₦airaland Forum

KingOKON:
.

I know a surgeon that can make you look like person you so crave to be, Michael Jackson did it so why can't you.....the most insecure being I have ever come across, Mr Neanderthal gene

Lol. If you actually know ! Perhaps, you will think less of me being Whiteskin , so to affirm.

Infact, my complexion is like Oramiya whose complexion is termed as burnt face and hands; due to weather factor and light body. .D. So, I am contented.

I am just wondering reason you want me to engage you. But alas, I am not in that league . Therefore, enjoy yourself and do have a great time,despite your abusive terms,that you have used on me. Lest we forget,do have a great time outhere

rhektor:

You actually goofed at this assertion lol
Aje butter? Me? I started reading Yorùbá from primary one, we used tablet (call it slate) and I started reading the English language in primary two
I read the Alawiye by JF Odunjo all through my time in primary school bros, na Gari I dey chop no be butter lol
You referencing Yorùbá in North/South America or Benin Republic has nothing to do with this discussion, you're only trying to deflect, trying to show here that "I know what I'm saying" it doesn't follow at all. It does not exonerate you from the error in your application of diacritics at all. It's a pity that nairaland did not have voice note option, you would have been how terrible you were doing on this issue. Baba go back to primary school and learn how to apply those marks.


Cc TAO11

If I goofed about you being ajebutter then I am not wrong about you being wrong about your view as regard diacritics. So no need to preambulate on this issue.

My candid view is that, you havent realised how deep Yoruba language remains. Infact, I decided to showcase certain words that arent captured by dictionary which are daily words used among dialect speakers among Yorubas,which are different from standard Koine Yoruba spoken and written among Yorubas.

Paradventure you think I am ignorant of this, then consider elementary rhyme to understanding vowel sound: bá,bé,etc..So, if you think like ignorant then,I can not be of a help.

Infact, Ba wa means: exactly, so it is, etc,which is a sample of statemnt used by Egbas . Yet, this statement is not captured in Yoruba dictionary. May be I am wrong? Kindly enlighten us.

Lastly, I am not using defense mechanism but to correct your impression on Yoruba diacritics which need further review to meet up with the reality of the speaker: ritshe/ritse is same risha. and Ashe is same as Ishe.

TheMomentumTv:
It's Esu Odara. As far as I know...

Well, I am still learning.

TheMomentumTv:
Esu Odara

To see the full details on this, you can read more about who Esu Odara is in Yoruba culture For those who cannot open the link, I will highlight the point as broad as I can to still give detailed information.

Let's start with what was a shock... "Esu Odara is not devil, it's in fact an intermediary between man and God." Abiodun, the same source of the last discussion on history and importance of Aje Olokun. That was shocking to me because I saw Esu, (the devil) playing opposite side with God, but this man told me he's a great negotiator with God, on behalf of men.

In details now;
1. Esu in the Bible and Quran is not the same esu that the traditional worshipers pray to, or consult for anything.
2. All traditional worshipers worship esu. This is against the general knowledge that only the men and women in black worship esu.
3. Every traditional worshiper who do rituals to communicate the Eledumare (God), make all requests through esu, because that's the fastest and most reliable channel.
4. Esu is not the bad guy people think he is. In fact, he's the closest to God among all angels.
5. His favorite is Orunmila. Writing in point won't make it flow well... So, below is a copy and paste of the example of how Esu and Orunmila became so closed.
A good example of how esu is known to be good from ifa's perspective can be found in the consultation made by Orunmila for him to know what to do for things to work out well for him without evil coming his ways, he was told to worship and do the necessary for esu. Odu ifa-“ogundakete”

Ogundakete o duro loju popo,
O sowo ajada are are, adifa fun Orunmila
Baba fi esu odara, o fi so ibode”

This quote describes how Orunmila used Esu to guide his gate for goods only to come into him and not any form of disaster by giving him amounts of money. He gave Esu 40 coins to send away all evils, and 120 coins to allow all blessings in. Esu did this by blocking entrance for death, poverty and failure, while he opened door for all blessings to Orunmila.
Orunmila was surprised and said to esu “Osa to’tori ogoji ti o ba onan je, ti owa to’ri ogofa tun onan se” (a deity who because of 40 coins destroyed the road, and for 120 coins make the road a pleasant one). That is one good of esu.

6. The second example was how Orunmila pretended dead, only esu among others stood by him.

At this point, I took a pause and asked him how come most people see esu as the cause of all 'evils'... He gave an example I will also paste for the sake of those who cannot open the link on full gist about Esu odara as the intermediary between Man and God.

Below is one good side of Esu. Odu-Ifa "ogbefun"

“Oro tere eyinkule aguwa,
Lodifa fun aguwa abufu amin”

Interpretation; Agunwa and Amin are friends who were in abject poverty, they went for ifa consultation. They were told to go and worship Esu by going to him with 10 rats. They turned it down as they considered it too easy to solve their level of extreme poverty.

One of them thought about it and went to the other that they should go and try it. His friend turned him down as he still can’t believe how 10 rats would liberate him. He went to the herbalist alone to get the instruction and do the needful.

Instruction on how to worship esu was to go to esu for 10 days. A day with a rat to tell esu whatever he is in need of. He was warned never to give esu more than one rat in a day. He did this for 10 days and he got so rich.

Amin heard about his riches and was disappointed that Agunwa did not carry him along. He told him it’s the same process he denied. Hearing this, he was so moved and went to get the 10 rats without going to the herbalist at all. He got to esu and gave him 10 rats in a day; esu gave him money truly as money was falling upon him till he was dead. “Now, how is esu wicked?”

This actually looks like drama, but that is one thing with Ifa, they also have their stories as Christians (in the Bible) and Muslims (in the Quran) have theirs.

