Dàdàkúàdá is a form of poetry that originated in Ìlọrin, the capital city of Kwara State in Western Nigeria. There is a great deal of mystery as to its roots.
It shares many similarities to the poetry performed as part of the Egúngún masquerade, the Yorùbá cult that some claim was born in this region. However, all Yorùbá religious practices including Egúngún worship were eliminated in Ìlọrin in 1823 when Islam became the officially institutionalised religion of the city.
Regardless of its ancestry, it is a form of poetry that blends influences from Ìlọrin’s diverse ethnic and cultural identities, with the city being home to Yorùbá, Haúsá, Fúlàní, Núpé, Kànnìké, Kéńbérí, Bàrùbá, Malians and Arabs, among others. Odolayé Àrẹ̀mú was the first Dàdàkúàdá poet to produce a record in the mid-1940s. He went on to attract patronage from Yorùbá politicians due to his originality and humour, but he did not consider his role to simply flatter his patrons, many called him “Éléèke èebu — one whose mouth is a house of insults” due to his tendency to satirise as much as praise.
It is not an exaggeration to say that no oral poet was and, still, is his match in the entire Yoruba community. Haruna Ishola, Yusuf Olatunji, Olarewaju Adepoju, Batuli Alake, Tunbosun Oladapo, Alabi Ogundepo, Oladare Foyanmu, Asana Abake, Ayinla Omowura, Salawa Abeni, Jaigbade Alao, all thrive as pan-Yoruba oral artists. None of them, however, can beat his/her chest in front of Odolaye when it comes to partisan politics and the ability to speak and damn the consequences.
Yoruba Oral Tradition in Islamic Nigeria:
A History of Dàdàkúàdá
by Abdul-Rasheed Na’Allah
Taylor and Francis (2020).
This track was composed to celebrate the coronation of the Aláàfin (traditional ruler) of Ọ̀yọ́, Làmídì Ọláyíwọlá Adéyẹmí, who reigned from 18 November 1970 until 22 April 2022.
My thanks to Adéjọkẹ́ Yéwándé Olúwájọbí for the translation and transcription that follows.
Alade Oyo
Some tasks are not easy to bear
The task of becoming Alaafin is a deadly one
You have survived all hurdles
You have surpassed all negativities
Nobody dares to hold the king captive
The weathy son of Aderan, (1)
Alatanda our King, the one who smiles freely (2)
All your offenders shall eventually repent
The Abaja lines are not joined together, they stand separately (3)
You are unique in all ways
Oyo, the domain of Abaja tribal markers,
And dundun, the favorite drum of the Alaafin (4)
He has repeated history as a descendant of Tela who was buried in Oyo town
We are meant to praise the king intensively
Atanda, the indefatiguable one
Even the smallest of his lineage is a king, the Alaafin of today bears Atanda
Greetings to You Alhaji!
My regards to Asamu the plump figured man (5)
Odolaye be careful!
Asamu the stinkingly rich and industrious one
The Oyo kingmakers should not belittle anyone again
Only God knows the rightful successor of the throne
Lamidi Atanda is indeed capable of upholding his forefather’s heritage
The people of Oyo should pay homage to the great heir to his father’s throne
Lamidi Atanda is a true son of his father, do not regard him negatively
He is the current Alaafin of Oyo, who is all aware and well-informed
He is not repulsive, he is always confident that they will become powerless
Lamidi Atanda, it is because you smile that they think they can do anyhow,
You smile most out of all the children in Oku Otu of the Yoruba’s
Your meek smile is making them think low of you,
You are indeed unique in Yorubaland
My regards to Adesile the supportive and fashionable friend of Aawe land
The one who does not meddle into family affairs
Adesile Adenekan Akanni, Jibohunde! Jibohunde!
Oko Akanni the meticulous buyer
He only buys quality products
How is Adesakin, the warlord of Aawe? Hope all is very well (6)
Adesakin the valiant warrior in Ikoyi land
The one who is fearless even in the face of death
Adesakin, may you never be defeated by the enemies
How about Olowo Ereko? Hope he is in good health. Amoo the amiable one.
