Abraham Ọlátúbọ̀sún Oládàpọ̀ is a Yorùbá poet, playwright and music producer whose prowess as a performer has earned him the praise name of ‘Odídẹrẹ́ Ayékòótọ́’ (‘The Loquacious Parrot’).
Born in 1943 in the city of Ìbàdàn (the capital of Ọyọ State, in Nigeria), Oládàpọ̀ initially pursued a career in teaching. It was while training as a teacher that he won praise for his chanting of Ìjálá poetry (a poetry tradition that has its origins in the Yorùbá hunters societies, see Ìjálá for examples) at a cultural festival.
His first published book, Ògún Lakaye (1) brought Oládàpọ̀ popular acclaim and his love of the Yorùbá oral traditions led him to travel across the whole of Yorubaland to study the poetry forms, histories and cultural festivals of the regions.
I would go to Owo during the Igogo festival and stay there for about a week, learning about the people’s history and culture; next I would be in Ijebu Ode to witness the Agemo Festival; another week I would be in Ekiti for the Ogun festival; Efon Alaye for the sabarikolo festival.
In 1977 Oládàpọ̀ founded Ọlátúbọ̀sún Records to seek out, produce and promote traditional poets from across the Yorùbá country. Harshly critical of what he terms the ‘sycophants and scavenger poets’ who merely praise their audience, the record label has produced tracks by some of the finest Yorùbá poets.
We decided to popularise Yoruba poetry, but over time, we discovered that traditional Yoruba poets have become sycophants and praise singers. We see them in the palaces, we see them on the streets, and we asked ourselves, do we want to be sycophants and scavenger poets? Some poets will go to PDP Ogun State and sing Gbenga Daniel praises today and next they are praising Amosun. During the second republic, they would sing Awolowo’s praises today, and the next day they are with the NPN.
I am delighted to publish here a translation of a track from the Ọlátúbọ̀sún Records archives, a performance by Ọlátúbọ̀sún Oládàpọ̀ himself that illustrates the flair and proficiency of ‘The Loquacious Parrot’.
Here the poet advises that the individual who aims to succeed in life must become ‘deaf and fortified’ so as to avoid petty distractions and the criticism of nay-sayers.
My thanks to Adéjọkẹ́ Yéwándé Olúwájọbí for the translation and transcription that follows.
Mr Wayogamist
Odídẹrẹ́ Ayékòótọ́ (2)
You are very much welcome,
The one whose name is worth money and is not known for evil,
It is the evil one that breaks Kolanut and it faces downwards, (3)
The deceitful one breaks Kolanut and it brings no good tidings,
Ayékòótọ́ has broken its own Kolanut, life has come to all!
If one is destined to be greater than the enemy, one’s joy is always full to the brim,
The pot that wishes to eat pepper stew will first endure a scalded bottom.
Good things come only after great labor or suffering.
He who wants to swim across this river called life in peace
He will encounter a lot of trouble, trauma and obstacles
But then, amidst the thorns and tears in this field called life,
One can still be known for excellence.
He who wants to live long, who wants to leave good marks after him when he finally leaves this world,
He must be deaf and fortified!
It is only the deaf and fortified that can be successful in this life,
He who sees, ignore and looks away is the one that can be known for success,
Why would the truth speaking fellow fall in love with the deceitful?
How will the fortunate be attracted to the unfortunate, please explain to me
If you are not deaf and fortified, you will just die off like a candle,
They cannot be appeased, nothing moves them ever!
If you want to achieve anything in this life, you must learn to look away,
Because of the people planning for you to fall, you should stuff wool into your ears and pretend you cannot hear them
Because of you pay attention to their taunts and drama, they will not let you be,
They are full of impossibilities, they will not let the one who wants to make it possible achieve his aim,
Their only song is “It is not achievable”, making life unbearable for the one who wants to achieve the unachievable,
And for them
Rather than leave the yam beans uneaten, they as rats will scatter them without batting an eyelid.
If they cannot have access to one’s property, they would rather destroy it than permit others to have access.
Stuff wool into your ears and pretend you cannot hear them
A lot of people would have loved to excel in this world but they left unrecognized
They listened to the bickering and talks going on in the world around them,
They were unsure of their lines not minding the ones they were dealing with and they lost concentration
It is only the fortified that can stop and look around,
If the coward tries it, he will be washed away like the sand by the seashore,
If the faint tries it, that is the end of his journey.
