icon 0

stories and histories YORUBA NAMES AND THE MEANINGS

There are many Yorùbá names whose meanings are now lost due to the fact that the words forming their roots are no longer in use.

For instance, ask the young Master Ọlọ́pàádé the meaning of his name and he will probably tell you that his name means “the policeman has come“. Ask Mr. Ọlọ́paádé, his father, and he would probably tell you it means “the owner of the staff has come“. The two of them would be wrong as Ọlọ́pàádé actually means “the Ọpa (re|re) devotee has come“. The same goes for all other Ọpa names like Ọpatọ́lá, Ọpadọ̀tun etc. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Ọpa Cult otherwise called Awo Ọpa, one of the religious cults or secret societies proscribed by the British in colonial days.

Or imagine another scenario: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to change his name because he believes that the name of the deacon is associated with Ògún, an idol (so-called), without realizing that his own name is also idolatrous in its origin.

Even Professor Wọlé Ṣóyínká in his book “The Man Died” gave the meaning of his surname Ṣóyínká to be “surrounded by wizards“. This is far from being the case. Names like Ṣóyínká, Ṣónékàn, Ṣónúgà etc. do not derive from “Oṣó“(wizard) but rather they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture.

The name Ṣóyínká in full is Òrìṣàokoyínká which became shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and finally to Ṣóyínká. It is the same for all the other “Ṣóó…” names.

If a whole Professor Ṣóyínká, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. It is in order to put these various misconceptions right that I am publishing this little work via this medium.

This list is by no means exhaustive and others inputs are welcome so it can be in writing for generations yet unborn so that the knowledge of the meaning of our names will not die out.
Also, if you want to know the meaning of your Yorùbá name, you are welcome to ask.
Àgbà ò ní tán lórílẹ̀ (the elders’ wise counsel will never be scarce in our midst).

The “Okù” (re|do) names like Okùsànyà, Okùsẹ̀hìnde, Okùsàga etc are not derived from “Òkú” (dò|mí), a dead person. They are derived from “Okù“, the Ijebu deity of wealth which corresponds to “Ajé“, the Ọ̀yọ́ Yorùbá deity of wealth. Thus, Okùsànyà means the deity of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings.

Ọrẹ̀ (re|do)names like Ọ̀rẹ̀sànyà, Ọ̀rẹ̀dípẹ̀ etc. They do not derive from Ọ̀rẹ́, (dò|mí), friend, but from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the child of Ọrẹ̀ to propitiate Ọrẹ̀) comes to mind.

Igbin names like Onígbindé, Igbintádé etc do not derive from ìgbín (do|mi), snail, but rather from Igbin, (re|re), a drum beaten for the Òrìṣàálá or Ọbàtálá worship. The ancestors of people bearing these names were drummers for Òrìṣàálá worshippers.

Ọ̀pẹ̀ (do|do) names like Ọ̀pẹ̀sèyí, Ọ̀pẹ̀tọ́lá etc do not derive from Ọ̀pẹ, (do|re), palm tree, but rather from Ọ̀pẹ̀, (do|do), an Ifá appellation.

Ọnà (re|do) Ọnàsànyà, Ọnàbánjọ: these names are not derived from ọ̀nà (road) but they derive from Ọnà (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin.

Aláàlàdé (re|mi|do|do|mi) does not derive from àlá (do|mi), dream, but derives from Àlà (do|do), white, symbol of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the owner of àlá has come, the Òrìṣàálá devotee has come and not the dreamer has come as many have supposed it means.

Elégbèdé does not derive from egbé (re|mí) – the supposed magical means of teleporting – and is not supposed to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of the records, on the Erelú of Lagos. The name is derived from ègbè (do|do) meaning support. Thus, the name is more properly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will fight or support my cause has come.

Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) does not derive from ìpẹ́ (do|mi) fish scales, but derives from ìpẹ̀ (do|do) – consolation. So, it should not be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the owner of scales has come but rather as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come.