Olowo Ereko, may God not put you to shame, may God not punish you,
And may God not dispose you from your forefather’s position
May your forefathers’ position never perish
Adisa my Lord, Amoje l’áawé
May God not reject you
The whole of Aawe indigenes are in your care
Lagos state is in your care
Amao is the one who defies cruelty
The whole world praises you
May God not rebuke you
There is a reason for everything
Amao is a fashionista
Keep it calm!
So that we can juxtapose greatness
I recall Meigida the great man, who is he?
Who Alhaji?
Nobody has the ability to spend money as much as Dr. Saraki does (7)
Chief Dr. Saraki, the father of Bukola, the one who harbors comfort into Kwara
The sole caretaker of the people, the one whose mother bears Ummu Haani
We became calm!
His father’s name is Mutairu,
God blessed him with it!
Who is based in Abidjan
Dr. Saraki indeed has a strong backbone
God will make us reap the good results!
He brings forth comfort and wealth to anywhere he reaches
Amen o!
And whatever he does becomes an authority
Slaves gain liberation through your influence
Average people become distinguished by your acquaintance
You are living a life of no suffering
Dr. Turaki, Dr. Saraki, you are not living a life of suffering (8)
Nobody can associate suffering to you
As you have been endowed with all you need since inception
Take the beat slowly!
In order to keep away from the stingy one
Who would desist at the sound of drums
He went into oblivion because of a token
By the virtue of the Holy Prophet Muhammed,
May the wealth be taken from him and transferred to Dr. Saraki
Also known as Megida, the father of Bukola (9)
Such that it would circulate to all and sundry
Ilorin is in your care! Chief Dr. Saraki, the father of Bukola
How is Baatunde Alanamu? (10)
They all are your friends and your children
How about Isiaku Giwa? They all are your children
Both are Hajj pilgrims!
How about Councillor Musa? They all are your children
All the councillors in Ilorin, the all your children
How about Alege? They all are your children
My regards to Gambari, the Emir of Ilorin, (11)
Adebimpe, our king, the husband of Seki Igbaja
The greatly turbaned father of Bolakale,
He is unique among all kings with patience
Alabi Opo, keep basking in enjoyment, (12)
King Zulu, our paramount king in Ilorin
We are still on the issue of Ilorin
Greetings to the king!
They refuted the claim that you would become king during the tussle for kingship
Notwithstanding, you eventually became king, he became our paramount ruler
Shame on the opponents’ group as the new king, Zulu, is the rightful one
The son of Olanrewaju has been newly crowned the king
The son of Iyanda opo, the son of Mohamodu
Olanrewaju is the replica of Sango, (13)
The lion of Idi Opoto, the great one of Idi Ori
I will speak of your greatness even when I get home
Odolaye, you see the reason for the story!
I move to praise the powerful one, the son of Alao
Olohun l’alaaro the son of Balogun (14)
The child of Akande Elo, the chief who walks fiercely
The great warrior who has surpassed all odds
Laaro Balogun, you have suprassed all shenanigans
You are far beyond all that marvels them
So do you have their greatest fears within your dominance
You have no reason to be scared or frightened
There is nothing God has not done for you
Little by little!
And nobody can query you
You did not take loan from anyone
Neither are you subject to anybody’s employment
Let them envy you, they were born to only make envy
They have nothing to offer other than their bad mouth
And how bad is their mouth!
You saved the worrying mother’s child from death
On the day she was running about from one place to the other
Over the health of her child, as she didn’t want her dead
Death cannot be compared to sickness
Greetings to You Alhaji!
Let us take it slowly
Isiaku Giwa, you should listen
Can you hear?
The son of Olulobisi, the native of Tapa, in Ilodo town
Your hometown is Ilodo, where the greatest fishermen exist
Any adulterer who seeks an affair with a native of Tapa would be humbled
I can tell as I have had series of affairs with them
The demands from a native of Tapa are endless
Why?
They would even demand almost all food ingredients
Olubisi the son of Alaro who, the one whose horse is heavily decorated with beads
I would only support a native of Tapa if he gives me money
And I would withdraw my support in the absence of money
The natives of Tapa are indeed good to be friends with
The good and the bad cannot work together
There is brothel-like building in Agabi, where intimacy occurs…
Look at the world!
