (individual ) goes through shortcut (cut corners).

Furthermore, I want to stay with morning òorọ̀ as the energy give period rather than noon time, which is ọ̀sán.

The reason being noon time drains one's energy at work, no matter how we disagree to agree. It is an energy sapping period.

Contrary to some claim by arabic Yoruba scholars who had thought the Yoruba language is heavily influenced by Arabic, actually faultered because Yoruba language predates the Arabic, which I have seen the Semitic Hebrew Text and inscriptions on stone which is older than Arabic's written account.

I propose the word sáan was generated due to thunderstorm/thunderstrike sánarà before using the same to identify the difference between suntime and morning time.

Mind you, ooru, which is heat , and oru whichstands for night ought be identified with sun, which the ancient Yoruba also use when there is much heat during the noon time.

Interestingly the ancient Yorubas avoid using it as the core word to identify it with the noon time. And they stuck with o-sán era,derived as prefix to thunderstrike. This is also closely associated with sáanmọ (clarity of sky brightness/brightness of sky )

Prcisely , the Greek,Latin-Roman,English etc, rendered one of the ancient Hebrew generated word for zaman(saman) , which falls as true cognate for Yorúbá's sáamani with the meaning as era, period etc.

Thus,ancient Yorubas actually understood things beyond many ancient groups that made them be called gods in human flesh because the Yoruba language is based on onomastic.

In summary, the Yoruba traditional institution separated energy giving period and resting period,which is seen in fetching of leaf in the morning and refraining of such in the afternoon ,even till late in the evening time.

cc BabaRamota1980

Olu317:
absoluteSuccess,
I didnt see some of the dynamic wordcraft in this post where justified osan, san etc to buttress your point until I did a revisit on it.

ṣáan láá nrìn
ajé ló mù'ni p'ẹ́kọ̀rọ
My perceived translation( we walk without being bothered,until wealth makes one (individual ) goes through shortcut (cut corners).

Hmm, you are a conservative thinker. You are sticking to the present most times. "Without being bothered" is a very long phrase, it can never tally with the phrase "san-an".

The rule I love to follow is this, never change the word for anything else. The word and nothing else. Like I was wandering today, what's "tembelekun" in tembelekun? The word only.

Now I found out, tembelu is to belittle, ekun in the Yoruba where the word possibly came from (the word is mostly used historically with Ibadan) has to do with greetings, so it's tembelu-ekun.

If you allow your thoughts to flow into the interpretation, you are breaking the rule of translation. Let the interpretation be word for word or you will get arbitrary meaning.

Furthermore, I want to stay with morning òorọ̀ as the energy give period rather than noon time, which is ọ̀sán.

The reason being noon time drains one's energy at work, no matter how we disagree to agree. It is an energy sapping period.

You can't come from that angle brother, ooro, owuro. O wu ro, ewuro: owu, ewu; ro, ro. Ewuro (ewe-oro, ewe Koro, ewe'ro, ew+u+ro, leaf+bitter). Using this same technique on owuro.

Owuro, owu ro, owu+ro. Wool fall. Is there anything like wool falling in the morning? Could that be a reference to snowfall in the consciousness of the ancestors?

The next place to look is the sky. The cloud is like bunch of wool, only that it never falls. Another place to look is as metaphysical has put it, Aurora. Possibly a snippet from old language that Yoruba often employs to secure her thoughts.

Contrary to some claim by arabic Yoruba scholars who had thought the Yoruba language is heavily influenced by Arabic, actually faultered because Yoruba language predates the Arabic, which I have seen the Semitic Hebrew Text and inscriptions on stone which is older than Arabic's written account.

I propose the word sáan was generated due to thunderstorm/thunderstrike sánarà before using the same to identify the difference between suntime and morning time.

Possibly, I can't use one experience to time difference in the age of one language against another. Baraka, Barak, Obara (Sango) Arabambi, have something to do with lightening or light.

Mind you, ooru, which is heat , and oru whichstands for night ought be identified with sun, which the ancient Yoruba also use when there is much heat during the noon time.

