OMO ALADE, Lagos (2025)

02/09/2025

Ọ̀YỌ́ EMPIRE WAS IFẸ̀ EXTENSION!! What they twisted to Ọ̀yọ́ empire was Ifẹ̀ extention through Ọ̀rànmíyàn and other Ifẹ̀ warriors in their days and that was why Ọ̀rànmíyàn returned back to Ifẹ̀ after he finished his assignment. The task was given to him by Ọbàlùfọ̀n Ogbogbodirin. Ọ̀rànmíyàn was like an ambassador for ancient Ifẹ̀. He was sent out to oversea all the settlements of ancient Ifẹ̀ people. Ọ̀yọ́ ilé was like a refuge place initially which later became community after many people in those areas came to seek refuge there. After Ọ̀yọ́ ilé began to increase in population. He put his son Ajaka in charge as overseer and he further proceeded to Ketu present Benin republic to oversea what was going on there. He also went to Popo.
After he finished his assignment, he came back home to Ilé Ifẹ̀ to give feedback to Ọbàlùfọ̀n Ogbogbodirin who sent him on the assignment. He realised that Ogbogbodirin was no longer on the throne and was replaced with Aláyémọrẹ and that was why he gave Aláyémọrẹ order to vacate the throne before his arrival at Ilé Ifẹ̀ of which Aláyémọrẹ vacated the throne for him.
We can see see how Ọ̀yọ́túnjí history was twisted that the founder was Alaafin Àtìbà son who was sold into slavery. They forgot that Ọ̀yọ́túnjí people knew their history. They even lied that bàbá Alaafin àná was Ọ̀yọ́túnjí patron when bàbá never visited Ọ̀yọ́túnjí throughout his days on earth. They went as far as changing Oloyotunji Wikipedia that he did his ìtẹ̀fá at Ọ̀yọ́ instead of Abẹ́òkúta. They said he came to Ọ̀yọ́ for coronation instead of Ifẹ̀. The reason why they couldn't succeed to twist Ọ̀yọ́túnjí history is because of social media publication, videos, date and time. Sameway the ancient Ifẹ̀ descendant expansion was twisted to Ọ̀yọ́ empire. The word empire or Emperor are alien to us. It is not possible for our forefathers to call Ọ̀yọ́ ilé empire when they never spoke English prekolnisation. The initial purpose of Ọ̀yọ́ soldiers was to protect the entire race from bàbá Ọ̀rànmíyàn.
Ọ̀rànmíyàn was a good father, a great hero who love the entire ọmọ Óótù ah jireh and that was why he gave his life down to oversea all our ancient settlements as far as the present Ghana. We can see how the good work of Ọ̀rànmíyàn has been twisted by manipulators.
If Samuel Johnson misled the entire race from his book. We can all as well join hand to correct his mistake.
Ọ̀rànmíyàn was never a crown king of Oyo Katunga. The first crown king was Shango Tela Òkò and that is why Ọ̀yọ́ are doing Ìpẹ̀bí Shango Alaafin rite till date.
Those babarisim history from Ọ̀yọ́ kings that we are not proud of came from Ẹ̀sìn ìmọ̀le. Ẹ̀sìn ìmọ̀le, ẹ̀sìn jàgídíjàgan, kí a jagun gba ilẹ̀ onílẹ̀ later polluted rich ọ̀yọ́ ilé culture and later destroy it.
We are grateful that Ọ̀rànmíyàn have a big family at Ifẹ̀ who have kept their father legacies and their family history since his departure.
All Ọ̀rànmíyàn descendant all over the world should visit Ifẹ̀ to be acquainted to their father house.
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01/09/2025

