Oríkì · Ìpilẹ̀ṣẹ̀

Oríkì

Oríkì tí a kójọ nípasẹ̀ ìwádìí ẹ̀rọ, tí a kò tí ì ṣàyẹ̀wò. Gbogbo ohun tí ó wà lórí ojú-ìwé yìí kò tí ì ní ìjẹ́rìí: a fi hàn kí a lè ṣàyẹ̀wò rẹ̀, kì í ṣe nítorí pé a ti ṣàyẹ̀wò rẹ̀.

Ohun 95, gbogbo rẹ̀ kò tí ì ní ìjẹ́rìí

Nínú corpus

Oríkì: The SectionOriki

Àkójọ tí kò tí ì ní ìjẹ́rìí

Ojú-ìwé yìí nìkan ni ibi tí a ti fi ohun tí a kò tí ì ṣàyẹ̀wò hàn nínú àkójọpọ̀ yìí. Ìdí nìyẹn tí a fi yà á sọ́tọ̀, kò sì sí ohun tí ó yẹ kí a fa yọ láti inú rẹ̀ bí ẹni pé a ti fi ìdí rẹ̀ múlẹ̀.

A kójọ rẹ̀ pẹ̀lú ẹ̀rọ, a kò sì tí ì ṣàyẹ̀wò rẹ̀. Àwọn àmì ohùn, ìdárúkọ àti ọ̀rọ̀ rẹ̀ ṣì nílò àyẹ̀wò sí orísun tí a dárúkọ kí a tó lè gbáralé rẹ̀.

Gbogbo irú egbe 1 eranko 1 ilu 11 inagije 3 orile 24 orisa 44 personal 11

Ọ̀sanyìn
orisaÀkójọ tí kò tí ì ní ìjẹ́rìí
Ìpilẹ̀
Atóóbájayé o Àfọ̀njá, Ewéeee-l’érè oo, Ewéeee, ewéeee-l’érè oo. Ewé ni ń ṣe ọ́ báyìí bí? Ọkọ láyà mi Ọ̀run. Ewéeee, ewéeee-l’érè oo. Ṣèèréjọbí ewé tí í ṣọmọ orí igi, Ìpín báwọ̀nyí ń ṣọmọ agbìjàlẹ̀. Ewéeee, ewéeee-l’érè oo. Àṣẹ.
Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀
- Adequate-protector, Afonja; leaves-have-gain/value; leaves, leaves-have-value; is it leaves that make you act like this?; husband of my chest in Heaven; leaves, leaves-have-value; Seerejobi leaf that is child on top of tree; such portions/insects are children that defend the earth; leaves, leaves-have-value. Ase.
Ìtumọ̀ Gẹ̀ẹ́sì
The adequate protector, Afonja, There is great value in the knowledge of herbs, Herbs! There is value in the knowledge of herbs. Is it the knowledge of herbs that makes you behave like this? You are my husband in Heaven. Herbs! There is value in the knowledge of herbs. Seerejobi leaves belong to the crowns of tall trees, Such potent natural forces defend Mother Earth. Herbs! There is value in the knowledge of herbs. Ase.
Orísun náà kò dárúkọ ẹni tí ó túmọ̀ rẹ̀.
Invokes Ọ̀sanyìn as 'Atóóbájayé' (the adequate protector to enjoy life with) and 'Ọkọ láyà mi Ọ̀run' (my celestial protector/partner in heaven). The chant honors the supreme economic, curative, and metaphysical efficacy ('èrè') inherent in botanical knowledge and the defense that forest canopy leaves ('ṣèèréjọbí') provide to human existence.
Ìgbà tí a ń pa á
Sung and chanted during medicinal plant preparation, during morning invocations by herbal initiates, and at seasonal or communal festivals honoring Ọ̀sanyìn.

