The Owu lineage's cloth and temperament oríkì, two conflicting versions of the Iresa lineage text, and a plain account of the lineage material this corpus found and could not verify.
The Yorùbá wey dem quote, the proverbs, oríkì, ẹsẹ Ifá, word list headwords, Odù names and citations dey exactly as the corpus record dem, for every language.
Dis file dey close di orílẹ̀ set wit di two documented text of di Ọ̀wu lineage, di two text from different independent source wey get material conflict for di Ìrẹsà (Àrẹ̀sà) lineage, di Ẹlẹ́rìn and Ilá-Ọ̀ràngún lineages, plus direct account of one lineage oríkì wey dis corpus research find but no present, wit di reason stated.
Aremu Okikiolahan Omo Olowu Oduru Ajifewesere Okunrin meta Okunrin ogun Ara oru Ki i ranro Awi-i- menu kuro Ni towu
Dem present am without tone marks, as e dey printed for di source .
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.
Na Oluwole Coker translate am, wey publish dis same text and translation two times, for 2012 and 2015 study about how oríkì still dey continue inside Yoruba popular folksongs . Di two publication carry identical Yoruba and identical English, and dis corpus treat dem as one text wit two citation instead of independent proof from different source dem.
Wetin e talk. One named person, Arẹ́mú Ọkíkiọláhàn, wey dem praise for herbal medicine knowledge and war bravery, and e end wit clear moral claim about Ọ̀wu character generally: say dem dey talk wetin pain dem openly instead of keeping secret grudge to take revenge.
Significance. Di closing proverb dey serve as collective description of di whole people wey dem join wit one person praise, di kind pattern wey oriki-typology note say na normal crossing of boundary between orílẹ̀/ìnagijẹ: personal oríkì here also serve as claim about di character of di whole Ọ̀wu people.
Where dem dey perform am. Royal court ceremony dem, civic assembly dem, di yearly Ọdún Ọmọ Olówù ancestral festival, family milestone dem, and occasion dem for praise-singing .
A bimo l'owu a f'osege pon-on Iwo osege, emi osege Osege o je a m'oloro l'owu!
Dem present am without tone marks, as e dey printed for di source .
An Owu child 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.
Na Chief Oladipo Yemitan translate am, from study wey di title na "Some Owu Terminologies" / Memoirs of Baapitan Owu .
Wetin e talk. One particular woven cloth, òṣègè, dem claim say e common for everywhere inside Ọ̀wu reach level where e dey wipe comot visible difference of wealth: both rich and poor dey wear am, so person no fit use cloth differentiate dem.
Significance. If dem read am beside di first Ọ̀wu text claim say dem dey talk wetin pain dem openly instead of nursing grudge for secret, dis second text come add another claim about how dressing dey level everybody. Di two documented Ọ̀wu text for dis harvest jointly describe one lineage identity wey stand on straight talk and one form of equality, wey im focus different from di war-conquest style wey common pass for other part of dis section.
Where dem dey perform am. Civic celebration dem, historical storytelling, family naming ceremony dem, and cultural gathering of Ọ̀wu descendant dem .
Notes. Di source (one named chief wey write memoirs, wey dey hosted on top one Ọ̀wu kingdom community website) no be peer-reviewed scholarly publication, even though dem name di author and im title; so confidence on dis text na medium level.
Dis lineage oríkì show two times inside di harvested material, from two different source wey look like dem no relate, and di two version differ reach level for content and wetin remain of dem say dis corpus present di two instead of choosing only one.
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.
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 elder, and the account continues past the harvested excerpt].
Dem no name individual translator; di source, "Àwọn Oríkì Orílẹ̀" and associated cultural archive dem, na joint work attributed to Adeboye Babalola and unspecified "Yoruba Cultural Archives," 1967 .
Wetin e talk. One genealogical split inside di lineage itself, Ìrẹsà-Dúdú (Dark) as di senior branch and Ìrẹsà-Pupa (light-complexioned) as di junior branch, wey dem explain through closing image of how anger turn di Dark ancestor skin red, alongside claim about palm-oil wealth and stated moral rule of reciprocity ("do me as I do you").
Where dem dey perform am. Naming ceremony dem, civic festival dem, chieftaincy installation dem, and social celebration dem .
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.
I am the descendant of Aresa, child of Aresa who walks with nobility, child of those rich in palm oil in the Mode quarter. Provocation and retaliation provoke the anger of the Iresa person; if a sluggard fails to draw palm oil, it upsets the people of Mode. Dark Aresa is the elder and the fair-complexioned is the younger; the day anger seized the Dark child was the day he turned red with rage.
Dem present am without tone mark and without English translation, exactly as dem print am for di source, one compiled folk-poetry list wey get di title "Apere Oriki Orile - Itan Nisoki" . For di main research record for dis text, dem clearly write say di literal gloss and di English translation no dey.
Wetin pesin fit talk. Di Yoruba words wey dey for version two dey functionally identical to version one, di only difference na whether diacritic mark dey or e no dey. Dis one dey show say di two records wey dem gather fit trace back to di same text wey dey circulate, wey di two source compilers meet for different stage of transcription. Dis corpus no join dem together make dem be one entry, because version one get attribution (even if di way dem take credit individual pesin loose well-well) wey version two no get at all, and because to present dem separately dey show plainly say identical Yoruba words dey circulate online as translated text and as text wey dem no translate at all.
