Ìtàn ti a o kà loni dá lórí ìdí ti ọmọ Ẹkùn fi di Ológbò – The Yoruba story being read is on “how a Tiger Cub became a Cat”

November 19, 2022, 9:55 pm

≫ Next: Bi Ọdẹ bá ro ìṣẹ́ ro ìyà inú igbó, ti ó bá pa ẹran kòní fẹ́nì kan jẹ – If the Hunter thinks of the suffering in the wild, he would not share his kill with anyone.

≪ Previous: ỌRỌ ÌYÀNJÙ (WORD OF ADVICE): Ẹni tólèdè lóni ayé ibi ti wọn ti nsọ

Yorùbá ma npa ìtàn lati fi ṣe à ri kọ́gbọ́n tàbi fún ìkìlọ̀. Ẹ ṣọ́ra lati fi ìbẹ̀rù àti ojo bẹ̀rẹ̀ ọdún nitori a ma a géni kúrú. Lára ẹ̀kọ́ ti a lè ri fi kọ́ ọgbọ́n ni ìtàn ti a ka yi ni wi pé, onikálukú ni Ọlọrun fún ni ẹ̀bùn àti àyè ti rẹ̀ ni ayé. Ohun ti ó dára ni ìṣọ̀kan, ẹ̀kọ́ wa lati kọ́ lára bi ẹranko ti ó ni agbára ṣe mba ara wọ́n gbé, ó dára ki a gba ìkìlọ̀ àgbà tàbi ẹni ti ó bá ṣe nkan ṣáájú àti pé ìjayà tàbi ìbẹ̀rù lè gé ènìà kúrú bi o ti sọ ọmọ Ẹkùn di Ológbò.

Ẹ ka ìtàn yi ni èdè Gẹ̀ẹ́sì ni ojú ewé Yorùbá lóri ayélujára ti a kọ ni ọdún Ẹgbàálémẹ́rìndínlógún, oṣù kẹta, ọjọ́ kọkàndínlọ́gbọ̀n.

ENGLISH TRANSLATION

In Yoruba Culture stories are told to learn from example or to warn. Be careful on stepping into the New Year with fear, because fear reduces one’s potential. Some of the lessons that can be learnt from the Folklore being read in the video showed that everyone created by God is endowed with talents and each have their own unique position on planet earth. The story depicted the importance of team spirit, lessons learnt on how wild animals live amicably, listening to cautionary saying of the elders, learning from other people’s experience and the consequence of fear and cowardice because it reduces potential as seen in the story of how a Tiger Cub was reduced to a domesticated Cat.

Read the English translation of this story being read on www.theyorubablog.com as published in 2016 March 29.

Originally posted 2018-01-19 00:47:17. Republished by Blog Post Promoter

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Bi Ọdẹ bá ro ìṣẹ́ ro ìyà inú igbó, ti ó bá pa ẹran kòní fẹ́nì kan jẹ – If the Hunter thinks of the suffering in the wild, he would not share his kill with anyone.

November 19, 2022, 9:55 pm

≫ Next: Mọ̀ mí, nmọ̀ ẹ́, “Ẹni tó lọ si ilé àna, lọ sọ èdè oyinbo, ni yio túmọ̀ rẹ”: Introduction, “He who goes to speak grammar in the in-law’s place will interpret it”

≪ Previous: Ìtàn ti a o kà loni dá lórí ìdí ti ọmọ Ẹkùn fi di Ológbò – The Yoruba story being read is on “how a Tiger Cub became a Cat”

Ọlọ́dẹ/Ọdẹ – Hunter

Láyé àtijọ́, iṣẹ́ Ọdẹ jẹ ikan ninú iṣẹ gidi ni ile Yorùbá. Ògbójú Ọdẹ ló npa ẹranko bi Erin, Ẹkùn, Kìnìún àti Ẹfòn, Ìmàdò, Ikõkò, nígbàtí àwọn to nṣe Ọdẹ etílé npa ẹranko ìtòsí ilé bi Ọ̀kẹ́rẹ́, Òkété, Ọ̀bọ àti bẹ̃bẹ lọ. Ẹran ìgbẹ bi Ìgalà, Àgbọ̀nrín àti , ẹran ọ̀sìn bi Àgùntàn, Ewurẹ, Òbúkọ, Ẹlẹ́dẹ̀ jẹ ẹran tí o wọ́pọ̀ fún jíjẹ ni ayé àtijọ dípò ẹran Mãlu tí ó wá wọpọ láyé òde òní.

Àwọn ẹranko bi Ẹfọ̀n, Erin, Kìnìún, Ẹkùn ti dínkù nígbàtí ẹranko bi Àgbánreré ti parẹ́ ni ilẹ̀ Yorùbá.

A lè fi ò̀we Yorùbá “Bi Ọdẹ bá ro ìṣẹ́ ro ìyà inú igbó, ti ó bá pa ẹran kòní fẹ́nì kan jẹ” wé ìyá ti àwọn ti ó wà ni Ìlúọba/Ò̀kèòkun njẹ nínú òtútù lati pa owó. Nínú owó yi, wọn a ronú àti ran àwọn ẹbí àti ọ̀rẹ́ lọ́wọ́, ṣùgbọ́n ọ̀pọ̀lọpọ̀ àwọn ti wọn gbìyànjú lati ràn lọ́wọ́, ki i wo ìya ti ojú wọn rí.

Ẹ rántí wípé ẹni ti o bá laanu ló lè ronú lati ran ẹlòmíràn lọ́wọ́.

ENGLISH TRANSLATIONIn time past, hunting was one of the major livelihoods in Yoruba land. Only highly skilled hunters killed animals like elephants, leopards, lions and buffalo while the neighbourhood hunters hunted for animals closer to home like squirrels, bush rats, monkeys etc. Bush meat such as deer stag, deer and the domestic animals like sheep, goats, he-goat, pigs were common sources of meat in those days rather than Cow meat which is common now a days.

Of course such hunting with modern weapons has led to a great reduction in animals such as buffalo, elephants, lions, leopards, while some animals like the rhinoceros have become altogether extinct in Yoruba land. this a good reason why hunting is not exactly still a major livelihood in Yoruba land as it used to be. Of course, it is conceivable, that the modern counterpart of hunting wild game, is the Yoruba person that leaves home for far away places, akin to a wilderness of sorts (the unknown), in search of British pounds & US dollars.

The literal meaning of this Yoruba proverb: “If the hunter thinks of the suffering in the wild, when he makes a kill, he would not share with anyone” can be applied to those living in the United Kingdom and other parts of the world, who have to earn a living in cold climates & strange cultures. While they think of sending such hard earned money home to help parents and friends, those receiving such help never think of the suffering they have gone through.

We should remember that it takes a very kind person to deny themselves or face the wilderness in order to help others.

Originally posted 2015-10-23 10:15:07. Republished by Blog Post Promoter

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Mọ̀ mí, nmọ̀ ẹ́, “Ẹni tó lọ si ilé àna, lọ sọ èdè oyinbo, ni yio túmọ̀ rẹ”: Introduction, “He who goes to speak grammar in the in-law’s place will interpret it”

November 19, 2022, 9:55 pm

≫ Next: “Ìtàn bi Ìjàpá ti fa Àkóbá fún Ọ̀bọ: Ẹ Ṣọ́ra fún Ọ̀rẹ́ Burúkú”– “The Story of how the Tortoise caused the Monkey an unprovoked trouble: Be careful with a bad Friend”

≪ Previous: Bi Ọdẹ bá ro ìṣẹ́ ro ìyà inú igbó, ti ó bá pa ẹran kòní fẹ́nì kan jẹ – If the Hunter thinks of the suffering in the wild, he would not share his kill with anyone.

Ni ayé àtijọ́, òbi ni o nfẹ iyàwó fún ọmọ ọkùnrin wọn. Bi òbi bá ri ọmọ obinrin ti o dára ni idile ti o dára, wọn á lọ fi ara hàn lati tọrọ rẹ fún ọmọ wọn ọkunrin. Àṣà yi ti yàtọ̀ ni ayé òde òni, nitori awọn ọmọ igbàlódé kò wo idile tabi gbà ki òbi fẹ́ iyàwó tabi ọkọ fún wọn. Ọkùnrin àti obinrin ti lè má bára wọn gbé – wọn ti lè bi ọmọ, tabi jẹ ọ̀rẹ́ fún igbà pipẹ́ tabi ki wọn ṣẹ̀ṣẹ̀ pàdé, wọn yio fi tó òbi leti bi wọn bá rò pé awọn ti ṣetán lati ṣe ìgbéyàwó.

Mọ̀ mí, nmọ̀ ẹ́, jẹ ikan ninu ìgbésẹ̀ àkọ́kọ́ ninu ètò igbeyawo ibilẹ̀. Yorùbá ni “Ẹni tó lọ si ilé àna, lọ sọ èdè oyinbo, ni yio túmọ̀ rẹ”, nitori eyi ẹbi ọkọ kò gbọ́dọ̀ ṣe ìgbéraga ni ilé àna bi ó ti wù ki wọn ni ọlá tó. Ẹbi ọkọ yio tọ ẹbi iyàwó lọ lati fi ara hàn ati lati ṣe àlàyé ohun ti wọn ba wa fún ẹbi obinrin.

Yorùbá ni “A ki lọ si ilé arúgbó ni ọ̀fẹ́”, nitori eyi, ẹbi ọkọ yio gbé ẹ̀bùn lọ fún ẹbi ìyàwó. Ọpọlọpọ igbà, apẹ̀rẹ̀ èso ni ẹbi ọkọ ma ngbé lọ fún ẹbi ìyàwó ṣugbọn láyé òde òni, wọn ti fi pãli èso olómi dipo apẹ̀rẹ̀ èso, ohun didùn, àkàrà òyinbó tabi ọti òyinbó dipò. Kò si ináwó rẹpẹtẹ ni ètò mọ̀ mí, nmọ̀ ẹ́, nitori ohun ti ẹbi ọkọ ba di dani ni ẹbi ìyàwó yio gba, ẹbi ìyàwó na yio ṣe àlejò nipa pi pèsè ounjẹ.

Mọ̀ mí, nmọ̀ ẹ́, o yẹ ki o fa ariwo, nitori ki ṣe gbogbo ẹbi lo nlọ fi ara hàn ẹbi àfẹ́-sọ́nà. A ṣe akiyesi pé awọn ti ó wá ni ilú nlá tabi awọn ọlọ́rọ̀ ti sọ di nkan nla. Èrò ki pọ bi ti ọjọ ìgbéyàwó ibilẹ. Ẹ ranti pé ki ṣe bi ẹbi bá ti náwó tó ni ó lè mú ìgbéyàwó yọri. Ẹ jẹ ki a gbiyànjú lati ṣe ohun gbogbo ni iwọntunwọnsin. Eyi ti o ṣe pataki jù ni lati gba ọkọ àti ìyàwó ni ìmọ̀ràn bi wọn ti lè gbé ìgbésí ayé rere.