Ṣọ̀npọ̀nná (Ọbalúayé)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Àbàtà, Arú-bí-ewe Ajó. Ajẹ-igba-òògùn mákùú. Fáríorò, oní-wọ̀wọ́-àdó. Arumọ-lóògùn dànù. Ó pa àjẹ́ méje kù kan. Ọ̀rìṣà tíí jẹ apá àjẹ́ kù gongo. Má ṣe mí lu ènìyàn, má ṣe ènìyàn lù mí. Ọ̀jẹ̀jẹ̀ tó sin ọmọ dé igbó ẹ̀rù. Ó bá baálé jiyán ìgángán, ó pa ọmọ rẹ̀ síloro. Ó ní bí a bá ṣe ni lóore, ọpẹ́ làá dù.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Abata / Flourishing like leaves of ajo tree / One who eats two hundred poisons without dying / Farioro / Owner of clustered tiny medicine vials / Destroyer of people's medicine / He killed seven witches remaining one / Orisa who eats witch arm down to the stump / Do not strike me against person / Do not strike person against me / Terrifying one who escorts child to fearful forest / He ate pounded yam chunks with household head / He killed his child in the porch / He says if one does good to us / Thanks is what we give.

Ìtumọ̀ Gẹ̀ẹ́sì

Àbàtà (Ṣọ̀npọ̀nná) who flourishes luxuriantly like the leaves of the ajó tree. The one who consumes two hundred medicines/poisons without dying. Fáríorò, master of clustered medicinal gourds. Destroyer of others' potent charms. He killed seven witches leaving only one. The deity who devours the arm of a witch until only the stump remains. Do not crash me into another person, do not crash another person into me. The terrifying deity who leads a child to the fearful forest. He ate large chunks of pounded yam with the master of the house, yet struck his child dead in the porch. He declares: when good is done to a person, gratitude must be returned.

Ẹni tí ó túmọ̀ rẹ̀ Chief FAMA (FAMA Epega) / Olaleone African Traditional Religion Archive

The chant invokes the awe-inspiring, unpredictable sovereignty and dread power of Ṣọ̀npọ̀nná (also praised as Àbàtà, Fáríorò, and Ọbalúayé). It underscores his absolute mastery over sorcery, witches, poisons, and herbal preparations, while cautioning humans to approach him with vigilance, obedience, and unending gratitude.

Ìgbà tí a ń pa á: Recited during annual rituals, morning offerings, invocations before healing ceremonies, and communal propitiations during outbreaks of epidemic diseases.
Ẹni tí ó ń pa á: Priests (oníṣọ̀npọ̀nná / àwòrò), priestesses, and initiated devotees of Ṣọ̀npọ̀nná / Ọbalúayé.
Ìdílé tàbí ìlú: Pan-Yoruba (prominent across Oyo, Osun, Ketu, and Ekiti)
Àwọn ìyàtọ̀: Variants appear in Candomblé Ketu and Santería liturgy addresses as 'Orisa Jingbinni Abata'

Ṣọ̀npọ̀nná (Ọbalúayé / Alápadúpẹ́)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Ṣànpọ̀nná, alápá-dúpẹ́ má jẹ́ kí a rí ìgbóná. Ọbalúayé òrìṣà bí Àjẹ́. Àgbà ẹni lọ́wọ́ ikú. Àgbà ẹni lọ́wọ́ àrùn. Àgbà ẹni lọ́wọ́ elénìní. Elénìní ilé, elénìní òde, elénìní òfurufú. A má gba ẹni lọ́wọ́ gbogbo wọn. Òrùn ọmọ l'ẹ́rù darí s'ígbó. Èrò pẹ̀sẹ̀ ni t'ìgbín!

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Sanponna / One who kills and is thanked / Do not let us see heat/smallpox / Obaluaye deity like Aje / Deliverer of person from hand of death / Deliverer of person from hand of sickness / Deliverer of person from hand of antagonist / Antagonist of home / Antagonist of outside / Antagonist of airspace / One who constantly delivers person from all of them / Burden on child's neck diverted to the forest / Cool ease belongs to the snail!

