Ìpilẹ̀ṣẹ̀

Ìjẹ̀ṣà (Ọmọ Ọ̀wá / Ọmọ Ọbòkun)

orileRecolección sin verificar

Original

Ìjẹ̀ṣà òṣun're, ọmọ onílé obì, Ọmọ ẹlẹ́ní àtẹ́ẹ́ká, ọmọ ẹlẹ́ní ẹwẹ́lẹ́, Ìjẹ̀ṣà ò r'ídìí ìsáná, Ilé ni ẹrú Ọ̀wá ti ń mú'ná r'óko. Ọmọ olóbi wówo tíríwò, Eyi tó ba dá a wọ s'ápò ẹni, Eyi tí kò dá a wọ s'íju ẹranko, Ẹranko a r'óun mú jẹ.

Glosa literal

Ìjẹ̀ṣà who do not sleep on rough Ọ̀rẹ́ mats, offspring of the owners of the home of kola nuts; Offspring of those with expansive mats spread permanently without rolling, offspring of the owners of fine Ẹwẹ́lẹ́ mats; Ìjẹ̀ṣà who do not need matchboxes, for right from home the royal servants of the Ọ̀wá carry live hearth fire to the farm. Offspring of the kola tree heavily laden with fruit; that which is good drops into one's pocket, that which is blemished falls into the wildlife forest so the beasts find something to eat.

Inglés idiomático

Ìjẹ̀ṣà, who do not sleep on coarse Ọ̀rẹ́ mats, owners of the land of kola nuts, descendants of the keepers of permanently spread mats and luxurious Ẹwẹ́lẹ́ mats; Ìjẹ̀ṣà who seek no matchstick fires, for from the palace hearth the Ọ̀wá’s servants bring fire along to the farm. Offspring of the abundant kola nut harvest: the finest nuts go straight into our pockets, while the fallen ones feed the forest beasts.

Traducido por Adeboye Babalola (scholarly corpus gloss) / academic lineage documentation

The poem celebrates the agricultural abundance, lineage refinement, elite lifestyle, and monarchical majesty of the Ìjẹ̀ṣà people. It emphasizes their wealth through lush kola nut orchards (onílé obì), their refined sleeping mats (Ẹwẹ́lẹ́ mats over coarse Ọ̀rẹ́ reeds), their generosity even to the animal kingdom, and the royal privilege derived from the lineage of the Ọ̀wá Obòkun of Ijesaland.

Òndó (Òndó-Ẹkimògún)

iluRecolección sin verificar

Original

Ẹ kí m'Ògún, Ara Ìta Ìjámá, Ọmọ aládé igbó, Ìyè mú agogo udẹ m'ẹmun, Ọmọ múlà méjì s'ójú s'ẹyẹ, Ọmọ a mú ide agogo mu omi.

Glosa literal

Ẹ kí m'Ògún (Salute Ògún) / Ara Ìta Ìjámá (Native/people of Ita Ijama) / Ọmọ aládé igbó (Child of the crowned owner of the forest) / Ìyè mú agogo udẹ m'ẹmun (Who uses a brass cup to drink palm-wine) / Ọmọ múlà méjì s'ójú s'ẹyẹ (Child of the two facial line-marks cut to adorn the face with honor) / Ọmọ a mú ide agogo mu omi (Child of those who drink water using a brass vessel).

Inglés idiomático

Greetings to Ogun! A native of Ita Jamo, child of the crowned king of the forest who drinks palm-wine from a brass cup; child of those with two lineage marks made to adorn the face with honor; child of those who use a brass bell-vessel to drink water.

Traducido por Otunba Damilola Oladimeji

The praise poem encapsulates the migration and foundation history of the Ondo kingdom. 'Ẹkìmògún' and 'Ara Ita Ijama' refer to the legendary forest encampment led by hunter/warrior Ija; 'Ọmọ múlà méjì' refers to the single facial cut on each cheek given to the royal twin founders (Pupupu and Orere) from Oyo/Ife to protect and distinguish them; 'Agogo udẹ' commemorates the royal reception and hospitality with brass vessels given to the founders at Epe before they reached Ode Ondo.

Cuándo se ejecuta: Chanted during major community and royal ceremonies, including the annual Ogun festival, the installation of the Osemawe and Otunba titleholders, funeral rites of prominent indigenes, naming ceremonies, and civic gatherings.
Ejecutado por: Female oral poets, palace griots and chanter troupes (akéwì), community elders, and royal drummers.
Linaje o ciudad: Òndó Town / Kingdom, Ondo State, Nigeria
Variantes: Ondo ekimogun, ara ita ijama, omo mula pekoo, omo mula meji sure, omo aji magogo udeh momi; Ondo meta, ula mefa; Ondo mefa, ula mejila.

Ọ̀wọ̀ citizens / Lineage of the Olọ́wọ̀ of Ọ̀wọ̀

orileRecolección sin verificar

Original

Omo Olowo a i je ran edun; edun fori igi le le, o fi oru le sapo Iona Owo

Glosa literal

Child of Olowo who does not eat meat of monkey; monkey leaves top of tree on the ground, it turns roof into pocket/dwelling on the way to Owo

Inglés idiomático

The children of the Olowo, (i.e. free born citizens of Owo), who abhor the flesh of monkeys; because of lack of molestation, monkeys have abandoned treetops to live on roof tops at Owo.

Traducido por Oladipo Joseph Olugbadehan

This praise poem commemorates the ancient founding migration of the Ọ̀wọ̀ kingdom led by Ojugbelu / Imade. During their eastward migration through thick forests, hunting monkeys guided the thirsty settlers to a freshwater spring that saved them. In gratitude, eating monkey meat became taboo for freeborn sons and daughters of the Olowo (Ọmọlọ́wọ̀), causing monkeys to live fearlessly on house roofs in Ọ̀wọ̀.

Cuándo se ejecuta: Performed during traditional festivals (such as Igogo), civic ceremonies, royal gatherings at the Afin Olowo, burial rites of prominent indigenes, and morning salutations.
Ejecutado por: Lineage elders, women chanters, and palace praise singers (akígbe / akéwì).
Linaje o ciudad: Ọ̀wọ̀ (Ondo State, Nigeria)
Variantes: Oma Ologho a i je ran edun

Ìbàdàn

iluRecolección sin verificar

Original

1. Ibadan kure! 2. Ibadan bere ki o to wo o, 3. Ibadan mesiogo n'ile Oluyole, 4. Nibi ole 'gbe jare olohun, 5. Ibadan kii gbe onile bi ajeji, 6. A kii waye ka ma l'arun kan lara, 7. Ijagboro larun Ibadan.

