What Does It Mean? 

Òdùró Ni Alábakú Ẹ̀wà

By Israel Ayanwuyi

Èkùrọ́ ni alábakú ẹ̀wà (which literally means kernel is forever standing with beans) is wrong widely used proverb in this modern-day Yorùbá interactions. The first two words and the last word of this proverb is absolutely wrong.

Many people do not know and they keep echoing wrong phrase and explanation around the proverb.

As we all know that Èkùrọ́ (Kernel/Palm nut) is from palm-tree used for making palm kernel oil, and Ẹ̀wà (Beans/Pea) is a large edible seed, a type of food of such, growing from its own plantations. Therefore, there is no correlation of any kind between kernel and beans.

Òdùró is a bean insect. Once a bean is infected with this insect, it does not leave beans until they eat, eat and die together/perish with the beans whether by being cooked or disposed.

Thus, the correct expression of the proverb from the ancient time is Òdùró Ni Alábakú Ẹ̀wà

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© Copyright, Israel Ayanwuyi, 2020

What Does It Mean? 
Ọ̀gọ tà, Ọ̀gọ ò tà, owó alábarù yó pé 
By Israel Ayanwuyi. 

There is another widely used proverb amidst indigenous and non-indigenous Yorùbá speakers, both far and near. Many people would say, "Ọ̀gá tà, ọ̀gá ò tà, owó aláàárù yó pé" (which literally means boss sell, boss do not sell, the labourer's or messenger's money would be complete). No, this is not how it should be expressed. It is not every boss who sells goods and it is not every labourer who receives money directly from a boss.

Ọ̀gọ is a spherical-like bag of salt that they use in the ancient time. Labourers [who help people carry their loads in the marketplace] are those who carry this heavy bags [for people] because its weight. Whether they sell this bag of salt each day they take it out or not, it is mandatory for the trader to pay those labourers who helt them in carrying the load out each day.

And this was where the coded word began to gain it ground and efficacy to pass the mind of those who want to say they deserve reward for any service they render whether it benefits their employer or not. That whether the rod is sold or not, it is a must for a labourer to get his wage.

Ọ̀gọ tà, Ọ̀gọ ò tà, owó alábarù a pé. 

There is a need for us to implement this correction in our daily choice of word and proverb. We are responsible to speak sound and deep Yorùbá words as we are native and learning speaker of the language. It is better not to know a language than knowing it and not embrace correction, and how it should be profoundly used.

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© Copyright, Israel Ayanwuyi, 2020

What does it mean?
Ìtì ọ̀gẹ̀dẹ̀ kò tó ohun àá lọ àdá bẹ́
© Israel Ayanwuyi, 10112018.

This proverb is one of the most common proverb amidst contemporary Yorùbá with the wrong citation of Ìtì ọ̀gẹ̀dẹ̀ kò tó ohun àá yọ àdá bẹ́ — Banana plant does not demand a cutlass to cut down.

This proverb should properly be cited as Ìtì ọ̀gẹ̀dẹ̀ kò tó ohun tí àá lọ àdá bẹ́—Banana plant does NOT demand a SHARPENED or FILED cutlass before one can cut it down. 

As it is, banana plant cannot be cut down with mere hand, without a tool, as the first proverb which is so wrong has stated. It is still, certainly with a CUTLASS we can cut down a banana plant but NOT necessarily sharpened or RECENTLY filed one.

That is why the right citation for this proverb is simply Ìtì ọ̀gẹ̀dẹ̀ kò tó ohun àá lọ àdá bẹ́. This proverb is meant to tell that an issue or something does not need a strong energy or stress to execute.

Let's be mindful of this correction as we stay away from every àsìpa òwe tí à ń mójú tó ní agbon-dan "what does it mean?" and that is why we do break it down for better understanding and clarification.
I hope you make use of Yoruba properly and without misconception in your speaking. Thanks for everytime attention and rebroadcast of this series. Yorùbá Dùn l'Édè. 

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What does it mean?
[3]Ọmọ Osè ní  kó pó-ń-pó bá ìyá rẹ̀.
© Israel Ayanwuyi, 22102018

The real word for this proverb is Ọmọ osè ní kó pó-ń-pó bá ìyá rẹ̀—Baobab (edible-gourd like hanging) fruit cause its trunk to be beaten with baton/cudgel. ✅✔✅

The popular word which is this is very wrong, Ọmọ ọsàn ní kó pó-ń-pó bá ìyá rẹ —Orange fruit cause its trunk to be beaten with cudgel. ✖❌✖

Baobab tree is a very big/huge tree that can't be climb by whatsoever ever means which even prompt Yorùbá to this popular saying Nínú gbogbo igi tí ń bẹ lóko, igi osè yó pa ìtàn gbogbo wọn—Amidst all the tree in the forest, Baobab tree will tell the story of every other tree, because it is usually an ancient tree with generations.