Ìtumọ̀ Gẹ̀ẹ́sì

Ṣànpọ̀nná, 'The one who slays and is thanked for it', do not let us experience the burning fever. Ọbalúayé, the deity potent as the Primordial Powers (Àjẹ́). The great protector who rescues one from the grip of death. The elder who delivers one from sickness. The savior who rescues one from adversaries: adversaries within the home, adversaries from outside, adversaries in the open air. He surely delivers one from all of them. Divert the heavy burden from the child's neck into the deep forest. Absolute peace and soothing coolness belong to the snail!

Ẹni tí ó túmọ̀ rẹ̀ Scholarly Translation in Studies of Yoruba Ìwúre and Praise Poetry

Presents Ṣọ̀npọ̀nná under the titular epithet 'Alápadúpẹ́' (the one whom relatives must thank even in calamity to avoid further wrath). The text acknowledges that just as he brings the pestilence, he is the only power capable of neutralizing death, disease, and spiritual ill will.

Ìgbà tí a ń pa á: Chanted during ìwúre (supplicatory prayers), apotropaic rituals to ward off epidemics, and sacrificial cleansing ceremonies.
Ẹni tí ó ń pa á: Àwòrò Ṣọ̀npọ̀nná (cult priests) and Ifá/Òrìṣà elders.
Ìdílé tàbí ìlú: Yorubaland (Oyo, Abeokuta, Iwo traditions)
Àwọn ìyàtọ̀: Alternative versions open with 'Obaluaye a mu omo tohun tohun'

Ọ̀ṣọ́ọ̀sì (Oshosi / Oxóssi)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Ìbà Ọ̀ṣọ́ọ̀sì. Ìbà Ológararẹ̀. Ìbà Oníbébè. Ìbà Oṣọ́lọ́kẹ́rẹ́. Ọdẹ àta mātáṣe, Agbáni níjọ́ tó burú, Oní idídẹ gan fi dí ìjà, A júbà. Àṣẹ.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Ìbà (Homage/Praise) Ọ̀ṣọ́ọ̀sì. Ìbà (Homage) ológararẹ̀ (master of himself). Ìbà (Homage) oníbébè (owner of the riverbank). Ìbà (Homage) Oṣọ́lọ́kẹ́rẹ́ (magician/wizard of the forest). Ọdẹ (Hunter) àta mātáṣe (who shoots and never misses), Agbáni (savior/deliverer) níjọ́ tó burú (on the day of trouble/danger), Oní idídẹ gan fi dí ìjà (owner of the parrot/one who stands firm in battle), A júbà (we pay respect/homage). Àṣẹ (May it be so).

Ìtumọ̀ Gẹ̀ẹ́sì

Praise to the Spirit of the Tracker / Hunter. Praise to the master of himself. Praise to the owner of the riverbank. Praise to the magician of the forest. Hunter who never misses his mark, Savior who delivers in times of adversity, Owner of the sacred parrot who stands firm to confront fear and struggle, I salute you. May it be so.

Ẹni tí ó túmọ̀ rẹ̀ Will Coleman Ph.D. / Awo Fa'lokun Fatunmbi

The praise poetry invokes Ọ̀ṣọ́ọ̀sì using his classical hunter epithets: 'Ọdẹ àta mātáṣe' (the archer whose shot never misses), 'Ológararẹ̀' (he who is self-mastered and sovereign), 'Oníbébè' (guardian associated with the river shores and wetlands alongside Ọ̀ṣun and Erinlẹ̀), 'Oṣọ́lọ́kẹ́rẹ́' (the deep forest sorcerer/herbal adept), and 'Agbáni níjọ́ tó burú' (the savior who intervenes when catastrophe strikes).