It is just good like that, Alhaji!
Song: Unity brings forth solidarity
Hence, be united among yourselves
Do not make the sons of Siyaku and co suffer
Those who have laid a pit trap for the bird
Isiaku Giwa
Chorus: They are only failures
Song: Babatunde Alanamu
Chorus: They are only failures
Song: Councillor Musa
Chorus: They are only failures
Song: Hajji Alao
Chorus: They are only failures
Song: Tejidini
Chorus: They are only failures
Song: The bird will fly off to escape the trap
Yet again, I have graduated from an Islamic school
A scholar who is vast in Islamic and Arabic knowledge
But engages in Islamically unlawful acts
He shall dwell in hell fire, regardless of his spiritual fortifications
We all make choices, but in the end our choices make us
My Siyaku is a socialite
Babatunde is a socialite
The bold and frightening man
The son of Adedigba, who gets the difficult things done.
Alade Oyo
Ohun tí ń bá ń so igbá ò gbọdọ̀ so eléńgédé
Omo were ti o j’Aláàfin o orun ni n lọ
Ọyá ti ré kọjá afaraa
Aláàfin ọ̀yọ́ tòní, o ti ga ju àbùkù lọ
Àjànàkú rée kọjá ohun ti à ń fi tàkúté pa
Ojú owó ọmọ adéran, Ọba wa l’Àtàndá ẹlẹ́rìín ò mẹ̀hìn
Gbogbo ènìyàn tó ṣẹ̀ wá ń bọ̀ wá túbá
Àbàja ọ̀ papọ̀ ẹniire ní ń kò ó
Alábàjà ká relé ọ̀yọ́ dùn joyin lọ, dùndún l’aláàfin Ọ̀yọ́ ń jó
Ìbí aláàfin Ọ̀yọ́ o. Àgbọ́ngbó bàbá Mojoyin,
Ọ̀yọ́ yìí di méjì ọmọ Tẹ̀là Àrọ́mọdọ́mọ Tèlà tí ń bẹ laléde Òyó
Ó yẹ ká bá Baba délé ka tó padà lẹ́yìn baba
Àtàǹdá eri méjì atèpèlù, ǹ bá gùn a bàjẹ́ o
Kúkúrú inú wọn ọba ni, Àtàndà l’Aláàfin tòni ń jẹ́
Àṣàmú ńkọ́, ṣé ń bẹ lálàáfíà ara? Okùnrin jógótó bí ọbẹ̀ Tápà
Sọ̀nú ń kù Alhaji!
Àṣàmú owó to pò tó tó dáṣẹ́ lẹ̀ gèletè
Odolaye maa wole!
Ìgbìmọ̀ Ọ̀yọ́ ẹ má a pé enìkan kéré mọ́
Ọlọ́run lo mọ ọmọ ti ròlè baba, eníkálùkù máa táyé baba rẹ̀ ṣe
Làmídì Àtàndá o ṣetán ó táyè baba rẹ ṣe kí Àwòdì ó tó páyà àkókó, ọmọ tó bí ó ti tó igí sọ
Ẹ̀yin ọmọ Ọ̀yọ́ ẹ bá mi tọ́jú láńla láńla tí ń sojú ìyá rẹ̀ so ikan ti soju iya e wẹ̀wù ẹ̀jẹ̀
Làmídì Àtàndá tó ṣojú bàbá ẹ̀ dọmọ. Ẹ má a bu, ẹ gbọdọ̀ ṣa, ẹ ò gbọdọ̀ sọ̀rọ̀ ẹ̀ lẹ́yìn