Lest we forget❗‼️

*ORISIIRISII AWON ERANKO ATI ORUKO WON NI EDE GEESI*

Aaka = Pangolin
Liili = Hedgehog
Àgbọ̀nrín = Deer
Agẹmọ, ògà = Chameleon
Àgódóńgbò = C**t
Àgùnfọn = Giraffe
Àkekè = Scorpion
Àkókó = Wood pe**er
Akò = Grey Heron
Àparò = Bushfowl
Àwòdì, Àṣá = Kite
Ẹfọ̀n = Buffalo
Ẹ̀ga = Weaver
Erè, Òjòlá = Python
Erin = Elephant
Erinmi = Hippopotamus
Ẹtà = civet cat
Ẹtù, Awó = Guinea fowl
Etu, Èsúró = Duiker
Ewúrẹ́ = Goat
Ràkúnmí = camel
Ìbákà = Canary bird
Ìgalà = Bushbuck
Ìjàpá, Ahun, Alábahun = Tortoise
Ìnọ̀kí = Baboon or Mandrill
Ìràwò = Beetle
Kọ̀lọ̀kọ̀lọ̀ = Fox
Kìnìún = Lion
lámilámi = Dragonfly
Ọ̀fàfà = Tree hyrax
Ọ̀bọ = Monkey
Ológbò = Cat
Ọmọ-ńlé = Gecko Lizard/Wall gecko.
Òtòlò = Waterbuck
Òwìwí = Owl
Ọ̀yà = cane Rat/Grasscutter
Pẹ́pẹ́yẹ = Duck
Yànmùyánmú, ẹ̀fọn = Mosquito
Eranko bí ìmàdò/Àgbánréré = Rhinoceros
Ẹkùn/Ògìdán = Tiger
Àmọ̀tẹ́kùn = Leopard
Erinmi/Erinmilókun = Hippopotamus
Ìmàdò = Wild boar
Ìkokò = Hyena/Hyaena
Kẹ́tẹ́kẹ́tẹ́ = Donkey
Kẹ́tẹ́kẹ́tẹ́ abìlà = Zebra
Ìjímèrè = Brown Monkey
Egbin/Ẹtu/Olube/Èsúró = Antelope
Ọ̀wàwà = Cheetah
Ọṣà = Chimpanzee
Ọká = Gabon viper
Sèbé = Cobra
Awọ́nríwọ́n = Alligator
Àléégbà = Monitor Lizard
Igún, Gúnnugún, Gúrugú = Vulture
Ológìrì = Palm bird
Àrígiṣẹ́gi = Wood- Carrier
Ọ̀kín = Peacock
Ọ̀kẹ́rẹ́ = Squirrel
Òkété = Pouch Rat
Èdú = Wild Goat
Àkúrákudà = Shark
Ekòló = Earthworm
Ẹyẹ-Orin = Songbird
Àparò = Partridge
Ìbákàsìẹ́ = Ass
Ẹyẹ-Ofu = Pelican
Ọsìn = Water Bird
Yanja-yanja = Sea Bird
Àdàbà = Dove
Paramọ́lẹ̀ = Viper
Pẹju-pẹju = Seagulls
Sọmídọlọ́tí/Olóyọ́ = Yellow-haired Monkey
Ẹyẹ-Iwo = Raven
Ìṣáwùrú = Fresh-water Snail
Ìgbín/Aginniṣọ = Snail
Ẹdun = Ape
Aláǹgba = Lizard
Alakasa = Lobster
Erè = African rock python
Ẹlẹ́dẹ̀-Igbó = Boar
Elégbèdè = Chimpanzee
Ojòlá = African rock Python
Kọ̀ǹkọ́ = frog
Ọ̀pọ̀lọ́ = Toad
Eégbọn = Tick/flee
Akàn = Crab
Oriri = Wild pigeon
Òòrẹ̀, Èèrẹ̀, Òjìgbọ̀n = Porcupine
Tanpẹ́pẹ́ = Blank-ants
Ọ̀kùnrùn = Millipede
Ajá-Ọdẹ = Hound
Lékeléke = Cattle-egret
Ọg
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01/09/2025

Sango: Red/white - God of thunder, justice.

- Esu: Red/black - Messenger, trickster, opener of paths.

- Ogun: Green/black - God of iron, war, technology.

- Obatala: White - Creator god, peace, purity.

- Egbe: Multicolor - Heavenly mates, community.

- Yemoja: Blue/white - Mother of waters, nurturing.

- Ifa: Green/brown - Divination, wisdom.

- Osun: Yellow/white - Goddess of love, rivers, fertility.

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30/08/2025

More potsherd pavements dating back to a thousand years, are being discovered across the region that was under the Ife Kingdom, in present day Nigeria.

During Ibn Battuta's stay in Mali, between 1352-53, he mentioned that he was informed about a powerful kingdom to the south called Yufi, which is thought to be an Arabic transliteration of “Ufè,” which in turn is the proper name for “Ifè” in Central Yoruba dialect.

He described it as “one of the most considerable countries of the Sudan, and their sultan, one of the greatest sultans". He continues by referring to Yufi as a place where "no foreign man can enter because the locals would defeat him before he arrives" possibly referencing to their military prowess
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28/08/2025

ODUDUWA IN OYO AND ILE-IFE HISTORY (IN BRIEF)

The historical figure of Oduduwa remains central to Yoruba origins, yet his story is told differently in Oyo and Ile-Ife traditions.

