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Seven orisa treated together: the farming orisa, the hunter who became a river, Sango's other wife and the ear narrative, the orisa of wealth, the sea, the hunter of Ketu, and the one whose diaspora identity diverged furthest from his Yoruba one.

The beaded crown and what it does constitutionally, why the king's face is veiled, the birds at its apex, the beads themselves and their trade history, and the men's workshops that made them.

The oba and why Yoruba kingship was sacred and constrained at the same time, the chieftaincy title system, the palace, the town council, Ogboni as judiciary and check, and how a king was actually removed.

The Ọ̀ọ̀ni lineage from Adéṣọjí Adérẹ̀mí to Adéyẹyè Ògúnwùsì, Aláàfin Lámídì Adéyẹmí III, the Aláké, the Awùjalẹ̀ Ṣikirú Adétọ́nà, the Ọba of Lagos, and how the office of ọba actually works in modern Nigeria.

A single table of significant Yoruba towns with the title of the ruler, the state or country, the subgroup, and a one-line note, assembled from the sourced entries in this section.

How a Yoruba king's ritual duties as sacred mediator collide with his personal Christianity or Islam, and how Nigerian statute and constitutional law have tried, and largely failed, to settle the collision.

An analysis of how traditional Yoruba dress signals social rank, political office, moral character, and ceremonial occasion through textile hierarchies and sumptuary restrictions.

Sourced Yorùbá proverbs on the ọba (king), the olóyè (titled chief), and the obligations, dangers and limits that come with holding power over others.

Thirty-eight Yorùbá proverbs on the crown, the throne, the palace and the offices around them, on what a king owns and what he cannot forbid, and on how a person is placed on a throne or kept off one, presented with the original, a literal gloss, a named translation, and the situation each is spoken in.

The political, dynastic, and institutional history of Ìlá-Ọ̀ràngún, the paramount urban center of the Ìgbómìnà Yorùbá, from its Ifẹ̀ origins through dynastic schisms and warfare to the modern era.

Scholarly analysis of the river deity Oba, her historical cult centers, liturgical poetry, mythological narratives, and transatlantic divergences in Lucumi and Candomble traditions.

The dual position of Odùduwà as primordial creator deity and ancestral progenitor of crowned Yorùbá monarchs, including historical debates, ritual offices, and Atlantic transformations.

A comprehensive scholarly reference on Ọ̀ràǹmíyàn, examining his theological domains, royal historiography, ritual titles, priesthood structures, monuments, and transatlantic diaspora divergence.

The sacred conical beaded crown of the Yoruba monarch, examining its physical construction, metaphysical architecture, constitutional status, and museum provenance.

Seven further divinities' praise texts, from the ancestral founder to the deified river of a jealous co-wife, including two conflicting sources for the goddess of wealth.

The procedural hierarchy, judicial venues, appellate processes, and enforcement mechanisms of pre-colonial Yoruba dispute resolution from the household to the royal palace court.

A structural and historical disambiguation of Yoruba royal, territorial, and collegiate titles, contrasting indigenous constitutional orders with the flattening umbrella term Chief.