Aláàfin tòní, tí ẹ bá bu lẹ́yìn yóò sì gbọ́ o, A betí lu kara bí Ajere
Wọ́n ń lù ú, kò lu ẹnìkan ó ní bóbá pẹ́ títí apa á kún baba ńlá baba wọn
Bà á wò bí ò ṣe o toro agbon dẹ̀rùwèrè
Làmídì Àtàndá ẹ̀rin tó ń rín ni wọ́n fi ń fojú di ọ, nínú gbogbo ọmọ tó ń bẹ ní òkú otù o ò jíire
T’ Aláàfin yàtọ̀. Bó o bá dé Aáwẹ́ bá mi kí Adéṣíle eléjìka ọ̀rẹ́ ọmọ asíngbẹ́rẹ́ oge kára,
ẹ̀bi ò se’bẹ̀ jiná, irọ́ ni wọ́n ń pa, bó tutù ọmọ adìtíbọlé
Adéṣílé Adénẹ́kàn Àkànni Jibohundé o, Jibohundé o
Ògò má tẹ́ ni i lẹ̀ mi ò bá tẹní wá Ajíbóhundé ohun mo bá wá ju tenì lọ nkò bá tẹni wá
Òkò Àkànní ọmọ wò yí rà ko má bàá ra igbákígbá ni kẹ̀kẹ́ ń ṣọ́
Òkò Àkànní ọmọ wò yí rà ko má bàá ra ẹrúkẹ́rú ẹrúkẹ́rú a bi laala lẹ́nu
Òkò ọmọ a jẹ̀bi ọ̀rọ̀ yọ̀
Àkànní tó rà rà rà ó ra elégbò lẹ́sẹ̀, ó ní k’eṣinṣin ó róhun má a jẹ
Adéṣílé tó rà rà rà ó ra alágbàro dà sínú pápá ó ní bí ìwọ̀fa kò sìn mo, alágbàro ò ní dáṣẹ́ dúró
Adéṣakin ńkọ́ Balógun aáwẹ́ bẹ́ẹ̀ ó ń bẹ lálàáfíà ara
Ògún lè jà baba ńlá baba wọn ẹkùn tàgìrì gbèjà ara rẹ̀ Oníkòyí
Ogún tó lọ, Ìkòyí ẹ, ẹrú fìsànfìsàn ọmọ akúrondo, ọmọ asùnrondo
Àwọn àgbàgbà Ìkòyí tó gbọ́jọ ikù sàkùlàyà
Adéṣakin ọmọ aráyé ò ní wakọ̀ nínú rẹ , Adéṣakin Àmin
Olówó eréko ńkọ́? Ṣé ó ń bẹ lálàáfíà ara? Baami Amoo Ẹ̀lẹriòmẹ̀yìn
Ọlọ́run má tẹ́ ọ olówó eréko, Ọlọ́run má mú ọ, Ọlọ́run má lé ọ láyè bàbá rẹ
Ipò dulèsẹ́rù, Ọlọ́run má jẹ́ ipò baba rẹ parun ipò ọ̀gẹ̀dẹ̀ ì run lẹ́yìn odò láíláí
Ẹ wò ó, Àdìsá èjíngbádùn ọkọ mi, amọ̀jẹ̀ l’Aáwẹ́ díẹ̀díè, amọ̀jẹ̀ l’Aáwẹ́
Ọlọ́run má kọ́ fún ọ, Amọ̀jẹ̀ l’Aáwẹ́ gbogbo ọmọ Aáwẹ́ dọwọ́ rẹ Amọ̀jẹ̀ l’Aáwẹ́
Ìlú Èkó dọwọ́ rẹ Amọ̀jẹ̀ l’Aáwẹ́ amọ̀jẹ̀ ti wọ́n rán níkà tí ò ṣèkà, Àmàó tí a rán níkà tí ò ran’ró
A tóbi má rán’ró ọkọ mi. Amọ̀jẹ̀ l’Aáwẹ́ gbogbo ayé ń perí ẹ Amọ̀jẹ̀ l’Aáwẹ́
Ọlọ́run má kọ́ fún ọ, Amọ̀jẹ̀ l’Aáwẹ́. A wọ̀ gbẹ́ ò ṣíèrè owó ló darí ẹ wọ̀gbẹ́
Bí ẹ bá ri aṣọ lára Àmàó, kò tọrọ aṣọ. Ẹ fara balẹ̀ bẹ́ẹ̀ torí Olú la fi wọ̀lú, òdò la fi ń wódò
Mo ránti Mègídá mi Baba nílé Baba lójú ogun ò ṣe kẹ́kẹ́kẹ́ di baba aàgbàlagbà
Tani Alhaji?