I think over my third gist, and I think it may not be necessary as it seems to be a common fact people know. I only dig a little further to see if I can know more. But if anyone still cares to know, I will share. And that is about "Alarina in Yoruba land"

Thank you.

Is Esu Obara or Esu Odara ? Nothing less nothing more. Just asking for people learning. Thanks

rhektor:
Seriously!

More seriously you dont know nor can actually read Yoruba language. Perhaps you were a full ajebota when you were young without being compelled to read Yoruba books. I pratically wasnt. So, the earliest book to had been read by me, is the Bibeli Mimo!

Kindly translate this :
(if spreading mat without rolling it back up is the mark of wealthy; sandals is the marks of illustrious; if one sings praises oneself loudly ,one is liable to be made a king) Lest we forget, Yoruba dictionary shouldn't be far from our reach to verify the above statement.

Furthermore, Yoruba of West Africa posit the word head as "Ori" . While the Yorubas in North America posit Acute on it as "Orí" . With regards to the above information , I hope you can understand that diacritic signs are modified.




Ori is same as Orí
Ogu(Benin republic) same as Ogun(warrior,lord of war)
Elu is same as Olu(lord)
Aki is same as Akin(brave,bold,courageous )
ọgeh is same ọje(bronze,versatile )
Ikan is same ọkan (one)
uwa is same as ọwa/Iwa(nature,character etc)
ode ,is same as ọde ( to hunt; hunter) etc
etu is same as otu(elders)

rhektor:
Absolute nonsense! Utterly incoherent
So vague that you can not even say this to a child and make any meaning from it bro, you surely need to learn how to use diacritics honestly

Honestly, I dont know how much to express my gesture anymore ,than the way I have posited.


Imagine, if it does not have any diacritic signs , what would you have called it? Your guess is as mine .
Since , you seemingly have extra to this, kindly post yoruba statement with or without diacritics and let me show you a piece of indepth understanding of Yoruba language.


Cheers

rhektor:
I struggled to read this but it makes no meaning, but why? Does it mean that you post what you alone could read? If yes, then why post it on an open forum? This diacritics destroyed whatever you want us to read as it does not present your write up in any Yorùbá dialect. Yoh may have to always post without any diacritic

I thought you claimed that you are fluent in Yoruba language with any diacritic signs? But here you are complaining.

Howbeit,you assume that, I am wrong with the diacritics, then try to interprete from your supposedly angle, what your think it means inEnglish translation! Read it and translate it while you consult dictionary if need be and diacritics aswel .

Here are diacritics you said you know:
Circumflex accent(ˆ)
Grave: Low in pitch, tone ( `)
Acute: ( ´ )

With humility do I posit here that this is just a tip of the iceberg. I hope you realised that, our(Yoruba) accents are stylish from one clan or subgroup to the other though intelligible,then you will agree to some extent that our words do have at times, different tonal sound and diacritics.

Perhaps, I will post some similar words and place diacritics on them.

TAO11:
False, fake and incoherent.

For how long do you intend to keep doing guess work on Yoruba diacritics?

Go and learn this art. Go and pay your dues. You can’t continue embarrassing yourself like this. Or can you?

Cheers!
Cc: rhektor

Pained ignorant... Mr "busted" . Àwọn fallacious grammaticist.

Go to Niger Benue and point out Yoruba ethnic group overthere. Mr Yoruba from, "Niger Benue confluence ". Thread derailer. Drift and stop quoting me.

rhektor:
Hmmmmmmmmmmmmm

Ká bi ê si ôtọ́ ni nu rẹ ní ? Àmán bi á bá tẹ́ ẹní ti á ká ni íyí ọlọ́là; sálubàta ní iyì olôtọ́; bá á bá gbé'rá ẹnì lágbêju , Ọba ní wọn f'ẹní n ṣẹ







Cheers.

gregyboy:
Lol Tao11 has beaten you to submittion you're are now using her slangs cheers

I have nothing against this thread only that he included olokun orunmila as a yoruba deity which i had to quickly correct otherwise

I have gone length to prove this two deities are of edo origin and have their life stories in benin

Oh I see .For this concerned information , thanks, but Just dont derail this thread.

TheMomentumTv, with genuine interest, do Iposit tat you do not need to be pushed towards tearing this purpose of this thread. Concentrate, else this thread will become olokun thread or gregyboy "gallivanting " over irrelevance on egocentrism and supremacy .


Cheers

Adeba01:
Thank you for your polite response, nice to know some people with basic Manners. Not trying to put your lineage in trouble waters but how do you know if any of your family is hiding something in your lineage how do you know if your Mum, or any of your grand mothers had extra liaisons and then hide that fact from your Father or grandfathers. In today's parlance it is known as paternity fraud.

Thank so much for such obversation. Although being polite is expected from a well trainedman(she/he) by parents, four walls of classroom and society at large. So, if you see or percieve such trait in me via my posting, then it must have been these factors that aided.
Nevertheless, it is ancestrally in one critical angle; My father was my hero because being fatherly and motherly drawn me to him.While my extended family are like that,although at times,one maturely reject some ill norms among provokers.

One of my curiosity is that my father's lineage is more of light skin, brownish skin, shade dark skin with form of curly hair, faint curly hair woolly hair , straight hair. Unlike my direct matrilineal lineage, whose complexion are massively opposite interm of complexion which they are more brownish/chocolate or shade of dark-bronze colour. Aptly,my pretty dapper mother was real dark skin and her families have close knitted complexion with her family members. Meanhile her family members have straight hair majorly.

Though, anything is possible as regard, what is called "Patenity fraud" but I want to lean on Dna analysis on Ghost Dna found among Yorubas , Esan etc, which it further studies posits seemingly Neanderthal attribute to such admixture . So, if it is otherwise, I don't really know,because as I had mentioned, I was not told by father.



