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The three registers this corpus never blends, what the confidence markers mean, and why initiate-held knowledge is left as a marked gap instead of being filled in.

A documented history of the process by which Yorùbá religion was reframed as satanic, from the missionary encounter through colonial vocabulary, Nigerian Pentecostalism and Nollywood, followed by what the tradition actually holds.

How missionary and colonial translation produced the English words now used for Yorùbá religion, what Crowther's Bible did to Yorùbá religious vocabulary, how Èṣù came to mean Satan, and how to read older sources critically.

The kinds of evidence historians use to reconstruct the Yoruba past, what each kind can and cannot prove, and how one 1921 book shaped everything written since.

Why the Yoruba Atlantic was a circulation rather than a one-way survival, how the Herskovits and Frazier debate was superseded, and how diaspora practitioners helped decide what counts as authentic in Nigeria itself.

A method note explaining what kind of evidence exists for Yoruba figures from the earliest traditions to 1900, why the oldest names cannot be treated as documented biography, and how this section marks the difference.

The pastor at Ọ̀yọ́ who wrote the book that made Yoruba history, the manuscript's loss and reconstruction, and the generation of Lagos men who first wrote Yoruba people into the record themselves.

The Ìbàdàn school of history, Ṣàbúrí Bíọ́bákú and Bọ́lánlé Awé, Tóyìn Fálọlá, Ayọ̀ Bámgbóṣé and Adébóyè Bàbálọlá on Yoruba language and oral poetry, Rowland Abíọ́dún and Babátúndé Lawal on art, and Akínwùnmí Ògúndìran on archaeology.

An analysis of how praise poetry functions as an oral historical archive, detailing what can be recovered from oríkì, methodological debates on chronology and gender, and structural historical silences.

Why the nineteenth-century Yoruba wars read differently depending on whether the source is oral tradition, academic history, or a colonial missionary account, illustrated with the Battle of Òsogbo's tactics and the record's treatment of Òwú's origins.

The life, political career, economic empire, and contested death of the nineteenth-century merchant who became the second Iyalode of Ibadan.

The life, diplomatic mediation, and historiographical legacy of the Anglican clergyman whose posthumously published 1921 masterwork established the foundation of modern Yoruba historical writing.

An examination of the life, methodology, institutional leadership, and historiographical contributions of Bọ́lańlé Awẹ́, pioneer of Yoruba oral history and African gender studies.

An examination of the life, scholarship, and theoretical contributions of Jacob Kẹ́hìndé Olúpọ̀nà, focusing on his analyses of sacred kingship, urban religious geography, and the global dimensions of Yorùbá religion.

An examination of the archaeological and historical scholarship of Akínwùmí Ògúndìran, focusing on his deep-time framework for Yorùbá history, material culture, and methodological debates.

An overview of the life, scholarship, methodological innovations, and historiographical debates surrounding the historian Toyin Fálọlá.

What A. B. Ellis's 1894 collection contains, why its tale texts are usable, and exactly where its colonial framing has to be refused.

What John Parkinson's Ọ̀yọ́ tale collection contains, why its stated provenance is unusually candid for its period, and how to read its editor's comparative footnotes.

What M. I. Ogumefu's 1929 collection offers, and the disqualifying caveat she states in her own preface: the songs of these tales have been deliberately left out.

Every claim about Yoruba tradition is one of three different kinds of statement, and mixing them up is the single most common way writing on this subject goes wrong. Learn to sort them and the rest of the corpus becomes far easier to read critically.

A comprehensive guide to the six clarification files addressing historical distortions, theological reinterpretations, and conceptual shifts in Yorùbá religious studies.

A historical and scholarly examination of the translation of the Yorùbá deity Èṣù into the Christian Satan, the nineteenth-century colonial mechanisms of that conflation, and twentieth-century academic rehabilitations.