Ìpilẹ̀ṣẹ̀

Ajé Ṣàlúgà (Òrìṣà Ajé)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Ajé Ṣalugà, ó fi ẹni iwájú sílẹ̀, ṣe ẹni ẹ̀hìn ní pẹ̀lẹ́, orí kí ọ̀ran kí ó tán.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Ajé Ṣàlúgà, she/he leaves the one in front behind, treats the one behind gently and favorably, so that destiny brings troubles to an end.

Ìtumọ̀ Gẹ̀ẹ́sì

Ajé often passes by the first caravan, as it comes to the market, and loads the last with blessing.

Ẹni tí ó túmọ̀ rẹ̀ Bishop Samuel Ajayi Crowther

The praise name captures the paradoxical, non-linear, and sovereign nature of wealth: prosperity does not automatically reward the swiftest or first to arrive at market, but bestows abundance upon whom it chooses, upending social stratification and reversing misfortune.

Ìgbà tí a ń pa á: Recited during market invocations, before beginning commercial ventures, during divination consultations regarding fortune, and during prayers on Ọjọ́ Ajé (Monday).
Ẹni tí ó ń pa á: Devotees of Ajé, market women, traders, and Ifá/Òrìṣà priests.
Ìdílé tàbí ìlú: Pan-Yoruba (recorded in early Oyo and Egba liturgical contexts).
Àwọn ìyàtọ̀: Ajẹ́ Ṣaluga, o fi ẹni iwaju silẹ ṣe ẹni ẹ̀hin ni pẹlẹ.

Òrìṣà Ajé (Ajé Olókun Ògúgúlùṣọ̀)

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Ìpilẹ̀

Ajé káàrọ̀ o, Ajé Olókun Ògúgúlùṣọ̀, Ajé onísọ̀ ibòji, aṣèwe dàgbà, aṣàgbà déwe, ẹni tí ẹrú àti ọmọ ńfi ojojúmọ́ wá kiri, ìwọ ni labọmọ tí borí ayé, Ajé ìwọ lajíkí, Ajé ìwọ lajígé, Ajé ìwọ lajípe, ẹni tí a mú s'ókun, ẹni tí a mú s'ẹdẹ, ìwọ lamura mọ́ṣàjí aṣọ, ọba tí kọ́ná yanranyanran, Ajé àgbà Òrìṣà, jẹ́ kí ń ní ọ lọ́wọ́, má jẹ́ kí ń ní ọ l'ọ́rùn, Ajé fi ilé mi ṣe ibùgbé, fi òdẹ̀dẹ̀ mi ṣe ìbùsọ̀, Ajé o jìre lónìí ooo.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Ajé good morning; Ajé child/owner of the deep ocean, Oguguluso; Ajé owner of the shaded market stall; one who turns a youth into an elder, and turns an elder into a youth; the one whom both servants and freeborn seek every day; you are the shelter that envelops and masters the world; Ajé you are the one we wake to greet; Ajé you are the one we wake to cherish; Ajé you are the one we wake to call upon; the one pursued across the ocean, the one pursued on dry land; you who wrap yourself in shimmering morning cloth; the king/ruler who shines with absolute brilliance; Ajé senior Orisa, let me hold you in my hand (have wealth), do not let me have you around my neck (as debt/burden); Ajé make my home your residence, make my veranda your dwelling; Ajé have you awakened well today?

Ìtumọ̀ Gẹ̀ẹ́sì

Good morning, Aje; Aje of Olokun, Oguguluso; Aje, owner of the shaded stall; One who makes the young mature and rejuvenates the elderly; The one whom both servants and children search for daily; You are the sanctuary that covers the world; Aje, you are the one we rise to greet; Aje, you are the one we rise to pamper; Aje, you are the one we rise to invoke; The one sought across the ocean, the one sought across the land; You who dress in radiant morning robes; Sovereign who radiates brilliant light; Aje, elder Orisa, let me hold you in hand, do not let you be a yoke around my neck; Aje, make my house your dwelling place, make my verandah your abode; Aje, arise well today.

Ẹni tí ó túmọ̀ rẹ̀ Babalawo Ojedayo / Traditional Yoruba Liturgical Corpus

'Olókun' highlights Ajé's provenance from the deep ocean and cowrie wealth; 'Ògúgúlùṣọ̀' denotes her role as an abundant protector and source of comfort; 'onísọ̀ ibòji' points to the shaded market stall providing shelter to traders; 'aṣèwe dàgbà, aṣàgbà déwe' reflects the transformative power of wealth to confer elder status on the young and vigor to the old; 'jẹ́ kí ń ní ọ lọ́wọ́, má jẹ́ kí ń ní ọ l'ọ́rùn' petitions for wealth as disposable prosperity in hand rather than as crippling debt around the neck.