Cheers

Kábièsí or Kábiọèsí or kábíyèsí : dare not question , to salute a king , (literary who can ask is not in existence etc

:

In this context, Ká is preposition "to"; which show direction

Shoot. I am waiting to learn more .

rhektor:
Therefore use them correctly, peace

Oh yes! Ihave been using written account timelessly to do check and balance. Often with dictionary verification...... Cheers

Adeba01:
I will explain that it is most than likely introgression from either one of the many fulanis (who have historically settled in Yorubaland) that one of your ancesters would have mixed with, or from one of the many brazilian slave returnees (keeping in mind they would have been mixed with eurasian ancestry), whom your ancesters would have mixed with. Consequently, because of either of those explanations being of a mixed lineage you and your cousins with regards to your hair texture are expressing your genetically mixed lineage. In the scientific world it is known as atavism.

Hope that answers your question.

What if No fulani link in my ancetry;Islam is not adopted in my partrilnel lineage.. Ifaodu was the lord among their religion and they never married without consulting.

2. No African or Yoruba returnee in my own direct ancestry. The reason being that marrying wasnt groom's decision but families;most often one's parent. I mean in era of my great grandfather and before him.

Nevertheless, women captured as war slaves or found in sojourn land by warrior princes in my lineage may take such self decision.

Any other possible postulation ?

macof:
All these things has nothing to do with the point at all.

You are just running all over the place, because your "Ȃrẹ" is neither Akokoid nor Yoruba dialects in Akoko or Benin Republic.
And none of the dictionaries or random Screenshots you keep posting show that word as crown or a type of crown

Go back to that Rhektor's post I quoted to learn how to write what you are trying to write with this "Ȃrẹ"
I guess you have never heard the crown called before.. You only read about it without diacritics and are forced to assume its pronunciation
You are talking to people here who actually know how it's pronounced

Ife calls Are, Ompetu calls it Are.Perhaps you need visit these places to find out what it means.

rhektor:
Ẹ̀gbọ́n, accent or no accent, the only thing that can distinguish dialects in written form all over the world is the right application of diacritics. Even the alphabet of the Arabic language uses diacritics, if you fail to apply it well your readers will be reading another meaning different from what you have in mind.
Baba, this long story is not needed sir

Ofcourse yes, diacritics are adopted to differentiate each word or accent .



Cheers

macof:
what about @rhektor 's post is this even relevant to??

That Yoruba language in Benin Republic is written with modified alphabets different from that written in Nigeria has no relevance to the point he is making. The tones don't change simply because it is Yoruba orthography in Benin Republic.
Besides let's even argue it does, you constantly give strange tone marks and alphabets to a word and never have you stated that you were using the orthography popular in Benin Republic

All this one na scam




SMH. Everything you read from him didn't even marinate in your head, you just keep saying your own lmao

Lmao!It is big lie that Yorubaof Nigeria have same accent with Beninios Yorubas of Benin Republic.
You people are just too funny . Infact Save/Sabe accent is so hard that you have to strain your ears to understand it even though they speak Yoruba dialect.


Furthermore,
Crown is fila but a kind of cap strictly worn by kings
Cap is fila
Ade is that is worn,one who is majestic,royalty,crown etc
Ade Are: One who wears highest kind of crown; name of the crown butitis a crown
Isembaye: as from time immemorial,from earliest of time,from inception.


Note: rhektor

rhektor:
You see this is the issue with you, you love to muddle things up so as to escape scrutiny.
I only make example of one of the things you wrote up there. That does not mean that is the only error in your work. You need to do a revision of your work please.
That Latin orthography which Yorùbás loan diacritics from has been modified does not mean we should follow suit. Has our own diacritics not been modified too? Should we keep running after others because they do something then we must do it too right?
Who exactly are your targeted audience? The Yorùbás in Benin Republic of Yorùbá worldwide?
Admitting one's mistake does not kill anyone, it only show that you are up for new ideas.
So much for someone who claim to be researching but stick to 1800 ideologies

Is that the ony dictionary ? Like I had mentioned, revisit books.
2. Diacritics on what ? There's imperfection in Yoruba diacritics In as much as , Yoruba language orthography is patterned after Latin and it diacritic ; circumflex, Grave and acute. So, stop accusation when you see dictionary to that effect.

Please help yourself more with comprehensive Yoruba dictions through below scholars works

*Abraham 1958 (Dictionary of Modern Yoruba)*

Adewole 2000 (Beginning Yorùbá, part I) Adewole 2001 (Beginning Yorùbá, part II)

Bamgbose 1966 (A Grammar of Yoruba)

Delano 1958 (Atúmò ede Yorùbá)

Ladipo 1972 (Oba Kò So)

Lindfors & Owomoyela 1973 (Yoruba proverbs)

Ogunbowale 1967 (The Essentials of the Yoruba language)

Rowlands 1969 (Teach yourself Yoruba)

Sachnine 1997 (Dictionnaire usuel yorùbá-français)

Ward 1952 (An Introduction to the Yoruba Language)

Although Yoruba of Nigeria are trying but need much work on modification of yoruba lexicons be done As far as Iam concerned , ibadan, use s to replace ṣ etc. This is not a default but pure accent.