The doubtful who tries it fades away just like that
It is only the deaf and fortified that can be successful in this life,
Trouble and ridicule lies in wait for the thumb that dares to be different
Stuff wool into your ears and pretend you cannot hear them
Have you seen a successful person that the world has not attempted to pull down?
Or are you not aware that a culprit always wants company?
They have lost it all so seeing you successful is a “NO” for them
Stuff wool into your ears and pretend you cannot hear them
Let them talk, let them announce
“We are driven by envy of them” is a bad case to make;
A quarrel spawned by jealousy is not easy to settle.
It is only the deaf and fortified that can be successful in this life
The scorners, the haters, the abusers – let them say!
He who want to succeed excellently wouldn’t listen to what the world has to stay,
Is it by being rich, learned, good, the tech savvy and efficient?
You think you will be exempted from all that was done to the ones that have gone before you?
As you are planning to be better and move forward, they are doing everything possible to pull you back,
Leave me to my own please, I did not disturb you when you were at yours,
Misunderstanding brings a lot of talks, Odídẹrẹ́ Ayékòótọ́ has said money should not be mocked around it anymore
Money, money, we are all looking for money.
He said if you want to give him money, it should not be obvious to the prying eyes of the world,
If you want to give him gifts, don’t do it to make other sad,
Knowing fully well that when everyone has with the exception of one, that one feels hurt and left out
A lot of people going through stuff observes the Poet during functions.
And Odídẹrẹ́ will not want anyone to misbehave because of him,
Give Ayékòótọ́ gifts but don’t make fun of him was what I said and it was misinterpreted
Dance with the praise singer at functions but give him big gifts in secret
All singers are known to get gifts all over the world,
It is the evil doers that go about plotting evil that wants to erase the Yorùbá culture
The frogs who don’t know the way to the pond but pretend to be all knowing,
The set of people who have lost all morals because of what they can get,
They want to turn Ayékòótọ́ to the leaders of those who sing for gains only
And it is just that the world detests the truth, the poet is not afraid to talk,
They said it is cultural, your fathers gave you tribal marks but you have refused to use blade on the faces of their children,
It is cultural, your fathers made human sacrifices but you have refused to offer your children as sacrifices,
It is cultural, your fathers slept inside sheds and huts, why are you sleeping under iron corrugated sheets?
I am saying something else and you have completely misunderstood me,
Is one’s culture meant for bragging? If an act is termed bad, you say it is for the wealthy
Is the wealthy meant to be reckless? This is a question that should be answered.
Lets discuss, lets agree, lets act upon it
He who is in prison is not privy to who is on his side. The Saviour may actually be the evil doer.
Most assuredly, the truth will always prevail sooner or later because lies don’t last,
One struggles to save the dog from death and it is hell bent on being killed for irrelevancies,
One struggles to save the chicken from certain death, and it complains that one is preventing it from foraging at the dump,
We are trying to make the singer more delectable and advanced so he is not looked down on any longer when he opens his mouth at a function,
When they are giving us monetary gifts, they should stop spraying it on our foreheads
Or why buy a cloth worth one hundred and forty naira and show it off to a thousand and four hundred people, what value is in it again for the gifted?
Ride on and speak on Odídẹrẹ́ Ayékòótọ́, God hasn’t commanded you to keep mute,
I repeat, why buy a cloth worth one hundred and forty naira and show it off to a thousand and four hundred people, what value is in it again for the gifted?
It is just a suggestion at a function from me Odídẹrẹ́ It is not a decree,
Sure you heard when Jesus Christ the Saviour talked about it that when you bless the right hand, don’t make it obvious to the left
And so I became deaf and fortified thus ignoring them… if you peddle talks about me because of this, I am walking the path of one of the prophets that has passed on,
Your evil plots and patterns cannot work against the one that is being backed by his creator,
The truth arrives at the market but finds no buyer; it is with ready cash, though, that people buy falsehood.
People appreciate falsehood more than truthfulness,
But then, just like the yam sticks with kókóró, and as ọkà sticks with yàngbè, we are not deaf and fortified. (4)
Just like the Palm wine belongs to the tribe of masqurades, the poet will not keep quiet out of fear.
Musicians in the land, may I have your attention?
Look at me once again, I am not a bastard, I am just concerned about the wellbeing of we vocalists.