ENGLISH TRANSLATION

In those days, parents often choose suitor for their son. When a parent identifies a beautiful lady from a good family, they show up in the lady’s family to seek her hand for their son. This culture has changed, because modern ladies and men no longer regard family value nor agree for parents to choose for them. Some partners often live together – some might have had children, nor must have been friends for long nor have just met, they just informed their parents if they are ready to tie the nut.

Yoruba adage also said “One must not go empty handed to visit an elder”, hence the groom’s family goes with gift for the bride’s family. Often times, they go with fruit baskets, but this has now been replaced with cartons of fruit juice, packets of sweet, carton of biscuit or wine (optional). Introduction is not very expensive because whatever the groom’s family can afford is what would be packaged and presented and whatever meal the bride’s family can afford is presented.

Introduction is one of the first step in the programme of Traditional Marriage. Yoruba said “He who goes to speak grammar in the in-law’s place will interpret it”, hence no matter how wealthy the groom’s family may be, they must not show arrogance in the bride’s family. The groom’s family goes to introduce themselves and to explain the reason for their visit.

Introduction is not supposed to be elaborate, because not all the extended family is expected at the fiancé’s family home. It is observed that those in big cities and the rich families has turned “Introduction” to a big deal. The crowd is often fewer than that of Traditional Marriage Day. Remember that it is not how expensive the ceremony that determines the success of a marriage. Let us endeavour to do all things in moderation. The most important thing is to advice the bride and groom on how to live a decent life.

Originally posted 2015-03-24 09:30:01. Republished by Blog Post Promoter

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“Ìtàn bi Ìjàpá ti fa Àkóbá fún Ọ̀bọ: Ẹ Ṣọ́ra fún Ọ̀rẹ́ Burúkú”– “The Story of how the Tortoise caused the Monkey an unprovoked trouble: Be careful with a bad Friend”

November 19, 2022, 9:55 pm

≫ Next: “Ọgbọ́n ju agbára”: Ìjàpá mú Erin/Àjànàkú wọ ìlú – “Wisdom is greater than strength”: The Tortoise brought an Elephant to Town

≪ Previous: Mọ̀ mí, nmọ̀ ẹ́, “Ẹni tó lọ si ilé àna, lọ sọ èdè oyinbo, ni yio túmọ̀ rẹ”: Introduction, “He who goes to speak grammar in the in-law’s place will interpret it”

Ni ọ̀pọ̀lọpọ̀ itàn Yorùbá, Ìjàpá jẹ ọ̀lẹ, òbùrẹ́wà, kò tóbi tó àwọn ẹranko yoku, ṣùgbọ́n ó ni ọgbọ́n àrékérekè ti ó fi ngbé ilé ayé.

Ò̀we Yorùbá sọ wi pé, “Iwà jọ iwà, ni ọ̀rẹ́ jọ ọ̀rẹ́”, ṣùgbọ́n ninú itàn yi, iwà Ìjàpá àti Ọ̀bọ kò jọra. Ìjàpá pẹ̀lú Ọ̀bọ di ọ̀rẹ́ nitori wọn jọ ngbé àdúgbò. Gbogbo ẹranko yoku mọ̀ wi pé iwà wọn kò jọra nitori eyi, ó jẹ́ ìyàlẹ́nu fún wọn irú ọ̀rẹ́ ti wọn bára ṣe.

Ọgbọ́n burúkú kó wọn Ìjàpá, ni ọjọ́ kan ó bẹ̀rẹ̀ si ṣe àdúrà lojiji pé “Àkóbá , àdábá, Ọlọrun ma jẹ ká ri”, Ọ̀bọ kò ṣe “Àmin àdúrà” nitori ó mọ̀ wi pé kò si ẹni ti ó lè ṣe àkóbá fún Ìjàpá, à fi ti ó bá ṣe àkóbá fún elòmiràn. Inú bi Ìjàpá, ó ka iwà Ọ̀bọ yi si à ri fin, ó pinu lati kọ lọ́gbọ́n pé ọgbọ́n wa ninú ki enia mã ṣe “Àmin” si àdúrà àwọn àgbà.

Ìjàpá ṣe àkàrà ti ó fi oyin din, o di sinú ewé, ó gbe tọ Ẹkùn lọ. Ki Ẹkùn tó bèrè ohun ti Ìjàpá nwa lo ti gbo oorun didun ohun ti Ìjàpá Ijapa gbe wa. Ìjàpá jẹ́ ki Ẹkùn játọ́ titi kó tó fún ni àkàrà olóyin jẹ. Àkàrà olóyin dùn mọ́ Ẹkùn, ó ṣe iwadi bi òhun ti lè tún ri irú rẹ. Ìjàpá ni àṣiri ni pé Ọ̀bọ ma nṣu di dùn, lára igbẹ́ rẹ ni òhun bù wá fún Ẹkùn. Ó ni ki Ẹkùn fi ọgbọ́n tan Ọ̀bọ, ki ó si gba ni ikùn diẹ ki ó lè ṣu igbẹ́ aládùn fun. Ẹkùn kò kọ́kọ́ gbàgbọ́, ó ni ọjọ́ ti òhun ti njẹ ẹran oriṣiriṣi, kò si ẹranko ti inú rẹ dùn bi eyi ti Ìjàpá gbé wá. Ìjàpá ni ọ̀rẹ òhun kò fẹ́ ki ẹni kan mọ àṣiri yi. Ẹkùn gbàgbọ́, nitori ó mọ̀ wi pé ọ̀rẹ́ gidi ni Ìjàpá àti Ọ̀bọ.

Ẹkùn gba ikùn Ọ̀bọ – Leopard dealt the Monkey blows.

Ẹkùn lúgọ de Ọ̀bọ, ó fi ọgbọ́n tan ki ó lè sún mọ́ òhun. Gẹ́rẹ́ ti Ọ̀bọ sún mọ́ Ẹkùn, o fã lati gba ikùn rẹ gẹ́gẹ́ bi Ìjàpá ti sọ, ki ó lè ṣu di dùn fún òhun. Ó gbá ikun Ọ̀bọ titi ó fi ya igbẹ́ gbi gbóná ki ó tó tu silẹ̀. Gẹ́rẹ́ ti Ẹkùn tu Ọ̀bọ silẹ̀, ó lo agbára diẹ ti ó kù lati sáré gun ori igi lọ lati gba ara lowo iku ojiji. Ẹkùn tọ́ igbẹ́ Ọ̀bọ wò, inú rẹ bàjẹ́, ojú ti i pé òhun gba ọ̀rọ̀ Ìjàpá gbọ. Lai pẹ, Ìjàpá ni Ọ̀bọ kọ́kọ́ ri, ó ṣe àlàyé fún ọ̀rẹ́ rẹ ohun ti ojú rẹ ri lọ́wọ́ Ẹkùn lai funra pé Ìjàpá ló fa àkóbá yi fún òhun. Ìjàpá ṣe ojú àánú, ṣùgbọ́n ó padà ṣe àdúrà ti ó gbà ni ọjọ́ ti Obo kò ṣe “Amin”, pé ọgbọ́n wà ninú ki èniyàn mã ṣe “Àmin” si àdúrà àwọn àgbà. Kia ni Ọ̀bọ bẹ̀rẹ̀ si ṣe “Àmin” lai dúró. Idi ni yi ti Ọ̀bọ fi bẹ̀rẹ̀ si kólòlò ti ó ndún bi “Àmin” titi di ọjọ́ òni.

Ẹ̀kọ́ itàn yi ni pé, bi èniyàn bá mbá ọ̀rẹ́ ọlọ́gbọ́n burúkú rin, ki ó mã funra tàbi ki ó yẹra, ki o ma ba ri àkóbá.

ENGLISH TRANSLATION

In many Yoruba proverbs, the Tortoise is regarded as a lazy, ugly animal that is not as big as the others, but full of a mischievous survival instinct.

A Yoruba proverb says that “compatibility in character brings about compatibility in friendship”, but in this story, the Tortoise and the Monkey had no compatibility in character. Both of them became friends as a result of being neighbors. All the other animals kept wondering about this friendship.

The Tortoise is never in want of mischief, one day, he suddenly began to pray that “The gods should prevent one from falling into unprovoked trouble” expecting the Monkey to say “Amen” but he did not respond to the prayer because, knowing the Tortoise very well, no one could cause him trouble but he caused others trouble. The Tortoise was angry with the Monkey for berating him so he was determined to teach the Monkey a lesson that there is wisdom in responding to the prayers of the elders.

The Tortoise prepared beans fritters dipped in honey and wrapped it in leaves, then took it to the forest in search of the Leopard. Before the Leopard could inquire about the Tortoise’ mission, the sweet smell oozing out from what the Tortoise was carrying, caused him to salivate. The Tortoise made the Leopard’s mouth to drool before he eventually unwrapped the honey beans fritters for him to taste. The Leopard enjoyed it so much that he began to press the Tortoise for the secret source of this delicacy. The Tortoise taunted the Leopard so much before saying that it was the Monkey’s excrete. He told the Leopard to entice the Monkey and then give him a gentle blow in his stomach to enable the monkey to pass out the honey bean fritters. Initially, the Leopard did not believe because from his experience of eating so many animals intestine none can be compared with the honey beans fritters he had just ate. However, he was convinced because the Tortoise said it was a well-kept secret by his friend – the Monkey. Knowing that the Tortoise and the Monkey were very close friends, the Leopard believed.

The Leopard laid siege for the Monkey and tricked him to come near. As soon as the Monkey came close, he dragged him and dealt his stomach blows as advised by Tortoise commanding him to extract the honey beans fritters. The Monkey had no clue about this unprovoked attack, this continued until he passed out hot excreta. The Leopard released the Monkey in order to enjoy the sweet delicacy only to be confronted with the foul smell and bad tasting stuff. The Monkey used his last breadth to run as he quickly climbed a tree to save himself from sudden death. While panting, the first person that came round was his friend – the Tortoise. He narrated his ordeal with the Leopard to him. The Tortoise pretended to be commiserating with him but reminded him of the wisdom to always say “Amen” to the prayers of the elders. Before the Tortoise could finish repeating an earlier prayer, the Monkey responded with a continuous “Amen”. This was alluded to the reason why the Monkey’s stammer continued till this day to sound as “Amen”.

The lesson from this story teaches that one must be watchful in the company of mischievous friends or keep away in order to avoid getting implicated in their schemes and unprovoked trouble.

Originally posted 2015-10-16 22:39:59. Republished by Blog Post Promoter

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“Ọgbọ́n ju agbára”: Ìjàpá mú Erin/Àjànàkú wọ ìlú – “Wisdom is greater than strength”: The Tortoise brought an Elephant to Town

November 19, 2022, 9:55 pm

≫ Next: “Olúróhunbí jẹ́ ẹ̀jẹ́ ohun ti kò lè san”: “Olurohunbi made a vow/covenant she could not keep”

≪ Previous: “Ìtàn bi Ìjàpá ti fa Àkóbá fún Ọ̀bọ: Ẹ Ṣọ́ra fún Ọ̀rẹ́ Burúkú”– “The Story of how the Tortoise caused the Monkey an unprovoked trouble: Be careful with a bad Friend”

Ni ìlú Ayégbẹgẹ́, ìyàn mú gidigidi, eleyi mu Ọba ìlú bẹ̀rẹ̀ si sá pamọ́ fún àwọn ará ìlú nitori kò mọ ohun ti ohun lè ṣe. Òjò kò rọ̀ fún ọ̀pọ̀lọpọ̀ ọdún, oorun gbóná janjan, nitorina, kò si ohun ọ̀gbìn ti ó lè hù. Ìrònú àti jẹ àti mun bá gbogbo ará ìlú – Ọba, Olóyè, Ọmọdé àti àgbà.