Furthermore,among the Akokos , Oka- ufe group has
her dialect often replaces or substitute a front short spread vowel sound /i/ with a short back rounded vowel sound /u/ when compare with that of the Yoruba language, for examples:

Ise- Utse Job
Igba-Ugba time
Iwe-Uwe book
Ile-uli house
Ipe-upe calling
Igbo-ugbo bush
Ijo-udzo dancing
Olu-Elu lord
Okunrin-okinrin male
Obinrin obunrin female

Another most noticeable in the dialect is a palato-alveolar affricate voiced consonant /dz/ which it uses to substitute for /j/ in the Yoruba lexical items, as it can be seen below:
Yoruba Language Owalusin dialect English Language
Eje edze blood
Ijoye idzoje chief
Joka dzoka what/card
Ijala udzala oral poem for hunter
Eja edza fish
Ojogbon odzogben knowledgeable
Ajo adzo journey

Apart from this group other enclaves dialects have been reviewed thoroughly through out Yorubaland.

Lastly, I have never been an incorrectable personality. If Iam, then I must have been a spirit. Although far from it. So, nullify such in heart and understand it that ,it is not about self pride.

rhektor:
The screenshot you added here is neither historical nor fact. Coming from heaven in that context shows it to be a myth.
Now to the way the words are written in Benin Republic lol, my brother you're just trying to mix things up here. How would an English man look at the way words are written in Australia or America and then claim that, that is the correct way it should be written or pronounced? This seriously is a joke right?
You and I know that in Benin Republic the way they would understand, write and present whatever Yorùbá content would have been influenced by the environment they found themselves. You can not use the way these people write Yorùbá to justify anything here please. I wish you all the best in your work

NB: You still make a lot of blunders with the diacritics, for whatever reason you chose to please don't turn words upside down because of a preconceived opinion

Lol, if you conveniently claim that Benin Republic Yorubas, were influenced, then obviously you make Nigeria Yoruba superior through your comment.

Have you ever taken to read the Yoruba orthography writers ? A lot that meet the eyes is fuming up. Instantaneously , the Yoruba language too have variant and it has been stated that North Eastern Yorubas speakers dialect are the oldest form of Yoruba language and these dialects has a word and synonym in certain words. So, do not claim Benin orthography is not on equal status with Nigeria's Yoruba orthography.

Lastly if you claim , I am wrong or my persspective on Ȃrẹ, then it means, you have not verify my view. Below is a Yoruba dictionary's screenshot on "Ȃrẹ" which is over a century old, in terms of the year of the first set of production. Can the dictionary also be wrong diacritically ?

macof:
what about @rhektor 's post is this even relevant to??

That Yoruba language in Benin Republic is written with modified alphabets different from that written in Nigeria has no relevance to the point he is making. The tones don't change simply because it is Yoruba orthography in Benin Republic.
Besides let's even argue it does, you constantly give strange tone marks and alphabets to a word and never have you stated that you were using the orthography popular in Benin Republic

All this one na scam




SMH. Everything you read from him didn't even marinate in your head, you just keep saying your own lmao

How is it scam? Lmao

That Yoruba language in Benin Republic is written with modified alphabets different from that written in Nigeria,which has no relevance to the point you point at
.

In as much you are ignorant, the tones don't change simply because it is Yoruba orthography in Benin Republic. Besides let's even juxtapose it, Do you constantly give strange tone marks to alphabetical word and you didn't state that you were using the orthography popular in Benin Republic to fine tune yoruba language

How is it scam? That Ȃrẹ isnt a crown or what? And I have posted Ompetu that calls it a crown. WhataboutI leifeEven Ileife ? These people have acknowledged it as a crown. Macof,what is your point?

Rhektor claimed I posted fake information but can only point out to Ábá as excuse! Lmao. In your own dialect , is father acute or grave in accent ? If indeed you want to be exemplary as a scholar ,then answer the quetion genuinely.

Are you aware that the latin orthography that yoruba loaned diacritic from have been modified There is more to these that meet the eyes

Christistruth00:
TAO11 how are you hope everything is going well.
I found this article by Prof Biobaku which he wrote in the 1970s he also believed Oduduwa migrated from outside Ile Ife

THE PATTERN OF YORUBA HISTORY D r . SABURI BIOBAKU

Director of the Yoruba Historical Research Schzme, Nigeria
THE history of the indigenous peoples of West Africa is ripe for intensive research. The inevitable starting point is their traditional accounts; for since they were non-literate until comparatively recent times, their historian cannot expect to base his work on the normal raw materials of written documents. Happily, the research has begun, and the purpose of this short article is to summarize what a preliminary study of the traditional accounts of one of the peoples of West Africa has revealed of their history.
The Yoruba are one of the leading peoples of West Africa. They number over 4 million in the Western Region of Nigeria; the remainder inhabit a small part of Northern Nigeria and over- flow into French Dahomey and Togo, where they are known as 'Nagot' or 'Anago\ The Itsekiri of Western Nigeria are an offshoot of the main Yoruba stock, and the Oba of Benin and his immediate nobility can trace their descent from Ile-Ife, the Yoruba Holy City. Younger members of the Benin ruling house carried *Yoruba' influence eastwards across the Niger as far as Onitsha and into the Creeks, notably to Nembe in the Brass District. Yoruba descendants are also found at Freetown,
i
Sierra Leone, where they are known as the Aku ' people. Out-
side West Africa, they are known as the 'Lucumi' in Brazil. While concentrating on the Yoruba in Nigeria, what is said of them is essentially true of the other Yoruba-speaking peoples. They had a common origin; they might even have had an earlier common name which has been lost. They possess certain characteristics in common: they are farmers who dwell in towns ; their political institutions are monarchical and yet democratic; their indigenous religion is polytheistic, but they recognize a supreme deity, the Olorun; they are an artistic people whose skill was once of a very high order. The fact that the Yoruba possess a homogeneous culture is noticeable throughout the areas which they inhabit or into which their influence has
penetrated.
The Yoruba are not indigenous to Nigeria; they were immi-
grants from a region where they came under the influences of ancient Egyptians, Etruscans and Jews. Their original home