When I came to ask the question again: why is it that our lyrics and beats do not stand the test of time any longer like before?
Ha, I also ask if the music written by the previous people is really becoming extinct?
Not knowing that musicians of old sang the songs that are just in the spur of the moment and not to last forever for recording purposes,
Why do abusive songs, swear words and the likes last forever?
We all listen to the songs of modern day artists all over the world.
Songs of hatred and belittlement are not known to be part of the Yoruba folklore from inception
An imbecile makes an entertaining spectacle but not as one’s own child
One might be tolerant of simplicity or irresponsibility in other people but not in one’s own relatives.
What happened to the old songs that people used to love?
As today’s artists sing and put them out so we can also sing meaningful songs that can be our pride overseas,
He who is in prison is not privy to who is on his side. The Saviour may actually be the evil doer.
Most assuredly, the truth will always prevail sooner or later because lies don’t last,
Òwíwí is the reason you cannot speak against me, Àjìjà is the reason you cannot fight me. (5)
What will be will be, let everyone mind their businesses.
The left hand is not disturbing the left and vice versa, evrryone has their own fair share of happenstances.
Just like the Irèsé farm, i am talking about myself at the moment not someone else’s matter.
The poet can never keep quiet out of fear.
At the end of everything, whatever is mine cannot belong to somebody else, let me face my own please, allow me to face my own.
Let individual songs advertise them. He who can sing praises of the living should go ahead and do so
Odídẹrẹ́ Ayékòótọ́ is hammering his point that it is after death men become immortalized, there is nothing fanciful about men before then,
No one is hindering the other, I am just speaking as to what I have been called to do.
The labour of our heroes past should not be in vain.
I am saying what I am saying as the Almighty has not forbidden me,
Oníkòyí Odídẹrẹ́ cannot be tired of talking, it is false news that travels for twenty years and the truth catches up with it in one day.
The just will not die in the place of the wicked and that is why I said that:
It is the evil one that breaks Kolanut and it faces downwards,
The deceitful one breaks Kolanut and it brings no good tidings,
Ayékòótọ́ has broken its own Kolanut, life has come to all!
If one is destined to be greater than the enemy, one’s joy is always full to the brim,
And, a lot of people are routing for others downfall
All poets, lyricists and singers in this land will always move forward ever backward never,
Ponder on the words Odídẹrẹ́ has said.
Odídẹrẹ́ Ayékòótọ́ is going back to base,
The one whose name is worth money and is not known for evil.
Here are the lyrics in the original Yorùbá.
Odídẹrẹ́ Ayékòótọ́
Má a wolẹ̀, má ràábá
Súná ń yáfí kúdí orúkọ owó wọlé dé a bọra-mọ́-bọwó-ìkà
Èké ló da obì ló dojúde
ọ̀dàlẹ́ ló dá obì wọ́n a sì má a ya ọ̀kànràn
Ayékòótọ́ ti dabì ó yè peregede lójú wọn
Bórí bá dáni ká ju olódì ẹni lọ
Fẹ̀rẹ̀fẹ̀rẹ̀ n la á maá ń yọ̀,
Ìkòkò tí yóò jata, ìdí rẹ á gbóná
Wẹmiwẹmi tó fẹ́ wẹmi dúníyàn yìí já,
Ojú olúwarẹ̀ á rí màbo, màbo màbo
Ṣùgbọ́n o, lààárín itì àti ẹ̀gún láyé
L’ọmọṣe jòó á sẹ̀yìn bọọ̀
Ẹnikẹni to n gòkè àgbà, tó bá fẹ́ forúkọ tó dùn sílẹ̀ láyé,
Onitọ̀hún á ya adití, olúwarẹ̀ yóò sì á ya adira
Ẹni tó bá ya adití tó bá ya adira lo lè gbé ilé ayé yege
Àwómọ́jú má wẹyìn èniyan ló lé bìrá gbé’lé ayé lààyè
Ṣòótọ́ ṣòótọ́ ṣe lè fẹ́ràn aṣèké láíláí
Olóríburúkú ṣe lè fẹ́ràn olóríire ẹ wí í mi?