Yorùbá ni “Àgbà kii wà lọ́jà ki orí ọmọ tuntun wọ”, nitori èyí, Ọba sáré pe gbogbo àgbà ìlú àti “Àwòrò-Ifá” lati ṣe iwadi ohun ti ìlú lè ṣe ki òjò lè rọ̀. Àwòrò-Ifá dá Ifá, ó ṣe àlàyé ẹbọ ti Ifá ni ki ìlú rú. Ifá ni “ki ìlú mu Erin lati fi rúbọ ni gbàgede ọjà”.

Gẹ́gẹ́bi Ọba-orin Sunny Ade ti kọ́ “Ìtàkùn ti ó ni ki erin ma wọ odò, t’ohun t’erin lo nlọ”. Ògb́ojú Ọdẹ ló npa Erin ṣùgbọ́n Olórí-Ọdẹ ti Ọba yan iṣẹ́ ẹ mi mú Erin wọ ìlú fún, sọ pé ko ṣẽ ṣe nitori “Ọdẹ aperin ni àwọn, ki ṣe Ọdẹ a mu erin”. Ọba paṣẹ fún Akéde ki ó polongo fún gbogbo ara ilu pe “Ọba yio da ẹnikẹni ti ó bá lè mú Erin wọ ìlú fun ìrúbọ yi lọ́lá”. Ọ̀pọ̀ gbìyànjú, pàtàki nitori ìlérí ti Ọba ṣe fún ẹni ti ó bá lè mu Erin wọ̀lú, wọn sọ ẹmi nu nínú igbó, ọ̀pọ̀ fi ara pa lai ri Erin mú.

Laipẹ, Ìjàpá lọ bà Ọba àti Olóyè pé “ohun yio mú Erin wálé fún ẹbo rírú yi”. Olú-Ọdẹ rẹrin nigbati o ri Ìjàpá, ó wá pa òwe pé “À nsọ̀rọ̀ ẹran ti ó ni ìwo, ìgbín yọjú”. Olú-Ọdẹ fi ojú di Àjàpá, ṣùgbọ́n Ìjàpá kò wo bẹ̀, ó fi ọgbọn ṣe àlàyé fún Ọba. Ọbá gbà lati fún Ìjàpá láyè lati gbìyànjú.

Ìjàpá lọ si inú igbó lati ṣe akiyesi Erin lati mọ ohun ti ó fẹ́ràn ti ohun fi lè mu. Ìjàpá ṣe akiyesi pé Erin fẹ́ràn oúnjẹ dídùn àti ẹ̀tàn. Nigbati Ìjàpá padá, o ṣe “Àkàrà-olóyin” dání, o ju fún Erin ki ó tó bẹ̀rẹ̀ si sọ ohun ti ó báwá pé “àwọn ará ìlú fẹ ki Erin wá jẹ Ọba ìlú wọn nitori Ọba wọn ti wọ Àjà”. Àjàpá pọ́n Erin lé, inú ẹ̀ dùn, ohun naa rò wi pé, pẹ̀lú ọ̀la ohun nínú igbó o yẹ ki ohun le jẹ ọba. Pẹ̀lú ìrànlọ́wọ́ Ọba àti ará ìlú, wọn ṣe gbogbo ohun ti Ìjàpá ni ki wọ́n ṣe. Ìjàpá àti ará ìlú mu Erin wọ ìlú pẹ̀lú ọpọlọpọ àkàrà-olóyin, ìlù, ijó àti orin yi:

Erin ká relé kó wá jọba)
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀ ) lẹ meji
Ìwò yí ọ̀la rẹ̃,
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀,
Agbada á má ṣe wéré,
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀
Ààrò á máa ṣe wàrà,
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀
Erin ká relé kó wá jọba)
Erin yẹ́yẹ́ ò, erin yẹ̀yẹ̀ ) lẹ meji

You can also download a recital by right clicking this link: Erin ká relé kó wá jọba

Inú Erin dùn lati tẹ̀ lé ará ìlú, lai mọ̀ pé jàpá ti gba wọn ni ìmọ̀ràn lati gbẹ́ kòtò nlá ti wọ́n da aṣọ bò bi ìtẹ Ọba. Erin ti wọ ìlú tán, ó rí àga Ọba níwájú, Ìjàpá àti ará ìlú yi orin padà ni gẹ́rẹ́ ti ó fẹ́ lọ gun àga Ọba:

A o merin jọba
Ẹ̀wẹ̀kún, ẹwẹlẹ ……

You can also download a recital by right clicking this link: A o merin jọba

Àjàpá àti ará ìlú yà kúrò níwájú Erin, ó yan lọ si orí ẹní lati lọ gun-àga Ọba, ó já sí kòtò nlá lai dé orí ìtẹ́. Inú kòtò yi ni Àwòrò-Ifá ti fi Erin rúbọ. Lẹhin ẹbọ, òjò rọ, ìlú bẹ̀rẹ̀ si tura, Ọbá dá Àjàpá lọ́lá, àwọn ará ìlú bẹ̀rẹ̀ sí bu iyì fún Àjàpá.

Ẹ̀kọ́ ìtàn yi ni pé: “ọgbọ́n ju agbára”; ká ṣọ́ra fún ẹ̀mí ìgbéraga; ki a má fi ojú di ẹnikẹni; ki á fi ara balẹ̀ ṣe iwadi nigbati ìṣòro bá dé; ká ṣọra fún àjẹkì; ká ṣọra fún ẹ̀tàn àti bẹ ẹ bẹ ẹ lọ.

ENGLISH TRANSLATION

There was great famine in “Ayegbege Town”, to the extent that the King began to hide from his people. There was no rain for many years, hence the sun became too hot hence no crop could grow under such intense heat. The thought of what to eat or drink came over all the people including the King, Chiefs, the children and the elders.

Yoruba proverb said “The elder cannot watch idly in the market while the new borne baby’s head is crooked”, hence, the King summoned the Elders and the Ifa Chief Priest to investigate from Ifa on what to do to bring down the rain. Ifa Chief Priest made enquiry from Ifa and told the people that “a live elephant has to be offered for sacrifice at the Market Square”.

According to the prominent Yoruba Musician – in one of King Sunny Ade’s song: “the King that will catch and tie the elephant has not yet been crowned”. Only the Chief Hunters has the skill of killing an elephant, but the Chief Hunter that the King appointed to carry out this responsibility told the King it was an impossible mission. The Chief Hunter said, they were “elephant killers not elephant enchanter”. So, the King then commanded the Town Crier to announce to everyone “that whoever could bring a live elephant to town for sacrifice would receive a handsome reward from the King”. As a result of this promise, many people went after this task and many lost their limbs and lives as a result.

After sometime, the Tortoise (the cunny animal) went before the King, Chiefs and the Elders to promise that if given the opportunity “he would bring a live elephant for the sacrifice”. This provoked laughter as the Chief Hunter berated him by saying “we are talking about animals with horns, the snail appeared”, but the Tortoise ignored them all and continued to convince the King with wisdom. The King agreed to give the Tortoise a chance to prove himself.

The Tortoise then went to the forest to observe the Elephant. He noticed that the Elephant loved sweet meals and flattery. When the Tortoise returned to the forest, he went with plenty of “fried beans fritter soaked in honey”. He began to praise the Elephant and threw him plenty of fried beans fritters soaked in honey, that the people wanted him to be their crowned King in the place of their late King. The Elephant was convinced that he was being invited by the people because of his strength in the forest. With the help of the King and the people, they got ready all that was required by the Tortoise for this task. The people joined him to escort the Elephant to town, with plenty of fried plantain fritters soaked in honey, drumming, dancing and songs of invitation.

The Elephant was happy as he saw the thrown without realizing a pit was dug before the throne but covered with beautiful clothes. The Tortoise and the people changed their song as he was approaching the throne.

Tortoise and the people gave way for the elephant to climb the throne, then he fell into the pit without getting to the throne. There, the Ifa Chief Priest carried out the sacrifice. After the sacrifice, the rain began to fall, the famine eased off, the King enriched the Tortoise and the people began to respect him.

Lessons learnt from this story include: “Wisdom is greater than strength”; be careful of pride; do not underrate anyone; be patient to investigate matters at the time of difficulty; be careful of gluttony; be careful of deceit; etc.

Originally posted 2015-02-27 09:10:22. Republished by Blog Post Promoter

↧

“Olúróhunbí jẹ́ ẹ̀jẹ́ ohun ti kò lè san”: “Olurohunbi made a vow/covenant she could not keep”

November 19, 2022, 9:55 pm

≫ Next: “Àpẹrẹ Ẹrú ati Owó Àna fún Ìtọrọ Iyàwó ni Idilé Arinmájàgbẹ̀” – “Sample of List for Traditional Marriage Items and Bride Price from Arinmajagbe Family”

≪ Previous: “Ọgbọ́n ju agbára”: Ìjàpá mú Erin/Àjànàkú wọ ìlú – “Wisdom is greater than strength”: The Tortoise brought an Elephant to Town

Yorùbá ka ọmọ bibi si ohun pàtàki fún ìdílé, nitori èyi, tijó tayọ̀ ni Yorùbá ma fi nki ọmọ titun káàbọ̀ si ayé. Gẹ́gẹ́bí Ọ̀gá ninu Olórin ilẹ̀-aláwọ̀ dúdú, Olóyè Ebenezer Obey ti kọ́ “Ẹ̀bùn pàtàki ni ọmọ bibi…”. Ìlú ti igbe ọmọ titun kò bá dún, ìlú naa ́a kan gógó. Eleyi lo ṣẹlẹ̀ ni ìlú Olúróhunbí.

Fún ìgbà pípẹ́, àwọn obinrin ìlú kò ri ọmọ bi, nitorina, gbogbo wọn lọ si ọ̀dọ̀ Òrìṣà Ìrókò lati lọ tọrọ ọmọ. Oníkálukú wọn jẹjẹ oriṣiriṣi ohun ti wọn ma fún Ìrókò ti wọ́n bá lè ri ọmọ bi. Ẹlòmiràn jẹ ẹ̀jẹ́ Ewúrẹ́, òmíràn Àgùntàn tàbi ohun ọ̀gbìn. Yorùbá ni “Ẹyin lohùn, bi ó bá balẹ̀ ko ṣẽ ko”, kàkà ki Olurohunbi, ìyàwó Gbẹ́nàgbẹ́nà, jẹ ẹ̀jẹ́ ohun ọ̀sìn tàbi ohun àtọwọ́dá, o jẹ ẹ̀jẹ́ lọ́dọ̀ Ìrókò pé ti ohun bá lè bi ọmọ, ohun yio fún Ìrókò lọ́mọ naa.

