₦airaland Forum

@Obalufon,

Èsù and Eshua,Yeshua(Jesus- Greek—English—version)basically mean the same personality .Unfortunately, the method use in veneration are different. How?

Èsù:-saviour of mankind ( concept of ancient Aku-Nago-Yoruba people etc)

Eshua/Yeshua:- savior of mankind (salvation to humanity),which is concept of Christianity

Unfortunately, non chalant approach and careful knowledge finding to the meaning of Èsù( evil one) on the part of the blunder by the earliest Missionaries, who categorically claimed Èsù of Yoruba as evil and the problem of humanity created many havoc to true meaning of certain Yoruba names. In the same way professor Wole Soyinka blundered on the meaning of his surname in his book, "The Man Died" ,when he intrepreted his surname,Soyinka to be "surrounded by wizards".

This is far from being the case. Names like Soyinka, Sonekan, Sonuga etc do not derive from "Oso" wizard but rather they derive from Orisaoko, the Yoruba god of Agriculture. If an immortal Soyinka can blunder, how much some of our ancestors do through generation in making mistake in some words and their meaning. And today Christians alike,muslims and free thinker uses Èsù as ‘ evil one' .

Funny enough, the ancient Hebrew never believed in Evil from man or something but by creation of God. Isn't this evealing Yoruba's concept of the way they see the good and bad( ìbì and ìrè) in the world ? Striking balance.

Plainly ,the Ancient Hebrew did not know anything called evil as being from man or something because God created light and darkness,“I [God] form the light and create darkness, I make peace and I create evil, I am the LORD who does all of these " (Isaiah 45:7I).
.
In the Bible God is seen as a God of light as well as darkness "And the people stood at a distance and Moses approached the heavy darkness where God was. " (Exodus 20:21). The same way Eledumare reign in light and darkness.

Infact The ancient Hebrew concept have nothing like Evil in their doctrine. In the same manner Yoruba had nothing like Evil from a person or something but sees everything as from God,which is evident in the aged saying, ti'bi ti'rè lá dà ìlè Àayè(good and bad). So it bigh time time,people's mindset on Èsu be changed because Eledumare is the reason for good and bad.Although in everyway, God want us to have IWA as the ingredient to make it to ajulè Orún.

The point is ,Can good exist without the bad?
Quite impossible, how could you judge something to be good if you cannot compare it to something bad? The same is true for all other concepts.The concept of good and bad is but the ancient Hebrews believed that God allow everything to be.

So, for those of us who hear, believe half way and doubt should not be moved at al because the origin of Yoruba ancestors started from the Middle East,with evidence of their footprint in land of Sumer,which part of it witnessed a migration of people who called that area with its heat intensity, ‘Or', known in Yoruba land as ,‘Orú'-heat.

Thus,through their migration out of the land of Or(ur) to the land of Ai- A place where Abram was called out to become a living being i.e dead to sin and became a living soul( ‘Ivri's biblical account) This is the place known in Yoruba's IFA Corpus, as Yoruba's Orun-Aiyè- a place where Orunmila migrated out to become a living and chosen descendants of God).

Cc: absoluteSuccess, MetaPhysical

Cheers

absoluteSuccess:
Done.

One other thing, I think the conclusion on Ore as the rites in your place strike a cord of some sort that I would like us to peruse. When I reply you that Lysa may have some thing to do with Lusi, you spoke about your homeland tradition that has to do with Ore. I am still searching for the crypt in Ore, and I understands our ancestors' penchants for 'multiplicity of words' to keep us abreast of one possible meaning.

There is this line in my town's oriki: "Olisa-Ere lo kan omi osa, lo so oke ogbun d'ilu l'Owode" meaing "Olisa Ere connected to the lagoon, turning the upper part of the valley to the city of Owode." I like to see it this way: Lusi-Ore/Olisa-Ere, Ore/Ere, Ore. Olisa Ere, probably from Lysa (Lusitania) and its association with Ur.

And what's Ore in Yoruba historical register? Companions, friends, etc. The ancestors were unwilling to forget some historical words, and our forebears finds a place to spot them in different manifestations. Ifa gave us a clue to the events of the life and time of the explorers of Yorubaland thus,

The Memorial Precept

"Ore mase seke ore, temi tire nimule, binu tire tiri temi o ribe, iba ti ribe ni, aba tun ja laelae, adia fun okanlenu irumole, ti won lo ree b'oosa mule." Now from this passage comes the phrase "Ore-Imule". I know it means "awo" and that's the humble beginning of the term: the ore were awo with common quest of "imule", which literally means "securing the landmass". The very first Ore in Yorubaland were awo, the seers.

My point is, you claimed that your ancestor once camped at Ado, my idea about this is that they might be contemporary, even possibly the same person under different tribal memorial name. Its only one man whose history transverse Yorubaland that's known as Ado, he was an awo [seer] and an explorer and historian. My town took her name from the great soul, and so does Ado-Ekiti and other places bearing Ado across Yorubaland.

Now what am I saying? There is often the time that this Ore establishes a camp and leave people within the camp to grow the camp into city. My people call this, "owun adaludo" meaning "those that establish towns to dwell therein". Ado is one of the owun adaludo from Ifa perspective. If this people were so called, then they were like missionaries, they started with a vision, they had records. Their precepts is indeed a branch of knowledge.

Were Yoruba Ancestors "Civilizers Of The Aborigines"?

Owun Adaludo

---

: It is this phrase that makes me rooted to the conviction that Yoruba ancestors did not hijack the land from any aborigine, they came to an empty land and developed it to city-states. Even in the cradle of Yoruba history, the founding fathers were "intellectuals", they were "empire-builders" they were "explorers" and were "merchant navy". So, I know better to work with their precepts than buy some stupid "educated" history that failed to educate itself first in the ancestors' truest, pristine tradition that it continually fails to understand.

Back to "Ore-Imule" it is from this humble beginning that the Yoruba populace grew to city states. We continued mingling with one another until the Yoruba homeland became complex and came under the dominion of the city state(s) that's most prosperous and thus lord it over the rest at the appearance of the Oyo empire. We all came from common historical backgrounds to become neighbours far and near.

Oba Ado
I am from Ado, but interestingly, we do not have a family that claim to be from a man called Ado. We all have our Iga, and each has its name. None in particular is Iga Ado. Why is it like that? Well it could be that Ado was one of the icons whose names were encrypted in the town's sacred altars or better still, Ado was an empire builder on the move who established the city and continued his journey, leaving some of his families behind to build the community, hence the community took its name from their great founder, Ado.

At Ado odo, its a taboo to bring a horse to the town, the same applies with Ado ekiti. When I learnt of the tradition of the ado ekiti during Fayose's first tenure, I was a stunned*, how is it that the two distance places mutually kept the same tradition about their towns if they had not been instructed by the same person originally? If the name happens randomly, did their taboo happens randomly as well? Meanwhile, both never claim to have primordial link.

Akii f'omo re b'ore
Although there might be a better interpretation to this, but before human sacrificing, the word would have mean, you can't use a Yoruba man as sacrifice in Yorubaland, as in, you don't kill a neigbour's child for a sacrifice, you don't kill a friend's child for a sacrifice for friendship. By this token, awonrin were ore-imule, and they were all friends. in order words, Abore were supposed to be the keeper of the altar raised for the "brotherhood" of the migrants, just like the owun olowonrin.

Abore is more like the general secretary of an association of friends with business interest.


*the story was that people were angry that a horse was let lose to wonder about in Ado, which is considered a taboo in the town.

Ado is said to be founded by Orunmila,who was the migrant to the new place. Although, I don't actually know which of the Ado he founded first. But certainly migration and hill are too significant shield for Yorubas because, the aged says,má jáà ma sà ní à un fí mo àkin kójú àm àkín kojú tio bá mó'já mó sá à bá Ogún lo. So evidently some thing must made Orunmila to found Ado.. My question; does your town acknowledge Orunmila's Yoruba's version of being the founder of Ado?

On the claim by both of not actually claiming linkage does not necessary because the tradition upheld shows both were founded by same ancestors. Unfortunately, this is where ignorance crept into the mindset of the lazy ones who sees what the whitemen are doing to reconstruct Yoruba language through the research they embarked upon. The story of Ado is likened to the history of Oke Ora, Igbo Ora and Ora (Edo)respectively. This is because Oke Ora was inhabited by Odua group etc while there is a claim that Lajorun, a descendant of Oranmiyan founded Igbo Ora and a descendant of Owomika(Eweka) called Oba Ozolua founded Ora in Edo.These replica are all over Yoruba land of our ancestors moving from one direction to the other. Unfortunately Ora Akoko does not have a king per se. Thus, founding fathers took their ancestors name or their name through every land they sojourned. So much historical research devoid of assumption will go a long way

absoluteSuccess:
I love this tone, its full of wit.