B’éèyàn ò bá dití kó ya adira, iná olúwarè á jó rẹyìn
Ẹbẹ ò ràn wọ́n, aájò kankan ò lè tù wọ́n lójú láíláí
Bí o bá fẹ́ fi ilé ayé ṣe rere, ọ̀rẹ́ orin má wobẹ̀ ni o má a kọ
Nítorí àwọn ènìyàn tí ń lu ṣubúṣubúṣubú à ń lu ìlù ògoooro
Já kàìnkàìn bọ’tí ṣá màá pé o gbọ́ aah
B´o bá kọbi ara sí tàdìmòdí òkú ọmọ aráyé ọrẹ,
Wọn ò ní jẹ́ kó ráyé ṣe tiẹ̀. Àwọn kò ṣe éṣe, kò ṣe é ṣe
Wọn ò lè fẹ́ kí ẹni tí ó má a ṣé má a ṣé
Àwọn kò ṣé é jẹ, kò ṣé é jẹ
Wọn ò lè fẹ́ kí ẹni tí ó má a jẹ́ má a jẹ́
Kàkà kí eku tiwon má ṣí jẹ sèsé
Wọn ò ní bèṣù bẹ̀gbà kí wọ́n tó rè é fi epo tìẹ ṣàwàdànù
Já kàìnkàìn bọ’tí ṣá màá pé o gbọ́
ọ̀pọ̀lọpọ̀ ènìyàn lo fẹ fayé sàǹfààní ló ti sẹ́rípadà kúrò láyé tiwọn
Wọn fetí sí tawuyewuye orin tí ọmọ aráyé ń kọ kiri ni
Jẹ̀yíjẹ̀yí ni irú wọn ń wò wọn ò sì wo tọ̀pọ̀lọpọ̀ enìyàn ti wọ́n ba a tayò pọ̀
Oke ènìyàn ni o lè dùrò, igbó o gbọdọ̀ dùrò láíláí
Bí ojo ló bá lè dúró á di ẹni tí omi ilé ayé ń wọ́ lọ
Bí olójòjò ẹ̀mí ló bá kọsẹ̀ a sì di ẹni àkọ̀tì
Oníyèmejì tó bá fẹ́ ṣe bìrá a sa si ma rá maráyé lójú
Adití adira nìkan ló ń gbé ilé ayé ṣohun rere
Àti ìjàngbọ̀n àti ìwọ̀sí ni ń bẹ laye fun ìka àtàmpàkò to ba ti n fẹ́ ya ara rè sọ́tọ̀
Já kàìnkàìn bọ’tí ṣá màá pé o gbọ́
Ìwọ́ rí ẹni tó gòkè àgbà tí ọmọ Ádámọ̀ kan ò fẹ́ kó ti má a jábọ́ rí?
Ha, àbí o ò mọ̀ wípé bí wọ́n bá ti fẹ́ jẹ̀gbodò wọ́n a fẹ́ wa ẹni kúnra wọn ni?
Eranko tó bá ti gé nírù ni àwọn ò sì ní fẹ́ ki ẹranko kan wà tó nírù gbọ̀ọ̀rọ̀
Já kàìnkàìn bọ’tí ṣá màá pé o gbọ́
Ẹ jẹ́ kí wọ̀n ó wí, E jẹ́ kí wọ̀n má a sọ… Àńjùwọ́n ni ò ní i ṣe é rò lẹ́jọ́ oh
Ìjà ìlara ni ò sì lè tán bọ̀ọ̀rọ̀ bọ̀ọ̀rọ̀
Aditi’ adira yóò yá wọn lára tí ènìyàn ò bá dití dira kò ni gbè nǹkan rere ṣe
Àti yínmúyínmú àti yẹ̀gẹ̀yẹ̀gẹ̀ àti sùùtì ètè yẹ̀ wẹ̀rẹ̀
Jẹ́ kí wọn o wí, ẹní fẹ́ gbé ilé aye ṣohun’re kò ni kọbi ara rẹ̀ sí sùùtì ètè
Àní, bó ṣe ẹni tí ó ṣe òpoòlà láyé, bó ṣẹni tó kàwé ìjìnlẹ̀ ńlá nílé ayé,
Bo ṣẹni ti o fọ̀lúmọ́ láyé ẹ, bó ṣẹnì tí ń dọ́gbọ́n ẹ̀rọ àràmàǹdà kan ni
Gbogbo bí wọ́n ti ṣe s’árá iwáájú o ṣe bí wẹ̀n á fi yá ọ ni?