OYO ACCOUNT
1. Oyo narratives, notably recorded by Samuel Johnson, claim that Oduduwa migrated from Mecca and overthrew the government of Ile-Ife.

2. Oduduwa fathered Okanbi, who in turn had seven children, with Oranmiyan as the last-born.

3. Oranmiyan, a warrior of repute, inherited the palace and territorial authority(Land).

4. At one point, when no biological son was available, a non-direct descendant ascended the throne, some accounts say it was a priest, while others claim it was a slave.

5. Oranmiyan is regarded as the head of all Yoruba kings.

IFE ACCOUNT
1. Ife tradition maintains that Lereola Odidi (Oduduwa), a descendant of Oranfe Onile-Inan, was born in Ile-Ife and later became king.

2. Oduduwa is said to have had multiple children, not just one.

3. The figure of Okanbi does not exist in Ife oral history, there is no mention of him at all.

4. Ogun is regarded as the biological father of Oranmiyan, though Oduduwa raised him.

5. The Ooni of Ife is considered the progenitor of the Yoruba race and father of all kings.

CONSIDERATIONS AND FACTS.
1. There is no archaeological or historical proof linking Oduduwa to Mecca, Arabia, or Sudan. Samuel Johnson’s claim its source is from the Sultan Bello account which lacks empirical foundation.

2. The Okanbi narrative appears mythical and false as no identifiable house, family, or lineage in Ife traces descent to him. No physical or spiritual site credited to him unlike others.

3. The widespread claim of kings descending from Oduduwa indicates that he had multiple children, not just Okanbi. Many kings assert direct descent from him with proves.

4. Given Ife’s status as an ancient spiritual and political center, and its historical attitude toward strangers (as reflected in its Oriki), it is impossible that an outsider, let alone a priest or slave could have become king.

5. In Yoruba culture and tradition, the throne itself holds supremacy, not the individual who sits on it. If indeed other royal lineages, including that of Oranmiyan, originated from Ife, then the Ife throne remains superior unless Oranmiyan’s origin is not from Ife. Either he is Oduduwa son, Oduduwa's groundson or Ogun son it's origin still remains Ile-Ife.

6. Finally, the historical accounts of most other Yoruba subgroups correspond with the Ile-Ife version, except that of Oyo.

📌 Your opinion is welcome.
OMO ALADE ..

24/08/2025

SOME PRAISE-NAMES FOR YORÙBÁ GIRL-CHILD AND THEIR MEANINGS.

According to Yoruba Atata, here are some beautiful Yoruba praise-names for female children:

- Abeke – This name literally means one that is begged to care for or pampered.

- Abike - One who is born to be cared for.

- Akanke – Akanke means one who is especially cherished or pampered.

- Àlàké – It means someone that circumstances had to be overcome to take care of her.

- Ayinke – It means was that is meant to praise and pet.

- Amoke – It means one known in order to care for.

- Àbèbí – This Oriki name is given to someone that was given birth to after a lot of persuasions (probably a difficult birth).

- Aweni – This Oriki literarily means a child to be bathed and possessed.

- Amope – This name means that one whose knowledge is complete.

- Awero – It means one that is bathed and covered in wrappers.

- Àbèní – It means we begged to have this one i.e. a child that was begged for to have or born (from God or, more often traditionally, the gods).

- Ànìké – It means a child that was born to be pampered.

- Abegbe – It could mean a child that we begged to carry.

- Adubi – It means one we struggled to birth. Usually, given to a baby born via breech birth.

- Agbeke – It means one carried in order to pet.

- Àshàké/Asake – Yoruba Oriki name meaning a daughter picked or selected to be pampered or cherished.

- Ajoke – Ajoke means jointly cherished or jointly beloved or meaning meant to be taken care of by all.

- Ajike – It means someone that wakes up to petting/pampering.

- Adunni – It could mean a joy to have or one we struggled to have. It also means 'sweet one'.

- Àríké – Yoruba Oriki name meaning someone that is meant to be pampered or care for on sight.

- Asabi –It means one selected for birth.

- Apeke – This name means called or born to be cared for or pampered. The name is usually followed by soothing words and songs.

- Àdùké – It means a child that people will fight over the privilege to care

23/08/2025

When the forefather of Alaafin Owoade slept outside the Aafin of Oyo to honour Ooni's forefather
Evidence
When the Ooni of Ife Left His Throne to Visit Lagos in 1903

NigeriaGazette
August 22, 2025

History reminds us of a remarkable moment when the 46th Ooni of Ife, Ọba Adelekan Olubuse I, broke age-long traditions to honour the colonial Governor’s invitation to Lagos.