64 AFRICA SOUTH
must have been in the Near East, and it is probable that the all-Black Kingdom of Meroe in the Sudan played an important part in transmitting Egyptian influences to them. Whether it was in Upper Egypt or the Yemen, the Yoruba came under Arab influences in their old homes, and their subsequent migra- tion was connected with Arab movements. The migrations, which occurred in waves, formed parts of well-known migra- tions in the Sudan, through which the culture and civilization of North Africa were diffused throughout the regions immediately to the South. The first major wave, part of the great migration of Meroitic peoples, led by Kisra, a magician King, took place in the 7th century A.D. When it arrived in the area which is now Northern Nigeria, the Yoruba wave passed through the confluence of the Niger and the Benue and left a Yoruba settle- ment round Idah. These Yoruba immigrants subsequently became known as the Igara. The major wave swept on into part of the area now known as Yoruba-land, and the wanderers established themselves in the Ekiti country among their thinly spread predecessors, who were probably Efa or Egun peoples. From Ekiti, a minor wave went southwards and gave rise to the
Idoko branch of the Yoruba.
In this first wave of migrations, the Yoruba brought with
them all their characteristic institutions. The band of wanderers led by bold hunters soon founded towns, their political centres, whilst the people farmed in nearby areas. Each small town had an Oba or sacred chief at its head who was assisted by several secret societies, such as the Ogboni, in the exercise of rudimentary political and civic powers. Numerous sacred chiefs and small independent political units resulted in the Ekiti country and elsewhere. The Kisra migration was largely a peaceful penetra- tion, as witnessed by the various relics which it left behind in places such as Karissen, Wukari and Bussa. With the enter- prising farmers in search of better land who followed the great King, came also artists and artisans, who probably brought with them the prototypes of some of the well-known Yoruba terra- cottas and bronze heads. This first wave resulted in the planting of Yoruba elements, which not only helped to prepare the way effectively for the larger influx of the next major wave, but contributed much to the whole stream of Yoruba culture.
The second wave, the Oduduwa migration, is the best known in tradition. It arose from the pressure which the incursion of the Arabs into the Sudan exercised upon remnants of the

THE PATTERN OF YORUBA HISTORY
65
Yoruba and must have taken place towards the end of the 10th century A.D. The people who resisted all-conquering Islam found a great leader in Oduduwa (a leader later deified in tradition) and left their homes in search of a place where they could practise their traditional religion in safety. From the large chiefdoms which they later founded, it is evident that the leaders of this migration brought with them greater political
ideas and experience than the earlier ones.
We may safely assume that the Oduduwa migration entered
the area of modern Nigeria in the neighbourhood of Nupe. After crossing the Niger, it went southwards and eventually found a suitable site for a settlement at Ile-Ife, overwhelming the earlier inhabitants by its superior numbers and readily absorbing them. The newcomers, virile and united under one leadership, soon developed a stronghold at Ile-Ife, which became their cultural and artistic centre. Ife terra-cotta and bronze heads, distinguished by their unusual naturalism, testify to the high order of their artistic sensibilities. They also established their traditional religion with its 401 gods at Ile-Ife, which became a Holy City and was gradually idealized by them into the centre of creation. The gods they worshipped were either deified rulers such as Oduduwa or Obalufon; or gods of fertility (Orisa Oko) ; of divination (Ifa); of the sea and rivers (Olokun, Oshun); or of prosperity and well-being (Aje Shaluga). All these gods were but intermediaries to the supreme god, the Olorun (owner of the sky).
When the Yoruba had consolidated their political powers at Ile-Ife, they penetrated the neighbourhood in fan-like directions. This sudsidiary penetration occurred in two phases. The first phase was relatively peaceful and is known euphemistically in tradition as the division of the Kingdom among Oduduwa's sons. Minor waves of migration from Ile-Ife resulted in large and small chiefdoms such as Ketu and Shabe in the far west, Oyo in the Savannah, and Benin to the east. This phase occurred chiefly in the 11th century, when the Yoruba brought into play their political genius and organizing ability; for large chiefdoms were based upon large towns, which presented problems of law and order, of farming and of trade. During this phase also, the sub-tribes such as the Ijesha, the Oyo-Yoruba, the Ijebu, the Egba became differentiated.
The second phase was that of penetration by conquest. Gradually, two powerful kingdoms arose in the Yoruba country,

66
AFRICA SO UTH
and each became imperial. Oyo, to the West, achieved great-
ness under two warrior rulers—Oranyan and Shango—and
exercised suzerainty over a wide area. At the height of Oyo's
power in the 17th and 18th centuries, Dahomey paid annual
tribute to it, and Yoruba influence probably extended as far
as the Ga of the Gold Coast (now Ghana) as well. The ruler ,
of the 'empire was the Alafin (owner of the palace), and he established at Old Oyo, the capital, a truly elaborate court complete with eunuch and seraglio. The empire was divided into provinces, each of which embraced several chiefdoms. Metropolitan control was exercised through Ilari or intendants sent from Old Oyo, and sometimes through an Ajele or pro- consul, who represented the Alafin at the headquarters of pro- vincial kings. At the capital itself, the Alafin was assisted by the Oyomisi (the nobility), led by the Bashorun and the Esho Esho (or war lords), who were led in turn by the Are-ona Kakanfo; the commander-in-chief.
The second imperial chiefdom, which lay to the east of Ife, was Benin. It took two penetrations to establish the Yoruba dynasty firmly among the Edo people. The resulting kingdom rapidly extended its sway over an 'empire' stretching across the Niger and then recoiled westwards to include some Yoruba states. The Portuguese established contact with Benin in the
15th century, and the kingdom became famous for its bronze works (a derivative form of the Ife heads) and the mightiness of its rulers.
Space does not permit a more detailed account of either the Oyo or the Benin empire, nor of the other Yoruba states includ- ing the kingdom of the Olu of the Itsekiri. By the 19th century, both empires were in decay, and the Yoruba country was in the grip of internecine war. The ravages of the transatlantic slave trade aggravated the disruptive influences, and the result was that the Yoruba were weak, divided and demoralized when British penetration of their country began in earnest. Never- theless, they once held their own as a transmitter of culture and civilization. The artistic side of that culture is now receiv- ing recognition in the acknowledgement of the excellence of Ife terra-cotta and Benin bronzes. Dependent status in the
modern world has, however, obscured the political and economic aspects of their earlier achievements.
Law and order was maintained throughout the Oyo empire, and, even when it was on the wane in the 19th century, the