Thanks. I apalogise for the delayed response,which was due to unnecessary automated malfunctioning bot ban...

Konquest:
^^^^^
^^^^^
@AworiLagosian
Hello to you!

You asked "Why?"

You mean why I said the picture with the lady and the
drums "speaks a million words?"

OK... Because aside from the picture quality that JUMPS
right at the viewer's eyes... it shows the influence
of the Yoruba culture and traditions in the Diaspora
such as in Miami, Newyork and California in the United States,
Venezuela, Cuba, Brazil, etc.

These people proudly rock the Yoruba culture
and the different types of talking drums is a
profound aspect of the Yoruba culture.

Last but NOT least, I read an article on how the Afro-Cuban
Yoruba in old Havana have preserved the oldest Yoruba drums
as they were originally designed over 200 years ago.

No single alterations have been made to the design of the
original drums till date... and the chants are done in Yoruba
language although with a slight Afro-Cuban Spanish accent.


"Cuba - Concert – Batá Drums of the Cuban Santería 1"

https://www.youtube.com/watch?v=qYqY8x3U9MA [5:33MIN]



"Rumba Yoruba Drums welcome to all Orishas djembe"

https://www.youtube.com/watch?v=7fHmayZb6Bg [5:52MINS]


"Drumming for the Afro-Cuban goddess Oya"

https://www.youtube.com/watch?v=JqTHKJma-ns [2:04MINS]

"The music of Cuba - KING YORUBA"

https://www.youtube.com/watch?v=b7s8NzyX1yQ


Ijesa is spelled as "Iyecha"... and "Yemaya" is the Afro-Cuban
spelling of the Yoruba Orisa Yemoja [goddess of the Ogun River
and all waters, especially the sea/ocean].


There are two Web links below that you might find interesting
on the Afro-Cuban Yoruba names:
==>https://technologytimes.ng/cuba-version-of-yoruba-now-on-yorubaname-com/
==>http://www.orishaimage.com/blog/yoruba-lukumi-guide


All the best!



Cc:Olu317

Yoruba people's achievement is unequal in so many ramification....Even the western world marvel at our unique civilization..

@absoluteSuccess, greetings to you,please,what does ‘awonri' means from your research on its etymology?




Kindly Mail me via xylovoice@gmail.com during your convenient time. Thanks



Regard

morpheus24:
You mean "lies"

The truth is unbiased, it has no agenda nor does it take sides nor want a particular outcome. it is simply what is.

though it has agenda and have a particular outcome ,which is to suppress false.........

Concept of yours on sphere of uprightness seem good if you practice your statement. Great mindset you have.

Cheers

Konquest:
Lionel Richie - "Hello" (Official Music Video)

https://www.youtube.com/watch?v=84RxK4N1wfE




^^^^
Lionel Richie - "Dancing On The Ceiling"

https://www.youtube.com/watch?v=Iu_7ZG0W5D8
^^^^
^^^^
Great songs! Brings back old memories.

Awesome ….. Apart from Lionel Richie, Billy Ocean's, ‘Suddenly', is also one of the ever green song among so many that I enjoy listening to atimes.

OlaoChi:
Lmao. Truth? More like idiocy
I don't even want to go through another back and forth with a fraudster.

Assyrian, persian, Greek records etc
When you provide Yoruba records you wouldn't need to stress yourself

As usual, you are always triggered at my post youngman? If you want evidence, take Hebrew lessons of old.....At least, your first and only lesson from me is to let you know that,you start learning the foundational Hebrew from right handside: .......etc..........Waw/Vav Hey/Hei Dalet Gimel Beyt Aleph

Be a good student as I am under my own teacher and see how value will be added to your knowledge to become more productive....... . Learning Old Hebrew is fun and expose critics like you to what you have never known in your life . Pick interest in it ,‘Doubting thomas', and be humbled.

Rossikki:
It's really amazing to see how organized and advanced we were over 5,000 years ago.

Definitely, without all those foreign invasions from Arabs and Europeans, we would have been like Wakanda by now.

Well the tide changed at the decline of Ethiopian-kmet-Cush power(Darkskin Pharaoh era). Beside,Egyptian hieroglyphs,papyrus,pictographs really showed the extent the development in Africa during that era,which housed all humanity under her roof.

Great info.....Keep it up

want2knowben:
KAAAAAAAAAAAABIYEEEEEEEEEEEEEEESIIIIIIIIIIIIIIIO!
Finally. Yoruba is confirmed omo Jakobu! I gotta get me a veeerery old yoruba Bible!

......Awa Iran Israel ni Africa, e gbola Oluwa ga
Ajagunmolu wa ti g'oke lo, l'ati lo p'ese aye
Ke Hosanna..... (C&S Hymn 346)

HalleluYAH!

Thanks for sharing this, Mulakintanwa. Been on the discovery/awakening journey since early this year. God bless you.

Do not be distracted by evil and empty heads that have neither nothing to add nor nothing to proof but confusionism as regard their hatred for the truth. So,fear not becaause, aqeb ( Yacob) was a name given to the second child born as a twin in ancient Hebrew days ,which is Akeinde( Yoruba); he that came behind the first and became the older one(Akeinde gba égbon). It is practically the same meaning with ancient Hebrew.

Rejoice because you are admired and respected by the western world as a Yoruba breed because ofyour history which own the secrecy of the world's creation and advanced knowledge of a supreme God in your palm that became documented thousands of years through Assyrians,Persians, Greeks ,Egyptians record.........



Cheers

Torah:
Olu317
Permit me to be your instructor on Yoruba Ancestral link.

Director of Yoruba Research institute, Muliakh

Prince Oladipo Jejelola,

You have assurance in your heart come and have the clear proof from me given from YHWH

All my works are free on the net, follow them and study them.

You are blessed israel.

Being my guide? Well,that's quite interesting to see someone with such offer. Anyway I humbly appreciate because there is no knowledge lost if you have something to share with others and I who sees the linguistic angle as well as the presumable migration of Yorubas from the land of UR,which Yorubas calls ‘Orun/Oru', from Middle East.

Furthermore, you have to proof the critics wrong with convincing evidence; as migration theories, linguistic connection,naming ceremony,semblance in cleansing through usage of animals,terracotta work,hieroglyphs,cuneiform work showing a people which has evidence connecting Yoruba as Hebrews etc

As far as I am concerned,your work need first ,fit into some of the meaning of the Hebrew words from the perspective of foreign interpreters which have same cognates with yorubas because you are solely showcasing Linguistic connection. So,you see,you have a lot of work to do as some of us too. Beside,your interpretation of Aqeb/Yakob/Yacob etc is wrong,considering the western Researchers interpreted meaning.

On a last note,thanks for the offer.

Cheers

absoluteSuccess:
thanks buddy,

i think i once did a thread here many years ago under 2prexios handle as to Moses being Olokun, which is an angle that favours Yoruba support for the icon that is so called. I don't think a people will support their enemy anyway, albeit the Yoruba supported Olokun.

Musa or Moshe? I think the one with the closest meaning to someone drawn from the Nile is Ifa-Olokun, "drawn out of [the tributary] to the sea", then Yoruba seems to see the word Egypt from the same perspective as Stephen in the act of the apostles 5 as "dealing subtly"-"Jibiti" which rhymes with the sound and idea of the hebrew for Egypt.

On whose side is the Yoruba language in that perspective? Nonetheless, Reno may know what we don't yet know about this though.

The interesting part of it all is that , according to Hebrew dictionaries and lexicons this word הלל is translated as "praise" from Aramaic word. Meanwhile , the Ancient Hebrew language is a concrete oriented language meaning that the meaning of Hebrew words are rooted in something that can be sensed by the five senses. Thus, the abstract concepts such as this Aramaic word הלל which is translated as "praise", have no foundation in the concrete ancient Hebrew language and are a product of ancient Greek philosophy.

Question

1. If this word is written with the influence of Aramaic language script and its definition as this word הלל is translated as "praise”, which is from Aramaic word, then the question is; Where is the “Hebrew”in this word?

Hebrew was originally written with a pictographic script similar to Egyptian Hieroglyphs, but when Israel was taken into captivity in Babylon Aramaic script of the region and used it to write Hebrew which was adopted Aramaic language. The Modern Hebrew script used today in guiding the modern day hebrews are in fact Aramaic—Greek in origin, and not Ancient Hebrew.

How researchers discovered the ancient Hebrew's language being written in pictographs in SINAI?