Baba (re|re) and Ọba (re|re) name such Babasànyà, Babafẹ́mi, Ọbadáre, Ọbafẹ́mi, Ọbasanjọ́ do not derive from father or king. They both derive their roots from Ṣọ̀npọ̀nná, the deity of small-pox, which used to be referred to in reverent tone in olden days as Baba so that he would not kill them. If you will recall, in olden times, the marks left on the faces of anyone who recovered from small-pox attack used to be referred to as Ila-Baba, that is father’s marks.

In Chief Olúṣẹ́gun Ọbásanjọ́’s book, My Watch, he gave us an insight into the origin of the names starting with Ọba. Such names are related to Ọbalúaiyé (also calledṢọ̀npọ̀nná), the deity of smallpox. So the Ọba in Ọbasanjọ́, and Ọbafẹ́mi, is derived from Ọbalúaiyé and not from king.

So, Pastor Ọbafẹ́mi, in the hypothetical case mentioned above would do well to remove the log in his own eyes first by changing his own name first before insisting that Deacon Ògúnyẹmí should change his name.

Olókọ̀ (re|mi|do) does not derive from the word ọkọ̀ (re|do) – lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word ọ̀kọ̀ (do|do) – spear, and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.

Adékọ̀gbẹ́ (re|mi|do|mi) does not mean the crown rejects excreta as the word ìgbẹ́ (do|mi) in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn’t be involved in manual labour or farming activities. Adékọ̀gbẹ́ is a name much favoured by the Ìjẹ̀bú, as they are of all Yorùbá tribes a tribe that is more averse to farm work or manual labour than any of the other Yorùbá tribes. They prefer to trade instead.

Adé (re|mi) names like Adébóyè Adébáyọ̀ Adébọ́lá are not derived from Adé (crown) but rather they are derived from the verb dé which means to come. Adébóyè means he who came at a time when chieftaincy has just entered into the family. Adébáyọ̀ means he who comes to meet when a thing of joy has just come into the family and Adébọ́lá means he who comes to meet when wealth has just come into the family.

Apart from the misconstrued names, there are other names whose meanings are now recondite as many people no longer know what the names mean.

Ṣàdáre Ṣàdẹ̀kó, Ṣàdẹ̀là etc, these names derive from the Òrìṣàálá otherwise called Ọbàtálá deity. Ṣàdáre is an hyphenated form of Òrìṣàdáre. The word Orisha whenever used alone invariably refers to Ọbàtálá otherwise called Òrìṣànlá. So, those names are names of people named after the Òrìṣàálá deity. Ṣàdáre then would mean Ọbàtálá has vindicated (me). Ṣàdẹ̀kó would mean that an Ọbàtálá worshipper has arrived at Èkó (Lagos). Ṣàdẹ̀là would mean Ọbàtálá has arrived into wealth.

Akérédolú (re|mi|mi|re|mi) means he who reduces himself in order to become a king. He who humbles himself to become a king like the title of that play “She Stoops To Conquer” by Oliver Goldsmith.

Adéwuyì (re|mi|re|do) means the crown grows honour, that is, the crown produces honour.

Ọlọ́fà (re|mi|do) means the owner of arrows or the master or lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.

Alókoláàrọ́ (re|mi|re|mi|do|mi) means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aarọ́ is a cooperative system among the Yorùbá whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.

Ọlọ́wẹ̀ (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him any time in his farm or other work

Apara (re|re|re) is short for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.

Ọkọ́ya (re|mi|re) means the hoe has torn into pieces. It is an Àbíkú name. It implies an imploration to the Àbíkú not to die again as the hoe for burial has torn into pieces.
Ọkọ́ṣẹ́ means the hoe has broken, same as Ọkọ́ya.

Pópóọla (mi|mi|re|mi) means the avenue of Honour or nobility. Pópó (mi|mi) means a broad street or avenue, Ọlá means honour or nobility.

