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If Olubadan if dies, who will he take-chieftaincy/title?
Anglais idiomatique
When the Olubadan passes on, who will ascend the throne?
Traduit par Oba Adetoyese Laoye I / Siyan Oyeweso
Celebrates the well-established promotional succession system of Ibadan chieftaincy line where ascension to the throne is structured without succession crises.
Quand il est performé
Broadcast call sign and played by dùndún drummers during civic occasions and Ibadan royal processions.
Interprété par
Ọba John Adetoyese Laoye I (Timi of Ede)
Lignage ou ville
Èdè / Ìbàdàn, Oyo and Osun States
Variantes
T'o ni'badan ba ku, tani o j'oye?; Ninu ikoko dudu lati n s'ebe
Ibadan kure! / Ibadan bere ki o to wo o / Ibadan mesiogo / N'ile Oluyole, / Nibi ole 'gbe jare olohun, / Ibadan kii gbe onile bi ajeji
Glose littérale
Ibadan greetings! / Ibadan inquire before you enter it / Ibadan child of Esi-the bush pig / In the home of Oluyole / Where the thief is vindicated over the owner / Ibadan does not support the indigene as much as the stranger
Anglais idiomatique
Hail Ibadan! Home of warriors. Ibadan the town about which you must make investigations before you enter, Ibadan, the child of Esi-the bush pig. The home of Oluyole, The town where thieves get the better of the rightful owners, Ibadan which gives more succour to the strangers than to the indigenes
Traduit par Bolanle Awe
Eulogizes nineteenth-century Ibadan as a war camp, sanctuary for displaced populations, and dynamic frontier town characterized by military opportunism and open absorption of talented outsiders under warlords like Basorun Oluyole.
Quand il est performé
Civic festivals, chieftaincy installations, receptions for public figures, and daily social salutations.
Interprété par
Professional praise singers (alágbe / akígbe), lineage bards, and town elders.
Lignage ou ville
Ìbàdàn
Variantes
Variously rendered with added historical couplets referencing specific 19th-century battles or subsequent warrior chiefs.
Ọ̀kà Àkókó Community
iluCollecte non vérifiée
Original
Ọmọ Ọkarufe, onigbo irunmọlẹ y'ajojimawo; Ajoji y'oba wogbo irunmọlẹ, a d'eni ẹbọra; Awa ọmọ arougun masa, arote ma bẹru...
Glose littérale
Child Oka-from-Ife, owner-of grove irunmole that-strangers-must-not-enter; Stranger who enters-grove irunmole, becomes person spirit; We children who-see-war-and-do-not-flee, who-see-conspiracy-without-fear...
Anglais idiomatique
Offspring of Oka from Ife, owners of the sacred grove of deities that strangers dare not enter; Any stranger who enters the sacred grove becomes a spirit; We are the children of those who see war and never flee, who witness treachery without fear...
Traduit par RSIS International Literary & Oral Poetry Studies / Oloyede
Recounts the mythical founding of Oka from Ile-Ife, the sanctity of its spiritual hills and groves, and the historical military bravery of its inhabitants against invading forces.
Quand il est performé
Town festivals, royal coronations, civic celebrations, and state assemblies.
Interprété par
Town bards, royal palace chanters (akéwì / akígbe), and communal elders.
Lignage ou ville
Ọ̀kà Àkókó, Ondo State
Variantes
Variants include praise segments highlighting the Olubaka title and sacred hills.
Òṣogbo (Ọ̀rọ̀kí Asàlá)
iluCollecte non vérifiée
Original
Òṣogbo Ọ̀rọ̀kí aṣàlá, ọmọ onílé obì Òṣogbo ìlú aró, ọmọ aró dẹ́dẹ́ bí òkun Ààrẹ ó pẹ́ta, àrepẹta mo gbà ó Òṣun Òṣogbo pẹ̀lẹ́ o, ẹ pẹ̀lẹ́ o ẹ̀yin ọlọ́mọyọyọ Òṣogbo Ọ̀rọ̀kí gbé onílé, ó tún gbé àjòjì Òṣogbo Ọ̀rọ̀kí ọmọ yèyé Òṣun Yèyé atẹ́wọ́gbẹ́ja, aníyùn lábẹ́bẹ Ọ̀rọ̀kí tí í bá ẹja ńlá sọ̀rọ̀, tí ń rán ìkọ̀ níṣẹ́ Òṣun Òṣogbo, rere ni o sun fún mi Ọ̀rọ̀kí onílé obì, aláró ọmọ aṣàlá Èdùmàrè bá wa dá ìlú Òṣogbo sí, Àṣẹ.