Ìgbà tí a ń pa á: Recited during invocations (ìwúre), annual festival rites, shrine opening ceremonies, hunter guild rituals, and prior to undertaking complex journeys or seeking justice and clarity.
Ẹni tí ó ń pa á: Devotees (aborìṣà), initiated priests (àwòrò, babalórìṣà, ìyálórìṣà), and Ifá/Òrìṣà ritualists.
Ìdílé tàbí ìlú: Kétu (historic seat and royalty of Ọ̀ṣọ́ọ̀sì as Alákétu), with extensive veneration across Ọ̀yọ́, Ìlá-Ọ̀ràngún, Òṣogbo, and Èkìtì.
Àwọn ìyàtọ̀: Variants of his name and praise phrases include: 'Òṣọ́ọ̀sì', 'Ọ̀sọ́ọ̀sìn', 'Ẹ̀ṣọ́ùsì', 'Ọ̀sáòsì', 'Ọdẹ Mọta/Mata', and 'Òṣọ́ọ̀sì ọdẹ àta mātáṣe, Onígbó Olúwa ẹranko, Ó wọ igbó já'.

Olókun

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Olókun Ọba omi / Ọba a gb'énu ìbù s'ọla / Dẹndẹn làá bólú / Dẹndẹn làá bọ́sìn / Dẹndẹn làá bólórìṣà tòun tìkó / Adífá fún Olókun / Níjọ́ omi Olókun kò tò láti wẹ̀ ìkàsí òwùrọ̀ / Gbogbo omi wá gbárijọ / Wọ́n wá forí f'Olókun / Olókun mà làgbà!

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Olokun King of water / King who dwells in the deep to produce wealth / With majesty one approaches the lord / With majesty one approaches the ruler / With majesty one approaches the orisha owner and their insignia / Divined for Olokun / On the day Olokun's water was insufficient to wash morning leftovers / All waters gathered in assembly / They came to bow their heads to Olokun / Olokun is indeed the eldest!

Ìtumọ̀ Gẹ̀ẹ́sì

Olokun, King of the Waters. The King who establishes boundless majesty from the ocean deep. In deep majesty we meet the sovereign; in deep majesty we revere the master. Cast divination for Olokun on the day Olokun's water was not enough to wash in the morning. All the streams and waters gathered together and bowed in deference to Olokun: Olokun is truly the supreme elder of all waters!

Orísun náà kò dárúkọ ẹni tí ó túmọ̀ rẹ̀.

This praise poem and ese Ifá verse narrates the mythical convening of all earthly bodies of water where they conceded paramount status, precedence, and tributary reverence to Olókun. It establishes that the ocean is the ultimate source, receiver, and ruler of every earthly tributary.

Ìgbà tí a ń pa á: Recited during Ifá divination recitations, annual Olókun festivities, and propitiation ceremonies for marine and riverine òrìṣà.
Ẹni tí ó ń pa á: Babaláwo, Olókun initiates, and water-cult priestesses.
Ìdílé tàbí ìlú: Ilé-Ifẹ̀, coastal Yorùbáland, Lagos, and Dahomey border regions.
Àwọn ìyàtọ̀: Gbogbo ọla omi tó wà nílẹ̀ ayé, kò leè tó t'Olókun