Bí o ti ń ṣètò ìtẹ̀síwájú ni wọ́n á má a fi ẹnu fà ọ́ rẹ̀yìn
Ẹ jẹ́ n ṣe tèmi, tèmi ni ẹ jẹ́ n se… Nígbà tí ẹ̀ ń ṣe tiyiń ẹ ò rí mi níbẹ̀
Ọ̀rọ̀ ni ń bá mo kó mo rò o wá, Odídẹrẹ́ Ayékòótọ́ ló ní kí aráyé yé fi owó ṣe yẹ̀yẹ́ lágbárí òun gan alára
Owó, Owó ni gbogbo wa kúkú ń wá, ó ní bí ẹ bá fẹ́ fún òun lówó, Ẹ máa fi sínu koto niÓ ní bí ẹ bá fẹ́ fún òun ni ẹ̀bùn àtàtà, àní kí ẹ má ṣe jẹ́ kí ó rún ọmọ tálákà níkùn
Kí ẹ sì mọ̀ wípé bí ẹnìkan bá yó tó ṣe bí enìkan ò yó, gógógó lará ń kan ẹni tí ebí ń pa
Ogunlọ́gọ̀ àìmọye ènìyàn tí ojú ń pọ́n lọ́wọ́ ni wọ́n ń wo akéwi lójú òde
Odídẹrẹ́ ò sì ní fẹ́ o kí ọmọ aráyé torí òun hùwà ègbè
Ẹ má a fi ẹ̀bùn fún ayékòòtọ́ ẹ dákun ẹ má fi ṣe yẹ̀yẹ́ lágbárí èyí ni mo sọ tó wá d’ogun d’ọdẹ
Ṣe ni k’ẹ má a fún kọrinkọrin lówó ńláńlá ẹ jẹ́ ká jọ fijó b’árawa lójú agbo ni
Gbogbo alùlùtà tó ń bẹ láàárin àgbáńlá ayé l’ọmọ aráyé kúkú maá ń bùn l’ẹ́bùn
Àwọn aṣeni kẹ́nií kù a‑fo-rú-kọ-ẹni-sọ-ajá wọ́n ni mo fẹ́ pa àṣà Yorùbá rẹ́
Àwọn ọ̀pọ̀lọ́ tó ṣe pé wọn ò mọ ọ̀nà odò mọ́ tí wọ́n fawúrújú bọ̀nà odo
Àwọn ènìyàn tíun tí wọn ó jẹ ò jẹ́ kí wọ́n gbọ́n mọ́, wọ́n fẹ́ sọ ayékòótọ́ di ọ̀gá àwọn akọrin jẹun
Ayé sì kòótọ́ ni, ẹ̀rù ò ní ba akéwì kó má sọ̀rọ̀
Wọ́n àṣà ni àṣà ni baba tiyín tó kọ yín nílà, ẹ ò sì jẹ́ k’ọmọ tiyín lábẹ lójú
àṣà ni àṣà ni baba baba tiyín f’ènìyàn bọ̀rìṣà, ṣé ẹ tún wá f’ọmọ tiyín bọ̀rìṣà
àṣà ni àṣà ni baba baba tiyín ń sun inú búkà àti àgọ́ tí wọ́n ń f’ewé tẹ́,
kíni wa ṣe tó jẹ́ pé ilé páànù ni t’ẹ̀yin? Àwá n wí orí, ẹ ní ìrù ni mò ń wí o
Ṣé ṣe-á-rí-mi ló ṣe é yangàn nínú àṣà? Wọ́n lórin ò dáa, ẹ̀yin láàfin la ti ń kọ ọ́
Ṣè gbogbo orin tí ò bá suwọ̀n lọ́n gbé àfin ń kọ ni? Àpẹẹrẹ ìwà l’èmi ńfi sílẹ̀ fáyé o
Ká sọ ọ́, ká ṣe é, ká sì fi ṣe ìwà wù.