THE PATTERN OF YORUBA HISTORY
67
British explorers, Captain Clapperton and Richard Lander, were able to travel in safety from Badagry on the coast to Old Oyo in the interior under the protection of the Alafin. Human sacrifice had been abolished at Old Oyo by the beginning of the 19th century, and elsewhere in the Yoruba country it was a dying custom only rarely resorted to in times of dire necessity. At CJld Oyo there was neither the blood-bath of customs that marred the military kingdoms of Dahomey and Ashanti, nor the excessive cruelty which characterized some of the other African 'empires'. In the Oyo domains trade flourished; Kola nuts were taken along the caravan routes from Badagry and were exchanged for glassware and beads in North Africa by traders who passed in safety through the imperial city of Old Oyo. Throughout the Yoruba country, cotton was grown and woven into cloths of varying excellence and worn by the people according to their means. Among the Yoruba 'manner maketh man'; culture was reflected in politeness; and urbaniza- tion bred consideration for others and their points of view.
This brief analysis of the traditional account of the history of the Yoruba has revealed not only the roots, but also the depth, of their culture. It has shown that the peoples of West Africa, despite the present dependent status from which they are rapidly emerging, have a past at once fascinating to the his- torian and rewarding in its enrichment of our understanding of the world and its peoples. The challenge is one of techniques, and several historians and archaeologists have taken it up in the various research schemes now under way in West Africa.
Bronze Plaque excavated at Benin

Dont waste your time on him. You see, to him, anything foreign about Oduduwa, simply gives him goose pimple.

In 1986, Wole Shoyinka was awarded Noble Leaurate through his work wichh was written , and acknowledged by swedish academy that Yoruaba have link with Mediterranean. Kindly read

TAO11:
Professor Biobaku’s thesis (or belief as you call it) in the 1970s is based on what??

This is the crucial question you must continue to ask yourself whenever you come across writings which suggest foreign roots for Oduduwa.

If you shy away from asking this question, then every supposed investigation you make afterwards is not only superficial but also rooted in self-deceit.

To answer this question, Professor Biobaku’s thesis here is (like many other similar theses which suggest foreign roots for Oduduwa) based on the conclusion reached in the late 1800s by the Rev. S. Johnson.

The Rev. Samuel Johnson concluded in the 1800s that the Yorubas (including the historical personage known as Oduduwa) hail originally from Upper Egypt.

It is on the basis of this original thesis of Rev Johnson that all subsequent historical theses of foreign roots (i.e. Middle-Eastern roots) was then based till date.

As such, it is important to ask the next key question — which is that, on what foundation did S. Johnson himself base his very hypotheses/conclusion?

Was his hypothesis/conclusion based on accounts which originate ab-initio from the Yorubas themselves? The answer here is NO.

Instead, his ‘Middle-East’ hypotheses/conclusion is based on an account from Hausaland (authored by Sultan Bello) collected by Europeans in the early 1800s.

In contrast, this account of Yoruba origin which comes from Hausaland is completely opposite to the accounts of Yoruba origin (collected also in the early 1800s by Europeans) from Yorubaland.

The story that the Yorubas as a whole are originally from the Middle-East is the genesis of all the various accounts which regard Oduduwa as having his roots from the Middle-East.

This story was authored by Sultan Bello of Sokoto in the year 1824. He noted that the Yorubas originated from the Middle-East — (“Mecca” particularly).

Whereas, during the same period (and of course centuries earlier), the accounts collected from the Yorubas themselves by the Europeans maintains the complete opposite — that is, the Yorubas originated in their present homeland region.

This Bello’s story (which the Yorubas’s own testimony of the same period refutes) is the genesis of the ‘Middle-East’ narrative.

The Rev. Samuel Johnson jumped on this Middle-East direction (from Sultan Bello) to reach his own slightly different conclusion, viz. “Upper-Egypt or Nubia”.

Similarly, the best minds in historical scholarship whom came after Johnson simply followed Johnson’s lead (without the second thought of investigating the origins of his conclusion).

They all faced the Middle-East and arrived at their respective conclusions. One of these scholars is the Professor Biobaku himself, among others.

It wasn’t until deep into the 1900s, before a new direction emerged. This new direction now focuses on the indigenous evidence — that is, what the account of the Yorubas say ab-initio. Rather than what Bello’s story (from Hausaland) says about the Yorubas.

This new direction (which focuses on the indigenous evidence and other source material evolved as part of a more scientific study of African history in general) has now enabled scholars of Yoruba & African history to respectfully lay aside Sultan Bello’s story as well as the Johnsonian hypothesis which is based on it (including all other conclusions based on them).

In contrast, the indigenous accounts of the Yorubas themselves has it, ab-initio, that: (1) the Yorubas’ emergence as an ethnolinguistic group of people first occurred inside the regions of their present homeland; (2) Oduduwa as a historical personage hails from a hilly settlement, viz. Oke-Ora — one of the seven hilly settlements surrounding the Ife-bowl.

Moreover, there is not one single conflict between these two foregoing piece of indigenous Yoruba tradition on one hand, and modern scientific knowledge on the other hand.