Glose littérale
Osogbo Oroki the refuge, offspring of the owner of kolanut lands; Osogbo town of indigo dye, child of deep-spreading dye like the sea; Aare killed civet cat, civet killer I accept; Osun Osogbo greetings, greetings to the mother of many children; Osogbo Oroki sustains the indigene, it also sustains the stranger; Osogbo Oroki children of mother Osun; Mother who receives fish in her palm, owner of coral on fan; Oroki that speaks with the great fish and sends emissaries; Osun Osogbo, flow goodness to me; Oroki owner of kolanuts, dyer child of sanctuary; May God preserve Osogbo town, Amen.
Anglais idiomatique
Osogbo Oroki a refuge outpost, owner of a large kolanut farm; Osogbo, city of tie-dye, custodian of strong dye like a blue sea; whether the sojourner kills a civet cat or does not kill, it belongs to me; Osun Osogbo greetings to you, mother of many children; Osogbo Oroki accommodates both indigenes and foreigners alike; Osogbo Oroki, children of mother Osun, the matriarch who receives sacred fish in her open palm, who carries coral beads upon her fan; Oroki that converses with the giant fish and sends emissaries on errands; Osun Osogbo, let goodness flow unto me; Oroki owner of the kolanut grove, indigo dyer, child of refuge; May the Almighty preserve the city of Osogbo, Amen.
Traduit par Edusocom / Yoruba Oral Literature Anthology
The oríkì celebrates the founding identity, economic life, and sacred geography of Osogbo (capital of Osun State), emphasizing its legacy in indigo dyeing (ìlú aró), extensive kolanut plantations, historic role as a peaceful sanctuary for migrants and refugees, and its primordial covenant with the goddess Ọ̀ṣun.
Quand il est performé
Chanted at the annual Osun-Osogbo Festival, during the installation and anniversaries of the Ataoja of Osogbo, civic gatherings, funeral rites of prominent Osogbo citizens, and family celebrations.
Interprété par
Community praise chanters (akéwì), palace bards, lineage elders, and indigenous women chanters.
Lignage ou ville
Osogbo, Osun State
Variantes
Osogbo Oroki Asala Onile Obi / Osogbo ilu Aro, Aro dede bi Okun / Are Op'eta, Are p'eta a gba / Osogbo Oroki gbe Onile o tun gbe Ajeji / Osogbo Oroki Omo yeye Osun / Yeye Atewogbeja Aniyun Labebe / Eleyele Aro, Olode Ega...
Ado-Ekiti Town (Panegyric of Ado-Ekiti Indigenes)
iluCollecte non vérifiée
Original
Ado Oraa, Omo Alade merindinlogun. Omo erin ti i jogun ola. Omo erin ti i mola yagi. Omo abatabutu alejo tii damu onile. Oro ti n d'Ekiti ni i d'Ado Ewi, Oro to n dagbo ni i dunwo agbo. Ero ti n r'Ekiti, Ko ba ni ya l'Ado Ewi, Bo ba ti d'Ajilosun ko bu sanra, Tori Afinju ni gbogbo won. Omo Abidan so pupo lobi, Abidan n be leti Ajilosun. Ojo Ewi ba lo s'Utu laworo Otu n la. Taso tewu t'Ewi i mu lo s'Utu, Otu ni i gbe e si. Omo o sun sile mabe dina lona ogun.
Glose littérale
Ado of Oraa, children of the sixteen crowned monarchs. Offspring of the elephant that inherits honor. Offspring of the elephant that tears down trees in glory. Offspring of the multitude of visitors who confound the host. Matters affecting Ekiti also affect Ado of the Ewi, issues affecting the assembly enhance the gathering. Travelers going to Ekiti, if they stop by at Ado Ewi, once they reach Ajilosun they blossom, because they are neat and noble. Offspring of Abidan who bears plentiful kola nuts, Abidan near Ajilosun. The day the Ewi goes to Utu the priest of Otu prospers. The robes and attire the Ewi takes to Utu remain at Otu. Offspring of those who sleep at home while wielding knives to block the path of war.