Lai pẹ́, àwọn obinrin ìlú bẹ̀rẹ̀ si bimọ. Oníkálukú pada si ọ̀dọ̀ Ìrókò lati lọ san ẹ̀jẹ́ wọn, ṣùgbọ́n Olúróhunbí kò jẹ́ mú ọmọ rẹ̀ silẹ lati san ẹ̀jẹ́ ti ó jẹ́.

Òwe Yorùbá ni “Bi ojú bá sé ojú, ki ohun má yẹ̀ ohun”, ṣùgbọ́n

: Ọmọ titun – a baby Courtesy: @theyorubablog

Olúróhunbí ti gbàgbé ẹ̀jẹ́ ti ó jẹ́.

Ni ọjọ́ kan, Olúróhunbí dágbére fún ọkọ rẹ̀ pé ohun fẹ́ lọ si oko ẹgàn/igbó, ó bá gba abẹ́ igi Ìrókò kọjá. Bi ó ti dé abẹ́ igi Ìrókò, Ìrókò gbamú, ó bá sọ di ẹyẹ. Ẹyẹ Olúróhunbí bẹ̀rẹ̀ si kọ orin lóri igi Ìrókò bayi:

Oníkálukú jẹ̀jẹ́ Ewúrẹ́, Ewúrẹ́
Ònìkàlùkú jẹjẹ Àgùntàn, Àgùntàn bọ̀lọ̀jọ̀
Olúróhunbí jẹ̀jẹ́ ọmọ rẹ̀, ọmọ rẹ̀ a pọ́n bí epo,
Olúróhunbí o, jain jain, Ìrókó jaini (2ce)

Nigbati, ọkọ Olúróhunbí reti iyàwó rẹ titi, ó bá pe ẹbi àti ará lati wa. Wọn wa Olúróhunbí titi, wọn kò ri, ṣùgbọ́n nigbati ọkọ rẹ̀ kọjá lábẹ́ igi Ìrókò to gbọ́ orin ti ẹyẹ yi kọ, ó mọ̀ pe ìyàwó ohun ló ti di ẹyẹ.

Gẹgẹbi iṣẹ́ rẹ (Gbénàgbénà), ó gbẹ́ èrè bi ọmọ, ó múrá fún, ó gbe lọ si abẹ́ igi Ìrókò. Òrìṣà inú igi Ìrókò, ri ère ọmọ yi, o gbã, ó sọ Olúróhunbí padà si ènìà.

Ìtàn yi kọ́ wa pé: igbèsè ni ẹ̀jẹ́, ti a bá dá ẹ̀jẹ́, ki á gbìyànjú lati san; ki a má da ẹ̀jẹ́ ti a kò lè san àti ki á jẹ́ ki ọ̀rọ̀ wa jẹ ọ̀rọ̀ wa.

ENGLISH TRANSLATION

Yoruba regards new born babies as special gift, hence, a new born is

welcomed with celebration. According to the prominent Yoruba Musician, Chief Ebenezer Obey’s song “A baby is a special gift”. A community where there is no cry of a new born is often in despair. This is what happened in Olurohunbi’s community.

For a very long time, the women in the community were unable to bear children, hence, they all went to the Iroko (a very big African Tree) Spirit to seek spiritual assistance to be able to conceive. Each one made various vow/promise on what they would offer the Iroko Spirit in return for conceiving. Some promised goats, some sheep and other farm harvest. Yoruba proverb said “Word is like raw egg, once it dropped, it cannot be packed back as whole”, instead, Olurohunbi, the wife of Sculptor/Wood Carver, promised to give back the baby she would bear.

After some time, the women in the community began to bear children. Each one began to return to the Spirit of Iroko to redeem their promise/vow/covenant, but Olurohunbi refused to present her baby in redemption of her vow.

According to “Yoruba Proverb” publication by Oyekan Owomoyela, “If eyes no longer sees eyes, let the voice not miss the voice” meaning “though separated by distances, people should keep agreements they made), but Olorohunbi forgot the covenant/vow she made.

One day, Olurohunbi bade farewell to her husband that she was going to the forest, she then passed under the Iroko tree on her way. As she got under the Iroko tree, she was snatched by the Iroko Spirit that turned her into a bird. Olurohunbi the bird began to sing a song in Yoruba depicting her erroneous promise of her baby while others promised goats, sheep and other things.

According to his work (Sculptor/Wood carver), he carved a baby doll, dressed it up, and placed it under the Iroko tree in place of a life baby. The Iroko Spirit saw the baby doll, accepted it and then turned Olurohunbi back to a human.

This folklore, teaches us: that when we make a vow/covenant/promise, we must endeavour to keep it; we should never make a vow/covenant/promise we cannot keep; and let our word be our bond.

Originally posted 2015-03-27 09:20:46. Republished by Blog Post Promoter

↧

“Àpẹrẹ Ẹrú ati Owó Àna fún Ìtọrọ Iyàwó ni Idilé Arinmájàgbẹ̀” – “Sample of List for Traditional Marriage Items and Bride Price from Arinmajagbe Family”

November 19, 2022, 9:55 pm

≫ Next: “A ki i jẹ Igún, a ki i fi Ìyẹ́ Igún rinti: Ẹnu Ayé Lẹbọ” –“It is forbidden to eat the Vulture or use its feather as cotton bud: One should be careful of what others say”

≪ Previous: “Olúróhunbí jẹ́ ẹ̀jẹ́ ohun ti kò lè san”: “Olurohunbi made a vow/covenant she could not keep”

Gẹ́gẹ́ bi a ti kọ tẹ́lẹ̀, ẹrù àti owó àna yàtọ̀ lati idilé kan si ekeji, ṣùgbọ́n àwọn ohun àdúrà bára mu ni ilẹ̀ Yorùbá pàtàki Oyin, Obi, Ataare, Orógbó. Fún ọ̀pọ̀lọpọ̀ ẹbi Yorùbá, ogoji ni oye àwọn ẹrù bi Obi, Orógbó, Ataare, Ẹja-gbígbẹ àti Iṣu ti idile ma ngba. Olóri ẹbi lè din oye ẹrù ku lati din ìnáwó ọkọ iyàwó kù. Lẹhin igbéyàwó ibilẹ̀, wọn yio pin ẹrù yi (yàtọ̀ si ẹrù fún Iyàwó), si ọ̀nà meji lati kó apá kan àti apá keji fún Idilé Bàbá àti Ìyá Iyàwó. Ẹ ṣe àyẹ̀wò àpẹrẹ ẹrú ati owó àna fún Idilé Arinmájàgbẹ̀ ni Ìbòròpa-Àkókó, Ipinlẹ̀ Ondó ni ojú iwé yi.

Yorùbá /English Translation
Ẹrù Àdúrà Ìwọ̀n Traditional Prayer items/Quantity
Ataare Ogún Alligator Pepper 20
Obi Àbàtà Ogún Traditional Kolanut 20
Obi Gbànja Ogún Kolanut 20
Orógbó Ogún Bitter Kola 20
Ẹja gbigbẹ Abori Ẹyọ Meji Dry Fish 02
Oyin Ìgò Meji Honey 02 Bottles
Iyọ̀ ìrèké Páálí Meji Sugar 02 pkts

Apẹ̀rẹ̀ ti a pin àwọn èso oriṣiriṣi wọnyi si: Baskets of assorted fruits
Àgbọn Mẹjọ Cocoanut 08
Ọ̀gẹ̀dẹ̀-wẹ́wẹ́ Ẹ̀ya Meji Banana 02 Bunches
Òrombó/Ọsàn Méjìlá Oranges 12
Ọ̀pẹ̀-òyinbó Méjì Pineapple 02

Àwọn Oún ji jẹ: Food Items
Epo-pupa Garawa kan Palm Oil 01 Keg (25kg)
Iyọ̀ Àpò Kan Salt 01 Bag
Iṣu Ogóji Yam 40 Tubers
Abo Ewúrẹ́ kékeré Ẹyọ kan She Goat 01
Àkàrà òyinbó Páálí nla Meji Biscuits/Cookies 02 Cartons

Ohun Mimu/Ọti Òyinbó; Assorted Local and foreign Drinks
Ọti Àdúrà Ìgò Meji Local Gin 02 Bottles
Ọti Ṣẹ̀kẹ̀tẹ́ Garawa Meji Local Malt 02 Keg (25ltr)
Ẹmu-ọ̀pẹ Garawa Meji Palm Wine 02 Keg (25ltr)
Ọti Òyinbó Páálí nla Meji Gulder 02 Cartons
Ọti Òyinbó Páálí Meji Stout 02 Cartons
Omi aládùn Páálí Meji Mineral/Soft Drink 02 Cartons/Crate

Ẹrù Iyàwó Items for the Bride
Àpóti Aṣọ kan 01 Suitcase of Assorted Clothes
Bibeli kan 01 Bible
Agboòrùn kan 01 Umbrella

Àpò Owó Money: Envelopes for
Owó Ìyá-gbọ́ Bride’s Mother’s consent
Owó Bàbá gbọ́ Bride’s Father’s consent
Owó Ọmọ ilé Children
Owó Ìyàwó ilé Wives
Owó Ẹpọnsi Bride’s Elder Sisters

ENGLISH TRANSLATION

As written earlier, Yoruba traditional marriage gift lists from the Groom’s family to the Bride’s family differ from one family to the other, but the items for prayers such as Honey, Kola, Alligator Pepper, Bitter-kola are common to all. For many Yoruba families, the number of items collected such as Kola, Bitter-kola, Alligator Pepper, Dry Fish and Yam are forty. The Paternal Head of the Bride’s family can use his initiative to limit the items on the list in order to reduce the Groom’s expenses. After the ceremony, the items are shared equally between the Bride’s Paternal and Maternal family with exception of the items for the Bride. Check below a sample of Traditional Bridal List from Arinmajagbe family of Iboropa-Akoko, Ondo State.

Originally posted 2015-08-28 19:37:22. Republished by Blog Post Promoter

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“A ki i jẹ Igún, a ki i fi Ìyẹ́ Igún rinti: Ẹnu Ayé Lẹbọ” –“It is forbidden to eat the Vulture or use its feather as cotton bud: One should be careful of what others say”

November 19, 2022, 9:55 pm

≫ Next: ORÚKỌ ỌJỌ́: Days of the Week in Yoruba

≪ Previous: “Àpẹrẹ Ẹrú ati Owó Àna fún Ìtọrọ Iyàwó ni Idilé Arinmájàgbẹ̀” – “Sample of List for Traditional Marriage Items and Bride Price from Arinmajagbe Family”

Ohun ti o jẹ èèwọ̀ tàbi òfin ni ilú kan le ma jẹ èèwọ̀/òfin ni ilú miran ṣùgbọ́n bi èniyàn bá dé ilú, ó yẹ ki ó bọ̀wọ̀ fún àṣà àti òfin ilú. Bi èniyàn bá ṣe nkan èèwọ̀, ó lè ṣé gbé ti kò bá si ẹlẹri lati ṣe àkóbá tàbi ki ó fi ẹnu ṣe àkóbá fún ara rẹ̀.