Glosa literal

1. Ibadan hail/greetings! 2. Ibadan, ask/investigate before you enter it, 3. Ibadan child of the bush-pig/clever one in the home of Oluyole, 4. Where the thief is vindicated over the owner, 5. Ibadan does not favor the indigene as much as the stranger, 6. One does not come to the world without having an ailment/defect on one's body, 7. Civil war/strife is Ibadan's ailment.

Inglés idiomático

1. Hail Ibadan! 2. Ibadan the town about which you must make investigations before you enter, 3. Ibadan, the child of Esi-the bush pig, the home of Oluyole, 4. The town where thieves get the better of the rightful owners, 5. Ibadan which gives more succour to the strangers than to the indigenes, 6. It is impossible for any being in this world not to have a defect, 7. Ibadan's blemish is its constant civil war.

Traducido por Bolanle Awe

The oríkì captures the distinct 19th-century origins, socio-political climate, and historical traits of Ibadan. It commemorates the town as the seat of the powerful 19th-century military ruler Bashorun Olúyọ̀lé, references its nature as a sanctuary city that welcomed immigrants and warriors above established indigenes, acknowledges the wit, cunning, and litigiousness of its people, and candidly notes its perpetual involvement in internal strife and military campaigns.

Cuándo se ejecuta: Recited and chanted during communal civic gatherings, installations of traditional rulers (Olúbàdàn) and chiefs, historical commemorations, annual town and lineage festivals (such as Egúngún outings), and public orations.
Ejecutado por: Lineage wives (aya / ìyàwó ilé), professional oral praise bards (akéwì / onírárà), and talking drummers (onílù).
Linaje o ciudad: Ìbàdàn, Oyo State, Nigeria
Variantes: Expanded modern recitations incorporate references to other notable 19th-century war commanders ('Ilu Ogunmola', 'Ilu Ibikunle', 'Ilu Ajayi', 'Ilu Latosa') and the iconic lines commemorating its early refugee hardship: 'Ibadan omo ajorosun, omo a je igbin yoo, fi ikarahun fo ri mu' ('Ibadan, offspring of those who ate wild mangoes for supper, who ate snails to satisfaction and used the empty shell to drink gruel').

Òpó / Òpómúléró lineage (Ọ̀yún / Ilé Ọlọ́kọ compound in Òkukù)

orileRecolección sin verificar

Original

Ará ìlú Ọ̀yún, ara rí gbó mi láṣọ. Kẹ̀kẹ́ ta dùndún, aṣọ lẹ́dìdì ènìyàn. N ó bá ọ relú rẹ, ọmọ kálukú ló láṣọọ rẹ̀. Egbìnrin ńkọ́? Aṣọ òpó yín ni. Egbìnrin ńkọ́? Aṣọ òpó yín ni. Kèélekùlù láṣọ àrẹ́-pẹ́kun òpóó. Ẹnínléyò ilée yín ni wọ́n ti í rógi láṣọ.

Glosa literal

Person from Oyun town, my body wears out cloth / The spindle/spinning wheel hums merrily, cloth is the wrapping of humans / I will go with you to your town, offspring of 'Everyone owns their own cloth' / What about egbinrin cloth? / It is the cloth for your post / What about egbinrin cloth? / It is the cloth for your post / Keelekulu is the finest cloth for the post / Inleyo/Ileyo, it is in your household that a post/tree is dressed in cloth.

Inglés idiomático

Native of Oyun town, I'm wearing my clothes out. The spinning wheel spins merrily, cloth is the covering of people. I'll go with you to your town, child of 'Everyone has their own cloth'. What about egbinrin cloth? It's your post's cloth. What about egbinrin cloth? It's your post's cloth. Kelekulu is the very best of all the post's cloths. Ileyo people, it's in your family they dress up a post in cloth.

Traducido por Karin Barber

The chant celebrates the Òpó (Òpómúléró) lineage's ancestral home (Ọ̀yún / Alé-Ọ̀yún) and their historic association with weaving, textiles, and the ritual practice of adorning architectural posts (òpó) with prestige cloths (such as egbinrin and kelekulu). The line 'wọ́n ti í rógi láṣọ' evokes the distinct lineage symbol of wrapping a carved post/tree in woven cloth.

Cuándo se ejecuta: Performed during ceremonial gatherings of the compound, ancestral lineage rites, bridal departure chants (rárà ìyàwó), and funeral obsequies.
Ejecutado por: Wives of the lineage (àwọn ìyàwó ilé) chanting in call-and-response, as well as female oríkì chanters and brides in Òkukù.
Linaje o ciudad: Òpó / Òpómúléró lineage (originating from Ọ̀yún / Alé-Ọ̀yún, documented at Ilé Ọlọ́kọ, Òkukù)
Variantes: Another extensive branch of the Òpómúléró oríkì recounts the farmer's dispute over locusts destroying crops at Alé-Ọ̀yún and going to Ọ̀yọ́ for judgment before the Alaafin, saluting ancestors as 'Ọmọ Ẹrúbàmí' and 'Ọmọ Abímbọ́wọ́'.

Ẹlẹ́rìn (Erin-Ile / Erin-Osun lineage)

orileRecolección sin verificar

Original

Ẹ̀rìn moje ọmọ saaja, Ọmọ eléwé ladogba òróró maro, Ẹ̀rìn wagunwagun. Ewá w'Ẹ̀rìn logun eniti yíò wá Ẹ̀rìn logun kowa àpò ide kolowa ọfà, Bàbá kòníbon ajíperin nílé, karo ń lè mọ wọn lójú ogun ẹni Ẹ̀rìn mọ jẹ́ ta l'ọfà tikoku titi ọjọ́ ale afori wowe lobisu Ẹ̀rìn mọ jẹ́ lọmọ. Igi kan igi kan toya dina l'Ẹ̀rìn, Nipopo olowe koje ki ọmọ elẸ̀rìn oroko kòjé kí Ìwòfà elẸ̀rìn orodò, Ènìyàn mélòó nani yio gegi oro naa, Olowe wọn ní kí wọn wá, Abuké méje, Arọ méje, Adití méje, Abuké ngegi lọ apá kan ń dùn karara, Apá kan ń dùn kororo, kinni kan ndun winrinwinrin níkùn igi, oro naa ja nipopo olowe arara ngegi lọ apá kan ń dùn karara, Apá kan ń dùn kororo, kinni kan ndun winrinwinrin níkùn igi arara base dùn le lomori wogbo, Owadi elékẹta ototo adití tí kò gbó t'ayé tí kò gbó tọrùn sebi oun logegi ọ̀rọ̀ náà nipopo olowe, kinni wọn ba nínú igi wọn ba osahin wọn ba ọkà bàbà ìbọn oje eku eyan tokanrin nílé tápà nílé ọmọ afowuro dáná kúlíkúlí.