Dr. Alan H. Gardiner, Another renowned Egyptologist, studied these inscriptions in detail. He discovered that these Sinaitic inscriptions consisted of a total of thirty-two symbols. Because of the limited number of symbols Dr. Gardiner determined that this was an alphabet.

Gardiner was then able to easily identify this Sinaitic alphabet as Semitic because of the pictographic nature of this alphabet. The name of each Hebrew letter is a Hebrew word with meaning.
The first letter of the Hebrew alphabet is called the aleph, a Hebrew word meaning "ox," The tenth letter is called the yud or yad meaning "hand" and the sixteenth letter is the ayin, a word meaning "eye."

Dr. Gardiner found that the letters in these ancient Sinaitic inscriptions were pictures of the very names of the Hebrew letters. The image of an ox head (left) was the letter aleph, the image of the hand (center) was the letter yad and the image of an eye (right) was the letter ayin.
This relationship between the pictograph and the names of the Semitic letters, Dr. Gardiner proposed, proved that this was the precursor to the previously known Phoenician/Old Hebrew alphabet.

Once it was determined that the new script was Semitic, Dr. Gardiner, in 1916, was able to translate a portion of one inscription. Thus, Dr. Gardiner was able to translate:

HEBREW'S :AYIN
Meaning: EYE

YORUBA'S : ÉYIN
Meaning: EYE

Funny enough most Yoruba people ignorantly collapsed ÉYIN AND OJU as the same as EYINOJU( EYEBALL)The actual meaning is:

OJU: FACE'S FRONT VIEW IN TOTAL

ÉYIN-OJU: FACE'S EYEBALL

ÉYIN : EYE


How the meaning of Jerusalem came to be interpreted?

It is quite intriguing reading the explanation of someone like Reno, who claim Jebu- Isale as the name of ancient Hebrew land which is known in English world as ‘Jerusalem',when in fact, JERUSALEM is not the exact word discovered in cuneiform from Armana cuneiform. It took about Four hundred years later after the era of Joshua before David conquered Jerusalem from the Jebusites, annexed it and made it his capital And by the time the Hebrews had a say in it, the name Jerusalem had been long established,which the

Where was Tell el- Armana?

The name, Tell el-Armarna, "the hill Amarna," is the modern name of ancient ruins about midway between Memphis and Luxor in Egypt. The ruins mark the site of the ancient city Khut Aten, which Amenophis IV built in order to escape the predominant influence of the old religion of Egypt represented by the priesthood at Thebes, and to establish a new cult, the worship of Aten, the sun's disk.

What is evidence of the real or closely name of JERUSALEM?

The original name from, Tell el-Amarna tablets from around 1400 B.C. used "Uru-Salem" or “Uru-Salimum",“Ur-salimmu" for Jerusalem, which is City of Peace but before the era the original name, that sounded something like Urusalimum or Ursalimmu, was being known as the, City of Ugaritic god,which was an older name for Jerusalem, before it was called Jebus. Therefore, if one decides to Yorubanise the Ugaritic meaning, it means in Yoruba language, ULU ORISA MI(ILU ORISA MI), but one need more concrete evidence to proof it. In fact, there are at least seven different CUNEIFORM strings for writing /uru/, one of which means, "city, town, village, district" and another of which means "high, deep"


AS SIMPLE AS ABC, the Western researchers were able to translate the word as :

HEBREW'S :URU,UR,IR
Meaning: CITY,TOWN,VILLAGE, DISTRICT

YORUBA'S: ILU,ULU
Meaning: CITY,TOWN ETC

AKKADIAN'S :ALU
Meaning: CITY,TOWN






*Note*

Obviously, non Yorubas and some yorubas like myself and others who dim it fit to know these thing need do serious research so that one wont become a laughing stock among the well sponsored interested researchers in western world. My point here is that Reno need do more research before coming up with Yorubanisation of words which in fact is off the comparable meaning of the interpreted meaning. Beside, Yoruba language mingle with Ethiopians- Egyptians-Bantu-Aramaics and her foundational language which was Hebrew's. So these must be put into consideration before one's theory can be generally considered.



Cheers.

Torah:
Olivia you need to see my own work.
On this same topic, The true identity of the Yoruba rain 1, 2, 3. By Prince O. Jejelola.

On nairaland "true identity of the Yoruba race".

Prince, why did you name me Olivia ? A female name or what? Perhaps you will shed more light on it . Anyway, no problem but you and I share a name . However ,I have seen it and read your work. In fact, I downloaded it. Although you need do more work in the area of the linguistic angle in the transliteration of ancient Hebrew before yorubanisation of some Aramaic-Egyptian-Greek-Roman- language in understanding the way of life of the ancient Hebrews from that perspective because the ancient Hebrews lived in different places and through these relocation either through peaceful or forceful means,they picked up many words and fused them into their own language.

Thus,since no one actually know the original language of the ancient Hebrews but effort being made through discovery and interpretation of cuneiform,hieroglyphs, pictographs,which has helped the identity of the Hebrews,even to the extent of their original complexion.So,take your time in perfecting your work to a large extent.....

I wish you the best.

absoluteSuccess:
Thanks for your insights and constant interest in Yoruba history, may God continue to guide you sir. With due respect, I think you are oblivious of the meaning of the phrase "alagada ogun", let me share the meaning with you.

AlaGada ogun, means 'one wielding a battle dagger'. Dagger in ancient Yoruba is known as "agada", according to the dictionary of the Yoruba, edited by Bishop Ajayi Crowther in the 19th century. Evidently, the term has faded off usage if you are not familiar with it. Dagger used to be called agada, while knife is called obe, and sword, ida, blade, abe, while cutlass is ada in Yoruba respectively.

How do I know about agada? Well, a little troublesome boy was member of my peer group when I was growing up, his name is Ojo, he is an Ebira boy. There was an elderly man opposite our house found of using the panegyric oriki to tease him. So, when I came across agada in the dictionary, I could relate it to Ojo, my childhood peer. His parents were such a wonderful people, especially, iya-ojo (OyinOjo) to us as children.

You might have heard of the word "awon omo gunbe" before? You'll find gunbe flashed in "ikirun agunbe onile obi". Perhaps in the ancient time, as common with the journeying northerners or other wayfarers, going about with dagger is an ancient culture of self-defense practiced by the Yorubas of old as well. This also reminds one of the sicarii from the hebrew revolt against the Romans.

Ojo Iberu

Ojo was a Yoruba icon that wielded battle dagger in the foundation era. He became a hero/villain (aseburuku-serere) as one may put it. His memorial was tucked in the oriki-orile Awori, hence we are called "omo agbo dere". There is a story behind this, I will talk about it in the book i'll produce next year, God willing. Agbodere is the "agbo" that went away to the bush as "are". Ere (boa constrictor) is the totem of the Danhome and many other tribes in Nigeria. They are families flung over the plains.

The veracity of this story is such that, when you continue to track it, it will take you down to the foundation of Danhome, @Olu, I believe you did have some first hand knowledge of them, the word e-gun in Yoruba antiquity is political, hence it was meant to taunt the founding fathers who splinted from the ancient Yoruba stock to form another colony of their own. The expansionist Yoruba labelled them "infidel" or "e e gun". Gun is the word for stab, crush, smitten or comeliness.

From this is the word E'gun, as opposed to Ogun, meaning "comely" or "worthy". Alada is Egun's national language, a-la-da in Yoruba is a splinter or "matchet bearer". Then again, their totem is the boa constrictor, and they do have a sacred house for it called Dan-home. if I'm correct, alada gbe is also known as gbekon gbe, and their oriki is revealing, "wanganvi, pekonu, aloje vi, aloje mapeko" wanganvi means progeny of the warlord. "alada" is akin to "agunmenu", where "agunmen" is akin to "agunbe". The amazon weird matchets during the Yoruba civil war.

The name Ojo is one that the Yoruba brought from their wellspring, (oruko amutorunwa) 'ojo-kure, alagada ogun', meaning "Ojo of Kure, the brandisher of battle dagger". Hope you see that this definition finds expression in the oriki? However, the appellation to his name are pointers to the same direction of Yoruba roots: kure (Qurayza) and he is also called Ojo Iberu, which I claimed to be Yoruba for hebrew.

Alagada Ogun

However, my inquisition to your oriki is that, if "alagada ogun" line exists in your oriki, and also has LUUSI present in it, then Iberu is a true cognate with "iberus", and that's yet another possible place the ancients' scholars want us to see. This is because Ojo is said to be from iberu, which is akin to Iberus, which is Greek for LUSITANIA, (the land of LUSI), which is today Spain. This means that the Yoruba forebears were familiar with the Mediterranean coasts before their migration, thereby alluding to such remote places in oriki.