Ni ilú kan ti a mọ̀ si “Ayégbẹgẹ́”, àwọn àlejò ọkùnrin meji kan wa ti orúkọ wọn njẹ́ – Miòṣé àti Moṣétán. Ọba ilú Ayégbẹgẹ́ kede pé èèwọ̀ ni lati jẹ ẹiyẹ Igún ni ilú wọn. Akéde ṣe ikilọ̀ pé ẹni ti ó bá jẹ Igún, ikùn rẹ yio wu titi yio fi kú ni. Àwọn àlejò meji yi ṣe ìlérí pé kò si nkan ti yio ṣẹlẹ̀ ti àwon bá jẹ Igún, nitori eyi wọn fi ojú di èèwọ̀ ilú Ayégbẹgẹ́.

Igún – Vulture

Miòṣé, lọ si oko, ó pa Igun, ó din láta, ó si jẹ́, ṣùgbọ́n ó pa adiẹ, ó da iyẹ́ adiẹ si ààtàn bi ẹni pé adiẹ ló jẹ. Ọ̀pọ̀ ará ilú ti wọn mọ̀ pé èèwọ̀ ni lati jẹ Igún paapa, jẹ ninú rẹ, ṣùgbọ́n wọn kò mọ pé Igún ni àwọn jẹ, wọn rò wi pé adiẹ ni. Miòṣé fi ọ̀rọ̀ àṣiri yi sinú lai si nkan ti ó ṣe gbogbo àwọn ti ó jẹ Igún pẹ̀lú rẹ.

Moṣétán lọ si oko ohun na a pa Igun, ó gbe wá si ilé, ṣùgbọ́n kò jẹ́. Ó pa adiẹ dipò Igún, o din adiẹ ó jẹ ẹ, ṣùgbọ́n, ó da iyẹ́ Igún si ààtàn bi ẹni pé Igún lohun jẹ. Ni ọjọ́ keji àwọn ará ilú ri iyẹ́ Igún wọn pariwo pé Moṣétán jẹ èèwọ̀, ó ni bẹni, ohun jẹ Igún. Ni ọjọ́ kẹta inú Moṣétán bẹ̀rẹ̀ si i wú titi ara fi ni. Nigbati ìnira pọ̀ fún Moṣétán, ó jẹ́wọ́ wi pé adiẹ lohun jẹ, ṣùgbọ́n wọn ko gba a gbọ pé kò jẹ Igun, titi ti ó fi ṣubú ti ó si kú. Yorùbá ni “Ẹnu Ayé Lẹbo”, Moṣétán fi ẹnu kó bá ara rẹ̀.

Ẹ̀kọ́ ìtàn yi ni pé, àfojúdi kò dára, ó yẹ ki enia pa òfin mọ nitori “Bi a ti nṣe ni ilé wa, èèwọ̀ ibò miran”. Ẹni ti kò bá pa òfin mọ, á wọ ijọ̀ngbọ̀n ti ó lè fa ikú tàbi ẹ̀wọ̀n.

ENGLISH TRANSLATION

What is forbidden or a law in one country may not be forbidden or a law in another, but as a migrant or a visitor one should respect the culture and the law of the land. If one should break the law, sometimes one may escape the consequence if there is no witness and if one does not implicate himself/herself.

In one town named “Ayegbege”, there were two male visitors whose names were – Miose (meaning I did do it) and Mosetan (meaning I confirm doing it). The King of Ayegbege announced that it is forbidden to eat the Vulture in their town. The Town crier announced that whoever eats the Vulture, would be bloated to death. The visitors, boasted that nothing would happen if they eat the Vulture, as a result they ignored Ayegbege’s culture.

Miose went hunting, he killed the Vulture, brought it home and roasted it with pepper and ate it, but he killed a chicken and threw the feathers in the waste pit as if he had eaten a chicken. Many of the indigenes who were aware that it was forbidden to eat Vulture joined in the eating as they were not aware it was a Vulture as they thought they joined him in eating chicken. Miose kept it as a secret as he did not reveal the truth to those joined him in eating the Vulture. After many days, there seem to be no repercussion for him and those who joined in the eating of the Vulture.

Mosetan on the other hand, went to the farm, killed a Vulture, brought it home, but did not eat it. He killed a chicken instead, but he threw the Vulture’s feather on the waste pit as if he had eaten the Vulture. On the second day, people saw the Vulture’s feather and raised alarm that Mosetan had eaten the forbidden Vulture contrary to their culture, he did not deny, he confirmed eating the Vulture. Three days later, his stomach began to swell causing him pain. When the pain increased, Mosetan confessed that he only ate chicken, but the people did not believe him, until he fell and died. According to Yoruba proverb meaning “One should be careful of what others say”, Mosetan implicated himself.

Lessons from this story are to warn that, it is not good to berate warnings and it is important to keep the law because “What is acceptable in one place is forbidden in another”. The consequence of not keeping the law is either death or prison sentence.

Originally posted 2015-12-29 23:20:09. Republished by Blog Post Promoter

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ORÚKỌ ỌJỌ́: Days of the Week in Yoruba

November 19, 2022, 9:55 pm

≫ Next: Owó orí ìyàwó –“Bíbí ire kò ṣe fi owó ra”: Bride Price – “Good pedigree cannot be bought with money”

≪ Previous: “A ki i jẹ Igún, a ki i fi Ìyẹ́ Igún rinti: Ẹnu Ayé Lẹbọ” –“It is forbidden to eat the Vulture or use its feather as cotton bud: One should be careful of what others say”

Below are the Yoruba days of the week. Of course it is worth noting that very few native Yoruba speakers use these words in conversation.

SUNDAY ÀÌKÚ

MONDAY AJÉ

TUESDAY ÌṢẸ́GUN

WEDNESDAY ỌJỌ́RÚ

THURSDAY ỌJỌ́BỌ̀

FRIDAY ẸTÌ

SATURDAY ÀBÁMẸ́TA

Originally posted 2013-03-19 22:33:05. Republished by Blog Post Promoter

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Owó orí ìyàwó –“Bíbí ire kò ṣe fi owó ra”: Bride Price – “Good pedigree cannot be bought with money”

November 19, 2022, 9:55 pm

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≪ Previous: ORÚKỌ ỌJỌ́: Days of the Week in Yoruba

OWO NAIRA

Bi ọkọ ìyàwó bà ti lówó tó ni ó ti lè fi owó si inú àpò ìwé fún owó orí àti àwọn owó ẹbi yókù. Ni ayé òde òní, owó fún àpò ìwé méjìlá wọnyi lè bẹ̀rẹ̀ lati Aadọta Naira, ẹbí dẹ̀ lè din àpò ìwé kù lai ṣi àpò ìwé tàbi ka owó inú rẹ̀.

Òwe Yorùbá ni “Bíbí ire kò ṣe fi owó rà”. Ìyàwó ìbílẹ̀ ki ṣe iṣẹ́ ọkọ-ìyàwó nikan, bi ẹbí ìyàwó bá wo àwọn ènìà pàtàkì lẹhin ọkọ, inú wọn a dùn ju owó lọ, nitori wọn a mọ̀ wípé ilé tó dára ni ọmọ wọn nlọ. Ọpọlọpọ ẹbí ki gba owó orí mọ, wọn a fún ẹbí ọkọ padà ni àpò ìwé owó orí pẹ̀lú ìkìlọ̀ wípé “ọmọ wọn ki ṣe tita, ṣùgbọ́n ki ọkọ àti ẹbi rẹ tọju ọmọ wọn”. Ẹ ṣe àyẹ̀wò àwọn ohun ti àpò ìwé owó wọnyi wà fún ni ojú ìwé yi.

ENGLISH LANGUAGE

The amount in the envelopes for bride price and other family envelopes are often depend on the purse of the groom. In this modern time, the amount in each of the twelve (12) envelopes can start from Fifty (50) Naira. The bride’s family can also use discretion to reduce the number of envelopes or not count the amount in the envelopes to assist the Groom.

According to Yoruba proverb, “Good pedigree cannot be bought with money”. Traditional marriage ceremony is not the responsibility of the groom alone, if the bride’s family observe that the groom has good family support, he will be more honoured than preference for money. Many families are no longer collecting “Bride Price”, hence the symbolic envelopes containing the “Bride Price” is returned with a caution that “their daughter is not for sale, but the groom and his family should take good care”. Look through the list of envelopes and the purpose for which the envelope is used.

ÀPÒ OWÓ ÌYÀWÓ – BRIDAL MONEY ENVELOPES
Yorùbá	English	Iye Owó	Amount Naira	Iye ti agbára ká	Flexible Amount
Owó Ìkanlẹ̀kùn	Knocking on the door money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Irinna	Transportation money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Iwọlé	Entry money	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìyá gbọ́	Money for mother-in-law’s information	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Bàbá gbọ́	Money for father-in-law’s information	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìyàwó Ilé	Money for the Bridal family wives	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ọmọkunrin Ilé	Money for Bridal family male youths	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ọmọbririn Ilé	Money for Bridal family female youths	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ijoko Àgbà	Money for the Bridal family elders’ sitting	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìṣígbá	Money for opening the Bridal Bride Price Dish	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Ìṣíjú Ìyàwó	Money for opening the Bridal Bridal veil cover	Ẹgbẹ̀rún Naira	N1,000.00	lati Aadọta Naira	From N50.00
Owó Orí	Bride Price	Ẹgbẹ̀rún Naira	N1,000.00	Ẹbí ìyàwó a ma dapadà	It is often returned

Originally posted 2015-03-13 10:15:11. Republished by Blog Post Promoter

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Welcome to the Yoruba Blog…

November 19, 2022, 9:55 pm

≫ Next: “ỌMỌ ÌYÁ́ MEJI KI RÉWÈLÈ”: 2 Siblings of the Same Mother Should not Die in the Same Tragedy #Watertown #Boston

≪ Previous: Owó orí ìyàwó –“Bíbí ire kò ṣe fi owó ra”: Bride Price – “Good pedigree cannot be bought with money”

The home of all things Yoruba… news, commentary, proverbs, food. Keeping the Yoruba culture alive.

Originally posted 2013-01-24 21:03:41. Republished by Blog Post Promoter

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“ỌMỌ ÌYÁ́ MEJI KI RÉWÈLÈ”: 2 Siblings of the Same Mother Should not Die in the Same Tragedy #Watertown #Boston

November 19, 2022, 9:55 pm

≫ Next: “Èèmọ̀ ni ki ọkùnrin fẹ́ ọkùnrin tàbi ki obinrin fẹ́ obinrin ni Àṣà Yorùbá ” – “Same Sex Marriage is a strage occurrence to Yoruba Traditional Marriage”

≪ Previous: Welcome to the Yoruba Blog…

Omo iya meeji okin ka abamo: Chechen legal permanent resident brothers terrorist suspects in Boston marathon bombing. Image is from the WHDH stream.