Anglais idiomatique
Ado of Oraa, descendants of the sixteen crowned kings of Ekiti. Children of the mighty elephant that inherits honor and splits trees in dignity. Children of the overwhelming influx of guests that astounds the host. Whatever affects Ekiti touches Ado of the Ewi; matters affecting the flock bring vitality to the fold. Travelers passing through Ekiti who stop at Ado of the Ewi, upon reaching the Ajilosun quarter, flourish in health, for all of them are well-groomed and dignified people. Offspring of Abidan whose grove produces abundant kola nuts, situated right along the Ajilosun border. On the day the Ewi visits Utu, the sacred chief of Otu is enriched; the royal regalia and robes worn by the Ewi to Utu remain in Otu's possession. Children of the brave who rest at home yet keep weapons ready to bar invaders on the warpath.
Traduit par Yoruba Library Editorial and Research Translation Board
Eulogizes the historical supremacy, hospitality, aristocratic beauty, agrarian prosperity, and martial fortitude of the ancient town and people of Ado-Ekiti under the Ewi.
Quand il est performé
Recited at civic assemblies, community development gatherings, chieftaincy ceremonies, festivals like the Udiroko Festival, and family occasions.
Interprété par
Community elders, town bards, women chant leaders, and Alamo praise performers.
Lignage ou ville
Ado-Ekiti, Ekiti State
Variantes
Emi lomo Ado Oraa Omoafakara sabe ewu je
Òndó (Òndó-Ẹkimògún)
iluCollecte non vérifiée
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.
Glose littérale
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).
Anglais idiomatique
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.
Traduit par 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.
Quand il est performé
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.
Interprété par
Female oral poets, palace griots and chanter troupes (akéwì), community elders, and royal drummers.
Lignage ou ville
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.
Ìbàdàn
iluCollecte non vérifiée
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.
Glose littérale
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.
Anglais idiomatique
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.
Traduit par 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.
Quand il est performé
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.
Interprété par
Lineage wives (aya / ìyàwó ilé), professional oral praise bards (akéwì / onírárà), and talking drummers (onílù).
Lignage ou ville
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').
Ìlọrin (Ìlọrin Àfọ̀njá)
iluCollecte non vérifiée
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.
Glose littérale
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.
Anglais idiomatique
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.
Traduit par 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.
Quand il est performé
Chanted at royal gatherings, civic assemblies, the annual Ilorin Grand Durbar festival, naming ceremonies, weddings, and by cultural bards praising natives of the town.
Interprété par
Akéwì (traditional Yoruba oral poets), palace praise singers, and women lineage cantors.
Lignage ou ville
Ìlọrin, Kwara State, Nigeria
Variantes
Ìlọrin Gàrí Àlìmí; Ìlọrin Mẹ́sù Jàǹbá (historical epithet recorded by Samuel Johnson)
Ẹ̀fọ̀n-Alààyè (Ẹ̀fọ̀n lineage / town)
iluCollecte non vérifiée
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.
Glose littérale
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.
Anglais idiomatique
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.
Aucun traducteur n'est nommé dans la source.
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.
Quand il est performé
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.
Interprété par
Akẹ́wì (traditional poets/chanters), rárà/ewì chanters, female praise chanters, and royal court bards.
Lignage ou ville
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.
Ọ̀ṣogbo (Osogbo)
iluCollecte non vérifiée
Original
Osogbo Oroki asala omo onile obi, Osogbo ilu aro, omo dede bi okun, are o peta, arepeta mogba o, esuru ni won jesun lode Osogbo, aro n be l' Osogbo lo' Osogbo se n wun ni, esuru n be l' Osogbo l' Osogbo se n wun ni; Osun n be l'Osogbo l'Osogbo se n wun ni; t' arugbo t' majesin, a o jo sun ilemo l'Osogbo ni. Osun Osogbo pele o, eyin olomoyoyo; Osogbo oroki gbe onile, otun gbe ajoji Osogbo oroki, Osogbo oroki omo yeye Osun, yeye atewogbeja, aniyun labebe oroki ti eja oroki ti iba eja n la soro, t' ran iko ni se, Osun Osogbo, rere ni o sun fun mi Oroki onile obi, alaro omo asala Edumare bawa da ilu Osogbo si; Ase.