When someone want to tap Baobab tree fruit, there is nothing to be done than throwing big stones and log at it unlike orange tree, it is usually not too tall tree which can be climbed or use hand to tap its fruit.
Osè—Baobab tree is very big and can never be climbed, that is why it is simply Ọmọ osè ní kó pó-ń-pó bá ìyá rẹ̀ NOT ọmọ ọsàn ní kó pó-ń-pó bá ìyá rẹ.


Speaking Yorùbá without a proverb make one's word so void and useless without any beauty. It is a very important to always attribute every Yoruba word with a proverb to give clear and in depth meaning. Any Yorùbá word without a proverb is just like eating a pounded-yam with vegetable soup that lack salt. You know how it feels? That's just it!

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What does it mean?
[2] Ọ̀pẹ̀rẹ̀kẹ́tẹ̀ ń dàgbà inú adámọ̀ ń bá jẹ́.
© Israel Ayanwuyi, 2018

A kú ìgbìyànjú lórí òwe tó ń lọ lọ́wọ́-lọ́wọ́ yìí. Ọ̀pọ̀lọpọ̀ àwọn ènìyàn má ń si òwe yìí pa àti lò ní àwùjọ wa.

Ọ̀pẹ̀rẹ̀kẹ́tẹ̀ ń dàgbà, inú ọmọ adámọ̀ ń bà jẹ́ ❌❌

Ọ̀pẹ̀rẹ̀kẹ́tẹ̀ ń dàgbà, inú adámọ̀ ń bá jẹ́ ✅✅

Adámọ̀ is a palm wine tapper and Ọ̀pẹ̀rẹ̀kẹ́tẹ̀ is a small, not tall palm tree.

So when a small palm tree —Ọ̀pẹ̀rẹ̀kẹ́tẹ̀ — is growing tall, the palm wine 🍷 tapper—Adámọ̀—will be sad because it will be difficult for him to effectively tap without stress but if it is short, it will be easier without a bother to climb anything.

That is why our ancestors used to saying Ọ̀pẹ̀rẹ̀kẹ́tẹ̀ ń dàgbà, inú adámọ̀ ń bá jẹ́. Short palm-tree is growing tall, the wine tapper is getting sad. ✅✅

It is very wrong to say inú ọmọ adámọ̀ ń bá jẹ́ because it is not just anyone who can tap from a palm-tree. You have to be trained and many people embraced it as a profession in the olden days even till present now as far as I am very informed here in Yorùbá land.

Let us take note of this proverb usage and the right way it should be pronounced and cited.
Remember, it is my responsibility, it is yours to make this language better.

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EPOPEE —THE DOOM OF BASHỌ̀RUN GÁHÀ.
By Israel Ayanwuyi, 2018.
Word count: 716

In the 17th and 18th centuries of the Old Ọ̀yọ́ Empire, there was a valiant man and prime minister who served as the military commander during the reign of four successionally Most Superior Majesty—Aláàfin in Ọ̀yọ́-Ilé. In the ancient time, Ọ̀yọ́-Ilé [which is not the location of this modern-day Ọ̀yọ́] is one of the most popular and powerful kingdoms in the Yorùbá nation.

Bashọ̀run Gáhà was the leader of the Ọ̀yọ́ Mèsì [the 7 hereditary Ọ̀yọ́ council of kingmakers or the legislative arm of the empire], as appointed Aláàfin Lábísí who took over the throne from the previous late Aláàfin Òní sílé in 1750, became very strong during his period. He was said to be so powerful that he could turn to any wild animal at will. He was fearless and substantive to the military victory during his lifetime as the military commander of the Old Ọ̀yọ́ kingdom. He lived entirely from 1750–1774 and was believed to have grown up during the reign of the 9 Aláàfins.

These 9 Aláàfins were recorded to be terrible kings with various deeds and this could have affected Bashọ̀run Gáhà's view of life before he became prime minister.

Bashọ̀run Gáhà had the final say on the appointment of new Aláàfin through unwritten constitution and had control on the kingmakers as he was so great and authoritative that the Bashọ̀run's strength rivaled that of the Aláàfin himself in his palms.

Being full of extraordinary fetish power, Gáhà was responsible for the death of three Aláàfins [removing and installing at will]. In little while after his appointment, he murdered two of Aláàfin Lábísí's best friend and Aláàfin Lábísí therefore committed suicide [he ruled for 17 days] because of his broken heart. Aláàfin Awọ́nbíojú succeeded him in the 1750 but also stopped after 130 days of his reign and was succeeded by Aláàfin Agbólúajé [reigned c. 1750-1772]. Aláàfin Agbólúajé also lost his life after a short time on the throne, and we have the 4th Aláàfin who ruled during the tenure of Bashọ̀run Gáhà to be Aláàfin Májẹ́ógbé, between 1772-1773. Aláàfin Májẹ́ógbé lost his life while finding ways to kill Bashọ̀run Gáhà. He however succeeded only in poisoning Bashọ̀run, leading to his paralysis, and not death.