Variants. Di source for version two still add more circulating oriki wey dem no gloss for any of di two versions: Arẹ̀sà Àjèjè, Ọmọ Òkun Ọ̀yẹ, Ọmọ Ọba Tínjẹ́pò, Ọmọ Ọba Tínjoyin , wey dem report here as variant material wey dem no gloss instead of to translate am.
Notes. None of di two sources for dis lineage meet di preferred standard of dis corpus, wey be say make named scholar write am for publication wey pesin fit verify. But dem keep both of dem, instead of to cancel dem comot completely, because di Yoruba text itself plenty well, e match across di two sources, and di gap (translated versus untranslated) dey give information by itself about how dis kind material dey actually circulate. Reader suppose treat di two versions as material wey dem never verify against scholarly original and judge dem with dat mind.
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...
Ẹ̀rìn, offspring of Sáájá, descendant of the balanced and upright leaf, Ẹ̀rìn arrayed for battle. Come see Ẹ̀rìn in warfare; whoever marches against Ẹ̀rìn in war must bring a quiver of brass and fetch arrows. The father who has no gun, yet wakes to hunt elephants in his own domain.
English translation. Dem no find am. Di source provide long Yoruba text (wey continue well pass di small part wey dey above, go reach one part about tree wey fall block road and hunchback, cripple, and deaf woodcutters wey dem send make dem clear am) but no English translation dey follow am .
Wetin pesin fit talk. Dem present dis one as Yorùbá text only, according to di rule of dis corpus say make pesin no go invent translation wey di source no provide. Di literal gloss wey dey above cover only di opening lines wey di main research record gloss; di rest of di Yoruba text wey dem gather, di part about di tree wey fall, no get any gloss at all for di source material and dem no put am here without gloss, since block of text wey dem no translate and no gloss go only make di work long without giving reader anything wey dem fit use.
Significance, as far as pesin fit talk without full translation. Dem name di lineage after Erin-Ilé / Erin-Ọ̀sun, and di small piece wey get gloss dey show military and hunting identity (elephant hunting without gun, dressing ready for war) wey match di military tone wey common across dis section im orílẹ̀ material generally.
How dem perform am. Di source no state am pass di general classification say na lineage oríkì wey join body with di Odùmọsa dynasty of Erin-Ilé.
Notes. Dis text dey show clearly, pass any oda one for dis section, how di translation rule of dis corpus dey work for practice: real, substantial Yoruba text wey make sense dey on ground, and dis corpus choose say e no go provide di English wey dey miss instead of to create translation wey no get named translator and no verifiable methodology behind am.
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,
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, [and the account continues past the harvested excerpt].
Dem no mention name of translator; the source na one web compendium, "Oriki Ilu Ila-Orangun," wey dey inside one general Yoruba cultural reference site .
Wetin e talk. Claim say royal legitimacy for Ìlá na something wey person inherit, no be wetin dem buy with money, join with lines about the discipline wey dem expect from enslaved and pawned persons inside the town; na material wey this corpus report directly without softening am, because the source print am and because 19-warfare and 12-towns treat the history of pawning and slavery for nineteenth-century Yorubaland directly.
How dem perform am. Dem no state am on e own pass general classification say na compendium of Yoruba lineage praise poetry .
Notes. Confidence for this text dey low to medium: dem no put translator name, the source na general web compendium instead of scholarly publication, and the excerpt wey dem harvest cut short. We keep am because the Yoruba text plenty reach and the content, even though dem never check am against second source, still align well with documented Ìlá-Ọ̀ràngún royal history.
The research wey dem harvest for this section include one long Yoruba text and English translation for the oríkì of the Alápà lineage (Èkù-Àpá, Agbamu, Omido and related settlements), wey focus on python and viper totemic taboo. This corpus no dey present that text. The reason: the source field for that record no mention author, publication, or year, and the source URL wey dey there na just bare Facebook root address wey no get any identifiable post, author or date behind am. According to the guideline for this section, any record wey person no fit confirm the source, na to drop am instead of to present am with weak caveat. Readers wey dey do research on Alápà lineage totemic practice suppose see this one as open gap instead of to assume say this corpus don cover am, and make dem look for properly attributed published source, wey this harvest no see.
Lineage and town-of-origin oríkì for four major Yoruba groups, including two variant texts for Ọ̀fà shown side by side rather than merged.
Three lineage oríkì from Karin Barber's Okuku fieldwork, plus the Olúfọ́n dynasty and the Ìkòyí warrior lineage whose praise obliges the chanter to include its own dishonour.
Royal and lineage oríkì for four eastern and central Yoruba kingdoms, including a rare text naming a specific carver rather than only royalty or warriors.
A row for every lineage, town and divinity this corpus has looked for oríkì about, marking which carry a full three-layer text in a named file, which exist only as an unverified harvest record, and which are open gaps.
The complete classification of oríkì by subject, orílẹ̀ through eranko, with a worked text for each kind and the boundary cases that show the categories are not airtight.
How oríkì is built from independent units rather than narrative sequence, and the specific mechanisms, tonal, structural, and referential, that make it resist translation.