Anglais idiomatique
Osogbo Oroki a refuge outpost, owner of a large kolanut farm; Osogbo-city-of tie-dye, custodian of strong dye like a blue sea. when a sojourner does not kill civet cat or does kill, it belongs to me; bitter-water-yam-dinner in Osogbo inner city. For her quality dye, Osogbo beckons to all and sundry. Her plenty bitter-water-yam makes Osogbo alluring and inviting; also home to Osun goddess that makes Osogbo very enticing; without dubiety-old and young live together. Osun goddess-greetings-mother of many children, city that cares for both the natives and residents, Osogbo Oroki-children of Osun goddess, matriarch with defensive open-palm, town that converses with behemoth fish that sends representative; Osun Osogbo, it is well; give me water. Oroki owner of a large kolanut farm, dyer-children from refuge outpost. May God protect Osogbo and her children. So Be It.
Traduit par edusocom
The poem celebrates Osogbo's identity as a city of refuge, indigo/tie-dye crafts (ìlú aró), kolanut cultivation (onílé obì), hospitable shelter to indigenes and strangers alike (gbé onílé gbé àjòjì), and its foundational spiritual bond with the river goddess Ọ̀ṣun and the sacred messenger fish (ẹja).
Quand il est performé
Performed during traditional town assemblies, the annual Ọ̀ṣun-Ọ̀ṣogbo festival, royal palace ceremonies, cultural celebrations, and life-cycle rituals of Osogbo indigenes.
Interprété par
Akéwì (oral poets), traditional praise singers, elders, women chanters, and devotees of Ọ̀ṣun.
Lignage ou ville
Ọ̀ṣogbo (Osogbo), Osun State, Nigeria
Variantes
Variants include praise lines highlighting the 16-point lamp (àtùpà mẹ́rìndínlógún), connections to Ọ̀ràngún, and invocations of early rulers such as Ọba Láròóyè.
Ìwó (Iwo Town & Lineage)
iluCollecte non vérifiée
Original
Ìwó olódò ọba, Ọmọ a-tẹní-gbọ́lá, tẹní gbóore nílé ọdídẹrẹ́. Ọmọ ọba Télumọ̀rẹ́, a-fìpòrò-jẹ ọmọ tó lùgbẹ́rin gbẹrin. Ìwó tí kò nílẹ̀kùn bẹ́ẹ̀ ni kò ní kọ́kọ́rọ́, Ẹrú wẹ́wẹ́ ni wọ́n fi ń dẹ́lé. Ẹrú kò gbọdọ̀ jẹ́ mogberin, Ìwọ̀fà kò gbọdọ̀ jẹ́ mogbede, Ọmọ bíbí inú wọn níí jẹ́ moderin. Ìwó tọ́dídẹrẹ́ pépépé tẹ́nu rẹ̀ tẹ̀ k'ọ́rọ̀yin.
Glose littérale
Iwo, possessor of the Oba river; offspring of those who spread mats to receive honor, spread mats to receive goodness in the home of the African grey parrot; children of Prince Telu who rule with royal stature; Iwo that needs neither doors nor key locks because vast numbers of retainers watch the house; slaves cannot answer to noble titles, pawns cannot answer to privileged calls, only direct born offspring bear the noble name; Iwo where the parrot sounds crisply and curls its beak in sweetness.
Anglais idiomatique
Iwo, guardian and master of the sacred River Oba, Offspring of those who spread their mats to welcome wealth and honor in the ancestral land of the parrot. Descendants of Prince Telumere, of regal lineage and triumphant authority. Iwo, a town that boasts no need for wooden doors nor metallic locks, For legions of young retainers and loyal servants safeguard every household. A slave dare not answer to the title of the freeborn, A pawned laborer dare not claim the legacy of the heir; Only the true-born sons and daughters carry the lineage’s proud name. Iwo, where the vibrant parrot calls distinctly and curves its beak in blessing.
Aucun traducteur n'est nommé dans la source.
The chant celebrates the historical origin, royal founding, wealth, sovereignty, and distinct social structure of Iwo. It highlights River Oba which flows through the kingdom, the sacred symbol of the parrot (ọdídẹrẹ́) connected to Prince Adekola Telu's migration from Ile-Ife, and the aristocratic pride of freeborn indigenes.
Quand il est performé
Recited during royal installations, civic gatherings, civic festivals, naming ceremonies, funerals of prominent elders, and morning lineage eulogies by family chanters.
Interprété par
Traditional palace bards (akéwì / akígbe), elderly women chanters, drummers (onílù / alágbe), and family elders.
Lignage ou ville
Ìwó (Osun State, Nigeria)
Variantes
Ìwó olódù ọba; Ọmọ a-tẹní-gbọ́lá, a-ṣàdúà-gbóore; Ìwó ọmọ olóola tí ń san kéké; Ìwó Gè̀rí Màlámì.