“Ọmọ ìyá meji ki réwèlè, Yorùbá ma nlo ọ̀rọ̀ yi nígbàtí ọmọ ìyá meji ba ko àgbákó tó la ikú lọ. Irú ìsẹ̀lẹ̀ tó kó ìpayà ba gbogbo ènìà bayi ki ṣe ijamba lásán ṣù́gbọ́n àwọn ìyá meji: Tsarnev, ni wọn tọ́ka si fún iṣẹ́ ibi tó ṣẹlẹ̀ ni oṣù kẹrin ọjọ kẹdogun nibi ere ọlọnajijin tí wọn sá ni Boston.

Ìṣẹ̀lẹ̀ yi ṣeni lãnu ṣùgbọ́n lati dáwọ́ ikú dúró, nítorí Ọlọrun, ó yẹ kí àbúrò fi ara han lati ṣe àlàyé ara rẹ̀.

English translation:

Yoruba people have a saying that siblings from the same mother should not land themselves in the same regretful situation. This is a saying I have heard used by elders when for instance siblings end up dead from a similar accident. Terrorism is by no means an accident, but the Tsarnev brothers who have been identified by Boston local news as the Terrorists responsible for the April 15 Boston Marathon bombing, should heed to this saying. The brothers are already stuck in a regretful situation but the younger brother can prevent the situation from getting worse.

This whole spectacle is sad enough as it is. But for the love of God I hope the younger brother chooses not to die and surrenders to explain himself.

Check out the following links to follow this story:
1. Local Boston News Live Stream
2. AP News Update

Originally posted 2013-04-19 11:31:36. Republished by Blog Post Promoter

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“Èèmọ̀ ni ki ọkùnrin fẹ́ ọkùnrin tàbi ki obinrin fẹ́ obinrin ni Àṣà Yorùbá ” – “Same Sex Marriage is a strage occurrence to Yoruba Traditional Marriage”

November 19, 2022, 9:55 pm

≫ Next: Pi pè àti Orin fún orúkọ ọjọ́ ni èdè Yorùbá – Yoruba Days of the week pronunciation and song

≪ Previous: “ỌMỌ ÌYÁ́ MEJI KI RÉWÈLÈ”: 2 Siblings of the Same Mother Should not Die in the Same Tragedy #Watertown #Boston

Ilé Ẹjọ́ Àgbà yi Àṣà Ìgbéyàwó Àdáyébá padà ni ilú Àmẹ́ríka. Ni ọjọ́ Ẹti, Oṣù kẹfà, ọjọ́ Kẹrindinlọ́gbọ́n, ọdún Ẹgbãlemẹdógún, Ilé Ẹjọ́ Àgbà ti ilú Àmẹ́ríkà ṣe òfin pé “Kò si Ìpínlẹ̀ Àmẹ́ríkà ti ó ni ẹ̀tọ́ lati kọ igbéyàwó laarin ọkùnrin pẹ̀lú ọkùnrin tàbi obinrin pẹ̀lú obinrin”. Ijà fún ẹ̀tọ́ lati ṣe irú igbeyawo yi ti wà lati bi ọdún mẹrindinlãdọta sẹhin, ṣùgbọ́n ni oṣù kẹfà, ọdún Ẹgbãlemẹ́tàlá, Ilé Ẹjọ́ Àgbà fi àṣẹ si pé ki Ìjọba Àpapọ̀ gba àṣà ki ọkùnrin fẹ́ ọkùnrin tàbi ki obinrin fẹ́ obinrin, lati jẹ ki àwọn ti ó bá ṣe irú igbéyàwó yi lè gba ẹ̀tọ́ ti ó tọ́ si igbéyàwó àdáyébá – ohun ti ó tọ́ si ọkùnrin ti o fẹ́ obinrin, nipa ogún pinpin, owó ori tàbi bi igbéyàwó ba túká.

Julia Tate, left, kisses her wife, Lisa McMillin, in Nashville, Tennessee, after the reading the results of the <a href="http://www.cnn.com/2013/06/26/politics/scotus-same-sex-main/index.html">Supreme Court rulings on same-sex marriage</a> on Wednesday, June 26. The high court struck down key parts of the <a href="http://www.cnn.com/interactive/2013/06/politics/scotus-ruling-windsor/index.html">Defense of Marriage Act</a> and cleared the way for same-sex marriages to resume in California by rejecting an appeal on the state's <a href="http://www.cnn.com/interactive/2013/06/politics/scotus-ruling-perry/index.html">Proposition 8</a>.

Obinrin fẹ́ obinrin – Lesbian Relationship reactions to the Supreme Court Ruling

Ìjọba-àpapọ̀ ti ilú Àmẹ́ríkà gba òfin yi wọlé nitori “Òfin-Òṣèlú ni wọn fi ndari ilú Àmẹ́ríkà”. Lati igbà ti ìròyìn ìdájọ́ yi ti jade, ọ̀pọ̀lọpọ̀ ni àgbáyé, pàtàki àwọn Ẹlẹ́sin Igbàgbọ́ ti nda ẹ̀bi fún Ìjọba Àmẹ́ríkà pé wọn rú òfin Ọlọrun nipa Igbéyàwó.

Ni àṣà igbéyàwó Yorùbá, èèmọ̀ ni ki ọkùnrin fẹ́ ọkùnrin tàbi ki obinrin fẹ́ obinrin. Ki ẹbi ma ba parẹ́, ọmọ bibi jẹ ikan ninú ohun pàtàki ni igbéyàwó. Bi ọkùnrin bá fẹ́ ọkùnrin, wọn ò lè bi ọmọ lai si pé wọn gba ọmọ tọ́ tàbi ki wọn wa obinrin ti yio bá wọn bi ọmọ tàbi bi ó bá jẹ laarin obinrin meji ti ó fẹ́ ara, ikan ninú obinrin yi ti lè bimọ tẹ́lẹ̀ tàbi ki ó wá ọkùnrin ti yio fún ohun lóyún ki wọn lè ni ọmọ ni irú igbéyàwó yi.

Yorùbá ni “Bi a ti nṣe ni ilé wa, èèwọ̀ ibòmíràn” òfin Àmẹ́ríkà yi jẹ́ èèmọ̀ ni ilẹ̀ Yorùbá nitori a kò gbọ tàbi ka a ninú itàn àṣà Yoruba . Ki ṣe gbogbo èèmọ̀ ni ó dára, fún àpẹrẹ, ni igbà kan ri èèmọ̀ ni ki èniyàn bi àfin, tàbi bi ibeji nitori eyi, wọn ma npa ikan ninú àwọn meji yi ni tàbi ki wọn jù wọn si igbó lati kú, ṣùgbọ́n láyé òde òni àṣà ji ju ibeji tàbi ibẹta si igbó ti dúró. Kò yẹ ki ẹnikẹni pa ẹnikeji nitori àwọ̀ ara tàbi nitori ẹni ti èniyàn bá ni ìfẹ́ si. Ni ilú Àmẹ́ríkà ni àwọn ti ó fi ẹsin Ìgbàgbọ́ bojú ti kó si abẹ́ àwọn Aṣòfin ilú Àmẹ́ríkà ni ayé àtijọ́ pé Aláwọ̀dúdú ki ṣe èniyàn, nitori eyi, ó lòdi si òfin ki Aláwọ̀dúdú fẹ́ Aláwọ̀funfun, bi wọn bá fẹ́ra, wọn kò kà wọn kún tàbi ka irú ọmọ bẹ ẹ si èniyàn gidi. Bẹni wọn lo òfin burúkú yi naa lati pa Aláwọ̀dúdú lẹhin isin ni aarin igboro lai ya Aláwọ̀dúdú ti wọn kó lẹ́rú lati ilẹ Yorùbá sọtọ. Ogun abẹ́lé àti ṣi ṣe Òfin Àpapọ̀ tuntun lẹhin ogun, ni wọn fi gba àwọn Aláwọ̀dúdú silẹ̀ ni ilú Àmẹ́ríkà.

ENGLISH TRANSLATION

The Supreme Court upturned the traditional marriage culture in America. On Friday, June 26, 2015, the Supreme Court once again ruled that “No State in America has the right to prevent gay and lesbian couple from getting married under the Law”. The struggle for marriage equality has been on since forty six years ago, but in June 2013, the Supreme Court first ruled that “Same Sex Marriage be legalized and given the same right as that of Traditional Marriage” at the Federal level, to afford them such rights as inheritance, tax benefits and divorce.

The Supreme Court ruling was adopted because “Law and Order in America is based on respect for the Constitution and the Rule of Law”. Since the announcement of this ruling, there has been outcry from all over the World against it, particularly from the Christians who came out to condemn American Government that such ruling is against the Law of God on marriage.

In Yoruba Culture, it is odd and a strange occurrence for a Man to marry a Man or for a Woman to marry a Woman. In order for family not to go into extinction, child bearing is one of the most important purpose of marriage, hence if a man marries another man, they cannot bear children without adopting a child or have one through surrogate mother or if it is between woman to woman, one of them or both could have had children from previous traditional relationship or look for a man to impregnate one of them.

According to Yoruba adage “The culture in our home could be a taboo in another”, American Same Sex Marriage culture is a still a strange occurrence in Yoruba tradition. Not all strange occurrence are and not all taboos are good, for example, in time past, it is a taboo to give birth to Albino, or twins. As a result, one of the twins is either killed or the two of them thrown into the forest to die, but nowadays, the culture of throwing the twins or triplet in the forest has been stopped. No one should be killed for the reason of colour of the skin or as a result of expression of love preference. White Americans used their religious beliefs all in the name of Christianity to influence the Constitution to declare that African Americans were not full human beings, hence it was forbidden for Black American to marry a White American. If they do, neither they nor their children were recognised as complete human being. Without any consequence for their actions, they hid under this terrible Law to lynch/kill the African Americans in public, mostly after Church Service, without differentiating whether the slaves are from Yoruba land or other African Countries. It took the American Civil War and amending the Constitution to accommodate a new Federal Law after the war to protect the African Americans from these wicked acts. According to Yoruba adage “The culture in our home could be a taboo in another”, American Same Sex Marriage culture is a taboo in Yoruba tradition. Not all taboos are good, for example, in time past, it is a taboo to give birth to Albino, or twins. As a result, one of the twins is either killed or the two of them thrown into the forest to die, but nowadays, the culture of throwing the twins or triplet in the forest has been stopped. No one should be killed for the reason of colour of the skin or as a result of expression of love preference. White Americans used their religious beliefs all in the name of Christianity to influence the Constitution to declare that African Americans were not full human beings, hence it was forbidden for Black American to marry a White American and if they do, neither they nor their children were recognised as complete human being. Without any consequence for their actions, they hid under this terrible Law to lynch/kill the African Americans in public, mostly after Church Service, without differentiating whether the slaves are from Yoruba land or other African Countries. It took the American Civil War and amending the Constitution to accommodate a new Federal Law after the war to protect the African Americans from these wicked acts.