In fact, these two pieces of information have found a significant amount of corroboration in archaeology, linguistics, and recently (though still ongoing) genetics.

As it stands today, “All who study the history of Ife and of the Yoruba people are now generally agreed that ... It is on the soil of Yorubaland that Oduduwa was born and raised”.~ S. Adebanji Akintoye, “A History of the Yoruba People,” 2010.

Cheers!

Father of lies; The devil. Only Professor Akintoye is correct. Abookwritten in 2010. I cant stop laughing at your ignorance.

TAO11:
Why does this scam artist think I am here to do his bidding?

You must be high on suck-away.

Post somthing on Yoruba but you cannot. Stop deraiing Mr Oba ti Ideta. . Obviously you lack the pedigree.

rhektor:
Stop throwing the word research out like cheap cabdies please. To research does not mean to think things out of the blues and that exactly is what you are doing. Research moves from what is known to the unknown however with you it seems that research mean having a wish and twisting words to suit it and presenting your thoughts as facts. Please take the advice on learning how to apply diacritical marks it goes a long way in shaping words in Yorùbá language as this our language is a tonal language.
I will say it again that I am not angry at you as a person but at the mixing up of things that you did above.
Let me add thus I have learnt some things from some of yiur post but that will not exonerate your work from criticism, that's how learning is done. Stop seeing everyone who call out the error in your work as your enemies, we aren't your enemy. Your enemy is your arrogance that is preventing you from seeing things form others perspectives. It is the highway to destruction.
Finally, there's nothing like Àrè on its own that translate to crown, crown is Adé. For example we have a type of crown called Adé ìṣẹ̀m̀báyé while we equally have a type of crown called Adé-àrè.

I hope this get to you in good faith, cheers

Not hard feeling but just that will sum up these questions of yours and allegations in tripod perspective because I am in a tripod position.
1. Research is just enquiry into facts or theories. So no qualm on such terminology

2. I have never added up words in a twisting way because I have shown each word with it Yoruba dictionary and the one you can't find in this screenshot will be dealt with later. Even if you claim you know yoruba language or speak it more than I do isn't a problem to me.

2b. I'm aware that when teaching Yoruba literacy, solfège names of musical notes are used to name the tones: low is do, mid is re, and high is mi. Tentatively the current orthography of Yoruba was developed from a 1966 report of the Yoruba Orthography Committee, along with Ayọ Bamgboṣe's 1965 Yoruba Orthography


A B D E Ẹ F G Gb H I J K
a b d e ẹ f g gb h i j k L M N O Ọ P R S Ṣ T U W
l m n o ọ p r s ṣ t u w Y
y


Meanwhile in Benin Republic , Yoruba uses a different orthography. The Yoruba alphabet was standardized along with other Benin languages in the National Languages Alphabet by the National Language Commission in 1975, and revised in 1990 and 2008 by the National Center for Applied Linguistics. Benin alphabet

A B D E Ɛ F G Gb H I J K
a b d e ɛ f g gb h i j k Kp L M N O Ɔ P R S Sh T U
kp l m n o ɔ p r s sh t u
W Y
w y

So, as you can see yoruba language has not been fully understood by the modern day writers because knowledgeof the language is as old as mankind's existence on planet earth. So, I am aware of Yoruba's language vast ancient strength.Altough you may choose to disagree.

3. Àrẹ ("a" sound in bad~ b"a"d) was what I posited and not Àrè.One of the variant option is that according Yoruba dictionary Ȃrẹ is attested to have circumflex on the "A" AArẹ ,which means eldest child,apparent heir etc. Although homophone and homophene exist in this word which makes Yoruba lexicon intiguing.But like I had stated Ȃrẹ is known to mean a crown.

Furthmore, Ȃrolè is older in term of meaning, apparent reigning heir on the throne or incharge of a position of his ancestors.

In conclusion, below is a screenahot of Ȃrẹ, which is a crown.

Moblux:
Sorry to take you off the topic of this thread.
1. Do you have list of of the 97 kings that ruled before Obatala?

2. Is it true that Nupe tribe is an offshoot of Obatala?

Thanks in advance, brother

Permit me to emphasise, here that you didnt or havent derail the thread. So, your questions are inline with the deities.

1 . The most relevant or should I posit here that the most referenced account being mentioned is "One of the most important events in ancient Ife history with respect to both the early arts and later era religious and political traditions here was a devastating civil war pitching one group, the supporters of Obatala (referencing today at once a god, a deity pantheon, and the region’s autochthonous populations) against
affiliates of Odudua (an opposing deity, religious pantheon, and newly arriving dynastic group). Art in Ancient Ife; Birthplace of the Yoruba; Suzanne Preston Blier p.p 70, Vol. 45

The Ikedu oral history text addressing Ife’s history (an annotated kings list transposed from the early Ife dialect; Akinjogbin n.d.) indicates that it was during the reign of Ife’s 46th king—what appears to be two rulers prior to the famous King Obalufon II (Ekenwa)—that this violent civil war broke out. This conflict weakened the city enough so that there was little resistance when a military force under the conqueror Oranmiyan arrived in this historic city. 1992. “Th e Phenomenon of Oduduwa in Ife. History.” In The Cradle of a Race (Ife From the Beginning to 1980), ed. I.A. Akinjogbin, pp. 62–76. Port Harcourt: Sunray Publications.

It is a fact that the above quote by Susan Blier is from Professor Akinjogbin'saccount that pegged the time of Oranmiyan asscending the throne as number 46th (when he and obalufon Ii) when struggle over the throne betweenOduduan and Obatalas disagreed.