According to colonial records from February 21st, 1903, the Ooni was received in Lagos with grandeur, lodged at Tinubu Square, and accompanied by his wives, musicians, and a large entourage.

On his way, the Ooni explained that his people in Ife were deeply emotional about his departure. Many followed him as far as the river, refusing to return until he did. Out of respect, even the chiefs of Ife, alongside the Alaafin of Oyo, were said to have vacated their palaces and stayed outside their city walls until their leader’s safe return.

The Ooni revealed that it was only out of friendship and respect for the Governor that he broke the sacred tradition forbidding him from leaving Ife. To ensure a safe and prosperous journey, he offered sacrifices along the route.

The Governor, in turn, acknowledged the great honour of the Ooni’s visit, though he advised him not to feel overly bound by ancient restrictions, suggesting that nothing in the tradition truly forbade such travels if undertaken with dignity.

This extraordinary episode is echoed in later colonial records. In a 1917 official list of “Recognised Crowned Chiefs in the Western Provinces”, preserved in the National Archives, the Ooni of Ife was placed first among Yoruba kings, ahead of the Alake of Abeokuta, Awujale of Ijebu-Ode, Alaafin of Oyo, Ewi of Ado, Oshemowe of Ondo, Akarigbo of Shagamu, and others.

This clearly reflects the respect and recognition the Ooni commanded not only among his people and fellow monarchs but also in the eyes of the colonial government.

The 1903 journey of Ooni Adelekan Olubuse I therefore stands as a turning

22/08/2025

OÒNI OF IFẸ̀ THE ANCESTRAL HEAD OF ALL YORUBA AND OBAS

The Yoruba race is blessed with a heritage too rich to be twisted by personal ambition or misinformation. Our history is rooted in truth, and that truth must always guide us.

In the earliest times, our people identified themselves by sub-groups Oyo, Ifẹ̀, Ijebu, Egba, Ekiti, Ijesa, Ondo, Igbomina, and others. The collective name “Yoruba” was not originally our own. It was the Hausa who first called the Oyo people “Yariba,” a term later broadened to describe all related groups, this usage can be found in early Arabic records. For example, Sultan Bello of Sokoto (in the 19th century) wrote that “Yariba are the people of Oyo” in his historical notes, Missionaries and scholars, such as Bishop Samuel Ajayi Crowther, later adopted this name in their works, and it gained recognition as our collective identity.

But while names may change, one truth has remained constant: Ilé-Ifẹ̀ is the cradle of Yoruba civilization, the land of Odùduwà, the progenitor of our race. By ancestry and tradition, the Oòni of Ifẹ̀ is the supreme custodian and spiritual head of all Yoruba Obas. Every crown Oyo, Ijebu, Ekiti, Ondo, Egba, and beyond traces its root back to Ifẹ̀. No political history, no matter how powerful, can erase this ancestral reality.

The Alaafin of Oyo is without doubt one of the most respected monarchs in Yorubaland. The Oyo Empire gave political order, military strength, and cultural expansion to our people. Yet, political influence is not the same as ancestral supremacy. The Alaafin must therefore distance himself from any untrue claims or misinformation that attempt to displace Ifẹ̀ as the source.

Our heritage is not for distortion. The Oòni remains the root; the Alaafin and every other king stand with honor under that heritage. To twist this fact is to weaken our collective identity.

Let every Yoruba son and daughter remember: we all believe we are children of ILÉ-IFẸ, that truth binds us, and that truth must be preserved.

As the elders say: “Bí orísun kò bá gbagbe, odò kì í sọnù” When the source is not forgotten, the river cannot be lost.

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20/08/2025

Understanding Yourself Better As a Lukumi Person

Yoruba is neither a tribe nor a language. Olukumi Omoluabi people, or just Lukumi, are an ethnic nationality within Nigeria. They have a language known as Lukumi, an Edekiri, Niger-Congo language. This language's dialect includes Egba, Owu, Oyo, Ekiti, Ijesha, Awori, Jekri (Itsekiri), Ilaje, Igala, Igbomina, Akoko, etc.

Lukumi people had a robust precolonial governmental structure under an Ooni Alayeluwa, a god-king and a Sovereign of the Olukumi people, with the authority now known as Kabiyesi.