Òrìṣà Ìbejì / Ẹ̀jìrẹ́ (Sacred Twins)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Wíníwíní lójú orogún Ejìwọ̀rọ̀ lojú ìyá ẹ̀, Ẹ̀jìrẹ́ ará ìṣokún, Ẹdúnjobí, ọmọ a gbórí igi rétẹréte, Ọkàn ń bá bí méjì ló wọlé tọ míwá, Ọ́bẹ́kíṣì bẹ́kéṣé, Ó bé sílé alákìísa, Ó salákìísà donígba aṣọ. Gbajúmọ̀ ọmọ tíí gbàkúnlẹ̀ ìyá, Tíí gbàdọ̀bálẹ̀ lọ́wọ́ baba tó bí í lọmọ. Bi Táyélolú ti nló ni iwájú, Bééni, Kehinde ń tó lẹ́yìn, Táyélolú ni àbúrò, Kehinde ni ẹ̀gbọ́n, Táyélolú ni a rán pé kí o ló tó ayé wò, B'ayé dára, bi ko dára. O tọ́ ayé wò, Ayé dun bi oyin. Táyélolú, Kehinde, ni mo ki. Ejìwọ̀rọ̀ lojú ìyá ẹ̀. O dé ilé ọba tẹ̀rín-tẹ̀rín, Jẹ́ kí nrí jẹ, kí n rí mú.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Wíníwíní (tiny/troublesome) in the eyes of the co-wife; Ejìwọ̀rọ̀ (precious/splendid) in the eyes of their mother; Ẹ̀jìrẹ́ (twins), citizens of Ìṣokún; Ẹdúnjobí (born into the colobus monkey kindred), children atop high tree branches; I thought of bearing one, two came home to me; jumping gracefully here and there; jumped into the house of the rag-wearer; transformed the rag-wearer into the owner of two hundred garments; famous children who receive kneeling respect from the mother and prostrations from the father who begot them; As Táyélolú leads in front, so Kehinde follows behind; Táyélolú is the junior, Kehinde is the senior; Táyélolú was sent ahead to taste the world to see if it is good; he tasted the world, the world is sweet like honey; Táyélolú and Kehinde I salute; precious in the mother's eyes; arriving at the king's palace with smiles; grant that I find food to eat and drink.

Ìtumọ̀ Gẹ̀ẹ́sì

Very delicate in the eyes of the contenders, Very awesome in the eyes of the mother, Twins, the natives of Isokun (an ancient Yoruba town close to Oyo Alaafin) Born of the species of Gorillas and Monkeys, Children living atop different spreading trees. I would have given birth to one, but two came to me. The ones that jumps here and there glamorously, Jumping into the house of the poverty stricken, Turning the poor ones into wealthy owners of clothes. A very important child that the mother eventually adore with reverence, Children that the father who gave birth to them even respect. As the first twin (Taiyelolu) is going in the front, So is the second twin (Kehinde) following behind, The first twin is the younger one, The second twin is the leading one. The first twin was sent ahead to the world to first taste how it is, Whether it is alright or not. He tasted the world, The world is so sweet as honey. I greet the first twin, the second twin, The children of comfort before their mother. They got to the king's palace with pleasant smiles, Let me have to eat, let me have to drink.

Ẹni tí ó túmọ̀ rẹ̀ Jadesola Taiwo Babatola

The oríkì expresses the dual identity and sacred authority of twins as deities and blessings. It captures the contrast between the jealousy of rival co-wives ('orogún') and the boundless joy of the mother. It links twins mythologically to the sacred colobus monkey ('ẹdúnjobí') and their ancient ancestral homeland Ìṣokún, celebrates their power to turn poverty into wealth ('making the rag-wearer owner of many clothes'), and codifies the Yoruba theological principle that Táyélolú is the scout sent ahead to test the world, making Kehinde the senior spiritual sibling.

Ìgbà tí a ń pa á: Recited during naming ceremonies (ìkómo) for twins, weekly or annual propitiation rituals, feedings and care rituals of sacred twin statuettes (ere Ìbejì), and at public festivals or performances honoring twin births.
Ẹni tí ó ń pa á: Mothers of twins (ìyá ìbejì), oríkì chanters/akéwì, family elders, and Ìbejì/Ṣàngó devotees.
Ìdílé tàbí ìlú: Ìṣokún (ancient Yoruba settlement near Ọ̀yọ́-Ilé)
Àwọn ìyàtọ̀: Variations across Yorubaland include lines such as 'Ẹ̀jìrẹ́ ará Ìṣokún, Ẹdúnjobí ọmọ ẹdun tí ń ṣeré orí igi / Épó ń bẹ, ẹ̀wà ń bẹ, àyà mi ò já láti bí ìbejì' and 'Ọ́bẹ́kẹ́ṣé-bẹ́kàṣà, ó fẹsẹ̀ méjèèjì bẹ́ sílé alákìísa'.