Eni tó ń bẹ látìmọ́lé ò kúkú mọ ẹni tó ń ṣe tòun. Gbanigbani le di ṣeniṣeni
Ṣùgbọ́n o, òtítọ́ ni yóò borí èke o bó pẹ́ ni bó yá ni irọ́ ó kan eké á si hù
À ń gba ajá lọ́wọ́ ikú, ó ní dandandan jíjẹ́ ni sàra tirẹ̀ nínú mọ́ṣáláṣí
À ń gba òròmọ adìyẹ lọ́wọ́ ikú ò ní wọn ò jóun lọ rè é dé kòtò àkìtàn
Àwa ń tiraka k’ólórin ó ní tẹ̀síwájú kí wọn ó yé f’ojú ìṣẹ́ wo àwa lójú agbo
Bí wọ́n bá fẹ́ fún wa lówó, kí wọn ó ye polongo iye owó tí wọ́n ń fún wa lágbári wa
Àbí o, agbáṣọ ogóje a sì fi han egbèje ènìyàn àdùn ò ni ti tán lára aṣọ ọ̀hún náà
Odídẹrẹ́ Ayékòótọ́ má a wí má a wí Ọba òkè ò ní ka má kọrin
Mo ní agbáṣọ ogóje a sì fi han egbèje ènìyàn àdùn ò ni ti tán lára aṣọ ọ̀hún náà
Àbá lèmí ń dá Odídẹrẹ́ mo sì fi ń ṣàpẹrẹ lójú agbo mi ò pá láṣẹ
ṣ’èbí ẹ gbọ́ igbe Jésù Olùgbàlà ó ní tí ẹ bá ṣoore fún ọwọ́ ọ̀tún kí ọwọ́ tí ń bẹ lósì ó má sì mọ̀
Ni mo bá dití ni mo bá d’adira ni mo fi já wọn lára bí ẹ rojọ́ mọ́ mi nítorí èyí, mo fi jọ ànábì kan tó ti rékọjá ni
Rìkísí àti igbìmọ̀lù ẹ̀yin ènìyàn ò le sẹ́ri o fún ẹni tí orí bà ti ń gbèníjà
Òtítọ́ ti dọ́jà ó kùtà, owó lọ́wọ́ lọmọ aráyé ń r’èké ṣùgbọ́n o, a ti wa bí iṣu mọ́’kókóró a ti bi ọkà mọ́ yàngbè tiwa ni, a ti bi ṣọṣọ mọ́ odo wa ló jẹ́ á dití, ló jẹ́ a dira.
Ẹmú sì ti di ìran ọ̀jẹ́, ẹ̀rù ò ni má akéwì kó wa sọ̀rọ̀ tì. Ẹ̀yin akọrin tí ń bẹ nílẹ̀ yìí ẹ wò mí
Ẹ tún mi wò kedere lójú agbo, èmi kìí ṣọmọkọ́mọ tí ń balé jẹ́, ti gbogbo ọmọ ẹgbẹ akọrin ló ká mí lára
Ìgbà tí mo tún wá bèèrè ọ̀rọ̀ wò wípé kí ló ṣe tìlù àt’orin wa gaan ì fi í pẹ́ kárinkésé títí dé ayérayé mọ́?
Hà, mo tún bèèrè wò wípé orin tí àwọn ará ìṣáájú kọ sílẹ̀ ṣe ń di ìparun lọ gaan?
Aṣé orin ò‑hó-kùṣùkùṣù-dá-wáíwáí ni akọrin wa ọjọ́sí kọ sínú rìkọ́dìn
Orin èpè, orin èébú ṣe ń tà títí láíláí? Ṣèbí gbogbo wa là ń gbọ́ orin àwọn akọrin tó ti lajú kárí ayé gbogbo
Ká pín ni po, ká sì ma tàbùkù ènìyàn kọ́ lorin ti Yorùbá ń kọ ọ́ bọ̀ láti ìpìnlẹ̀
Wèrè ṣe é wò lọ́jà, wọn ò ṣe é bí lọ́mọ lójú aráyé. Àwọn rẹ́kọ̀dù táyé ń fẹ́ lọ́jọ́sí kini ṣe?
Bárá òde òní ṣe kọ̀ wọ́n sí orí ìta gbaara bẹ́ẹ̀ni a sì le kọrin ìjìnlẹ̀ tó ṣe é fi yangàn dé’lẹ̀ òkèèrè
Eni tó ń bẹ látìmọ́lé ṣe lè mọ ẹni tó ń ṣe tòun Gbanigbani wọn le má a wìpé ṣeniṣeni ni
òtítọ́ ni yóò borí èke o bó pẹ́ ni bó yá ni irọ́ ó kan eké á si hù. A ó rìí irọ́, a ó m’èké lójú òde, èké tó ń taná tó ṣe wípé kò le è so
Òtítọ́ leléso, ayọ̀ ni ó dì gbẹ̀yìǹ. Òwíwí ló ní kẹ mà lè torí mi wí, Àjìja ló ní ẹ́ má torí èmi jà
Kóńkóló jabele, kí kálukú ó má a ṣe tiẹ. Tòsì ò dí t’ọ̀tún lọ́wọ́ kálukú ló n ta tiẹ̀ lọ́jà
Òkò ìrèsé, tilé mi lèmí ń wí lọ́wọ́, tanì ń wí tẹni ẹlẹ́ni? ẹ̀rù ò ní ba akéwì kó sọ̀rọ̀ tì.