Adéṣiyan (re|mi|re|re) means the crown is good.

Adélabú (re|mi|mi) means the crown has passed through the deep (the sea).

Bánmẹ́kẹ́ (mi|re|mi|mi) means hold or sustain the rafter of the house with me. Ẹkẹ (re|re) is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family.

Fáladé (mi|re|mi) means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifá priesthood parent and a royal parent, like the mother of the first Olówu (re|mi|re) who being a princess married his father’s priest.

Ọláníyan (re|mi|mi|re) means nobility has swagger, that is to say noble people have a special way in which they carry themselves.

Adélékè or Délékè (re|mi|mi|do) means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Adé there is not crown but is from the verb dé meaning to come or arrive.

Ọlúwùsì (re|mi|do|do) means kingship has increased.

Adébọ́ṣìn (re|mi|mi|do) means he that came to meet kingship.

Ọṣìnbàjò (re|do|mi|do|do) – Ọṣìn-bọ̀-làjò – means the king has returned from a journey. Ọṣìn (re|do) means king. Bọ̀ means to come back from àjò (do|do) which means a journey.

Aṣáájú or Aṣíwájú (re|re|mi|mi) means the leader of the van. It is the war title of the chief of the unit that fights at the head of the army.
Séríkí derived from the Hausa word for king Sarkin. He is the head of all the junior war chiefs.

Sàrùmí (do|do|mi) is another war title given to the head of the Cavalry, that is the unit of the army that fight with horses or on horseback.

Aláásà (re|mi|mi|do) is a war title that has now become a name. It does not refer to aasa tobacco, but to asà (re|do) the shield. Aláásà means the owner or lord of the shield, that is the shield bearer, perhaps of the king.
Òòṣàdípẹ̀ or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.

Ṣọ́nibárẹ́ (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means be careful in choosing whom you allow to get close to you.

Èésúọlá (do|mi|mi|re|mi) means the pool that is the reservoir of honour or nobility

Bámgbégbìn (mi|re|mi|do) means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Òrìṣàálá/Ọbàtálá deity).

Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a name borne only by Ọ̀yọ́ princes and it means bend or bow in order to become wealthy.

Ọládòyìbó (re|mi|do|do|mi) – Ọlá-da-iyì-bòó – means Honour surrounds him.

Ọlásọpé (re|mi|re|mi) means honour has emerged completely.

Kòtóyẹ́ (do|mi|mi) is short for Kò-tó-yẹ́-sí (do|mi|mi|mi), which means not worthy of being honoured, a name given to a child believed to be an Àbíkú because the Yorùbá believe that such a child if shown any love or regard by being given sweet and affectionate names would go back to his group of bad children but if shown he is despised and of scant regard and is expected by his parents to die anytime, he would stay; because Abikus have a perverse tendency to do just the opposite of what you expect them to do. For that reason, they are given derogatory names like Kòtóyẹ́sí Ajá (dog) etc.

Bámgbóṣé (mi|re|mi|mi) means assist me in carrying the Oṣe, that is Sango’s wand. It is a name given to children born by Ṣàngó worshippers.

Yoruba Leaders’ ForumThere are many Yorùbá names whose meanings are now lost due to the fact that the words forming their roots are no longer in use. For instance, ask the young Master Ọlọ́pàádé the meaning of his name and he will probably tell you that his name means “the policeman has come“. Ask Mr. Ọlọ́paádé, his father, and he would probably tell you it means “the owner of the staff has come“. The two of them would be wrong as Ọlọ́pàádé actually means “the Ọpa (re|re) devotee has come“. The same goes for all other Ọpa names like Ọpatọ́lá, Ọpadọ̀tun etc. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Ọpa Cult otherwise called Awo Ọpa, one of the religious cults or secret societies proscribed by the British in colonial days.