Ìgbà tí a ń pa á: At dawn daily by adherents, during Monday morning (Ọjọ́ Ajé) rituals, at the consecration of business spaces, and during annual Ajé festivals.
Ẹni tí ó ń pa á: Ìyá Alájé (Priestesses of Ajé), market leaders (Ìyál'ọ́jà), Babalawo, Ìyánífá, and general devotees seeking financial blessings.
Ìdílé tàbí ìlú: Ilé-Ifẹ̀ and wider Yorubaland.
Àwọn ìyàtọ̀: Ajé Oguguluso oniso iboji; Ajé Olókun Sẹniadé.

Òrìṣà Oko

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Ìpilẹ̀

Òrìṣà Oko Aní ọ̀pá owó Òrìṣà Oko Òní ẹja nílé jẹun àsán Àjàlọ́run Òrìṣà ọdẹ Mọ́ padà lẹ́yìn mi Òrìṣà Oko ṣe pẹ̀lẹ́ pẹ̀lẹ́.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Òrìṣà Oko / Possessor of a staff of cowrie money / Òrìṣà Oko / Possessor of fish at home who eats food plain / One who reaches/strikes in heaven / Òrìṣà of hunters / Do not withdraw/turn away from behind me / Òrìṣà Oko act gently gently.

Ìtumọ̀ Gẹ̀ẹ́sì

Òrìṣà Oko He who holds a staff decorated with cowrie shells Òrìṣà Oko, he who has fish at home but chooses to eat food without meat One whose effect is felt in heaven Òrìṣà of hunters Do not withdraw your support from me Òrìṣà Oko keep cool.

Ẹni tí ó túmọ̀ rẹ̀ Amanda Villepastour (with Rabiu Àyándòkun)

The poem honours Òrìṣà Oko through sacred epithets referring to his emblem of authority (the staff beaded with cowries), his ascetic or peculiar dietary habit of choosing plain meals despite abundance, his celestial majesty reaching heaven, and his origin as an arch-hunter, while petitioning the divinity for enduring protection and gentle favor.

Ìgbà tí a ń pa á: Performed during bàtá drum invocations, devotional rituals (ìlù òrìṣà), and festival celebrations dedicated to Òrìṣà Oko.
Ẹni tí ó ń pa á: Rabiu Àyándòkun (alubàtá / bàtá master drummer)
Ìdílé tàbí ìlú: Èrìn-Òṣun, Osun State, Nigeria

Ìyámi Òṣòròngà

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Ìpilẹ̀

Ìbà ẹ̀yin ìyá mi Òṣòròngà Alágogo ẹ̀ṣùrú Alájọ̀gún ẹyẹ Ìyá mi Àtẹ́dọ̀jọ́kan Òpèpè a-tẹ́lẹ́bìn o Ó torí epo ó ṣ'ọwọ́ gbọgbọrọgbo Gbogbo yín kí ẹ ẹ fún mi l'áwo ṣe é Ìbà o

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Homage to you my mothers Osoronga / Owner of the beak like esuru yam / Bird in league with ajogun / My mother who touches the liver and the heart / Opepe with the broad back / Who on account of palm oil stretched forth long hands / All of you give me authority to perform the mystery / Homage

Ìtumọ̀ Gẹ̀ẹ́sì

Homage to you, my mothers Òṣòròngà. You whose beak is for èṣùrú yam. You birds in league with the ajogun. My mother, you start your feast with the liver and end with the heart. Òpèpè, the broad back. You who stretched all hands for red palm oil. All of you, grant me the authority to practice the secret craft. Homage.

Ẹni tí ó túmọ̀ rẹ̀ Babatunde Lawal

The oríkì pays homage to the primordial mystical mothers (Ìyámi Òṣòròngà / Àjẹ́), highlighting their transformative avian aspects (ẹlẹ́yẹ), their capacity to consume vital organs (liver and heart), and their appeasement with red palm oil (epo), which pacifies their heat and lethal anger.

Ìgbà tí a ń pa á: Chanted during the opening invocations (ìbà) of the nocturnal and daytime Gẹ̀lẹ̀dé spectacle, during sacred appeasement offerings (ìpèsè), and before performing sensitive ritual mysteries or herbal preparations.
Ẹni tí ó ń pa á: Gẹ̀lẹ̀dé lead chanters/singers, Babaláwo, and initiated elders.
Ìdílé tàbí ìlú: Ègbádò (Yewa), Kétu, and broader Southwestern Yorùbá communities.
Àwọn ìyàtọ̀: Awọn Ìyá Wa, Ẹlẹ́yẹ, Ìyá Nlá, Ìyámi Àjẹ́