Originally posted 2015-07-21 19:46:00. Republished by Blog Post Promoter

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Pi pè àti Orin fún orúkọ ọjọ́ ni èdè Yorùbá – Yoruba Days of the week pronunciation and song

November 19, 2022, 9:55 pm

≫ Next: “Ẹsẹ̀ yá ju mọ́tọ̀ (ọkọ̀) ara ló nfàbò sí” – ohun ìrìn-àjò ni èdè Yorùbá: “Legs are faster than vehicle wears the body out” – Names of means of travelling in Yoruba Language

≪ Previous: “Èèmọ̀ ni ki ọkùnrin fẹ́ ọkùnrin tàbi ki obinrin fẹ́ obinrin ni Àṣà Yorùbá ” – “Same Sex Marriage is a strage occurrence to Yoruba Traditional Marriage”

Orúkọ Ọjọ́ni èdè Yorùbá Days of the Week In English

Àìkú/Ọjọ́ Ọ̀sẹ̀/Ìsimi – Sunday

Ajé – Monday

Ìṣẹ́gun – Tuesday

Ọjọ́rú – Wednesday

Ọjọ́bọ̀ – Thursday

Ẹti – Friday

Àbámẹ́ta – Saturday

Originally posted 2014-07-29 20:31:30. Republished by Blog Post Promoter

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“Ẹsẹ̀ yá ju mọ́tọ̀ (ọkọ̀) ara ló nfàbò sí” – ohun ìrìn-àjò ni èdè Yorùbá: “Legs are faster than vehicle wears the body out” – Names of means of travelling in Yoruba Language

November 19, 2022, 9:55 pm

≫ Next: “Gèlè ò dùn bi ká mọ̀ ọ́ wé, ká mọ̀ ọ́ wé, kò tó kó yẹni”: “Head tie is not as sweet as the skill of tying, having the skill of tying is not as sweet as how well it fits”

≪ Previous: Pi pè àti Orin fún orúkọ ọjọ́ ni èdè Yorùbá – Yoruba Days of the week pronunciation and song

Ni ayé àtijọ́ ẹsẹ̀ ni gbogbo èrò ma nlo lati rin lati ìlú kan si keji nigbati ọkọ̀ ìgbà̀lódé kò ti wọpọ. Ilé Ọba àti Ìjòyè ni a ti le ri ẹṣin nitori ẹṣin kò lè rin ninu igbó kìjikìji ti o yi ilẹ̀ Yorùbá ká. Ọrọ Yorùbá ayé òde òní ni “Ẹsẹ̀ yá ju mọ́tọ̀ (ọkọ̀) ara lo nfàbọ̀ si”. Ọ̀rọ̀ yi bá àwọn èrò ayé àtijọ́ mu nitori ìrìn-àjò ti wọn fi ẹsẹ̀ rin fún ọgbọ̀n ọjọ́, ko ju bi wákà̀̀tí mẹ́fà lọ fún ọkọ ilẹ̀ tàbi ogoji ìṣẹ́jú fún ọkọ̀-òfúrufú.

Ẹ ṣe àyẹ̀wò àwọn ohun ìrìnsẹ̀ ayé àtijọ́ àti ayé òde òní ni èdè Yorùbá, ohun àti àwòrán ti ó wà ni ojú ewé yi.

ENGLISH TRANSLATION

In the olden days, people move about by walking from one place to the other, this was before the advent of the modern means of transportation. Horses were only found in the Kings and Chief’s house due to the ecology of the Yoruba region which is surrounded by thick forest. According to the modern Yoruba adage “Legs are faster than vehicle wears the body out”. This can be applied to the ancient people because the journey that they had to walk for thirty (30) days is not more than six (6) hours journey in a car or forty (40) minutes by air.

View the slide below on this page for the Yoruba names of means of travelling in the olden and modern times:

OHUN ÌRÌNÀJO – Means of Transport Slides

View more presentations or Upload your own.

Originally posted 2013-08-02 17:36:34. Republished by Blog Post Promoter

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“Gèlè ò dùn bi ká mọ̀ ọ́ wé, ká mọ̀ ọ́ wé, kò tó kó yẹni”: “Head tie is not as sweet as the skill of tying, having the skill of tying is not as sweet as how well it fits”

November 19, 2022, 9:55 pm

≫ Next: “Gbogbo ohun tó ndán kọ́ ni Wúrà” – “Not all that glitters is Gold”

≪ Previous: “Ẹsẹ̀ yá ju mọ́tọ̀ (ọkọ̀) ara ló nfàbò sí” – ohun ìrìn-àjò ni èdè Yorùbá: “Legs are faster than vehicle wears the body out” – Names of means of travelling in Yoruba Language

Aṣọ Yorùbá, ìró àti bùbá kò pé lai si gèlè. Gèlè oriṣiriṣi ló wà̀, a lè lo gèlè aṣọ ìbílẹ̀ bi: aṣọ òfi/òkè, àdìrẹ, tàbi ki á yọ gèlè lára aṣọ. Ọpọlọpọ gèle ìgbàlódé wá lati òkè òkun.

Ìmúra obinrin Yorùbá kò pé lai wé gèlè, ṣùgbọ́n òwe Yorùbá ti ó ni “Gele ko dun bi ka mo we, ka mo we, ko to ko yeni”, fihan pe ki ṣe owó ti enia ná lati ra gèlè ni ó ni kó yẹni. A lè fi ò́we yi bá awọn obinrin ti o nṣe àṣejù tabi àṣehàn, nipa ki kó owó nlá lóri àti ra gèlè lati òkè òkun. Ọ̀pọ̀ gèlè lati òkè òkun ṣòro lati wé nitorina bi enia ò bá we dáadáa, kò ni yẹni. A le fi òwe yi tún gb́ àwọn obinrin ti ó kó gèlè aṣọ-ẹbí jọ ni ìyànjú pé ki ṣe bi gèlè ṣe pọ̀ tó ló mú kó yẹni. Ẹ jẹ́ ki á ṣe ohun gbogbo ni ìwọ̀ntún-ìwọ̀nsì.

ENGLISH LANGUAGE

Yoruba outfit (Wrapper and top) is incomplete without a Head tie making it an integral part of Yoruba dressing. Head tie comes in various fabrics, it can be traditional woven fabric known as (aṣọ òfi/òke), traditional tie and dye cotton fabric or cutting out the head tie from the main fabric. Many modern head tie are from imported fabric.

A typical Yoruba woman’s dressing is incomplete without the head tie, but the Yoruba proverb that said “Head tie is not as sweet as the skill of tying, having the skill of tying is not as sweet as how well it fits”, can be used to show that it is not how expensive that determines how well the head tie will fit. Many imported head tie fabric from abroad are stiff and difficult to tie, hence without the skill of tying it right, it may not fit. This proverb can also be used to discourage women who are fond of piling up various head ties acquired through buying of ceremonial uniform, that it is not how many but how well. Let us do all things in moderation.

Gèlè aṣọ òkè òkun ti ìgbàlódé̀̀̀̀ – Modern imported fabric head-tie. Courtesy: @theyorubablog

Gèlè aṣọ ànkàrá – Head tie from same (cotton fabric). Courtesy: @theyorubablog

Gèlè aṣọ òfì/òkè – Head tie from traditional woven fabric. Courtesy: @theyorubablog

Originally posted 2015-06-26 10:30:26. Republished by Blog Post Promoter

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“Gbogbo ohun tó ndán kọ́ ni Wúrà” – “Not all that glitters is Gold”

November 19, 2022, 9:55 pm

≫ Next: Ìtàn iyàwó ti ó fi ẹ̀mi òkùnkùn pa iyá-ọkọ: Ẹni a fẹ́ la mọ̀, a ò mọ ẹni tó fẹni” – The story of how a daughter-in-law killed her mother-in-law in mysterious circumstance – We can only be sure of who we love, but not sure of who loves us”

≪ Previous: “Gèlè ò dùn bi ká mọ̀ ọ́ wé, ká mọ̀ ọ́ wé, kò tó kó yẹni”: “Head tie is not as sweet as the skill of tying, having the skill of tying is not as sweet as how well it fits”

Wúrà jẹ ikan ninú ohun àlùmọ́ni iyebiye, pàtàki fún ohun ẹ̀ṣọ́. Ẹwà Wúrà ki hàn, titi di ìgbà ti wọn bá yọ gbogbo ẹ̀gbin rẹ̀ kúrò pẹ̀lú iná tó gbóná rara. Àwòrán ti ó wà ni ojú ewé yi fihàn pé bi Wúrà bá ti pọ̀ tó lára ohun ẹ̀sọ́ ló ṣe má wọn tó, ki ṣé bi ohun ẹ̀ṣọ́ bá ti dán tó tàbi tóbi. Fún àpẹrẹ, àwòrán ohun ẹ̀ṣọ́ Wúrà kini tóbi, ó si dán ju àwòrán ohun ẹ̀ṣọ́ Wúrà keji, ṣùgbọ́n ohun ẹ̀sọ́ Wúrà ninú aworan keji wọn ju ohun eso Wúrà kini ni ìlọ́po mẹwa. Ìyàtọ̀ ti ó wà ni Wúrà gidi àti àfarawé ni pé, Wúrà gidi ṣe é tà fún owó iyebiye lẹhin ti èniyàn ti lo o, kò lè bàjẹ, bi ó bá kán, ó ṣe túnṣe; ṣùgbọ́n àfarawé kò bá ara ẹlòmiràn mu, bi ó bá kán, kò ṣe é túnse; kò ki léwó.

Gẹ́gẹ́bi òwe Yorùbá ti ó sọ pé “Gbogbo ohun tó ndán kọ́ ni Wúrà”, bẹni ki ṣe gbogbo èniyàn ti wọ̀n pè ni Olówó tàbi Ọlọ́rọ̀ ló tó bi àwọn èniyàn ti rò. Ọ̀pọ̀ irú àwọn wọnyi, jẹ igbèsè tàbi fi èrú kó ọrọ̀ jọ lati ṣe àṣe hàn, òmiràn ja olè, gbọ́mọgbọ́mọ àti onirúurú iṣẹ́ ibi yoku. Gbogbo ohun ti wọn fi ọ̀nà èrú kó jọ wọnyi kò tó nkankan lára ọrọ̀ ti ẹlòmiràn ti ó ni iwà-irẹ̀lẹ̀ ni. Fún àpẹrẹ, owó ti àwọn Òṣèlú àti Òṣiṣẹ́-Ìjọba ilẹ̀ Aláwọ̀-dúdú fi èrú kó jọ, ti wọn nkó wá si Òkè-òkun tàbi fi mú àwọn èniyàn wọn lẹ́rú, kò tó ọrọ̀ ti ọmọdé ti ó ni ẹ̀bun-Ọlọrun ni Òkè-òkun ni.

A lè fi òwe “Gbogbo ohun tó ndán kọ́ ni Wúrà” gba ẹnikẹ́ni ni iyànjú pé ki wọn ma ṣe àfarawé, tàbi kánjú lati kó ọrọ̀ jọ. Àfarawé léwu, nitori ki ṣe gbogbo ohun ti èniyàn ri ló mọ idi rẹ̀.

ENGLISH TRANSLATION

Gold is one of the precious mineral, particularly for Jewellery. The beauty of Gold is not shown, until all the impurities are removed through the furnace. The pictures on this page showed that the more gold dust is included in Jewellery, the more costly it is, not as glittering or as big. For example, the Jewellery set in the first picture is big and glittering more than the second set, whereas the second Jewellery set is ten times more expensive. The difference between gold and imitation, real gold continues to appreciate even after usage, it does not fade, when broken it can be repaired but some sensitive skins react to imitation or costume jewellery, when broken, it cannot be repaired, its value does not appreciate.