Odùduwà (Oòdua / Ọlọ́fin)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Odùdúwa ibá. Bàbá mi a dá ìwa. Odúà, a um ìwa gun. Olóotu Ifẹ̀. Jagunjagun, a fí wò ojú ọjọ́ bàbá mi jí l'ọ́wùúrọ̀ kùtùkùtù. Ó bẹ́ ẹ, yerí yerí l'óde Ifẹ̀. Odúà, a jagun sẹ́gun. Ó gbọ́ gbàà ìbọn l'ójú ogun, kò sá. Odùdúwa ó fùrù bí oyẹ́ l'ókè. Ó jagun k'ẹ́rú. Òrìṣà ẹni ńwá ire. Aláṣẹ, a wí bẹ́ẹ̀ ṣe bẹ́ẹ̀. A rò bẹ́ẹ̀ rí bẹ́ẹ̀. Ológun gbégé. Odùdúwa gbéra n'lẹ̀ kò dìde kí o dìde owó, kí o tún dìde ọlá fún mi o!

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Oduduwa greetings/homage. Father my who creates existence/character. Odua, who makes character straight. Organizer/Leader of Ife. Warrior, who observes the state of the day, my father wakes early in the morning. He moves across, glistening brilliantly outside Ife. Odua, who fights war and conquers. He heard the roar of the gun in the battlefront, he did not flee. Oduduwa who moves swift like harmattan haze above. He fought and captured captives. Deity of those seeking blessings. Possessor of ase, who speaks and it happens. Who wills it and it manifests. The warrior with majestic dignity. Oduduwa arise from the ground, arise with money/wealth, and arise with honour for me!

Ìtumọ̀ Gẹ̀ẹ́sì

Homage to Oduduwa. My father who fashions existence and good character. Odua, who aligns character uprightly. The leader and harmonizer of Ife. The great warrior who observes the day break; my father rises early in the morning. He shines brightly across the open grounds of Ife. Odua, who fights in battles and triumphs. He heard the blast of the gun at the front lines of war and did not flee. Oduduwa who rushes high like the swirling harmattan mist. He conquered in war and took captives. The deity sought by those who seek good fortune. Master of spiritual authority (aṣẹ), who speaks and it is so. What he decrees comes to pass. Warrior of majestic poise. Oduduwa, rise up from the earth, rise bringing wealth, and rise bringing honor and blessings to me!

Ẹni tí ó túmọ̀ rẹ̀ Instituto de Pesquisa Yorùbá (IPY) / Oluwo Ifágboàlà (adapted into English from published bilingual text)

The oríkì praises Odùduwà as the primordial father, creator of character and order (A dá ìwà / Odu tí ó dá ìwà), supreme unifier and master of Ilé-Ifẹ̀ (Olóòtu Ifẹ̀), an invincible warrior who never flees battle, and the sovereign dispenser of destiny, victory, wealth, and aṣẹ.

Ìgbà tí a ń pa á: Performed during traditional Ifá/Òrìṣà liturgies, annual Odùduwà and Olofin festivals in Ilé-Ifẹ̀, installation and commemorative rites of crowned monarchs (ọba), and daily morning invocations (ìbà) by devotees and traditionalists.
Ẹni tí ó ń pa á: Babalawo, Aworo/Olorisa of Oduduwa, palace bards/chanters (akéwì/akígbe), and lineage devotees.
Ìdílé tàbí ìlú: Ilé-Ifẹ̀ (Cradle of the Yoruba)
Àwọn ìyàtọ̀: Epithets include: 'Ọlọ́fin Adìmúlà', 'Ọlọ́fin Àiyé', 'Ọlọ́fin Ọtẹtẹ', 'Atẹ́wọ̀nrọ̀' (One who descends on a chain), 'Jìgbenì bí até akún' (Resplendent like a display of royal coral beads), 'Baba Oòduà'.