Interestingly the ancient Yorubas avoid using it as the core word to identify it with the noon time. And they stuck with o-sán era,derived as prefix to thunderstrike. This is also closely associated with sáanmọ (clarity of sky brightness/brightness of sky )

You just unfold a scientific mystery in this. This proofs that the Yoruba language seems to be a practical scientific inclined language.

Ooru: the tone of the first vowels being the same is validating or affirming the intent of the syllable that follows. Oruru, o'ru, ooru: multiple of heat. Heat expands the air in an environment.

Ruru, turbulence, rugudu, ru-good, finding fault with anything good, creating a problem where peace ought to be. Heat up the system. Heat. O ru, it's boiling, ru, suspension, cloudy.

From this, heat is hyper activity of the atmosphere in an environment due to certain factors that could be responsible for this, i.e, more of carbon dioxide emittion than fresh air.

Thus, the fresh air is ru, troubled, rigged.

Prcisely , the Greek,Latin-Roman,English etc, rendered one of the ancient Hebrew generated word for zaman(saman) , which falls as true cognate for Yorúbá's sáamani with the meaning as era, period etc.

Thus,ancient Yorubas actually understood things beyond many ancient groups that made them be called gods in human flesh because the Yoruba language is based on onomastic.

Ibi gbogbo latii ko Adiye ale.

In summary, the Yoruba traditional institution separated energy giving period and resting period,which is seen in fetching of leaf in the morning and refraining of such in the afternoon ,even till late in the evening time.

cc BabaRamota1980

Very interesting piece I must confess. Thanks very much dear brother, together we learn more and add more to what we used to know.

Absolutesuccess & Olu,
To tap into the thought-pattern and innovations of ancestors and understand the phenoms of their period, we must agree to put some natures at constants. Time evolves. Out of the evolution, culture and tradition and total value system for society also advance, and help introduce new concepts and meanings that add volume to words and lexicons. These evolutions creep forward through each generational society. However, no matter how many generations a society or race has produced since its origin the sun, moon, stars, seas, rivers, winds, mountains, valleys, forests, all from which it derives its survival remain constant. These constants are the root of its spirituality and phonemena, they are not dependent on time. In fact, they act in combination to serve as our clock reference.
The evolutionary changes on the other hand are time-dependent.

Constants should be denoted as natural phenomonas to study.

Evolution should be denoted as social breakthroughs to celebrate.


Let's go down some few recollections of our own contemporary time.

In 2021 everyone in Yoruba society know what electricity is, even though it is in deficiency. In 1921 only a select few knew what electricity was. Things we do with electricity in 2021 the ancestors could not do in 1921. They had zero knowledge about generator, a household name and an essential item in today's Yorubaland.

In 2021 everyone in Yoruba society know about internet and social media. There are aspects of internet that will evolve and in 2121, 100 yrs from now, Yorubans will use internet in ways we cannot in this age.

All these are breakthroughs.

There is no lessons in Ifa about social media, yet, Ifa expounds on the benefit of networking. True? There is no lesson in Ifa about electricity but yet it teaches the concept of energy and transformations from one state to another and the theories of static and dynamism. It also endows us with knowledge of polar opposites and magnetism.

The lexicon used in Ifa to describe polarity and magnetism are rooted in natural constants. They should never be approximated with evolving descriptives in scientific theories of electricity.

Even the founder of electricity, Michael Faraday, had no knowledge of quantum electrodynamics, which today is very popular with electrical engineers.


So in summary, and in my own opinion I believe our ancestors took many of their phenomenal knowledge from observation and interaction with constants in their environments. If you live by the sea coast your daily living and social interaction is defined by attributes of sea. You coin parables based on sea life and tidal changes and seasonal winds and so on. Similarly for those who live far away from sea, their parables will be devoid of sea life, but might include forest animals or mountain peaks.

Infact, from lexicon it is possible to determine their trades and value system.

When using attributes of sun and moon, the sun is visible in the sky everyday, the moon is not. When the moon is absent are there substitutes for keeping with time and cycles, and are these substitutes evident in the language?

^^

Olu, babaramota has made a quantum leap from being a student few months ago to being a professor. Afibi eniipe ore mi po babaramota sile gele lori.

Very well said and very well taken. God bless your wit big brother. We miss you and thank God you are back and always around. Let out the knowledge

More success.