Glosa literal

Erin moje child of Saaja / Offspring of the leaf that is equal and straight / Erin arrayed in war / Come behold Erin in battle, whoever comes to Erin in war should bring brass quiver and bring arrows / Father has no gun, he who hunts elephants at home / One who is recognized on the battlefield; whoever Erin strikes with an arrow does not die until evening / A single fallen tree blocked the thoroughfare in Erin / Along Olowe's broad avenue, preventing children of Erin from going to the farm and pawns from going to the river / How many people would fell this fateful tree? / Olowe asked them to bring seven hunchbacks, seven lame persons, seven deaf persons / The hunchbacks chopped the tree, one side rang 'karara', one side rang 'kororo', something rustled inside the trunk / The dwarfs chopped the tree and fled when the sound intensified / It was the third group, the completely deaf who heard neither worldly affairs nor heaven, that felled the fateful tree on Olowe's avenue / Inside the tree they discovered an Osanyin staff, Guinea corn, lead bullets, and rat traps.

The poem recounts the foundational history, military prowess, and ancestral legends of the Erin people (Erin-Ile and Erin-Osun). It invokes their ancestral founders—notably Prince Odumosa (grandson of King Obalufon of Ile-Ife) and the legendary warrior Olowe—while detailing mythical encounters with mysterious barrier trees, traditional archery, elephant hunting, and connections to Obalufon.

Cuándo se ejecuta: Performed during traditional festivals (such as the annual Obalufon festival), royal coronation ceremonies, funeral dirges, naming rituals, and public panegyric performances.
Ejecutado por: Female chant soloists and chorus (akéwì / alágbe), palace bards, and professional oral poets (such as ìjálá and rárà chanters).
Linaje o ciudad: Ẹ̀rìn-Ilé (Kwara State) and Ẹ̀rìn-Ọ̀ṣun (Osun State)
Variantes: Ọmọ Ẹlẹ́rìn Mọ́sá, Ọmọ Eléwé Ladogba, Ọmọ Ọbàlùfọ̀n l'Ẹ̀rìn, Ọmọ Abínúwọ̀lẹ̀, Ọmọ Abiowe, Ẹ̀rìn moje ọmọ arotin wẹ bi ojò

Ìlá-Ọ̀ràngún (Onílé Ìlá / Ọ̀ràngún Ìlá)

orileRecolección sin verificar

Original

Ìlá Òràngún, ọmọ ògbóye, Ìlá ladé yín, ẹ ò kòwó radé rí, Ẹ̀yin lọmọ ògbóye gbọ́lá, Ìlú ẹrú kò gbọdọ̀ wọ̀ bẹ́, ìwọ̀fà ẹ gbọdọ̀ sùn, Ìwọ̀fà tó bá sùn láàárọ̀ tí alẹ́ balẹ̀, Ajagunńlá a ní òun ó gberan amata, Àgbà ọ̀tọ̀tọ̀ àgùntàn erí Òràngún, Ẹ lọ́ n gba awọka, Ọmọ wíwò ni wọ́n mú ni ṣẹbọ, Ẹ̀yin lọmọ ewúrẹ́ là ń jẹ lẹ́sẹ̀ gbàgede, Àgùntàn là ń jẹ lẹ́sẹ̀ yàrá, Àkùkọ gàngà tí kò lálédè Ìlá níjọ́sì, Ìyán la jẹ lọ́dọ̀ baba tiyín Òràngún, Ara Ìlá ẹkùn o, ọmọ ẹkùn, ọmọ ẹbọ, Ìlá lẹ́ tẹ́ntẹ́, Ìlá lẹ́tẹ́ntẹ́, Ìlá d'oṣùpá o, Ìlá lẹ́tẹ́ntẹ́.

Glosa literal

Ila Orangun, child of the one who understands wisdom/chieftaincy; Ila is where your crown belongs, you never bought a crown with money; You are the children of wisdom who inherit honour; A town where a slave must not wander carelessly, a pawn must not sleep; The pawn that sleeps from morning until nightfall; Ajagunla says he will seize the sacred sacrificial animal; Mature whole rams sacred to Orangun; You are those who take the coiled armlet/ring; It is by appearance that people are selected for sacrifice; You are children of: goat is eaten in the courtyard; Sheep is eaten in the inner room; The giant cockerel that had no owner roaming the open grounds of Ila in days of old; Pounded yam is what was feasted on at the home of your father Orangun; People of Ila, descendants of the leopard, children of sacred sacrifice; Ila stands on high, Ila is exalted like the crescent moon, Ila stands on high.

Inglés idiomático

Ìlá Òràngún, offspring of the one who understands royal wisdom, In Ìlá your crown belongs, you never bought your crown with money, You are the children of wisdom who inherit glory and wealth, A domain where slaves must tread with caution and indentured servants must not slumber, The servant who sleeps from morning until dusk falls, Àjàgún-ńlá declares he will seize their prized domestic beast, Mature, whole rams consecrated to the Ọ̀ràngún, You are they who inherit the royal ornaments, Chosen like treasured offspring for honor, You are the kindred where goats are feasted upon in the outer courtyard, And fattened sheep are consumed within the inner chambers, The proud rooster that roamed unhindered through ancient Ìlá, Pounded yam was the feast enjoyed at your ancestral home of Ọ̀ràngún, O citizens of Ìlá, fierce offspring of the leopard, born to sacred rites, Ìlá stands prominent on high, Ìlá shines exalted like the crescent moon.

La fuente no nombra a ningún traductor.

The oríkì celebrates the royal heritage, ancestral legitimacy, and sovereign status of the Ọ̀ràngún dynasty of Ìlá (traced directly to Odùduwà through Ifágbamílà Àjàgún-ńlá). It emphasizes that their beaded crown was inherited by birthright rather than purchased with money, details strict palace discipline over servants and pawns, recalls lavish feasts of livestock and pounded yam, and identifies the lineage with the fierce majesty of the leopard (ẹkùn) and the elevated prestige of the ancient Ìgbómìnà kingdom.

Cuándo se ejecuta: Recited and chanted during royal coronation anniversaries, palace gatherings, chieftaincy ceremonies, ancestral festivals (such as Èpa, Ẹlẹ́fọn, and Òrìṣà festivals), burial/funeral obsequies of lineage elders, child naming ceremonies, and civic assemblies.
Ejecutado por: Akewì (professional praise bards), palace chanters, female lineage eulogists (rárà chanters), drummers (onílù / ayan), and family elders.
Linaje o ciudad: Ìlá-Ọ̀ràngún / Òkè-Ìlá, Osun State, Nigeria
Variantes: Ọmọ Òràngún Ògbóye; Ìlá o lóògùn, ẹmu lóògùn Ìlá ('Ìlá has no medicine or charm other than sweet palm wine'); Ọmọ agbára ṣẹ́ mẹ́ta gbálà níjọ́sì; Ìbi a pẹrin sí là ń pè ní Ògbún Ìpẹrin.