Or imagine another scenario: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to change his name because he believes that the name of the deacon is associated with Ògún, an idol (so-called), without realizing that his own name is also idolatrous in its origin.

Even Professor Wọlé Ṣóyínká in his book “The Man Died” gave the meaning of his surname Ṣóyínká to be “surrounded by wizards“. This is far from being the case. Names like Ṣóyínká, Ṣónékàn, Ṣónúgà etc. do not derive from “Oṣó“(wizard) but rather they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture.

The name Ṣóyínká in full is Òrìṣàokoyínká which became shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and finally to Ṣóyínká. It is the same for all the other “Ṣóó…” names.

If a whole Professor Ṣóyínká, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. It is in order to put these various misconceptions right that I am publishing this little work via this medium.

This list is by no means exhaustive and others inputs are welcome so it can be in writing for generations yet unborn so that the knowledge of the meaning of our names will not die out.
Also, if you want to know the meaning of your Yorùbá name, you are welcome to ask.
Àgbà ò ní tán lórílẹ̀ (the elders’ wise counsel will never be scarce in our midst).

The “Okù” (re|do) names like Okùsànyà, Okùsẹ̀hìnde, Okùsàga etc are not derived from “Òkú” (dò|mí), a dead person. They are derived from “Okù“, the Ijebu deity of wealth which corresponds to “Ajé“, the Ọ̀yọ́ Yorùbá deity of wealth. Thus, Okùsànyà means the deity of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings.

Ọrẹ̀ (re|do)names like Ọ̀rẹ̀sànyà, Ọ̀rẹ̀dípẹ̀ etc. They do not derive from Ọ̀rẹ́, (dò|mí), friend, but from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the child of Ọrẹ̀ to propitiate Ọrẹ̀) comes to mind.

Igbin names like Onígbindé, Igbintádé etc do not derive from ìgbín (do|mi), snail, but rather from Igbin, (re|re), a drum beaten for the Òrìṣàálá or Ọbàtálá worship. The ancestors of people bearing these names were drummers for Òrìṣàálá worshippers.

Ọ̀pẹ̀ (do|do) names like Ọ̀pẹ̀sèyí, Ọ̀pẹ̀tọ́lá etc do not derive from Ọ̀pẹ, (do|re), palm tree, but rather from Ọ̀pẹ̀, (do|do), an Ifá appellation.

Ọnà (re|do) Ọnàsànyà, Ọnàbánjọ: these names are not derived from ọ̀nà (road) but they derive from Ọnà (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin.

Aláàlàdé (re|mi|do|do|mi) does not derive from àlá (do|mi), dream, but derives from Àlà (do|do), white, symbol of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the owner of àlá has come, the Òrìṣàálá devotee has come and not the dreamer has come as many have supposed it means.

Elégbèdé does not derive from egbé (re|mí) – the supposed magical means of teleporting – and is not supposed to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of the records, on the Erelú of Lagos. The name is derived from ègbè (do|do) meaning support. Thus, the name is more properly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will fight or support my cause has come.

Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) does not derive from ìpẹ́ (do|mi) fish scales, but derives from ìpẹ̀ (do|do) – consolation. So, it should not be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the owner of scales has come but rather as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come.

Baba (re|re) and Ọba (re|re) name such Babasànyà, Babafẹ́mi, Ọbadáre, Ọbafẹ́mi, Ọbasanjọ́ do not derive from father or king. They both derive their roots from Ṣọ̀npọ̀nná, the deity of small-pox, which used to be referred to in reverent tone in olden days as Baba so that he would not kill them. If you will recall, in olden times, the marks left on the faces of anyone who recovered from small-pox attack used to be referred to as Ila-Baba, that is father’s marks.

In Chief Olúṣẹ́gun Ọbásanjọ́’s book, My Watch, he gave us an insight into the origin of the names starting with Ọba. Such names are related to Ọbalúaiyé (also calledṢọ̀npọ̀nná), the deity of smallpox. So the Ọba in Ọbasanjọ́, and Ọbafẹ́mi, is derived from Ọbalúaiyé and not from king.