Èèbó tí ń sọwó ò le è na gẹ̀gẹ̀ bí i tọkọ wa Dọkita Saraki Ẹlẹrin ò mẹ̀yìn.
Dọkita Sàràkí olóyè Baba bùkọ́lá, òjò wẹliwẹli Kwàrà, tó bá ṣú láàárọ̀ kùtùkùtù hàì
Tó bá lọ rè é rọ̀ ṣíkèná bí ara ti ń dẹ tálíkà ni n de ìjọba
Ará tù wá wọ̀ ọ̀
Ẹnìkan ṣoṣo tí ń tọ́jú ará ìlú ọmọ Mutairu
Ọlọ́run ló fi kẹ.
Ummu Haani nílé Ìlọrin
Mutairu L´Abidjan Dọkita Sàràkí à ní bàbá nísàlẹ̀ èèpẹ̀
Ọlọ́run ó jẹ́ a jèrè.
Gbogbo ibi tí o bá wà ibẹ̀ á tu ni
Àmín o
Dọkita Sàràkí ilé tó o bá ti wọ̀ ó dilé owó,
Síà tó o bá fi jókòó ó dìjọba, ọ̀nà tí o bá tọ̀ ó dìjọba, bí ẹrú bá ń bá ọ rìn yóò rara
Bí ọpọ̀ ènìyàn bá ń bá ọ rìn yóò dọ̀tun ènìyàn torí ọ ọ̀ wáyé ìyà
Dọkita Turaki Dọkita Sàràkí ọ ọ̀ wáyé ìyà. Kẹ́nimánìí, wèrè, dìgbòlugi kí wọ́n má a fi lọ̀ ọ́
Ẹní bá fi ìyà lọ̀ ọ́, baba ẹ̀ ló fi ìyà lọ̀. Láti ijọ́ ti o ti wọlé ọlá Àjànàkú oh
L’Ọlọ́run ti gbe gbogbo kììàwọn ẹranko s Dọ́kítà Sàràkí olóyè baba Bùkọ́lá díẹ̀díè
ẹ rọra fún lọ́run, ẹ fi àtàmpàkò tẹ̀ ẹ́ mọ́lẹ̀, ẹ yin léèékánná, ẹ lọ́ ọ tínrín, esuu lesu
Ẹ má a je ki omo ahun to n be lehinkule o gbọ, omo ahun ti o lolúwá
Ọmọ ahun kii duro gbọ́lù, bí ó bá gbọ́lù yóò họ ni,
Òkúùgbẹ́ torí pọ́ùn kan ó dìgbò lu pẹpẹ owó tó dejo mọ ọmọ Ahun lọ́wọ́
Oniṣẹ Olorun Ilọrin
Asáájú ẹ̀dá Ìbàdàn, mọ̀hámọ́dù èkó ni yíò gbowó ọ̀hún lọ́wọ́ ẹ yí ò wá gbée fáwon Megida mi baba nlé baba lóko
Dokita Sàràkí Olóye baba Bùkọ́lá gbogbo olówó tí ń bẹ nílùú Ìlọrin wọ́n lè nàá ò sé é wò
Ìlọrin dọwọ́ rẹ o dokita Saraki Olóyè Baba Bùkọ́lá
Baátúndé Alánàmú ńkọ́
Ọ̀rẹ́ẹ̀ re ni gbogbo wọn ọmọ rẹ ni gbogbo wọn
Isiaku Giwa nkọ́ ọmọ rẹ ni gbogbo wọn
Hajji Méjèèjì
Gbogbo àwọn káńsẹ́lọ̀ ni Ìlọrin ọmọ rẹ ni gbogbo wọn
Kansẹlọ Músá nkọ́ ọmọ rẹ ni gbogbo wọn
Alégẹ nkọ́ ọmọ rẹ ni gbogbo wọn
Bá mí tọ́jú Gambari Aláàfin ìlọrin adébímpé ọba gbogbo wa Gàmbàrí ọkọ sẹ̀kí ìgbàjà
Arúgbó àlùbọ́sà abìkótílérí Bàbá Bọ́lákalẹ́, sùúrù ní fí gbayì láàrin gbogbo ọba, laagun laagun òwò ọlà
Àlàbí Òpó máa gbádùn ọkọ mi, Zúlú ọba gbogbo wa n’lọrin
Ilọrin lawà aò lọ ibì kankan
Ọba sáákì!