Iran Alápà (Alápà lineage / Èkù-Àpá)

orileRecolección sin verificar

Original

Ọmọ ọ̀lùfà lóye ọ̀lákọlé, ọmọ a pẹ́ lẹ́yìn mọ̀sọ bí ẹnití ńlá oyin, ọmọ a gborí ọkà ṣẹbọ, ejòlá ọmọ a jí gun ejò. Aṣọ mélòó ni ńbẹ l'Ápà tí ńṣeṣẹ? Aṣọ mẹ́ta ọ̀tọ̀ọ̀tọ̀ ni ńbẹ l'Ápà tí ńṣeṣẹ: ìkínní ńṣe rọmí-rọmí, ìkejì ńṣe lòmì-lòmì, ìkẹta ni bí ẹ ò ti ẹ̀ lómì ẹ mọ́ ṣài mọ́júmí bàtà nínú ilé àgbà. Ejòlá ọmọ a jí gun ejò, ọ̀kọ̀ọ̀kan l'ọmọ ejò ńrìn, ṣebí ń l'ọmọ aráyé ńfi ńpawọ́n; bí ejò bá tètè gbọ́n-ọ́n-gbọ́n ká rìn ká pọ̀, ikú kì bá tí pa ejò l'ọ́nà ọ̀rà. Bí ọkà ńlá bá ṣáájú, tí paramọ́lẹ̀ tẹ̀lé e, tí àwòrùrù ńwọ́ rùrù bọ̀ lẹ́yìn, kò sí bàbá ẹnití ó lè dúró de ejò l'ọ́nà. Ìyèkan nínú ni wọ́n t'ọ́sùnwọ̀n l'éjò. Àwọn l'ọmọ Àjàó mọ̀sọ t'ó ti òde Ọ̀kin ilé wá. Owo tí a fún àlè ó d'égbé, owó tí a bá fún aya ẹni dédé ni ó ṣe. Nǹkan márùn-ún ni ńdùn oyè l'Ápà: yánrin ńdùn oyè l'Ápà, ẹ̀bọlọ ńdùn oyè l'Ápà, yánsọbí ńdùn oyè l'Ápà, tẹ́tẹ́ ńdùn oyè l'Ápà, ewúro ńdùn oyè l'Ápà. Ẹ̀yin l'ọmọ eléwúro àgbámú, ọmọ oníyánrin l'Ómìdó. Bí a ńlọ s'óde a tọrọ aṣọ, bí a ńlọ s'óde a tọrọ ẹ̀wù wò, kò sí bàbá ẹnití yíò tọrọ ejò l'ọ́wọ́ yín. Tani ńsọpé ejòlá kò nílé? Ta ńl'ábẹ́ ìlósùn, ta ńl'ábẹ́ hóólò, ta ńl'ẹ́rùwà kan jìgìjìgì tí ńbẹ l'ọ́nà odò Àpá.

Glosa literal

Offspring of the royal boa/python in honour who builds wealth; offspring of those who stay long in elegance like one licking honey; offspring of those who take the viper head to make sacrifice; python, offspring of those who wake up to ride the snake. How many cloths are in Apa that are sacred? Three distinct cloths are in Apa that are sacred: the first flows gently, the second ripples brightly, the third is even if you have no water do not fail to clean shoe-faces in the house of the elder. Python, offspring of those who wake to ride the snake; snakes walk one by one, which is how human beings kill them; if snakes had been clever to walk together in large groups, death would not kill snakes on the pathway. If the great puff adder takes the lead, followed by the viper, with the aworuru slithering along behind, no father's child can stand in the snake's path. Kinsfolk are what make snakes formidable. They are the offspring of Ajao the elegant who came from the homeland of Okin. The money given to a concubine goes to waste, the money given to one's legal wife is well spent. Five delicacies make the title pleasant in Apa: wild spinach (yanrin) is sweet for the chieftains in Apa, ebolo vegetable is sweet in Apa, yansobi is sweet in Apa, tete vegetable is sweet in Apa, bitterleaf is sweet in Apa. You are the offspring of the owner of bitterleaf in Agbamu, offspring of the owner of yanrin in Omido. When going out we borrow wrappers, when going out we borrow robes, but no father's child will ever borrow a snake from your hands. Who says the python has no home? Who owns under the camwood tree, who owns under the boolo tree, who owns the sturdy clump of eruwa grass that stands firmly along the road to the Apa river?

Inglés idiomático

Offspring of the serpent lord, honoured and prosperous, whose majesty endures as sweetly as honey; descendants of those who sacrifice with the viper's head; people of the python who rise at dawn to ride upon serpents. Three ceremonial cloths belong to Apa: one that flows with gentle grace, one that shimmers bright, and one that preserves immaculate purity in the elder's court. The python's kind walk alone, which makes them prey to mortals; had serpents learned to move together in a multitude, no hunter could strike them down upon the road. When the great puff adder leads, the viper follows close behind, and the mighty aworuru serpent sweeps behind them, no living soul dares block their path. In unity lies their sacred strength. They are the offspring of Ajao the refined from ancient Okin. Five sacred plants bring sweetness to the chieftaincy titles of Apa: the yanrin herb, the ebolo greens, the yansobi, the tete, and the bitterleaf. You are the true children of the bitterleaf in Agbamu and the masters of yanrin at Omido. People may borrow garments and fine robes for outward outings, but none can ever claim or borrow your sacred serpents. Who dare claim the python has no abode? It reigns supreme beneath the ilosun tree, beneath the hoolo bush, and within the thick eruwa grass on the sacred pathway to the river of Apa.

La fuente no nombra a ningún traductor.

The oríkì celebrates the royal and mystical heritage of the Alápà lineage (associated with ancient Èkù-Àpá, Agbamu, Omido, and surrounding settlements). It highlights the lineage's central totem—the snake (particularly the python and viper), which lineage members are tabooed from killing or consuming due to an ancestral pact and transformation myth. It also emphasizes communal unity, ancestral wealth, indigenous culinary delicacies (yanrin, ewúro, ebolo), and the sovereign landholdings around the Apa river.

Cuándo se ejecuta: Recited during royal coronation and chieftaincy installation ceremonies of the Alápà, lineage funerals, naming ceremonies of clan children, annual ancestral festivals, and praise chants by communal oral poets.
Ejecutado por: Akéwì (traditional poets), Aláròkò/Olóríkì (women lineage chanters and griots), and ritual specialists.
Linaje o ciudad: Alápà lineage / Èkù-Àpá clan (including Agbamu, Omido, Iludun, and related branches across Kwara, Osun, and Oyo States).
Variantes: Variations include references to local royal branches such as Alápà of Èkù-Àpá, Alápà of Agbamu, and Alápà of Apa Awori (Badagry).