By this token, LUSI is a name from a very different epoch than you might want it to be, its like you want to attach something older to something younger, such as making "baba" (Lusi) an "omo" for the glory of the moment. That's okay, but maybe the word is "oruko amutorunwa", names that the Yoruba brought from their wellspring, used as mnemonic in place names. Please don't degrade the name as it might be our common heritage in your care. Some words look quite recent but could be as old as inception, if not older.

Attestation

Well then, "agbedegbede oyinbo" is an attestation to the understanding of the ancient scholars, who were aware that the place they were talking about is beyond the shores of Africa or of the realm of the black race, but of the Mediterraneans. Lusitania is said to be from Lusus, said to be identical with Lysa, which is also akin to Ilisa, a place name in Yoruba. Lisa is a chieftancy title in Yoruba (Lisa bara ogo), but let us restrict ourselves to place-names, as that's when history is invoked.

The rule is, you must not stretch the word beyond the inherent syllables, otherwise you crash into another maze of words. Lysa invokes Ilisa, which is akin to Ilu-Isa, Ilu-Osa or Ile-Sha: all the variants have something to do with the ocean, "Ijesha obokun remi". Ilisan is another one, Ilu-Isan Ocean-town, similar to "Phoenician". All shares connotative meaning, with linguistic bearing pointing to the sea.

Yoruba's Hebrew Mnemonic

Remi is "to cross the sea or river or water", which is what "hebrew" or "iberus" mean etymologically: to cross the river. By this token, Ijesha equally means i-je-sa, journeying on the lagoon, seafaring: ije-bu, journeying on deep sea: ijebu-jesha, journeying on deep sea and the lagoon. Semantically speaking, these two words were combined because they mean the same thing, just as you have it in ikoko-ibaba, i-ko-ko is the same as i-ba-ba, where oko is oba, that is, the husband and father. "Koro" is the word, but it changed to "koko".

finally, the Yoruba ancestors were seafarers, they see life experience from mariners perspective: "igboke-gbodo wa" meaning "our activities in life". But the literal meaning of that phrase is, "our journeying through the hills and the rivers". They use their predominant experience as reality of life when that phrase was coined.

Same word, different places

Hebrew as a word derived from the same source as iberus, which is Greek for the inhabitants of the iberia peninsula. Whats interesting about this is the fact that the word iberus equally came from iba (river) and the word is a true cognate with the term "Hebrew", meaning people "from the other side of the river". Both variants iberus/hebrew derived from the same source, Ur. Yoruba have affinity to Greek tongue than English, hence iberus is closer in transcription to iberu than hebrew.

Now, there were two countries, one got her old name by migrating from a source beyond river Euphrates, while the other got her name from similar attribute as the first, due to similar topography in her terrain, beyond river Eber. Iberus now settles as ebro, and the people were called basque, just as hebrew came to be so called because they look up to Eber (crossing river Euphrates) respectively. Iber is the root word from Ur that means 'river', which inform the similarity of the names.

In Yoruba, Abata is the word for swamp. Also, there were various places known as Iba, and a family known to trace their source to Eba, who also reference their origin as owonrin, meaning migrants. The Yoruba "migrant Eba" is a cognate with the hebrew "migrant Eber" from Ur/Orun. Both have migrant status to their Eber/Eba appellations. Likewise, river plays significant role in their names, as the oriki of the Eba family (through Isolo) says, "omo olomi-ni-busun, omo osun f'odo r'ori, omo oniporogun l'ode Orun" its all river-business.

Like the word macabre, which comes from Maccabees, Iberu, comes from Ojo-iberu as an appellation at the foundation era, the word has also been reassigned to mean "panic attack" (iberu-b'ojo, Iba eru, where eru is fear) in Yoruba, meanwhile, its history is not lost as there were elsewhere where the other variants of "iberu" survive in pristine lexis and structure. Ija'ya or Ifoya are the true words for fear. The quest was to downplay Ojo as a coward historically, and that affected the semantic value of the word attached to Ojo.

Ojo is from the Ibadan tribe of the Yoruba, so it said "ibadan nile Oluyo le, nibi ole gbe njare oniun" (Ibadan: Iba/Eba and Dan, a man of Eba from the tribe of Dan), another way of saying this is Iba Oluyo le. He was banished from Yorubaland at inception by Oluyo as a rascal, and was vindicated by those who says "njare oniun". There is something peculiar between Ibadan and Danhome. The mythical version of this piece is to be found in Olowu (oniun) and Olubadan altercation caused by Osun. I use the oriki approach instead.

Interrelationship of terminologies

Agada-ogun is the dagger designed for war. Agada is like back-spelling of "a dagger". I also think the word "itage" is a modification of the word "stage": this is because "itage" up till this day connects only to "ere ori itage", meaning "stage-play". Nothing else to my knowledge is associated to "itage" in Yoruba. To 'tage' is different, it means flirt with someone else, and because that suffix is available, we never suspected that itage is a loan word or a modification of stage.

Certain words in many cultures has common meaning and common origin, taken to places by people who separated from one another, while some are borrowed from one culture to the other through contact. It takes great insight to find such terms and gazette them in their rightful place. When such happens, it is a "proof of contact" that might be beyond the knowledge of the students of the recent.

@Olu, I think you said LUUSI had a sword that is traditional to your household? What about it?

That's Alada.

@Metaphysical, baba. This is your area of specialization, enjoy this.

@Olu/obalufon111, make peace.

Greeting to you,I can see a knowledge learned from you even if there are slightly or multiple meaning to a collapsed word, or error by commission of certain information that is available online which its reasons aren't farfetched.

Addressing this issue, I will employ the knowledge passed down through my late father, other relatives and self research that I learned some information from over the years. Alagada ogun is present in another people epithet but definitely, the meaning is different. So, starting from the collapsed word of ,‘Alagada Ogun' (ala- agada- Ogun),which I strongly believe it means something different from the alaga ogun that you mean because these people are not war mongers' but peaceful and shy away from the glimpse of the eyes of the public.

Trust me ,I have no intention to degrade the name but one need understand what led to the usage of the epithet .

Take for instance, despite the fact that noticeable changes are present in Yoruba spoken language which has always been a continuum. Lusi's people dialect atimes has in it a voiced consonant /g/, which can easily substitute for /j/ in the below example until 21st century change that affect written and plainly spoken Oyo influenced generally spoken dialect.

For example:
Oje(h)— Ogeh — ancestor reference name,great man, extraordinary person, masquerade, metaphorical for someone whose face isnt seen easily etc

Another noticeable one is /j/ a palatal semi-vowel sound normally replace the Yoruba letter (y) in lusi's dialect in the below examples.

Eiye —eje— bird

More examples

O— È

Oyon— Oyen— breast

O dabo — È da bo


1. Àlà
This word Àlà is said to mean different things if used as prefix. But streamlining it to the analysis that you shared as it connect to, agada (dagger). Prioritizing the meaning from my knowledge on yoruba language such as ; ‘power'-ful, in charge,to have under one's care, to owns, to be in one's possession etc


2. Agada'
The word ‘agada' as being said by you do have a meaning of being, a ‘dagger', according to the pioneer dictionary but one need to understand that Samuel Ajayi indeed standardized Yoruba language and substituted some alphabets sound to that of Oyo's be it vowel or consonants, through the Oyo dialect. Unfortunately, as you have said the meaning from the angle of what you know as ‘AlaGada ogun, as 'one who wields a battle dagger' presumably in war persecution, which is different from what I'm familiar with. In fact ‘Uda'—Ida is being known as (sword), abe(razor) kind of, Obe(knife) Oko—(hoe) etc. So, Agada is personally not a universal word in Yoruba land .

This is just inline that Lusi people follow the ancient ILEIFE pattern of Umale—Imole worshiping some ancestors,which is different from Oyo and their likes. For example, Sango is venerated in Oyo but Lusi's dont venerate Shango.

Another important angle to this Lusi's epithet is that the Oriki carries certain elements of descriptive ancestry of his,which sometimes are wrongfully posted online to fit in to what something else mean as it seems. The same way there is a difference between,what ‘IGUN' which can not be used as a sacrifice in the part of his own side of his ancestors and Obalufon's descendants that HELD ON TO ‘IGUN' as a bird that can be used as one uses Cork for sacrifices.

Fragmented LUSI'S DESCENDANT'S Oriki goes thus;

Omo afi akuko finfin/funfun bo Oré
Uté Igbo(e) ni yen bo Oré
Okè s'Ibo yen Igunnugu
Omo oke ri ile.....