When the Olukumi began spreading geographically, they built an empire that dominated their environment and immediate neighbours. This empire was known as the Oyo Empire, and an Alaafin at the top of the pyramid was the paramount ruler.

He could command an army of over a hundred thousand men, subdivided into groups under Aare, Bashorun, Balogun, and Ologun.

Lukumi precolonial society was well organised under secret societies, like the Ogboni Confraternity, which were charged with maintaining the moral fabric of society—a sort of judiciary.

Trade unionism existed from prehistoric times, and guilds, also known as Egbe, existed for various trades, including hunters, traders, priests/diviners/herbalists (Babalawo), and circumcisers, who operated under royal charters from either the Alayeluwa (Ooni) or the Alaafin, depending on what Lukumi tribe they belonged to.

Our Lukumi ancestors were primarily barefooted, except for the elite, but unlike others, who, for the sake of insults and arguments I would not mention, because they know themselves and their state of precolonial nudity is a heavily documented fact, your forebears were not naked, as evidenced by the one thousand-year-old Ife Bronzes of fully clothed Olukumi people.

So, be mindful and aware. Do not let anybody reduce your ethnicity to a tribe. Tribes are found in remote places like Papua New Guinea, the Amazon Rainforest, and the outback of Australia.

Stop answering to the word tribe. You are not a member of a tribe. You are part of a distinct ethnic nationality.

As a Lukumi, your past is not a mystery. You do not come from a Dark Continent without history or records. Your ancestors carved their history and daily lives into wood, stone, and metal. You have a history. Therefore, you must master who you are.

Beyond carved records, you are the progenies of people who had a mobile telephony system long before it existed anywhere in the world.

The talking drum, or gangan, was not primarily a musical instrument. It is a local Lukumi war/music instrument. That instrument is the origin of the Lukumi slang, 'gangan', which is now commonly used in both Lukumi and Nigerian Pidgin English.

For example, in Lukumi, you could say, 'O un gangan niyen', meaning 'That is him exactly' in English. In pidgin, it would be 'Na im be dat gangan'.

The gangan is a communication implement, a non verbal form of vibratory signals used to convey messages over a long distance to those initiated in the meaning of the drum vibrations. Hence, they are also known as talking drums.

During the Kiriji wars, for example, Ogedengbe of Ilesa used them to communicate with his troops.

In some Lukumi dialects, the Gangan, or gan gan, is known as Dun Dun.

Even the Naija slang for enjoyment, Gbedun, originates from a Lukumi drum known as Gbedu. Gbedu was used for high society events in Lukumi society, hence its association with enjoyment.

Between carving and the talking drum, the Lukumi maintained their cultural memory.

Cultural memory is the ability of a culture to gather memories from its past and infuse them into the present in a way that makes the memory fun and gets the buy-in of the living.

Among the Lukumi Yorubas, cultural memory also takes the form of a practice called Oríkì, where griots in the community use poetry and oratory in the form of music to capture the exploits of each family in the community's lineage.

It is a rhythmic flow of the great things that your family, village, and Lukumi Yoruba clan did and how they relate to you.

Along with the musical Oriki, there is another principle, which is more esoteric. It is known as the O̩fò̩, where initiates in the community speak enchanting incantations that capture the mystical wisdom and essence of Oògùn (medicinal or war charms) and for invoking both malevolent and benevolent spiritual and elemental powers.

Now, between the Oriki and O̩fò̩, as well as the talking drum, which is an ancient means of mass communication, Lukumi Yoruba people were able to achieve documentary cultural memory (a document does not have to be in writing. It just has to be recordable in a format), which serves as a lighthouse for them wherever they are.

And, another strong uniting cultural memory is that no matter what branch of the Lukumi Yoruba family you come from, you believe in one God, Eledumare, Olodumare (or Edumale in my Itsekiri language), and practiced divination to that one God through Ifa divination.

Non-Lukumi people often assume that Yorubas have many gods. This is not true. There is only one Ori Tse (Head Creator), Olodumare, and 401 Orishas, like Obatala, Sango, Yemoja, Esu, Ogun, etc. The only living Orisha is always the incumbent Ooni of Ife.

Reno Omokri

20/08/2025

ORÍKÌ ÒGÚN

Oríkì is a Yoruba cultural phenomenon that comes in the form of praise poetry, praising either a person, òrìṣà (deity), or town based on their achievements. Ogun worshippers are known to sing Ogun’s oríkì and this specific part insinuates that Ògún is in seven paths.