Àrẹ̀sà Lineage (Descendants of Ìrẹsà)

orileRecolección sin verificar

Original

Èmi l'ọmọ Arẹ̀sà Ọmọ Arẹ̀sà b'árìn-ọlá Ọmọ alẹ́po ní Mòde Ṣe-ní-n-ṣe-ní l'ó ń bí Ìrẹsà nínú B'ọ́lẹ̀ ò b'úpo l'ó ń ya Mòde lára Arẹ̀sà Dúdú l'ẹ̀gbọ́n, pupa l'ábúrò Ọjọ́ inú bí ọmọ Dúdú l'ó bínú di pupa.

Glosa literal

I am the child of Aresa / Child of Aresa who walks with honor / Child of those who have abundant palm oil in Mode / 'Do to me as I do to you' is what angers the native of Iresa / When the lazy man does not produce palm oil it upsets the people of Mode / The Dark Aresa is the elder, the Light-complexioned is the younger / The day anger overtook the Dark child was the day he turned red with fury.

Inglés idiomático

I am the offspring of Aresa, Offspring of Aresa who walks with dignity and wealth, Offspring of those rich in palm oil in the Mode quarter; Retaliation and provocation provoke the anger of the Iresa person, If a sluggard fails to extract palm oil, it disturbs the citizens of Mode; The Dark Aresa is the senior brother, the Fair Aresa is the junior, The day fury seized the dark-skinned offspring was the day he flushed crimson.

La fuente no nombra a ningún traductor.

The poem identifies members of the ancient Aresa lineage (associated with the dual historical kingdoms of Iresadu and Iresapa). It highlights their prosperity, their historical industry in palm oil processing in the Mode quarter, their acute intolerance of laziness and injustice, and the legendary brotherhood between the dark and fair branches of the royal house.

Cuándo se ejecuta: During family festivals, royal installations, naming ceremonies, funerals of lineage elders, and communal oríkì chanting performances.
Ejecutado por: Professional oríkì chanters (akéwì, akígbe, or ijala/iwi performers) and female elders/mothers within the lineage.
Linaje o ciudad: Ìrẹsà (Ìrẹsà-Dúdú / Ìrẹsà-Pupa, Oyo State / Osun State boundary area)
Variantes: Variants include extended recitations addressing 'Iná Òdí' (the lineage cognomen), 'Aresa Ajeje', and referencing the ancestral groves and rivers such as Igbo Ekoro.

Ọba Ẹlẹ́yọ Geji

orileRecolección sin verificar

Original

Oni ni won roko leti opon. / Ola ni won sakaa lagbe ...... / Oni la o kun Ifa Olukorokorobojo. / Ola la o kun Ifa Olukorokorobojo. / Ani won o kun, / Won kun. / Won pa Ekun kan minijo-minijo. / Ti nbe ni abe iti. / Won gbe ori re fun Oba Ido. / Omo Ejiworogbe Ile Ido. / Won gbe yegese ara re fun Oba Eleyo Geji. / Omo ajoju ebo gbara. / Ina abara wusa. / Ojo palami omo atuyeriyeri. / Eni to ba peri Oba Ido nibi. / Ori gbogbo a maa fo won iwere iwere. / Eni ba peri Oba Eleyo Geji. / Aya a ma lawon Igarara igarara. / Togun Oba Ido ni ina....

Inglés idiomático

Today we shall clear the forest on the edges of the tray. / Tomorrow we shall fry bean cake in a gourd (impossibilities) ...... / Today we will divide it, a divination of Olukorokorobojo. / Tomorrow we will cut it to pieces, a divination of Olukorokorobojo. / We asked them to butcher it, they did. / They killed a big tiger. / They cover it and kept it under the plantain trees. / They gave its head to the king of Ido. / The son of Ejiworogbe of Ido. / Another part was given to King Eleyo Geji. / The one that thrives on sacrifice. / The fire that hurts. / The rain that sprinkles. / Whoever attempts to attack the king of Ido. / They will have their heads aching. / Whoever attempts to attack King Eleyo Geji. / Their hearts will pound with fear.

Traducido por O. I. Pogoson and A. O. Akande

Praise poetry celebrating the sovereign authority and spiritual invincibility of King Eleyo Geji (alongside the King of Ido), characterizing him as a ruler who thrives upon sacrificial rites and whose retributive power afflicts attackers with terror and anguish.

Cuándo se ejecuta: Performed during Ifá divination consultations, recitations of the Òyẹ̀kú Méjì chapter of the Ifá literary corpus, and ritual invocations.
Ejecutado por: Babalawo (Ifá divination priest; documented from the Ojebode family of Òròkí, Ìsàlẹ̀-Ọ̀yọ́)
Linaje o ciudad: Ẹlẹ́yọ / Ìdó / Ọ̀yọ́

Ọlọ́fà (Offa Lineage and Royal Dynasty)

orileRecolección sin verificar

Original

Ìyẹ̀rú-Ọ̀kín, Ọmọ Ọlọ́fà Mọ̀jọ̀, Ọmọ Ọláalọ́mí, Ọmọ ab'iṣu jorúkọ, Ìjàkádì l'òrò t'Ọ̀fà, Ìjà kan ìjà kan tí wọ́n ń jà l'Ọ́fà l'ọ́jọ́sí, Ọláalọ́mí ojú ta l'ó ṣe? Ó ṣ'ojú ebè lálá, Ó sì ṣ'ojú poro nínú oko, Ìbá ṣ'ojú olóko, ìbá là wọ́n. Ọmọ lááre, ọmọ búure, Ìkan ò gbọdọ̀ ju 'kan, Bí 'kan bá ju 'kan nílé Ọlọ́fà mọ̀jọ̀, Ìjàkádì l'òrò t'Ọ̀fà.

Glosa literal

Iyeru the peacock, offspring of Olofa Mojo; child of Olalomi; child of one whose sweet potatoes are famous/eaten with names; wrestling is the tradition of Offa; a certain fight that was fought in Offa long ago, Olalomi in whose presence did it happen? It happened in the presence of the big yam ridges, and in the presence of the furrows in the farm; had the farm owner been present, he would have arbitrated; child of cut-it-fairly, child of divide-it-fairly; one portion must not be bigger than the other; if one portion exceeds the other in the home of Olofa Mojo, wrestling is the tradition of Offa.

Inglés idiomático

Iyeru of the Peacock, offspring of Olofa Mojo, child of Olalomi, descendant of the one whose harvest of sweet potatoes bears renown. Wrestling is the custom and sport of Offa. A historic contest that was fought in Offa of old—Olalomi, before whom did it occur? It occurred before the tall ridges and before the furrows in the farm; had the master of the farm been present, he would have reconciled them. Offspring of 'cut it equitably, share it justly': one share must never surpass another; if one share surpasses another in the home of Olofa Mojo, wrestling is the custom of Offa.