Fragramented OBALUFON'S descendants Oriki in Efon Alaaye goes thus;

‘Omo Afigun rubo keru ba diye,'

Beside this, Oluigbo who claim direct descendant of Obamakin Osangangan said,apari( bald head ) can't be an Oluigbo. Strangely, apari are anciently referred to as,‘Igun'. And I have not been able to fathom,the said reason in Igbo- Mahin tradition.

Thus, this only confirmed Sussan Blier researched work which showed that there were two powerful different ruling dynasties at loggerhead,which the two orikis separately identify with .

Beside,some epithet, names, object, statement are used within the location of the speakers of Yoruba different dialects, because of their new found knowledge, continuum of the language, past events,reconnection to past prowess through migration and new Contact with another set of groups. The examples are :

1.‘ Kare O ba'mi'

Kare o ba'mi which is a response of salutation by an elderly person to a younger one after the latter must have greeted the elderly person in a respectful way in a solemn manner,which different from the ‘Kare o ba'mi,which is a epiteth adorn on a king, through praising him to show his overlordship and control as the lord over all in his kingdom.


2.Prefix ‘Oku'

Prefix Oku such as Okusanya, Okusehinde, Okusaga etc in Ijebu are not derived from ‘Okú', which is a dead person. They are derived from ‘Okù', the Ijebu god of wealth which corresponds to " Àjè, Oyo and other Yoruba god of wealth. Funny enough oro (wealth) is anciently older than (Oku and Aje)


3. ‘Ika'
The name ‘Ika' (omo owo)which means finger, and an Owu descendants town is different from Ika , being wicked. Funny enough there is a legend on this name.

Ika myth in Lusi's case

A legend say about a group of people who bore a name as IKA who OLUSI, his descendants, and their followers met in a location they journeyed through. These IKA people were said to be very barbaric and oppressive in the shared location, to the extent that they could slit open the belly of any pregnant woman over frivolous reason, such as over an argument on what she would give birth to(power drunk). Thus, these people became a terror in that environment that war ensued between the Yoruba group and the said IKA people,which led to the extermination of large chunk of these people while others fled the environment. My presumably location is the ancient Ipole Owu ,which is somewhere in between Eyinta— Erin Ijesha. This is because Owu people were very terrifying when the were powerful clan in around 14-17 century. Perhaps, this is where IKA (wicked) emanated from!. Today, there are two Ika groups,namely Yoruba Ika and Ika( sub Ibo clans).


Lusi's main UDA—IDA (Sword) as being wielded on the war front to fit into ‘Alagada Ogun' ?

No, I dont know or didn't hear of such despite the fact that the Oriki says'‘ Omo Okè ri Ilè —Ala* j(g)a *da* O* Ogun.So,pronunciation and posted info can be ignorantly detrimental and confusing atimes because,Lusi's swords represent the insignia of his office and royal bloodline of Oranmiyan. So this particular sword is not easily seen or used in public because of the prowess and the myth attach to it except on Oré Olusi day .

Another myth says, at the conjure of certain epithet, praises or certain spoken words,if pointed at anyone ,the sword can dry someone's blood without slitting someone or going close to such person be it he or she dies at the sight of the sword.This sword is not an ordinary ceremonial but a powerful insignia sword which sometimes it is brought out to show its authority,when olusi appears in full regalia. It is pertinent to say that the sword won many Laurel to its kitty in many places from the land of Ipole-Ikole-Ado Ekiti emure -Gambari-Akoko Edo land while fighting on behalf of Yorubas or external aggressors. And because this,they have an Epithet also, which says,

‘omo à sè orè f'éni lài (máà) gbáà éjé'........

Funy enough,Derin Ologbenla did that when he saved the Ekimogun King's dynasty of Yoruba ancestry from extermination by Edo warriors- local chiefs conspirators in around middle or thereabout 19th century. And after the rescue,naturally, most rescuers' leader usually take possession of the throne through intermarriage with the princess of the slain king but instead, he moved back to OkeIgbo.ven at it,these people in question are too deep in the knowledge of the four elements of the world; air ,earth, Fire and water . Incantations of which oro—asé(word-seal) were their major strength. A typical example was a descendants of a renowned warrior Adulojun in Ekiti,who was a senior officer during Obasanjo-Shagari era,who wanted to take part of Lusi's descendants vast land in Oke Imesi,and the information got to a descendants of Lusi, called nickname as ‘Ba Alujonu'(late). The man went their ,did some incantation and placed his hand on the working tractor, not to work again. Loo and behold, the tractor didn't work since then and remained in that spot.The senior officer fled for his dear life.




*Note*
I will reply to others raised point in due time.Yet below is the description of the swords



Cheers.

Obalufon:
obalufonIII.. WHAT ARE YOU TRYING TO PROVE ..YOU ARE CAUSING MORE DAMAGE TO THE IMAGE OF ILE- IFE THAN GOOD . I KNOW YOU MIGHT ABUSE ME TOO BUT I WILL SAY THE TRUTH .YOU ARE DESTROYING THE SIGNIFICANT OF ILE-IFE AMONG YORUBAS... ARE YOU TRYING TO DEBUNK THE ROLE OF IFE-IFE ..ILE-IFE GAVE BIRTH TO ROYALS ?..IS A KNOWN FACT THAT ALL ROYAL BLOOD IN YORUBA LAND CAN SOME HOW TRACE THEIR LINEAGE TO IFE ..BABA MI ALAYEMORE WAS A KING IN EFON ALAYE BEFORE RETURNING BACK TO IFE TO BECOME ONI THE SECOND TIME AFTER THE DEATH OF ORANMIYAN.. ...I'M IFE MAN AND A ROYAL BLOOD TOO I BLEED FOR IFE DURING THE MODAKEKE /IFE WAR I FOUGHT ALONG LATE BROS YEMO ..AND CAPTAIN ..1999 I WAS AMONG THE SQUARD LEAD BY MY UNCLE A RETIRED ARMY COLONEL- THAT FOUGHT GALLANTLY WHEN THE MODAKEKE INFILTRATED THE ELEYELE AREA LATE IN THE NIGHT APPROACHING OBALUFON BURNING HOUSES KILLING INNOCENT PEOPLE THEY ALMOST OVER RUN IFE WE HELD THEM FOR HOURS BEFORE REINFORCEMENT FROM THE INNER IFE REGION ARRIVED TO SAFE THE DAY.. I ALMOST LOST MY LIFE BUT MY RIFFLE NEVER LET ME DOWN..GOD FORGIVE ME

Please drop it. Hence,I will not engage him anymore, in whatsoever way on this issue. Forgive me,if I overstretches what I wouldn't want to do from the beginning but he pushed me to it because he Lied. Sir,I will do what God ordained me to do to make YORUBA RACE THE MOST ADMIRED PEOPLE ON EARTH....I respect you and hold you with great dignity....




Cheers...

obalufonIII,blame yourself for this disrespectful attitude for A SON OF ORANMIYAN BEADED CROWNS FROM 14TH CENTURY......I am direct descendant of Odelu Ikanbi — Ajamaiye or Aja-mu-laayè . Below is the response of Ooni Adesoji Aderemi to Alaafin OYO ON THE PERSONALITY OF SOOKOS....All readers should Enjoy reading it.


The Afin,
lle-lfe,
Nigeria,
30th July, 1976

Alaiyeluwa,
Oba Lamidi Olayiwola Adeyemi III,
The Alafin of Oyo,
The Aafin, Oyo.
“My dear Alafin of Oyo,
Thank you for your letter Ref. No. APO. 80/4 dated 27th July, 1976 on the issue of a beaded crown to the nrw Sooko of Itakun, Ikire.

His Majesty Late Sir Adesoji Martins Tadeniawo Aderemi I with his Chiefs in Council
I must say that this is no less a news to me than it is to you although I was aware that at the request of the Sooko of Itakun, Ikire concerned, a number of Sookos from lle-lfe went to Itakun to rejoice with him on the occasion of his installation merely as a Sooko.

A Sooko is a member of royal family in lle-lfe and being a member does not, by custom and tradition, entitle him to wear a crown, beaded or otherwise. There are a good number of Sookos in Ife Division. None wears a crown. Traditional ceremonies at installation of a Sooko consist merely of a white cloth in form of sash being wound round the head and not of wearing of a crown.”

I said that the issue is a news to me as it is a surprise because it only came to my knowledge through the press publication you referred to in your letter. I made up my mind at once to call and am calling the Sookos in Ife for explanation, and severe reprimand by me for allowing themselves to be associated with an occasion of an illegal wearing of a beaded crown by the above named Sooko.