Àsìkò ìgbà tí wọ́n ṣe Campaign, wọ́n ní Zúlú Gàmbàrí, oò ní jẹẹ́, oo sì ní ráàyè baba rẹ lọ mọ́ fi tọlọ́hun lẹ̀
Síbẹ̀síbẹ̀ Àlabi òpó padà ó sì jọba, ọ̀hún ló wá ń jọba lóri gbogbo wa
Ìgbìmọ̀ ìbàjẹ́ e kú àlejò Ọba titun, bẹ́èni Zúlú lọba tọ́sí
Kówá jọba titun Àlàbí òpó ọmọ Mòhámọ́dù tí Lánrewájú bí nínú
Ọmọ ìyàndá òpó ọmọ Mòhámọ́dù tí Lánrewájú bí nínú
Èrò tínbá ń re òkè àreo kíwọ́n má bú ṣàngó mọ́, baba Lánrewájú pa ni ó ju ọya lọ, Kìnìhún ìdí ọ̀pọ̀tọ́ ọya ìdí òrì
Ẹwòó o, tí mo bá tún délé n ó jíṣẹ́ẹ́ rẹ o
Odòlayé, o rí ìdí ìtàn!
Mo sọ fún ọmọ jàá mi ìrókò ọ̀gbaragada kútú yanya, ọmọ Àlàó ẹ̀lọ́ tí wọ́n mọ láàsẹ̀ ìjà sọnù
Kúrímọ́dì ọmọ sà bí kòkò ẹkùn ọmọ kàrà
Bí ò bá sí kàràdàmú ẹnu ará ìlọrin ò bá tí wérú
Ọlọ́hun l’aláàrọ̀ ọmọ balógun
Ọmọ Àkàndé ẹ̀lọ́ olóyè tíí rìn tèpètèpè
Ogunlabí Jágbándúrà, o ti ṣàgbà gbogbo ẹ̀
Láàrọ̀ Balógun, o ti ṣàgbà gbogbo ẹ̀, o mọ̀ mọ̀ ṣàgbà kántankántan
O mọ̀ mọ̀ ṣàgbà réderéde, gbogbo ohun ti ń jọ wọn lójú náà lo wò bíntín
Bẹ́ẹ̀ni gbogbo ọ̀dẹ̀ tín já wọn láyà l’ọkọọ mi kó lé pá
Bùárí Kílódé? Àlàó ẹ̀lọ́ kílódé? Àdàmú kílódé? Wòlúkúsàbí kílódé?
Kíní ń bà ọ́ lẹ́rù? Kíní ń jó ọ lọ́wọ́ tó fin jó’lẹ̀? Kín l’Ọlọ́hun ò ṣe fún ọ?
Láàrọ̀ ọmọ balógun tani ó ṣe ẹ̀nkwáárì rẹ o?
Talo yáwó lọ́wọ́ ẹ̀?
Oò yáwó lọ́dọ̀ baba ẹnìkan ọmọ ń b’ọ́mọọ́ sié ni
Díẹ̀díẹ̀!