If you do your calculation based on this current information ,then the total numbers will be 97 kings.
Although, Oyo's accounts mentioned names , such as Olùáṣọ, Pẹká etc, in "Yorubas, The lost tribe of Isreal" Dierk Lange (2004Lange ( , 2009Lange ( , 2011aLange ( , 2011bLange ( , 2011c,) . But still remained inconclusive. Thus, the names of these kings may have been lost to antiquities, because traces of these kings are not found in Ileife.(I stand to be corrected)



2.Nupe aren't Yorubas.i.e Obatalas.And these people do not speak any variation or corrupt Yoruba dialects.
Although Yoruba people did married these people and assimilated some, whom are of Tapa origin;Nupe. You, see facial marks found on Yorubas are also found on some Hausas breed, Kanuri,Ichi marks of the Ibos often Nri men, some Sudanese known as (Hadandawa) etc. Although there lived a people of Copts origin in Sudan live mostly in northern cities, including Al Obeid, Atbara, Dongola, Khartoum, Omdurman, Port Sudan, and Wad Medani. They number up to 500,000, or slightly over 1% of the population who speak coptic language as litturgy; corrupt version of Yorubas as being spoken in North and South Americas.



In between, I hope you are a bit satisfied.


Cheers

TAO11:
You rant and face saving is unfortunately too late.

Everyone already realized that you’re a scam artist. Go check the statistics.

You try........post something that mentioned any of the renowned deity. Let me be but proof you are a worthy son of Yorubaland.

This is a Yoruba historical deities thread and not Hebrew and Yoruba perspective. So,don't derail it. O yá, proof you are worthy son.


Unlike you, I don't rant sir because monikers here can testify to it, even if my research look beyond their comprehension,which I blame them not since, my work is yet to be documented. So it will naturally look awkward. Seriously, I am dealing with it.

But what can we posit about you? Least I forget, you bullied Edos even if Oramiyan actually went overthere. And this same man came back to Ileife to reign. But are you aware that Owodo as a name was a prince in Ileife; one of the ancestor of Ooni Abelewa? You see, I am not like you and can't be.

rhektor:
You actually did not proof anything with this your submission you instead shot yourself in the foot with the Àre =crown and Àre = lord/leader example

Àrè = is actually a type of crown not just crown. It is called Adé Àrè while the right word for lord/leader is Ààrẹ. Can you see the difference now? You claim to be a researcher but you couldn't differentiate between two different Yorùbá words? Both words can only be mistaken by a non-Yorùbá speaker.
Both words are not even written same way. Lastly, watch carefully how you use diacritics, you surely need serous study on that aspect of your writing style

Cheers

What do Ife call crown with beaded fringes? You actually thought Ade is Crown ? Crown with beads are called Àrẹ. And it is not self shot.

Let me just posit here that, what you dont know but do research on it. This is an ancient word for crown in Yoruba land.Beside , Ompetu still use this word for crown,likewise Ileife

Ade : to wear something on the head(humanly)
Ade: adorn with majestical or royalty( Name among Yorubas). etc

From the etymo : de
meaning: to put on; head or cover it.

rhektor:
It is is annoying when you see things like that online, some people who don't really understand the language would have been misinformed. This is very painful honestly

Without iota of doubt, there are more 'ba' in Yoruba language with different diacritics that has different meaning which can be [ b]homograph, homophone,homonym[/b] and not
heterograph in nature

My dear , this is a platorm for learning and one need be careful if such does not have the perequisite to do justice to question to being asked. So, I am not here to dilly dally. Beside, Iam a thorough Yoruba language's speaker

Howbeit,you are angry, which may seem normal before you but not to me because Idon't see reason for such in as much as I am only sharing knowledge. Instead, If you're in doubt, consult written books to be your guide, dictionaries account, elders in your environment, elders in your hometown, Ifaodu priests, and self researches. No hard feeling.

Cheers

TAO11:
Scam artist busted.

Who is the scam if not you! A man who pretended to be a lady . Of course you'r the real scam. Beside your pattern of writing has burst your personality .

Need I correct you that NO word in English language as burst has either "past" or "past participle" , called busted or bursted . But here you are flaunting ego!Past tense is Burst and same with past participle. Mon dieu!

Perhaps, you are agnostically inclined because I had thought you have something to inform on Yoruba deity(ies )in other that people will learn. So, shoot your information and do not mess this Op's intention to learn and many of us learning as well.

Mind you, someone like me,isn't epitomising knowledge nor creating chaotic scene on Yoruba Ifaodu's creation myth for learners as the alpha and Omega intellectually as seemingly as you do o'er here.

TAO11:
It is indeed very painful.

Scam artists like him have an annoying methodology:

In order to spread their falsehoods to unsuspecting folks, they list some basic true information alongside their listed falsehoods.

That way unsuspecting folks who are familiar with such true information are deceived into gulping up the actual falsehood which these scammers really seek to peddle.

But God is exposing them through folks of good will like you and me amongst several others.

Kudos!

Say a man like you that do not know the meaning of OBATALA! Kaare;

Go read Ifaodu verse on creation to know the obarisha/Obatala

Mr. how is my methodology annoying to Ignorant like you? In Scholarly world when one postulate or/ theorise,in this manner, what is expected is that such proof his /her postulation with evidence such as archeological ,written or any link in this regard to proof it. Learn sir to be up to date.



Furthermore they are account of renown scholars who are also fake when they claimed according to ifaodu that gods married human beings and deities/gods married themselves?

Accordingly, Deities and Spirits marry and have children - Yoruba believe that deities and spirits exist according to their sexual status. It was stated, “after the arrival of the divinities (on earth, sic) human population increased at Ife in two ways. The divinity married among them and gave birth to the lineage of men who later become the divine ruler” (Wande, 1976).

Again, certain Yoruba myths hold that divinities married and bore children for instance, Odoje was daughter to Orisala (Elubuibon, 1998).