Finally, I wish to refer to my speech made at the conference of Obas and Chiefs in Ibadan in 1959 which you have quoted profusely and to restate and assure you that I still stand not only by it but also by any other statements I might have made publicly at any subsequent meetings of the above conference or Council on the vexed issue of illegal wearing of beaded crown by Chiefs traditionally not entitled to do so.
Yours sincerely,
Signed..


ONI OF IFE.
NB: As a result of Oba Adeyemi’s letter, Oba Aderemi stopped the Sooko of Itakun from wearing the beaded crown.


My Submission....Learn to be an Omoluabi...According to the definition of Professor Wande and Professor Sophie Oluwole

Professor Wande Abimbola,former Vice chancellor Obafemi Awolowo University and a Babalawo,describe, ‘Omoluabi'as ‘ to exhibit and demonstrate the inherent virtue and value  ‘iwapele',where iwapele ,a contraption of two words—iwa ; character or behavior and pele; gentleness-means a gentle person with lofty character.

Sophie Oluwole,an emeritus professor of philosophy, conceptualized ‘Omoluabi' as a person that is given to deep knowledge ,wisdom and self descipline.

obalufonIII, blame yourself for this.....Below is a letter written to then Ooni Adesoji on SOOKO...

A correspondence between Oba (Dr) Lamidi Olayiwola Adeyemi III, Alaafin of Oyo and Oba (Sir) Adesoji Aderemi I, the Ooni of Ife in 1976, on the SOOKO of ITAKUN in IKIRE in the attempt to wear the mystical Great Beaded Crown.

“A CHARACTERISTIC DISPLAY OF ALTERNATIVE DISPUTE/CONFLICT RESOLUTION PROCESS EMPLOYED BY THE ALAAFIN OF OYO IN RESOLVING CONFLICTING ISSUES IN YORUBA LAND IN MODERN DAY”
27th July, 1976 Alaiyeluwa,
Oba Adesoji Aderemi,
The Oni of lfe,
lle-lfe.

My Dear Oni of Ife,
BEADED-CROWN ISSUE

My attention has been drawn to a publication in the Sunday Sketch of July 18,1976, Page 2, showing the installation of Oba Mudashiru Akinloye Oyekanmi as the new Sooko of Itakun, Ikire. As it can be seen in the photograph, the caption reveals that some Chiefs from lle-lfe gave the Oba a beaded-crown on your behalf.
As you are aware, the issue of minor chiefs wearing beaded crowns has generated hot controversies which prompted the government to enlist the support of leading Obas to give it some guidelines on the matter in order to arrive at a wise judicious decision on “who is who” among crown-wearing Obas in Oyo State.On the other hand, you will recollect that apart from the Council of Obas facing the problem posed by minor chiefs scrambling for beaded crowns, it was your good-self who told us in one of the meetings of the Council of Obas that you are the only ruler in Ife Division who is traditionally entitled to wear a beaded crown.

From a careful consideration of the photograph in question and the timing of awarding of a crown to a minor chief under Akire of Ikire after telling members of the Council in their meeting that the Akire himself has no right to wear a beaded crown, it appears to me that an elder Oba of your high position has reduced the burning issue of beaded crowns to a thing similar to awarding a contract to a contractor of one’s liking irrespective of qualification and expertise for the job.
Personally, I do not think you are helping the issue if you sent your Chiefs all the way from Ife to install a Chief with a crown when the leading Chief- the Akire – in the area has no crown. Iam requesting that when next we hold our meeting, you should assist us to get a list of all minor chiefs who have received modern crown from you.

However, let me draw your attention to what you said publicly at the Conference of Obas and Chiefs in Ibadan which took place between 7th and 9th of May, 1959 concerning the vexed topic of indiscriminate wearing of beaded crowns by Chiefs who were not entitled to do so. Before I quote you, I should say here that those of us fighting tooth and nail now, to preserve our fathers’ traditional dignity have seen in your 1959 endeavours on beaded crown issue, a befitting struggle championed by you to nip in the bud the germination of a deadly seedling among edible ones. Surely you must have got some historical record to support the crown you passed on through your Chiefs to the Sooko of Itakun. In order not to keep us in the dark on this, it will be praise-worthy if you can let me have the history for my perusal and understanding.

As I said earlier, you said in 1959 viz:-
“In the course of our deliberations at Benin City last year we touched on, the question of indiscriminate award of spurious titles to people by the Obas and Bales as also of illegal wearing of crown by chiefs who were not entitled to do so. It was hoped then that the Council, now Committee of Obas and Chiefs would be able to deal with this matter in their meetings during the year but circumstances did not afford it an opportunity of meeting until shortly before this Conference just in haste to give decision on very urgent matters and to discuss some bills. I regret to say that during the year, there have taken place many illegal wearing of crowns in, for instance Oshun Division, llesha Division and in other little known villages of the coastal district. At llesha I gather that it has caused some bad blood.

You will agree with me, gentlemen that it is a serious lapse in our custom and tradition for a chief to dare to put on his head a beaded crown to which he has not succeeded! What glory, what honour is there in a crown which one’s father never wore, never bequeathed!! Those who persist in wearing beaded crown unlawfully may one day be called upon to surrender them; I can only advise them to discontinue doing so before they are compelled to abandon them: I also feel to warn those who are just thinking of wearing crown illegally to try to have some confidence in themselves. They should cease to suffer from inferiority complex. They should try to have the courage to restrain themselves from following the path of perversion – No amount of distortive history can right what is fundamentally wrong. Don’t let us deceive ourselves, it is not the hood that makes the rank: it is not beaded crown that makes an Oba. For instance, you have in the hierarchy of chiefs great rulers such as the Olubadan of Ibadan, the Shohun of Ogbomosho, the Timi of Ede to mention just a few who never wear a beaded crown the fact is that non-wearing of beaded crown by them does not detract a jot from the importance and the dignity attached to their titles and their personalities.

Behold the Timi of Ede any day in his Akoro headgear which is the proper thing for him to wear and you find a dignified ruler who is very confident of himself and his ancient title: the same ‘holds good for the Shohun of Ogbomosho who has never bothered himself about the beaded crown which his village heads have made so cheap. And what of the Olubadan of Ibadan, head of more than three quarter of a million people; his dignity, indeed his greatness lies in his simplicity. A word is enough for the wise.”

My dear Oni, this stand you took in 1959 is still today as valid as it was then. In fact, it is more valid because of the present chaos associated with spurious wearing of beaded crowns by unqualified chiefs.
I have just laid my hands on the ‘Divisional Officers’ Returns on the wearing of beaded crowns by the traditionally entitled Obas in Oyo State’ Ref. No. CB. 201. On page 2 of the document No. 6 under Oshun South Division, there are six names of traditional rulers forwarded for consideration for beaded crowns. And apart from Oluwo of Iwo and Olowu of Owu who are I regarded as historically and traditionally possessing beaded crowns, all other rulers from that I division are regarded as Bales, including the Akire of Ikire. To have donated a beaded crown to a chief under Akire, no doubt, is bound to complicate this matter now and in the future. Please let me know the traditional importance of the beaded crown given to Sooko of Itakun in Ikire.

Yours Sincerely,
Iku BabaYeye,

Signed.
OBA LAMIDI OLAYIWOLA ADEYEMI III,
THE ALAAFIN OF OYO.

obalufonIII, emi gan gan ni Omo ari ote ma beeru....You will delete your moniker because you have no respect for history nor willing to be humble enough to learn like a true Omo Oluabi...Below is a screenshot again for the readers to see that defied-Lusi wore beaded crown but YOUR OWN ORUNTO SOOKO AND OTHER SOOKOS,WHO ARE RELATED TO ROYAL HOMES IN ILEIFE WHEREVER THEY MAY BE LOCATED IN YORUBALAND DON'T WEAR BEADED CROWNS FROM HISTORY because they are BAALES...

0balufonlll:
Lol you are one hell of a thicko.

You don start with name dropping. Oya what does Ilode mean and what role does it play in the oriki?

Mr .man you are a liar from beginning, so why would I engage you on ilode?So you cant pick up the book to read and learn about the true historical account of Efon Alaaye? Perhaps, you will tell us who and who fought against each other so that diversion of history can take place. Olodo..You, that do not know anything but lies . After all, you claim, ‘igbode', Ipole and Ijana are in IFE .. You even went far to an inconclusive deep info of my ancestors history, without carefully studying what you read . How on earth do I need take you serious when you don't known ,what it means TO LEFT ILE IFE WITH TWO BEADED CROWNS? Oniranu........Go study jaare...

0balufonlll:
Lol you are one hell of a thicko.

You don start with name dropping. Oya what does Ilode mean and what role does it play in the oriki?