Àbálọ àbábọ̀ tiwa ò le dí tẹnikẹ́ni láíláí, ẹ jémi náà ṣe tèmi, tèmi ni ẹ jẹ́ ń ṣe
Irú orin tí kálukú bá le kọ, ẹ jẹ́ kó má a polówó wọn, Ẹní bá lè kọrin ki alààyè kó má a polówó ẹni tó bá ń kì
Odídẹrẹ́ Ayékòótọ́ n sọ tiẹ̀ ó sì yan ó ní bá a bá kú là á dère, ọmọ ènìyàn ò ní suwọ̀n láàyè
Tòsì ò wá dí tọ̀tún lọ́wọ́, ó ní ohun tí ọ̀run tèmi ó rán mi èyí tí ará iwaájú ṣe sílẹ̀ ló wá dìtàn
Mọ̀ wìí,mọ́ wìí Ọba ò ní ka má kọrin kọ̀ńkọ́ kúkú ń sọ tirẹ̀ lódò bí ọrun ò bá ṣẹ́ o
Oníkòyí Odídẹrẹ́ ò gbọdọ̀ sinmi ogún lọ, irọ́ ń sáré lọ ní ogún ọdún, ọjọ́ kan ṣoṣo lòótọ́ ń fi wọn lẹ̀ tí ò sì bá a
Olóòótọ́ ni ò ní lọ nílẹ̀ yìí dípò ìkà ni mo fi sọ wípé Èké ló da obi lo dojude,ọdalẹ lo dáobi wọn a si ma a ya ọ̀kànràn
Ìgbà tí Odídẹrẹ́ Ayékòótọ́ da’bì ó yè peregende lójú ọ́pọ́n Ọba B’órí bá dáni ká ju olódì ẹni lọ, fẹ̀rẹ̀fẹ̀rẹ̀ ni à má a ń yọ̀
Ẹ̀bẹ̀ ò kúkú ràn wọ́n, áájò ni ò lè tú wọ́n lójú láíláí, ẹni b fẹ́ fayé ṣoun rere orin má wa bẹ̀ ni kó má a kọ
Nítorí ọ̀pọ̀lọpọ̀ àwọn ènìyàn tí ń lu ṣubúṣubú à á nlu ìlù Òdòǹgbòrò.
Ǹjẹ́ gbogbo kọrinkọrin àti alùlùtà tó ń bẹ nílẹ̀ yìí iwáájú la ó má a lọ a ò ní rẹ̀yìn porongodo
Ọ̀rọ̀ tí Odídẹrẹ́ sọ, ẹ gbà á yẹ̀wó. Odídẹrẹ́ Ayékòótọ́ ń relé rẹ̀, má ràábá
Súná ń yáfí kúdí orúkọ tó jowó Odídẹrẹ́ ń relé mọ́ a bọra-mo-bọ̀wo-ìkà.
by Ọlátúbọ̀sún Oládàpọ̀,
Ọlátúbọ̀sún Records
Transcribed and translated by Adéjọkẹ́ Yéwándé Olúwájọbí.
Footnotes
- Ògún is the Yorùbá god of warriors, hunters and blacksmiths, see — Ògún, God of War, A Salute to my Ògún and Ògún Passed Through Ilogbo Town.
- Odídẹrẹ́ Ayékòótọ́: ‘The Loquacious Parrot’, a praise-name bestowed upon Ọlátúbọ̀sún Oládàpọ̀ by his fans.
- A reference to divination using kolanuts.
- Kókóró is a snack made from cassava. Ọkà is food made from yam flour. Yangbe is maize /corn.
- Owiwi refers to owls, a bird sometimes associated with witchraft in Nigeria due to their nocturnal nature. Ajija is a whirlwind. The implication here is that supernatural forces prevent others from fighting with the poet.