Traducido por Traditional / Academic corpus translation (rendered in studies on Offa panegyrics and Babalola's lineage compendia)

The oríkì orílẹ̀ celebrates the founding heritage of Offa and its rulers (Olalomi Olofa-gangan), the royal avian totem of the peacock (Ọ̀kín), and sweet potato cultivation (ànàmọ́/iṣu). It explicitly narrates the foundational legend of the 'Ìjàkádì' tradition: two brothers roasted sweet potatoes on a farm and fought/wrestled over unfair sharing because no mediator was present except the agricultural ridges and furrows. This established the town's core principle that fair sharing ('lááre, búure') must prevail, and wrestling serves as the traditional sport and dispute arbiter.

Cuándo se ejecuta: Recited during royal installations and palace rituals, naming ceremonies, wedding celebrations, burial rites of lineage members, and the annual Ìjàkádì Loro Ọ̀fà cultural festival.
Ejecutado por: Female oral poets (akéwì / onírárà / alágbe), royal praise singers, palace drummers (onílù), and elders of the lineage.
Linaje o ciudad: Offa (Ọ̀fà), Kwara State / Oyo-Yoruba heritage sphere
Variantes: Expanded versions include invocations of farm crops and structural defenses: 'Ẹdẹ ọkin ọlọfa mojo, olofa omo ola nlomi ab'isu joko ijakadi loro Offa... oka ni se kagun kankanrun, agbado ni agun-mona l'Offa, eree ni agbele yarara...' and class-consciousness variants documented in Babalola (2000) such as 'Oba ni k'omo otosi Offa, k'o maa mo'wo lu aka e jeje'.

Oníkòyí / Ẹ̀sọ́ Ìkòyí

orileRecolección sin verificar

Original

Olúgbọ́n Agbe, ọkùnrin ogun lọ́tùn-ún, olè lósì, Ọmọ olóóro ẹgbẹ́ olóola. Ẹ̀ẹ́sún kì í hù nínú igbó, nínú oko tí a ro l'ẹ́ẹ́sún hù sí. Ọkùnrin ogun t'í ti ọ̀wọ̀ ọfà bọra. Gúnyándémi, àgbàlagbà tó roko rẹ̀. Rókadémi, ọmọ Erúùkú. Ta l'ó ba Ẹ̀sọ́ jà l'ẹ́yìn Ẹ̀sọ́? Ọkùnrin ogun tó mú ọ̀pọ̀lọpọ̀ ọfà lọ́wọ́. Ọ̀pọ̀lọpọ̀ agbára tí ń mú ìrora wá... Olúkòyí kò níí dẹ́kun àtirìn káàkiri láti jagun...

Glosa literal

Olugbon Agbe, man of war on the right hand, thief on the left; Child of a titled leader in the guild of circumcisers; Elephant grass never grows in the primeval forest, it is in hoed farm clearings that elephant grass grows; Man of war who clothes himself in sheaves of arrows; Gunyandemi, elder cultivating his farm; Rokademi, offspring of Eruuku; Who ever fought battle for the Eso in the Eso's absence? Man of war carrying vast quivers of arrows; Full of pain-inflicting power; Olukoyi will never cease roving to make war...

Inglés idiomático

Olugbon Agbe, man of war resorting to theft on the left hand side, Offspring of a titled woman in the society of circumcisers. The elephant grass does not grow in the forest but in the farm clearings. Man of war carrying sheaves of arrows. Gunyandemi, an elderly man tilling his farms. Rokademi, offspring of Eruuku. Who ever fought a war for the Eso in their absence? Man of war carrying large numbers of arrows. Plenty of agony-inflicting power… Olukoyi will not cease to wander about warring…

Traducido por S. Adeboye Babalola

The chant celebrates the heroic, militaristic, and relentless nature of the Oníkòyí (rulers of Ìkòyí) and the Ẹ̀sọ́ warrior aristocracy of Old Ọ̀yọ́. It highlights their dedication to armed combat, their reliance on arrows and tactical plunder, their refusal to delegate military duties to others, and their perpetual readiness for battle.

Cuándo se ejecuta: Performed during hunters' guild assemblies (ìjálá performance sessions), annual ancestral festivals (such as egúngún festivals), chieftaincy installations, funerals of lineage members, and civic ceremonies.
Ejecutado por: Ìjálá chanters (hunter-poets), royal bards, women chant specialists (in lineage ceremonies), and custodians of oral history.
Linaje o ciudad: Ìkòyí / Ọ̀yọ́
Variantes: Ẹ̀sọ́ Ìkòyí, Ẹ̀sọ́ adúrójà, apara ogun bí ẹni palẹ̀... (Eso of Ikoyi, the one who waits to fight, who finishes off the war with the care of one rubbing paint on a paved wall); Àpòrogunjo Ìkòyí gbéra ńlẹ̀ o dìde ogun tó lọ.

Ọ̀wu Lineage (Ọmọ Olówu Òdùrú)

orileRecolección sin verificar

Original

Aremu Okikiolahan Omo Olowu Oduru Ajifewesere Okunrin meta Okunrin ogun Ara oru Ki i ranro Awi-i- menu kuro Ni towu

Glosa literal

Aremu whose fame is renowned / Child of Olowu Oduru / One who wakes early to play with medicinal herbs / Three men in one (Valiant man) / Man of war / A native of Owu does not nurse vengeance / But speaks persistently about a matter / Such is the way of Owu

Inglés idiomático

Aremu, Okikiolahan Descendant of Owu Oduru One who has vast knowledge of herbs Valorous man Man of war The Owu man does not avenge But complains repeatedly

Traducido por Oluwole Coker

This praise poem evokes the warrior ethos, martial valor, medicinal/herbal knowledge, and communal temperament of the Owu people, emphasizing that an Owu person openly speaks their mind and airs grievances rather than holding silent malice.

Cuándo se ejecuta: Performed during royal court ceremonies, civic assemblies, annual ancestral festivals (such as Ọdún Ọmọ Olówu), family milestones, and during praise-singing by popular traditional and contemporary musicians.
Ejecutado por: Traditional lineage chanters (akéwì/alóre), royal court praise-poets, women elders, and contemporary popular folk musicians.
Linaje o ciudad: Ọ̀wu Kingdom (Orile Owu, Owu Abeokuta, Owu Ijebu settlements)
Variantes: Frequently recited with extended lines such as 'Ọmọ Àjíbósìn', 'Ọmọ epe o ja', and 'Ọmọ a fi ìkòkò odù ru ẹbọ'.

Ọ̀wu Lineage (Òṣègè Cloth Praise Epithet)

orileRecolección sin verificar

Original

A bimo l'owu a f'osege pon-on Iwo osege, emi osege Osege o je a m'oloro l'owu!