Bashọ̀run Gáhà was said to be subdued by the 5th Aláàfin who ruled during the Bashọ̀run's tenure, who was Aláàfin Abíọ́dún [reigned c. 1770-1789]. Aláàfin Abíọ́dún started his hidden plots to kill Bashọ̀run Gáhà immediately he was enthroned. He had an only begotten daughter whose name was Àgbọ̀nrín, and whom he planned to give Bashọ̀run Gáhà. In 1774, Bashọ̀run was to make a sacrifice for vastation of strong power and his herbalist requested a deer—Àgbọ̀nrín—to be one of the major ingredients needed.

Bashọ̀run Gáhà ordered all the hunters in the whole kingdom to urgently get him a deer. In search of this, Bashọ̀run Gáhà came across Aláàfin Abíọ́dún's daughter, and since her name was Àgbọ̀nrín, the same name for a deer in Yorùbá, Gáhà implemented the saying that "ohun tà ń wá lọ, ọ̀nà là ń kò ó" and ordered that Àgbọ̀nrín, the princess, be used for the sacrifice.

Ọjọ́ kan là ḿbàjẹ́, ọjọ́ gbogbo lara ńti ni (Only one day brings a disgrace to a person but the shame is felt everyday—The thoughtless act of a moment mars one's reputation for a long time).

This outrageous deed invoked the wrath of Aláàfin Abíọ́dún who met secretly with the Oníkòyí and the then Yorùbá Generalissimo—Àrẹ-Ọ̀nà-Kakaǹfò Ọyábí from Àjàṣeland—to conspire against the Bashọ̀run.

By the planned conspiracy, Bashọ̀run Gáhà was besieged by imperial Yorùbá army, led by generalissimo, and thousands of furious and armed people from Ọ̀yọ́ Empire quenched his residence, killed his men and dragged him to be butchered publicly at the Akẹ̀sán Market. Bashọ̀run Gáhà was later burnt in fire to prevent his reincarnation, as many believed this wicked man might reincarnate.

Bashọ̀run Gáhà's reign and death gave birth to the popular saying: Bí o láyà o ò ṣèkà, ṣùgbọ́n bí o bá rántí ikú Gáhà, kí o gbé ilé ayé ṣe rere (If you are brave, adhere to evil, but if you remember the death of Gáhà, live a worthwhile life). 

References 
1. Jádeṣọ́lá Àyánwuyi (2016), An Oral Interview. Sparkman/Interviewer: Israel Ayanwuyi, Research work for the AIF MEDIA. 
2. Statistics as retrieved from Gáhà, Wikipedia, 2011[Last edited on 13 August 2018, at 17:25]. 
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© Israel Ayanwuyi, 2018
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[1]Tí Yorùbá bá sọ wípé—Orí rẹ pé bí alájọ Sómólú tó ta mọ́tò ra kẹ̀kẹ́. 
What does it mean? 
© Israel Ayanwuyi, 2018

Word Count: 412
In the ancient town of IBADAN was a man who did collect Daily-money-contribution—Àjọ ojoojúmọ́. Sómólú by name was a very successful man in this chosen work, that he has reached the calibre of motor vehicle owner. As a first class Daily-Money-Collector, Sómólú intended to using his newly bought vehicle for his "House-to-House" collection but he was stick because of how clumsy they used to build Ibadan houses in the olden days. In the olden days, they built each house, [Agbo-ilé ni Ìlú Ìbàdàn ní ayé àtijó] beside each other with relatively little space or no space in bitwixt that can't allow a motor vehicle to pass.

This jam of houses did not permit Sómólú to make use of his motor vehicle for his work. He would themfrom packed his vehicle at the road and use his feet by walking to go all around Houses for collections. His customers and people around felt his pain and this moved Sómólú to solely decided and sell his motor vehicle since it didn't work to suit his need at the particular time.

A kì í jayé ọba ká su sárà; One does not so luxuriate in one's majesty that one shits on himself—[Lack of moderation and decorum will bring disgrace to even the most elevated person].

Sómólú eventually sold his motor vehicle and went over to buy a bicycle so that he can conveniently and swiftly ride through each houses and their compound for for his Daily-Money-Collection.
People praised him for this great wisdom he applied to his life at the presence time by saying "Orí alájọ Sómólú pé". It has been established since then as a great word to praise or give accolades to someone who showcase wisdom in any area of life or situation by saying "Orí rẹ̀ pé bí alájọ Sómólú tó ta mọ́tò ra kẹ̀kẹ́"—He/She is wise like a Sómólú Collector who sold motor vehicle to buy bicycle.

This word is a great accolade and never an insult to anyone that is been used for. So I hope you will praise me now by saying "Orí mí pé bí alájọ Sómólú tó ta mọ́tò ra kẹ̀kẹ́" for establishing and passing this fact across to you.
Preserving our goodly heritage is our concern @YorùbáDùnLÉdè.
Together we can make this language better.

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