So, Pastor Ọbafẹ́mi, in the hypothetical case mentioned above would do well to remove the log in his own eyes first by changing his own name first before insisting that Deacon Ògúnyẹmí should change his name.

Olókọ̀ (re|mi|do) does not derive from the word ọkọ̀ (re|do) – lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word ọ̀kọ̀ (do|do) – spear, and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.

Adékọ̀gbẹ́ (re|mi|do|mi) does not mean the crown rejects excreta as the word ìgbẹ́ (do|mi) in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn’t be involved in manual labour or farming activities. Adékọ̀gbẹ́ is a name much favoured by the Ìjẹ̀bú, as they are of all Yorùbá tribes a tribe that is more averse to farm work or manual labour than any of the other Yorùbá tribes. They prefer to trade instead.

Adé (re|mi) names like Adébóyè Adébáyọ̀ Adébọ́lá are not derived from Adé (crown) but rather they are derived from the verb dé which means to come. Adébóyè means he who came at a time when chieftaincy has just entered into the family. Adébáyọ̀ means he who comes to meet when a thing of joy has just come into the family and Adébọ́lá means he who comes to meet when wealth has just come into the family.

Apart from the misconstrued names, there are other names whose meanings are now recondite as many people no longer know what the names mean.

Ṣàdáre Ṣàdẹ̀kó, Ṣàdẹ̀là etc, these names derive from the Òrìṣàálá otherwise called Ọbàtálá deity. Ṣàdáre is an hyphenated form of Òrìṣàdáre. The word Orisha whenever used alone invariably refers to Ọbàtálá otherwise called Òrìṣànlá. So, those names are names of people named after the Òrìṣàálá deity. Ṣàdáre then would mean Ọbàtálá has vindicated (me). Ṣàdẹ̀kó would mean that an Ọbàtálá worshipper has arrived at Èkó (Lagos). Ṣàdẹ̀là would mean Ọbàtálá has arrived into wealth.

Akérédolú (re|mi|mi|re|mi) means he who reduces himself in order to become a king. He who humbles himself to become a king like the title of that play “She Stoops To Conquer” by Oliver Goldsmith.

Adéwuyì (re|mi|re|do) means the crown grows honour, that is, the crown produces honour.

Ọlọ́fà (re|mi|do) means the owner of arrows or the master or lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.

Alókoláàrọ́ (re|mi|re|mi|do|mi) means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aarọ́ is a cooperative system among the Yorùbá whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.

Ọlọ́wẹ̀ (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him any time in his farm or other work

Apara (re|re|re) is short for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.

Ọkọ́ya (re|mi|re) means the hoe has torn into pieces. It is an Àbíkú name. It implies an imploration to the Àbíkú not to die again as the hoe for burial has torn into pieces.
Ọkọ́ṣẹ́ means the hoe has broken, same as Ọkọ́ya.

Pópóọla (mi|mi|re|mi) means the avenue of Honour or nobility. Pópó (mi|mi) means a broad street or avenue, Ọlá means honour or nobility.

Adéṣiyan (re|mi|re|re) means the crown is good.

Adélabú (re|mi|mi) means the crown has passed through the deep (the sea).

Bánmẹ́kẹ́ (mi|re|mi|mi) means hold or sustain the rafter of the house with me. Ẹkẹ (re|re) is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family.

Fáladé (mi|re|mi) means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifá priesthood parent and a royal parent, like the mother of the first Olówu (re|mi|re) who being a princess married his father’s priest.

Ọláníyan (re|mi|mi|re) means nobility has swagger, that is to say noble people have a special way in which they carry themselves.

Adélékè or Délékè (re|mi|mi|do) means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Adé there is not crown but is from the verb dé meaning to come or arrive.