According to Yoruba proverb that said “Not all that glitters is Gold”, so also, it is not all the people regarded as rich or wealthy are as rich or wealthy. Many of these perceived rich or wealthy ones use indebtedness to acquire possession in order to show off or have acquired their wealth through dubious means such as stealing, kidnapping and other devilish means. All they have acquired through fraud are often nothing in comparisim to other humble wealthy people. For example, the money embezzled by African Politicians and Government workers that are being siphoned abroad or used to enslave their people, is not as much as that of talented young ones abroad.

The Proverb “Not all that glitters is gold” can be used to encourage people not imitate or desperate to acquire wealth. Imitation is dangerous because things seen may not be as real as it appeared.

Originally posted 2014-09-30 22:55:23. Republished by Blog Post Promoter

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Ìtàn iyàwó ti ó fi ẹ̀mi òkùnkùn pa iyá-ọkọ: Ẹni a fẹ́ la mọ̀, a ò mọ ẹni tó fẹni” – The story of how a daughter-in-law killed her mother-in-law in mysterious circumstance – We can only be sure of who we love, but not sure of who loves us”

November 19, 2022, 9:55 pm

≫ Next: Happy thanksgiving – A-kú-Ìdùnnú-Ìdúpẹ́

≪ Previous: “Gbogbo ohun tó ndán kọ́ ni Wúrà” – “Not all that glitters is Gold”

Ìtàn ti ó wọ́pọ̀ ni, bi iyá-ọkọ ti burú lai ri ìtàn iyá-ọkọ ti ó dára sọ. Eyi dákún àṣà burúkú ti ó gbòde láyé òde òni, nipa àwọn ọmọge ti ó ti tó wọ ilé-ọkọ tàbi obinrin àfẹ́sọ́nà ma a sọ pé àwọn ò fẹ́ ri iyá-ọkọ tàbi ki iyá-ọkọ ti kú ki àwọn tó délé.

Ni ayé àtijọ́, agbègbè kan na a ni ẹbi má ngbé – bàbá-àgbà, iyá-àgbà, bàbá, iyá, ẹ̀gbọ́n, àbúrò, iyàwó àgbà, iyàwó kékeré, ìyàwó-ọmọ, àwọn ọmọ àti ọmọ-mọ. Ṣùgbọ́n ni ayé òde òni, ọ̀pọ̀ kò fẹ́ ṣe iṣẹ́ àgbẹ̀ mọ, ẹbi ti fúnká si ilú nlá àti òkè-òkun nitori iṣẹ́ ajé àti iṣẹ́-ijọba.

Ni ọ̀pọ̀ ọdún sẹhin, iyá kan wà ti a o pe orúkọ rẹ ni Tanimọ̀la ninú ìtàn yi. Ó bi ọmọ ọkùnrin meje lai bi obinrin. Kékeré ni àwọn ọmọ rẹ wà nigbati ọkọ rẹ kú. Tanimọ̀la fi ìṣẹ́ àti ìyà tọ́ àwọn ọmọ rẹ, gbogbo àwọn ọkùnrin na a si yàn wọn yanjú. Nigbati wọn bẹ̀rẹ̀ si fẹ́ ìyàwó, inú rẹ dùn púpọ̀ pé Ọlọrun ti bẹ̀rẹ̀ si dá obinrin ti ohun kò bi padà fún ohun. Ó fẹ́ràn àwọn ìyàwó ọmọ rẹ gidigidi ṣùgbọ́n ọ̀pọ̀ ọmọ rẹ kó lọ si ilú miran pẹ̀lú ìyàwó wọn nitori iṣẹ́. Àbi-gbẹhin rẹ nikan ni kò kúrò ni ilé nitori ohun ló bójú tó oko àti ilé ti bàbá wọn fi silẹ. Nigbati ó fẹ ìyàwó wálé, inú iyá dùn pé ohun yio ri ẹni bá gbé. Ìyàwó yi lẹ́wà, o si ni ọ̀yàyà, eyi tún jẹ́ ki iyá-ọkọ rẹ fẹ́ràn si gidigidi.

Yorùbá ni “Ẹni a fẹ́ la mọ̀, a ò mọ ẹni tó fẹni”. Tanimọ̀la kò mọ̀ pé àjẹ́ ni ìyàwó-ọmọ ti ohun fẹ́ràn, ti wọn jọ ngbé yi. Bi Tanimọ̀la bá se oúnjẹ, ohun pẹ̀lú ọmọ àti ìyàwó-ọmọ rẹ ni wọn jọ njẹ ẹ. Bi ìyàwó bá se oúnjẹ, á bu ti iyá-ọkọ rẹ. Kò si ìjá tàbi asọ̀ laarin wọn ti ó lè jẹ ki iyá funra.

àsáró-iṣu – Yam Pottage. Courtesy: @theyorubablog

Yorùbá gbà pé ohun burúkú ni ki enia jẹun lójú orun. Ni ọjọ́ kan, iyá ké lati ojú orun ni bi agogo mẹrin ìdájí òwúrọ̀, pe ìyàwó-ọmọ ohun ti fún ohun ni oúnjẹ jẹ ni ojú orun. Ìyàwó-ọmọ rẹ kò sẹ́, bẹni kò sọ nkan kan. Ọkọ rẹ kò gba iyá rẹ gbọ. Lati igbà ti iyá ti ké pé ohun jẹ àsáró-iṣu ti ìyàwó-ọmọ ohun gbé fún òhun jẹ lójú orun ni inú rirun ti bẹ̀rẹ̀ fún iyá. Inú rirun yi pọ̀ tó bẹ gẹ ẹ ti wọn fi gbé Tanimọ̀la kúrò ni ilé fún ìtọ́jú. Wọn gbiyànjú titi, kò rọrùn, nitori eyi, Tanimọ̀la ni ki wọn gbé ohun padà lọ si ilé ki ohun lọ kú.

Ki Tanimọ̀la tó kú, ó pe gbogbo ilé lati ge ẹgun fún ìyàwó-ọmọ rẹ pé “Òhun jẹ ìyá lóri ọmọ, nigbati àsikò àti jẹun ọmọ tó, ìyàwó-ọmọ ṣe ikú pa ohun. Nitori eyi, ìyàwó-ọmọ yi ko ni jèrè ọmọ rẹ, ẹlòmiràn ni yio wo ọmọ rẹ dàgbà. Ó ni à fi ti ó bá jẹ ẹ̀ṣẹ̀ ni lati ni ifẹ́ ìyàwó-ọmọ”. Bi ó ti ge ẹ̀gún tán ni o mi imi ikẹhin ti ó si kú.

Yorùbá ni “Ọlọrun àtijọ́, ló npẹ́ dájọ́”, oṣù meje lẹhin ikú Tanimọ̀la (iyá-ọkọ), ìyàwó bẹ̀rẹ̀ si rù nitori kò lè jẹun, kò pẹ́, ó bẹ̀rẹ̀ àisàn. Ó ni ohun kò lè sùn bẹni ohun kò lè jẹun nitori iyá-ọkọ kò jẹ́ ki ohun gbádùn. Lóri àisàn ni ó ti bẹ̀rẹ̀ si jẹ́wọ́ pé tòótọ́ ni ohun gbé oúnjẹ ti ohun gbà ninú ẹgbẹ́ àjẹ́ fún iyá-ọkọ ohun. Ó pariwo titi ó fi kú.

Ìtàn yi fihàn pé ẹ̀san mbọ̀ fún oniṣẹ́ ibi. Ẹ̀kọ́ ni fún àwon ọmọge òde òni pé, ki ṣe gbogbo iyá-ọkọ ló burú, bó pẹ́ bóyá, ẹ̀san mbọ̀ fún ìyàwó ti ó ni ohun kò fẹ́ ri iya-oko, tàbi ki iyá-ọkọ kú ki ohun tó délé.

ENGLISH TRANSLATION

The common stories often told, are all about wicked mother-in-laws, rarely are stories of good mother-in-laws told. This has contributed to the bad modern day culture, where spinsters are declaring that they would not tolerate any mother-in-law in their future home or fiancé wishing their mother-in-law dead before they tie the knot.

In the olden days, families live together within the same community – grand-father, grandmother, father, mother, older and younger siblings, senior and younger wives, daughter-in-laws, their children and grandchildren. But nowadays, many have abandoned agriculture/farming, families are migrating to the big cities and abroad in search of trade and government work.

Many years ago, there was a woman named in this story as Tanimola (meaning “who knows tomorrow). She had seven sons without any female child. The children were young when her husband died. Tanimola raised her children in hardship and poverty, and they all became successful men. When they began to marry, she was indeed very happy that the Lord has given her the female children she could not bear. She loved her daughter-in-laws dearly but the sons began to move out of the community with their families in search of job. Only her last son was left with the responsibilities of tending their father’s farmland and the home he left behind. When he was old enough, he got married into the family which made his mother happy that she would now have company. The woman was very beautiful and charming too, this made her mother-in-law to be madly in love with her the more.

According to one of the Yoruba adage meaning “We can only be sure of who we love, but not sure of who loves us”. Tanimola did not know that the daughter-in-law who she loved and share the house with is a witch. When she cooked, she shared with her son and daughter-in-law. The daughter-in-law in turn shared her meal with the mother-in-law. There was no fight or quarrel between them, hence she had no reason for suspicion.

Yoruba believed that “eating in a dream” portend evil. One day, Tanimola woke up suddenly at about four o’clock in the morning, with a cry that she had eaten the food presented by her daughter-in-law in her sleep. The daughter-in-law neither denied nor responded. Her husband did not believe his mother. Since the woman cried out that she had eaten yam pottage in her sleep, stomach ache began. The stomach-ache persisted to the extent that she had to be taken to various healers. All the efforts, yielded no relief, hence Tanimola requested that she be taken back home to die.

In anticipation of death, she summoned all the family members to witness as she pronounced a curse on the daughter who she believed was the cause of her problem thus, “she recounted that she suffered so much to raise her children and now that the time has come for her to enjoy the fruits of her labour, she was being deprived by her daughter-in-law through mysterious circumstances. As a result, she cursed that her daughter-in-law will not live to enjoy the fruits of her labour on her own children and that her children will be raised by others”. Immediately after the curse, she took her last breath and died.

Another Yoruba adage said “God of yesteryears often delayed judgement”, after seven months the death of Tanimola (mother-in-law), the daughter-in-law began to lose weight as a result of her loss of appetite, she became sick. She said she was unable to sleep or eat because her mother-in-law was preventing her. She then began to confess on her sick bed as she owned up that she actually gave the food given to her at her coven to her mother-in-law in her sleep. She continued to cry aloud till her death.

This story showed that there is consequence for evil doer. It is also a lesson for modern day spinsters, that not all mother-in-law are evil, so sooner or later there are consequences or pay back for wives or daughter-in-laws that loathe their mother-in-law or wishing her death before their marriage.

Originally posted 2014-11-07 17:41:39. Republished by Blog Post Promoter

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