Glosa literal

A child is born in Owu, carried with osege cloth / You wear osege, I wear osege / Osege cloth prevents recognizing who is wealthy in Owu!

Inglés idiomático

An Owu is ever born into a family of osege wearers You wear osege just as I myself do. Osege cloth makes it difficult to identify the wealthy in Owu.

Traducido por Chief Oladipo Yemitan

Praising the egalitarian refinement and proud sartorial standard of the Owu, indicating that prestigious, wide woven fabric (òṣègè) was worn universally by Owu people so that all shared equal outward dignity.

Cuándo se ejecuta: Recited during civic celebrations, historical narrations, family naming ceremonies, and cultural gatherings of Owu descendants.
Ejecutado por: Lineage elders, the Bàápitàn (lineage historian), and traditional women chanters.
Linaje o ciudad: Ọ̀wu Kingdom
Variantes: Recorded as both an oriki aphorism and a lineage identity saying (òwe/oríkì).

Ìrẹsà / Arẹ̀sà lineage

orileRecolección sin verificar

Original

Emi lomo Aresa Omo Aresa barinola Omo alepo ni mode Seni nseni lo nbi Iresa ninu Bole o bu epo lo nya mode lara Aresa Dudu legbon pupa laburo Ojo inu bi omo Dudu lo binu di pupa.

Praise poetry detailing the ancestral identity of the Arẹ̀sà / Ìrẹsà people. It references their historical connection to the palm oil trade and abundance ('ọmọ alẹ́po ní mọ̀de'), the fraternal duality between Ìrẹsà-Dúdú (the elder dark-skinned line) and Ìrẹsà-Pupa (the younger fair-skinned line), and ancestral honor.

Cuándo se ejecuta: Chanted during naming ceremonies, civic festivals, chieftaincy installations, and social celebrations to honor descendants.
Ejecutado por: Traditional oral chanters (akéwì / alágbe) and female lineage elders / mothers.
Linaje o ciudad: Ìrẹsà (Ìrẹsà-Dú / Ìrẹsà-Adu and Ìrẹsà-Pá / Ìrẹsàpa)
Variantes: Aresa Ajeje, Ọmọ Okun Oye, Ọmọ Ọba Tinjepo, Ọmọ Ọba Tinjoyin, Ede Odi Mọjalekan, Seweola Elegbaa Ope Feni Sepo Ni Nbi Resa Ninu, Bosile Obepo Niya Mondelara, Ọmọ Bẹṣin Baku

Àkànní

personalRecolección sin verificar

Original

Àkànní

Glosa literal

à- (nominal prefix) + kàn (to meet / touch / specially) + ní (to have / possess)

Inglés idiomático

One who is special to have / One possessed after a special encounter

Traducido por Adeboye Babalola / Oyèrónkẹ́ Oyěwùmí

In Yoruba naming conventions, Àkànní is a male cognomen (oríkì àbísọ / oríkì ṣókí) denoting a child whose conception or birth was special, cherished, or achieved through a singular, treasured encounter.

Cuándo se ejecuta: Bestowed during the traditional eight-day naming ceremony (ìkọmọ); chanted or invoked to placate a crying child, celebrate milestones, greet the bearer, or inspire heroic qualities.
Ejecutado por: Mothers, grandmothers, family elders, wives, and praise chanters (akéwì / akíyèsí).
Linaje o ciudad: Yorubaland (Pan-Yoruba personal cognomen / oríkì àbísọ; not a specific town or orílẹ̀)
Variantes: Akanni

Ọlọ́wu / Owu Lineage (Praising an Owu Descendant)

orileRecolección sin verificar

Original

Aremu Okikiolahan Omo Olowu Oduru Ajifewesere Okunrin meta Okunrin ogun Ara oru Ki i ranro Awi-i- menu kuro Ni towu

Glosa literal

Aremu, whose fame is visible / Child of Olowu Oduru / One who wakes to play with herbs / Three men in one / Man of war / The person of Owu does not harbor silent vengeance / Speaking without leaving it unsaid / Is characteristic of Owu

Inglés idiomático

Aremu, Okikiolahan Descendant of Owu Oduru One who has vast knowledge of herbs Valorous man Man of war The Owu man does not avenge But complains repeatedly

Traducido por Oluwole Coker

The oríkì invokes the ancestral heritage of the ancient Owu kingdom, portraying the descendants of Ọlọ́wu Oduru as formidable warriors with profound medicinal and herbal knowledge, noted for their outspoken temperament and resistance to bearing malice in secret.

Cuándo se ejecuta: Performed during court poetry recitations, communal lineage events, civic ceremonies, installations, and within traditional and modern Yoruba praise songs.
Ejecutado por: Lineage chanters, court bards (akéwì/alágbe), and traditional/popular musicians.
Linaje o ciudad: Owu / Ọlọ́wu lineage (Orile-Owu / Owu Abeokuta)
Variantes: Ọmọ Olówù Ódurù, Ọmọ Àjíbósìn, Ọmọ ẹni mi kùkùté ara rẹ̀ ló mì

Ọ̀tún / Mọ̀bà (Ọ̀tún-Èkìtì Royal & Lineage Heritage)

orileRecolección sin verificar

Original

Ọmọ Oore l'Ọ́tùn N'jọ́ ẹnìkan purọ́ tó wọmọ Olóje l'óhun Ẹ l'ọ́n ní kò gbẹ́gi ha Kígi l'ójú, kígi l'ẹ́nu kìrìgì Ki 'gi m gẹngẹ aya kọmọ kọmọ

Glosa literal

Child of the Oore at Ọ̀tún / The day someone lied claiming he was a child of the lineage of Olóje [owners/custodians of masquerade] / They asked him to carve wood / To give the wood eyes, to give the wood a distinct mouth / And give the wood a well-sculpted, prominent chest

Inglés idiomático

Offspring of the royal family at Otun. One day someone lied, pretending to be from the lineage of Oloje [owners of egungun] They asked him to carve. The carving, they said, must depict the eyes and the mouth clearly, As well as a powerful chest.

Traducido por Wande Abimbola and John Pemberton III

The poem invokes the prestigious ancestry of the Oore (paramount ruler) of Ọ̀tún in northern Ekiti/Mọ̀bà land. It commemorates the lineage's connection to woodcarving mastery and the Olóje masquerade traditions, where true belonging is tested through sculptural skill and craftsmanship.

Cuándo se ejecuta: Recited during royal installations, civic celebrations, masking festivals, communal lineage gatherings, and family life-cycle ceremonies (such as weddings and funerals).
Ejecutado por: Lineage chanters, specialist oral poets (akéwì/alórikì), and lineage women/elders.
Linaje o ciudad: Ọ̀tún (Ọ̀tún-Èkìtì / Mọ̀bà)
Variantes: Ọmọ Mọ̀bà Ọ̀tún, Ọmọ Adépẹrẹ fónye Udẹ, Ọmọ Elépẹrẹ àjèjì kẹ́wẹ́sẹ́, Ọmọ Olóore, Oore ní Mọ̀bà Ọ̀tún.