Òrìṣà Aganjú

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Ìpilẹ̀

Aganjù s'ọlá kíní 'ba kíní 'ba s'òògùn. A yà ròrò kíní 'ba 'ko, ẹ gbé mi ní yó. Ètélà bò júbà, gàdàgbà a júbà. Àṣẹ.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Aganjú makes wealth, first king/chief who makes medicine. We turn in tranquility to the first king of the farm/field, you lift/carry me to fullness/satisfaction. Thirteen times we return to give homage, boldly/openly we give homage. May it come to pass.

Ìtumọ̀ Gẹ̀ẹ́sì

Aganjú creates wealth, greetings to the first leader who makes medicine. We turn with serenity to the primary master of the cultivated earth; you sustain and carry me to total fulfillment. Thirteen times we return to offer homage; openly and boldly we pay homage. Àṣẹ.

Ẹni tí ó túmọ̀ rẹ̀ Traditional liturgical rendering / collective liturgical translation

The poem salutes Aganjú as a foundational source of prosperity ('s'ọlá') and spiritual potency/medicine ('s'òògùn'), praising his ability to sustain and bring satisfaction ('gbé mi ní yó') to his worshippers through the bounties of the land ('oko'), concluding with thirteen-fold communal reverence ('ètélà bò júbà').

Ìgbà tí a ń pa á: Recited during ritual invocations, propitiations, libations, festival ceremonies, and consecrations dedicated to Aganjú, Ṣàngó, and related royal Ọ̀yọ́ deities.
Ẹni tí ó ń pa á: Babaláwo (Ifá priests), Ìyálórìṣà / Babalórìṣà (Òrìṣà priests), and initiated devotees.
Ìdílé tàbí ìlú: Ọ̀yọ́ / Ṣakí (Southwestern Nigeria) and the Lucumí / Candomblé diasporic traditions.
Àwọn ìyàtọ̀: AGANJÙ S'OLÀ KÍNÍ 'BA KÍNÍ 'BA S'ÓÒGÙN. A YÀ RÒRÒ KÍNÍ `BA 'KO E GBÉ MI NI YÓ. ETALA BÒ JÚBÀ GÀBÀGBÀ A JÚBÀ. ASE; also rendered with choral response: 'Iba Aganju, etala bò júbà gàbàgbà to júbà'.

Ọba (Òrìṣà Ọba / Goddess of the Oba River)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

Ìpilẹ̀

Ọba, Ọba, Ọba. Ojúowú òrìṣà, Ẹkẹta aya Ṣàngó. Ó torí owú, ó kọlà sí gbogbo ara. Olókìkí ọkọ. A rìn lógànjọ́ pẹ̀lú àwọn àjẹ́. Ọba onísùúrù, a jí jẹ́wúrẹ́. Ọba kò b'ọ́kọ dé Kòso, Ó dúró, ó bá Ọ̀ṣun rọjọ́ ọbẹ̀. Ọba fiyì fún apá ọkọ rẹ̀, Ó ní ó wùndùn ju gbogbo ara yòókù lọ. Ọba tó mọ ohun tó dára.

Ìtumọ̀ ọ̀rọ̀-sí-ọ̀rọ̀

Ọba, Ọba, Ọba / Jealous-eyed deity / Third wife of Ṣàngó / She who out of jealousy made cicatrices over all her body / Praiser of her husband / Who walks in deep night with the elders/witches / Patient Ọba, who wakes early to eat goat / Ọba did not follow husband to Kòso / She remained, she contested the case of the soup with Ọ̀ṣun / Ọba gives honour to her husband's arm / She says it is sweeter to her than all the rest of the body / Ọba who knows what is good.