Just imaging?

0balufonlll:
LOOL.

Here you go, both of you.

Go read the book on Efon Alaaye because you have a problem. Are you blind to see ‘Ilode' in the Oriki of Efon Alaaye? I am tired of your ignorance....The founder of Efon alaaye is Obalufon Aleyemore.... Period. Your stupidity even went far to down play two beaded crowns of my own Olusi that's defied as one descendants of Lajodogun. This your arrogance to have disregard for history,to the extent of calling his ancestor a Warriors under Oranmiyan? ..... Gosh! .. Your are very foolish in your knowledge to failed to realised what history got to say to us as regard a beaded crown talkless two beaded crowns ...Have you suddenly forgotten who can wear beaded crown or what role beaded crowns play in yorubaland ?........ ...Trash

As usual, liars will rot in dismay .........

A book was launched many months ago in Efon Alaaye,which acknowledged Efon Alaaye town as being founded by an Ooni called Obalufon Alaayemore. And On this faithful day of the launch,
Ooni Ogunwusi relives Yoruba history, culture at Efon Alaaye's book launch:

The book is a collation of Yoruba oral traditions.And It investigates the claim of the Efon Alaaye Kingdom to ancestral connections with Ile-Ife, the cradle of Yoruba race and civilisation. The 1,420-page book chronicles the exploits and sacrifices of the Obalufon Alayemore who was the third Ooni, who vacated the Ife throne for his brother, Oranyan who returned from Oyo on the death of his (Oranyan’s) brother.
The book was written by Prince Adelegan Adegbola while Prof. Biodun Adediran reviewed it. Founder of Afe Babalola University, Ado-Ekiti (ABUAD) Aare Afe Babalola was chairman of the book launch while former President of the Nigerian Bar Association (NBA), Chief Wole Olanipekun, was the chief launcher....

absoluteSuccess:
@Olu,

Please what do you know of alagada-ogun? I mean, the word as it comes in the oriki. I found out something about the Yoruba oriki, they often tucked the names of heros and villain in the same oriki if both were contemporaries.

Names of heroes are only tucked into Oriki for ancestry reason and pride though supposed enemies are spited in it atimes. For instance, when Obalufon Alaayemore fled and at the formation of Efon Alaaye in Ekiti has an Oriki through his descendants that says,‘

Omo Alalede aimowo gba, toni ki won mu osa kotu a gbale oun ‘Omo Afigun rubo keru ba diye '..... Is this referring to the Iyas? ? ? I dont think so . But let me read your opinion

My opinion is that Obviously, the Oriki is at loggerhead with Oranmiyan and his descendants which is evident in Ooni's Oriki,which says,

‘Omo igun gbebo – mo re igbode
Omo igun la gba
Omo igun la je
Omo igun kogokogo lorule
Igun ile rin-in gbebo'......is this not showcasing prowess and pride of Igunnugun as a bird that is dreaded which is a taboo to be killed? There is more to Yoruba words in Orikis as it convey certain information that its meaning can be unravelled.

Meanwhile words do look alike but have different meaning in the same way Ogun(war) and Ogun (man of valor) are different entirely, which is the reason deciphering word or names and places is easy for a careful reviewer of Oriki's similarity in all of these communities and people with such epithet

My take on etymology on the supposedly ‘Alagada':-

Looking at the word in a loosely manner,the word seemingly fit in to description of someone who is :

1. Probably related to a personage that's linked to the defied Ogun( man of war) through ancestry worship of the ancestry of man of valour

2.Linked with Ogun(war) who remained victorious at all times.

One of greatest blunder by some people is the inablity to learn from well researched works that have even taken care of meaning of yoruba names even with many errors through omission or commission. Take for instance, ‘Ogun-usi' or ‘Ogun-wusi' does not mean,‘war germinates' but (man of valor has increased),which is different from Ogun(war). In the same manner, Olusi or Oluwusi doesnt mean, ‘ Lord germinates', but (kingship has increased). Despite circumstances of people's birth,the ancient Yoruba carefully crafted yoruba names according to lineages such as Kings descendants(even with problematic birth through IFA consultation), Priests descendants, votaries, chiefs descendants, citizens, slaves etc.

On my ancestry link to anyone who is called, ‘aLagada'

As far as I know,Oore is the core worship of Olusi and his reigning son wears the princely beaded crown and fully dressed in Olusi's Regalia in the town, at the time of the festival. So,Alagada does not fit to my ancestry because my house don't take care of Ogun shrine per se through historical and oral account. The custodian or PRIEST of Ogun shrine is the one in charge of it and they exist separately and are descendants of the families of AFORO. The same way for Adifa/Onifa, does for IFA, The same way for Lanroye's PRIESTS who are descendants of the families of AGBO etc. So non do I know of the villain or Heroes' angle that may be linked to me but you may shed more light on what you know Sir.



Regard

HOW IS OLUSI DIFFERENT FROM THE USI FOUNDATIONAL HISTORY ?


OLUSI HISTORY
Olusi and his contingent journeyed through Ijesha land to Ekiti areas where they settled for about 301 years (1418 - 1719 AD), their contact with Ekitis greatly influenced their culture and dialect, as what they called cultural dance today is nothing but that of Ekitis. Some times, they were at Ikole area (their warriors, at a time were busy fighting wars at Imesi-Alasigidi) and later upon the directive of the Ifa oracle, they resettled at the Emure Ekiti area


USI HISTORY
Usikorode left Ile-Ife ......... The journey took them to parts of Ijesaland, particularly Imesi Ile and Ibokun,Igbomina etc where till this day, there exist similarities in the worship of certain deities in Usi, Imesi Ile and Obokun.


Olodo lasanlasan, does not even know I have apportioned vast land in Imesi that belonged to my ancestor. Please continue in ignorance and Falsehood over my ancestry. Oh continue to take PARACETAMOL OVER MY ANCESTRY...You see,it is because of people like you our history is intact .obalufonIII iis a Phd holder in ‘lrology'

0balufonlll:
Baba @Absolutesuccess, I swear, I feel like I have just had the greatest trolling done to me in my entire life.

1. Usi-Ekiti history is unconnected to Olu’s hometown, Owamilere/Okaland. While Usi Ekiti is in Ekiti state, Olu’s town hometown is in Ondo, Akoko extremes. Also, Usi Ekiti is well defined and nowhere does it say the people of Usi Ekiti hador have any connection with Olu’s people of Owamilere/Okaland. See:

Do you see from the above that Olu lifted the history of Usi Ekiti in Ekiti & made it the history of his hometown, Owamilere/Okaland? The history of Usikorede ended with the founding of Ido & Usi towns, nothing else beyond that.

Can you see that alaye Olu has intentionally presented Usi Ekiti history as that of his?

2. See this excerpts about Olu’s town:



From the above, baba, do you see that this man’s history is far different to that of Usi Ekiti? His town isn’t even a single entity with a stand alone history. His town is one of several fragmented groups from Okaland with their histories tied into one another.

4. Please look at the one last exceept posted below.

This Olu’s town has had less than 15 kings. His town is a 15th century creation. And whatever itis Olu was looking for online, he tried to lie by pegging the history of his town to Usi Ekiti which had nothing to do with his town. Also, he for whatever reasons known to him denied the ties of his town with Emure. Do you actually see also that Olusin was a title that came into use in 17th century?! There are so many things wrong but I’ll pause for now.

I hope you see my perspective and the falsehood Mr. Olu has been pursuing & feeding this page with. This may be my last post on this nonsensical issue but still, everything I wrote about Luusi being a woman from Oramfe lineage & gave birth to children at two different lineages - I have documents to back it. And that the family compound called Olusi/Owalusi that was/is under oranmiyan’s captain known as Eede, the ancestor of Akogun/Ikogun line & thus, they are under the Oranmiyan group at Mopa/Ita Akogun playing market related roles at Oja Ita Akogun & priesthood under Eredunmi, the Oranmiyan priest still stand.

Olodo rabata continue...

1.where is Igbomina located?

2.Where is Ijesaland located?

3. Where is Ipole located?

4. Do you even know the meaning of Ijana at all?


Éku'ro tita. Liar of all time... Mr. Eédè ,continue to disgrace yourself with your lies . Oluwusi that existed through the loin of Lajodoogun is the one under Eédè. Obviously, you didnt know Olusi descendants back and. forth to ILEIFE. At the glory of IFA Consultation Esinmirin was fetched and used for sacrificial purpose and some poured in to one of the stream which was renamed in their present abode.