Ìlọrin (Ìlọrin Àfọ̀njá)

iluRecolección sin verificar

Original

Ìlọrin Àfọ̀njá, ẹnu dùn ju iyọ̀. Ìlú tó jìnna s'iná, tó súnmọ́ àlùjánnà bí arẹsẹ̀pá. Ìlú tóbi tó yẹn, wọn ò lẹ́égún rárá, Ẹṣin lẹ́gúngún ilé baba wọn. Akẹ́wúgbẹ́rù ni wọ́n, aṣàdúràgbọrẹ. Àjí fi kàlàmù dá wọn lẹ́kun àríṣe kọndu kọndu. Wọn kì í lu gbẹ̀dù, kéwú ni wọ́n ń kẹ́.

Glosa literal

Ilorin of Afonja, mouth is sweeter than salt / A town far from Hellfire, close to Paradise like a footstep / A town that big, yet they have no ancestral masquerades at all / Horses are the masquerades of their fathers' house / They recite the Quran to receive loads of blessings, offering prayers to receive bounties / Those who wake at dawn to wield the reed pen for abundant livelihood / They do not beat sacred Gbedu drums, Quranic recitation is what they chant.

Inglés idiomático

Ilorin of Afonja, whose tongue is sweeter than salt. A city far from the torment of Hellfire, and as close to Paradise as a footstep. A city so large and illustrious, yet having no ancestral masquerades at all; The horse is the ancestral masquerade of their fathers' household. They are those who recite Islamic scriptures and receive bounties, offering supplications to receive gifts. Those who rise at dawn with the reed pen to carve out unceasing fortune. They do not drum the traditional Gbedu; Quranic recitation is what they chant.

Traducido por Waidi Adebayo

The oríkì celebrates Ìlọrin's syncretic and unique socio-religious identity. It praises the city's oratorical skill ('ẹnu dùn ju iyọ̀'), its Islamic heritage and piety which replaced traditional ancestral masquerades (egúngún) with equestrian pageantry (ẹṣin), and the prominence of Islamic scholarship and Quranic learning ('kàlàmù' and 'kíkéwú') as sources of civic dignity and spiritual blessing.

Cuándo se ejecuta: Chanted at royal gatherings, civic assemblies, the annual Ilorin Grand Durbar festival, naming ceremonies, weddings, and by cultural bards praising natives of the town.
Ejecutado por: Akéwì (traditional Yoruba oral poets), palace praise singers, and women lineage cantors.
Linaje o ciudad: Ìlọrin, Kwara State, Nigeria
Variantes: Ìlọrin Gàrí Àlìmí; Ìlọrin Mẹ́sù Jàǹbá (historical epithet recorded by Samuel Johnson)

Ẹ̀fọ̀n-Alààyè (Ẹ̀fọ̀n lineage / town)

iluRecolección sin verificar

Original

Ẹ̀fọ̀n ńpẹ́lẹ́ ọmọ olókè, Òkè kò ma 'Láàyè ti 'lẹ̀ ogun, Ẹdù Ulé Ahun Ẹ̀fọ̀n kùmọ̀yè, Lọ́mọdé l’àgbà l’úlé l’óko, Ibi an bí ni ná ń ṣe, In mọ́ mọ̀ gbàgbé Ulé, Ẹ̀fọ̀n – Ẹyẹ ó lákèlé Ẹ̀fọ̀n, Ọlọ́run làbá rí a. Ọba Láyè l'Ẹ́fọ̀n, Ùwàràfà mẹ́fà kété, In dí Ẹ̀fọ̀n mú gbọnin-gbọnin. Àkàndá Ùlú Olódùmarè, Afẹ́fẹ́ ibẹ̀ ó tu ni lára, Omi ibẹ̀ a mú f'ọkàn balẹ̀ ni.

Glosa literal

Efon greetings child of the hill owner / Hill did not allow Alaaye's land to fall in war / Edu of the house of Ahun, Efon kumoye / Young and old at home and in the farm / One's birthplace is where one cherishes / Do not ever forget home / Efon – The honor of Efon is prominent / God is with us / Alaaye is king in Efon / All six Uwarafa high chiefs together / Hold Efon firm and solid / A special city created by God / Its breeze refreshes the body / Its water gives tranquility to the soul.

Inglés idiomático

Greetings to Ẹ̀fọ̀n, children of the hill dweller, The steep mountains protected the Aláàyè against war and invasion, Offspring of Ẹdù of the house of Ahun, Ẹ̀fọ̀n kùmọ̀yè, Both the young and the old, at home and in distant farms, A person's birthplace remains evergreen in deed, Never forget home! Ẹ̀fọ̀n—the dignity of Ẹ̀fọ̀n stands tall, May God be with us. The Aláàyè reigns supreme over Ẹ̀fọ̀n, Together with the six Ùwàràfà kingmakers, They hold Ẹ̀fọ̀n firmly and securely. A uniquely fashioned city of the Almighty, Its breeze refreshes the weary soul, Its natural spring water restores peace of mind.

La fuente no nombra a ningún traductor.

The oríkì celebrates the defensive topography of Ẹ̀fọ̀n-Alààyè, whose towering ridges and hills shielded the town and its paramount ruler (the Aláàyè) against invaders during 19th-century Yorùbá inter-tribal warfare. It invokes the ancestral totem/founder figures (Ẹdù and Òlòkè), the six prominent traditional kingmakers and governing council (Ùwàràfà Mẹ́fà), the pleasant mountain climate, and reminds all indigenes at home and in the diaspora never to forget their ancestral heritage.

Cuándo se ejecuta: Performed during civic festivals (e.g., Ẹ̀fọ̀n Cultural Day / Odun Ọba), royal ceremonies at the Aláàyè's palace, title conferments, funerals, and social gatherings to honor indigenes of Ẹ̀fọ̀n.
Ejecutado por: Akẹ́wì (traditional poets/chanters), rárà/ewì chanters, female praise chanters, and royal court bards.
Linaje o ciudad: Ẹ̀fọ̀n-Alààyè (Ekiti State, Nigeria)
Variantes: Ọmọ olókè kò mọ́kè í gùn, òkè kò mọ́ Aláàyè í ti 'lẹ̀ ogun, ọmọ Ẹdù ulé ahun Ẹ̀fọ̀n kùmọ̀yè, Ọmọ Òkè wá fóònà Òkè sọra dọ̀tá, Èjì gbẹ̀rẹ̀kẹ̀dẹ̀, Èjì gbìmọ̀ròdùn. / Ọmọ olókè ló m'óke é gùn, òkè sèbè sèbè ó sọra d'ọ̀tá.