Ìtumọ̀ Gẹ̀ẹ́sì

Ọba, Ọba, Ọba. Jealous deity, Third wife of Ṣàngó. Out of jealousy, she marked her entire body with incisions. She who proclaims the renown of her husband. She who walks at midnight in company with the àjẹ́ (powerful mothers). Patient Ọba, who wakes early to receive the consecrated goat. Ọba did not escort her husband to Kòso; She stayed behind to contest the matter of the stew with Ọ̀ṣun. Ọba bestows glory upon the arms of her husband, Proclaiming they bring more delight than all the rest of his body. Ọba who knows what is truly good and fine.

Ẹni tí ó túmọ̀ rẹ̀ Pierre Fatumbi Verger / Academic translation corpus

The epithet 'Ojúowú òrìṣà' ('Jealous deity') and 'Ẹkẹta aya Ṣàngó' ('Third wife of Ṣàngó') establish her position in the Ṣàngó triad alongside Ọya and Ọ̀ṣun. 'Ó torí owú, ó kọlà sí gbogbo ara' refers to body marks born of rivalry. 'A rìn lógànjọ́ pẹ̀lú àwọn àjẹ́' points to her deep nocturnal and mystical powers. 'Ó bá Ọ̀ṣun rọjọ́ ọbẹ̀' directly recounts the myth of her culinary rivalry with Ọ̀ṣun, in which she severed her ear for Ṣàngó's stew. 'Ọba fiyì fún apá ọkọ rẹ̀' celebrates her profound devotion to Ṣàngó's martial strength.

Ìgbà tí a ń pa á: Recited during annual festivals for Ọba and Ṣàngó (Ọdún Ṣàngó / Ọdún Ọba), weekly shrine worship days (ọsẹ̀), initiation and possession rites (gígùn òrìṣà), and when making offerings (ẹbọ/adìmu) at her riverside shrines and altars.
Ẹni tí ó ń pa á: Ọlọ́riṣà (priests and priestesses of Ọba and Ṣàngó), Ìyálóriṣà, akígbe/akéwì (sacred praise chanters), and initiated devotees in Yorùbáland and the Atlantic diaspora.
Ìdílé tàbí ìlú: Oyo Empire, Ogbómọ̀ṣọ́, Ìwó, and towns situated along the River Ọba basin in Southwestern Nigeria.
Àwọn ìyàtọ̀: William Bascom also documents the warrior praise name 'Ọba oníkóodẹ abogunlòsì' ('Ọba, owner of parrot tail feathers who fights on the left side'). Dialectal and diaspora variations include 'Ojowu orisa' for 'Ojúowú òrìṣà' and 'Ó ní ó wùn ún' for 'Ó ní ó wùndùn'.

Òrìṣà Ajé (Ajé Olókun Ògúgúlùṣọ̀)

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

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.

Ìyámi Òṣòròngà

orisaÀkójọ tí kò tí ì ní ìjẹ́rìí

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

Oríkì

Ọ̀sanyìn

Ṣọ̀npọ̀nná (Ọbalúayé)

Ṣọ̀npọ̀nná (Ọbalúayé / Alápadúpẹ́)

Ọ̀ṣọ́ọ̀sì (Oshosi / Oxóssi)

Erinlẹ̀ (Òrìṣà Erinlẹ̀)

Olókun

Olókun

Òrìṣà Ìbejì / Ẹ̀jìrẹ́ (Sacred Twins)

Odùduwà (Oòdua / Ọlọ́fin)

Òrìṣà Aganjú

Ọba (Òrìṣà Ọba / Goddess of the Oba River)

Ajé Ṣàlúgà (Òrìṣà Ajé)

Òrìṣà Ajé (Ajé Olókun Ògúgúlùṣọ̀)

Òrìṣà Oko

Ìyámi Òṣòròngà