But wait, what is your history OMO ORUNTO? BELOW IS HOW USI EKITI WAS FORMED . MOCKING YOU SERIOUSLY......Iranu

hayoholla:
mr Olu317, absolute succes. I stumbled upon this short attachment online about the true Hebrew. this author showed how words with similar cognate can be stretched and collasped to produce a new word. The attachment is 93 pages long. it will surely excites you

Reading through the authored work by the said man,has some challenges to it because of the style used by him. Depsite the effort of his work at yorubalization of the list of names and words he actually posited as having cognates with ancient Hebrew. So, there is serious work to be done by him to proof his point.

Let me quickly say here,that cognates match of words must be carefully be followed through the methodology that include,homonym,closely or loosely related shared words that are ancient Hebrew Researchers are reinventing to match the ancient Hebrew, which was a different spoken language in the ancient Hebrew laand in the land of ‘ Ur' or ‘Orr'— Ai in Ancient Israel in Middle East,which is not of Roman-Greek origins,which is the current root words of modern spoken Hebrew language in Israel . Mind you,many authors on history claimed that Yoruba lived inbetween Egypt and ancient Hebrew. Even at tbis, linguistic evidence was posited by Olumide Lucas, Philadé Leo claimed that Yoruba had cognates with ancient Kemet-Coptic Egyptians.

Therefore, a lot must be put into consideration from the angle of the author before such work need be posted or authored because of critics that are willing to verify the claim thoroughly with prying eyes of condemnation. Furthermore, his work is good but he needs citations of ancient Hebrew researchers works, literature, ancient Hebrew dictionaries etc. to hit stamp his work for future references.

Stay bless.

0balufonlll:
Lie? You sit behind a computer playing conjectures while I am here moving around. If you are in doubts, have Obalufon call his Uncle the Obalara to verify if he saw a car driving into the palace grounds yesterday and those who were in it that he greeted.

1. Luusi is a faceless woman? Come to Ife make we carry you go her agbo-ile.

2. There are several Ipoles. At least I know where Igbode is or should I say was?

3. The question is, was Debooye ever an Ooni?

4. Moropo gave birth to Giesi. Giesi gave birth to Agbedegbede & Debooye. Through Luusi. Luusi did not stop there, she gave birth to other people in certain compounds here too.

Whatever it is, you do not know more than Ife people especially those in the Ile-Monle class. You sit there & distort names & words. This is all you have. You have bent Ladejogun/Lajodogun to Alagada ogun; you have bent Ajamaye to Ajalaye, you have bent Orayigba to Oragbaye, you have bent Olu Usi aka Olusi to Luusi. The basis for your claim is the distortion of words rather than realistic historical facts.

1. Stop making mockery of yourself. Distortion indeed! And a whole government web link gave information on Luusi/Lusi/Usi..... Perhaps you need find out the meaning of the name Olusi -luusi -Oluwusi to start with As I have expected, you said, Lusi didn't exist in ILEIFE but LUUSI did . How come the ILÉ OLUSI/ Omo Olusi compound in ILE IFE and not ILE LUUSI as you know all history? Isn't it even childish doing such to score a cheap point? Meanwhile I am not done with you because Your GREATEST MISTAKE is that ILEIFE has a piece of information based on migration ,especially with kingly regalia and migrants Princes. In fact the BEADED CROWN IS THE MOST RESPECTED OF ALL CROWNS. Do you even not know a kingly worn beads at all? So Deal with it . Furthermore,kindly do the honor to furnish us the the female's LUUSI's ANCESTOR's Oriki or Did she fell down from heaven without patrilineal lineage ? This is what I expect you to do by posting her so called ancestors Oriki. QED

2.Here we go again, Oga the pioneer Ipole abode existed in the past and recreation of the name became a factor because of many reasons! Well Ipole is different from Ipole the same way a peculiar Igbode is different from Igbode ....And you know the place where Igbode in Ipole was or is ? Ipole indeed ....Continue Little do you know that that the original piece in the DOCUMENT didnt mention IGBODE but ‘Giesi Rejana ,Debooye rePole Omo Luusi' . Continue Mr. Interpreter ......... O o tì mo mèmè
Names are contrapted for easy usage so whether it is Lusi or Luusi or Oluwusi , he lived in the ancient Ipole for a long time because history back it up....So continue.......Perhaps you need to know,Ibarapa is also in Akoko ,the same way it is in Oyo state.. . Oh! Ooba is also in Akoko as being found in Oyo state and other location with inclusion of Akure axis etc , Esinminrin is in Akoko as being found in ILEIFE.I. So continue

3. Are you asking me whether Deboye was an Ooni or not?nConsult your source..After all,the most important aspect in the family tree showed a female descendant of —Debooye is established as (Female) before —Agbedegbede . Cant you read simple ancestry tree? Truth can't be kept in secrecy , so deal with it because you brought up this mess upon yourself.
Kindly visit Owa Obokun, because Lusi had footprint in this town . The ancient Akoko( ancient Igbomina axis) ,Ikole,Ado, ( go ask for the war he prosecuted overthere) Ipole ( where Odelu Ikanbi and Adagba history also existed), go to Oke Imesi etc to verify , and visit his descendants at Agbodo, Iju in Lagos,. So that you can proof me wrong!

4. So the same way Oranmiyan gave birth to Lajodoogun is your theory? Continue Mr, fact finder........ So you think Lusi gave birth directly to Orimoalaade? Continue..... The tree show Agbedegbede was a descendants of Gieesi through Lokunbinrin's female's link. So Stop distortion of truth. Or did the encircle female descendant in the lineage tree of Giesi of Ojee Lokunbinrin didnt exist? Perhaps, you have a tactics to say otherwise. After all, Ojee Lokunbinrin was a descendants of Giesi. Or were you there when Agbedegbede was born? Do I need to post the well documented account of the period of reign of Lokunbinrin again and again in comparison to Agbedegbede's ? Sir I have no strength for repost of facts that litters in different quarters.

5. So that Orayigba and Oragbaye has become an escape route? Smh ....

That Ajalaye or Ajamaye does not exist? Continue...
Ogeh and Oje/Ojee is now a lettering problem for escape route?

That, Omo Oke ri ilé and Omo Oke is now different?

That ,Odelu Ikanbi and Omo Delu Ikanbi is different ?

That , Adagba and Adagba is different ?

That Omo Owa and Omo Owa is different?

That a 's account that did a research with its error of using alagado Ogun and Lajodo Ogun is now your strength? ....

Continue using typography errors as a shield when ,information abound. Little do you know not who you're dealing with....

Is this Oriki about a faceless woman that is linked to Ojaja I ?

I ask again, Is Ipole now also in Ileife ?

Was Ooni Lokunbinrin Debooye a woman now ?

Why is a female represented as (F) an ancestor of the lineage to Agbedegbede?

Cant you see the female descendant of Debooye encircled in the screenshot that had been posted.


Continue in your lie...

Lies Lies Lies Lies from the pit of hell.....Do you know my ancestors Oriki more than I or my fathers ? That isn't my Oriki ...Oga . Continue

So Lusi is different from Luusi? All in the name to make a point ......You try

And Lusi and Luusi has now become homophone? ........Perhaps the same way Oranmiyan and Oranyan is homophone? Continue

Luusi, has become a female in the line of Ojaja's Oriki ? If so
Why was oragbaiye's mother's name not mentiond instead of Debooye's female descendant as matrilineal link of Agbedegbe's ? After all, female ancestor of Agbedegbede was the matrilineal that was seen at Ipole ?

re-Ipole is no more going to Ipole? Perhaps Ojaja 1 teleported himself back to the past to be associated with your own Lusi .....Continue

Is Ipole also in ILE IFE? ...Continue


So, Lusi's crown came down from heaven ? Continue


Is Lusi beaded crown from Ileife fake since 14th century? Continue

So you not know there are towns that have names and oriki as a replica in new land found as a memory to their migration? Oga ...there are many Omo , Omo Ilaorogun , Popo,Ibarapa, Ooba, Akoko in part of Ondo and Osun ,Kwara states respectively ......Continue


So Ila Oragun descendants wasnt known as Akoko in Igbomina axis? .....Fixate your eyes in new Akoko .....Continue in your ignorance

If you want Lusi's oriki,come to where I am and not your fake one you posted because that's not my oriki........ Continue

So you don't know peculiar names are of Royal, Chiefs in the olden days that were different from common people? Continue....

Omo ‘Odelu Ikan-bi' isn't anymore the ancestor of Ooni Ogunwusi? Continue...

My submission is that this guy is a distorter and he knows nothing about information of people's ancestry in ILEIFE that had been studied and documented .

After all, I have shared part of Lusi's Oriki but yours, we can't find Mr. Lie Lie...... Well done ....

.........