Ògún méje logun mi,

Ògún alára ni n gb’aja,

Ògún onire a gb’àgbò,

Ògún Ikọla a gb’agbín,

Ògún gbengbena oje ìgí nìí mu,

Ògún ila a gb’esun iṣu,

Ògún akirin a gb’awo agbo,

Ògún elémono ẹran ahùn ni jẹ,

mákindé ti dogun lẹyin odi,

Bi o ba gba Tapa a gb’Aboki,

A gba Ukuuku a gba Kèmbèrí.

Translation:

My Ògún manifest in seven different ways
Ogun of the town of Ilara accepts a dog
atonement

Ogun of the town of Ire accepts a ram atonement

Ogun of the town of Ikole accepts a snail
atonement

Ogun of Gbenagena drinks tree sap for atonement

Ogun of the town of Ila accept yam seeds atonement

Ogun of the Akirin people accepts ram fur atonement

Ogun of the Elemono people eats tortoise meat for atonement

The brave that wages foreign wars

He will consume either Nupe, or Hausa

He consumes foreign people, He will consume the Kanuri too.

Àṣẹ’Ooo 🙏
゚viralシfypシ゚viral #

20/08/2025

The city of Iranje

Iranje is not just a riddle or a myth, it's an actual place that actually existed .

Iranje is the first city ever created by OBATALA and would continue to be the best as there would never be an equal to it .

Iranje is the city of the IRUNMOLE.

And that is why OBATALA is the king ruling the IRUNMOLE in the city of the IRUNMOLE.

They called OBATALA oba takun takun lode Iranje.

Odu Ògúndá Méjì (Ògúndá Òkànràn and Ògúndá Ìretè), where the Ifá verse says:

Odu

“Ọbàtálá takun-takun ní ìlú Ìranjé
Ọbàtálá ni òun ni Oba Ìranjé
Kò sí ẹni tó lè ba Ọbàtálá ṣèjọ Ìranjé
Ẹni tí ó bá fẹ́ bá Ọbàtálá ṣèjọ Ìranjé
Kí ó tó dé ojú Ọbàtálá
A máa ṣègbé ni.”

Translation

“Ọbàtálá is the supreme and undisputed one in the city of Ìranjé.
Ọbàtálá declared himself the king of Ìranjé.
There is no one who can contend with Ọbàtálá in Ìranjé.
Anyone who tries to contest with Ọbàtálá in Ìranjé,
Before reaching the presence of Ọbàtálá,
They will already be destroyed.”

Knowledgeable insight from this verse
1. Ìranjé is not a physical town but a mystical realm of purity and divine authority, often described as Ọbàtálá’s spiritual kingdom where he governors all IRUNMOLE.

2. This verse teaches that no force, witchcraft, or power can overthrow Ọbàtálá in his kingdom where he ruled over all the IRUNMOLE.

Let us search further and know better from another ODU

Òtúrá Méjì
Ìranjé làwọn ọ̀rìṣà gbé
Níbi tí Ọbàtálá ti ń dájọ
Ọmọ tí kò gbọ́ràn ní Ìranjé
Ọbàtálá ni yóò dá a l’ẹ́jọ́.”

Translation
“Ìranjé is where the divinities dwell,
It is the place where Ọbàtálá sits in judgment.
The child who refuses obedience in Ìranjé,
It is Ọbàtálá who will judge him.”

Questions from AJE NLA

1. Where is Iranje ?

2. Who has been to Iranje ?

3. Any description of Iranje?

Only one person living on earth right now has been to Iranje and that person is no other than AJE NLA Omo OBATALA.

It is only OBATALA whose city was also used in his Oriki, have never seen any IRUNMOLE who is praised like OBATALA.

They would say OBATALA oba takun takun lode Iranje
But they would never say orunmila oba lode IFA

Does Orunmila has a city of his own??

Only IFA priest can answer that

Yet SÁNGO rules in his city of Koso.
Who are those living in the city of Koso?
May be another time , I would talk about it.

My eyes is turning on how to best described what my eyes have seen in the city of Iranje.

Awa ni AJE NLA Omo OBATALA
Lati ode Iranje lati wa saye

Eeeeeepaaaaaa ORISA.

My book on OBATALA and Iranje drops soon which is going to explain Iranje in details....stay tuned..

For now read
1. The codex of OBATALA - explain creation and how to make sacrifice to OBATALA

2. Law of OBATALA - Living by what make OBATALA stand out

3. OBATALA and Palm wine - says palm wine is not a taboo and give many reasons and what you can use palm wine to do .

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