Oò sì síń’nu alágbàro baba ẹnìkan ọmọ ń b’ọ́mọọ́ sié ni
Jẹ́ kí wọ́n ó gàn ọ́, ìran baba nlá baba tiwọn ní gàn àwọn ab’enu Yàkùà Yakua bí ẹ̀sẹ̀ ṣòkòtò
Àwọn ab’enu Yànngà yannga bí ọbẹ̀ẹ́yọ̀ tí kánhún já
Àwọn abi nọ́mbà ń’wájú bí oko tí ń r’ònìṣà
Àwọn abi fùrọ̀ jàánjàán bí à ń sọdá ìdúmọ̀tà
Wọ́n ti gbé ọ ọ́nà wọn ò le mú ọ ni
Láàrọ̀ Balógun
Níjọ́ tí abiamọ sá ń sojú ràjàràjà
Ọlọ́hun l’aláàrọ̀ ọmọ Balógun tí ń sojú ròjoròjo
Wọn gbé ọmọ pá ó dilé babaláwo
Wọ́n gbé ọmọ gẹ̀gẹ̀gẹ̀ ó di ilé alálùfáà
Babaláwo ẹ gbà mí o, onísègùn ẹ gbà mí o
Osó ilé ẹ gbà mí o, ògiri ilé ẹ gbà mí o, àlàpà ilé ẹ gbà mí o
Ọjà ọba ẹ gbà mí o, ará adífá ẹ gbà mí o, Alóre ẹ gbà mí o, pàkátà ẹ gbà mí o
Ẹ má jẹ́ Bíléwará ó bọ́ sọnù lọ́wọ́ọ̀ mi, Bíléwará ọmọ tẹni ẹ̀fẹ̀ gbogbo amọ sá ta l’ómọ̀ọ́ wò
Bí ikú bá ń sọ̀rọ̀, Àrùn a sì máa gbin ikú s’agba àrùn, olè ṣ’àgbà àjẹ́
Gbogbo ohun tí àjẹ́ ní nlé olè ni ó gbée lọ
Sànúnkù Àlàájì
Ẹ tún farabalẹ̀ bẹ́ẹ
E tún farabalẹ̀ bẹ́ẹ
Ìsìákù Gíwá maa gb
N gboo?
Ọmọ Olúlóbísí, ọmọ Tápà tí ń kọ́lé ìgunnu ọ̀tẹ́ẹ́rẹ́ ará Ìlodò
N’lodò nilé o, ọmọ a s’eku nlá nlá pẹja nnú omi
Tápà mo lùgúdú mo jó kósó kín tó wọya lọ èrò Tẹ̀ngbà ẹẹ̀ wẹ̀’yìn wò
Gbogbo yàn’lè yàn’lè tóbá yan Tápà yíò sì sinmi agbaja
Èmi tí mo yàn’rẹ́ yàn’rẹ́ tí mo yan Tápà l’álè
Ẹ bi mí ẹ ní kín lo a wá túúbá fún Tápà rí
Kílódé?
Irú túúbá, iyọ̀ túúbá, ata túúbá, tìmọ́ọ̀tì túúbá, ìpantoro túúbá
Ìpantoro tó lóhun ó ní túúbá, ọ̀tẹ̀tẹ́ ó f’ojú ẹ̀ rí màbo, ọ̀tẹ̀tẹ́ ọmọ a rí gọ̀mbọ́ mù yé yé
Òlúbísí ọmọ Aláro ló l’eṣin, ọ̀ṣọ́ ẹ̀ ní m’ẹ́ṣin níyì ọmọ egbèje ìlẹ̀kẹ̀
Bí mo bá rí owó n ó bá Tápà lọ
Bí n ò sì r’ówó ma padà n bìrìbìrì
Mo kí babaláwo ó rojú kókó
Àbí dákun dábọ̀ tí n ò ṣe ni
Ọ̀rúnmìlà dákun dábọ̀ f’iyè dénú
Mo kí’gunnu ìgunnu rojú kókó
Moní àbi torí Tápà tí n ò ṣe ni
Ma sì s’ọ̀rẹ́ Tápà àwọn nnágó
Èdè Tápà
Níbi tí kinní ń gbé ń seré kí kìnnì ó lọ lèé jòkó jẹ́jẹ́
Ilé kan ń bẹ l’ágàbí ilé yàdí yatan
Ilé t’abá jí ká jọ máa gbárawa l’ómi ni
Ó dáa bẹ́ẹ̀ Àlàájì o
Orin: Ọ̀gbọgbọ kúmọjọ̀, jijibórójii
Ọ̀gbọgbọ kúmọjọ̀, ẹ fara yín mọ́ra
Ẹ má mà ṣe f’ìyà j’ọmọ àwọn Sìyáákù o
Sòkó sòkó kàràyin, Sìyákù sí dòdó o
Àwọn tí wọn gbẹ́ kòtò d’ẹyẹ
Ísíákù Gíwá
Egbè: Irọ́ l’àwọn ń pa
Orin: Babátúndé Alánàmú
Egbè: Irọ́ l’àwọn ń pa
Orin: Kanselọ Músá
Egbè: Irọ́ l’àwọn ńō̩ pa
Orin: Ájì Àlàó
Egbè: Irọ́ l’àwọn ń pa
Orin: Tẹ̀jídíní
Egbè: Irọ́ l’àwọn ń pa
Orin: T’ẹ́yẹ bá fò lókè á kọọjáá
Àmọ bisímìlaáhì Rabili aálàmééna
Mo mọ̀ tún f’ará karatú oo
Àlùfáà tó kééwú kéwúú
Ó fi kéréréwú kọgbá
Ń b’ájá bọwọ́
Ń tún ń f’awọ ẹlẹ́dẹ̀ẹ́ kírun
B’ólòshi bá mi tíra yíó w’naa
Adélébọ̀ tín n bá ń j’asínrín ọmọ ẹlẹ́nu gígùn ní o maa bí
Sìyákù mi sànmọ̀rí ooo
Babátúndé sànmọ̀rí ooo
Sànpọ̀nnákùnrin ò bùlugi bùlùyàn
Ọmọ s’àgbà d’ìyàwó ọmọ a kéwé dàájù ọmọ iná kojú ọmọ Adédigba.
by Odolaye Aremu,
Ọlátúbọ̀sún Records
Transcribed and translated by Adéjọkẹ́ Yéwándé Olúwájọbí.
Footnotes
- The weathy son of Aderan: Refers to Raji Adeniran Adéyẹmí (born 1871–1960), the father of Làmídì Ọláyíwọlá Adéyẹmí, who became Alaafin in 1945.
- Àtàndá: One of the birth names of Aláàfin Adéyẹmí III, born Lamidi Olayiwola Atanda Adeyemi.
- The Abaja lines: Refers to the tribal marks inscribed on the face that assigns clan membership rights. The Abaja style of Yoruba tribal mark was inscribed on the cheeks of Làmídì Adéyẹmí III.
- Dùndún: The talking drum whose pitch can be regulated to mimic the tone and prosody of human speech. The Oyo claim the dùndún was first introduced as a means of communication during the inauguration of the Aláàfin of Ọ̀yọ́ in the 13th century.
- Asamu: Chief Emmanuel Oyedele Ashamu (1924 — 1992), a Nigerian land owner and Oyo Chief. He was the benefactor and backer of Làmídì Adéyẹmíi on his ascension to the throne of Aláàfin, rallying the supporters and associates of Adéyẹmí’s father to ensure the 32-year old Adéyẹmí emerged victorious.
- Adesakin, the warlord of Aawe: Possibly a reference to Chief A.A. Adesakin owner of Adesakin Hotels in Aawe, part of the Afijio local government area of Oyo State.
- Dr. Saraki: Olusola Saraki was a politican who benefited from Odolayé’s patronage. Saraki represented the Ilorin-Asa-Moro Senatorial district and was senate leader between 1979 and 1983.
- Turaki: Literally meaning “Business Leader”, but more of a honorary title signifying that he is seen as the liaison officer who “links” the Emir of Ìlọrin with the Kingdom.
- Refers to Olusola Saraki’s son, Abubakar Bukola Saraki who is also a Nigerian politician.
- Babatunde Alanamu: Refers to Alhaji Babatunde Alanamu. When Olusola Saraki made his first foray into politics in Ìlọrin he contested the House of Representatives seat, losing to Alhaji Babatunde Alanamu.
- Gambari, the Emir of Ìlọrin: Zulkarnayni Gambari dan Muhammadu was the Emir of Ìlọrin at the time of this recording.
- Alabi Opo was the Yoruba praise-name bestowed on Zulkarnayni Gambari dan Muhammadu.
- Sango: Yoruba god of Thunder (See more poems about Sango). This is a controversial praise to bestow on an Emir.
- Here praising Laaro Balogun, the one-time Balogun Gambari of Ìlọrin (representing the Hausa quarter of Ìlọrin).