Ọlúwùsì (re|mi|do|do) means kingship has increased.

Adébọ́ṣìn (re|mi|mi|do) means he that came to meet kingship.

Ọṣìnbàjò (re|do|mi|do|do) – Ọṣìn-bọ̀-làjò – means the king has returned from a journey. Ọṣìn (re|do) means king. Bọ̀ means to come back from àjò (do|do) which means a journey.

Aṣáájú or Aṣíwájú (re|re|mi|mi) means the leader of the van. It is the war title of the chief of the unit that fights at the head of the army.
Séríkí derived from the Hausa word for king Sarkin. He is the head of all the junior war chiefs.

Sàrùmí (do|do|mi) is another war title given to the head of the Cavalry, that is the unit of the army that fight with horses or on horseback.

Aláásà (re|mi|mi|do) is a war title that has now become a name. It does not refer to aasa tobacco, but to asà (re|do) the shield. Aláásà means the owner or lord of the shield, that is the shield bearer, perhaps of the king.
Òòṣàdípẹ̀ or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.

Ṣọ́nibárẹ́ (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means be careful in choosing whom you allow to get close to you.

Èésúọlá (do|mi|mi|re|mi) means the pool that is the reservoir of honour or nobility

Bámgbégbìn (mi|re|mi|do) means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Òrìṣàálá/Ọbàtálá deity).

Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a name borne only by Ọ̀yọ́ princes and it means bend or bow in order to become wealthy.

Ọládòyìbó (re|mi|do|do|mi) – Ọlá-da-iyì-bòó – means Honour surrounds him.

Ọlásọpé (re|mi|re|mi) means honour has emerged completely.

Kòtóyẹ́ (do|mi|mi) is short for Kò-tó-yẹ́-sí (do|mi|mi|mi), which means not worthy of being honoured, a name given to a child believed to be an Àbíkú because the Yorùbá believe that such a child if shown any love or regard by being given sweet and affectionate names would go back to his group of bad children but if shown he is despised and of scant regard and is expected by his parents to die anytime, he would stay; because Abikus have a perverse tendency to do just the opposite of what you expect them to do. For that reason, they are given derogatory names like Kòtóyẹ́sí Ajá (dog) etc.

Bámgbóṣé (mi|re|mi|mi) means assist me in carrying the Oṣe, that is Sango’s wand. It is a name given to children born by Ṣàngó worshippers.

Copied...Yoruba Leaders’ ForumThere are many Yorùbá names whose meanings are now lost due to the fact that the words forming their roots are no longer in use.

For instance, ask the young Master Ọlọ́pàádé the meaning of his name and he will probably tell you that his name means “the policeman has come“. Ask Mr. Ọlọ́paádé, his father, and he would probably tell you it means “the owner of the staff has come“. The two of them would be wrong as Ọlọ́pàádé actually means “the Ọpa (re|re) devotee has come“. The same goes for all other Ọpa names like Ọpatọ́lá, Ọpadọ̀tun etc. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Ọpa Cult otherwise called Awo Ọpa, one of the religious cults or secret societies proscribed by the British in colonial days.

Or imagine another scenario: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to change his name because he believes that the name of the deacon is associated with Ògún, an idol (so-called), without realizing that his own name is also idolatrous in its origin.

Even Professor Wọlé Ṣóyínká in his book “The Man Died” gave the meaning of his surname Ṣóyínká to be “surrounded by wizards“. This is far from being the case. Names like Ṣóyínká, Ṣónékàn, Ṣónúgà etc. do not derive from “Oṣó“(wizard) but rather they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture.

The name Ṣóyínká in full is Òrìṣàokoyínká which became shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and finally to Ṣóyínká. It is the same for all the other “Ṣóó…” names.

If a whole Professor Ṣóyínká, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. It is in order to put these various misconceptions right that I am publishing this little work via this medium.

This list is by no means exhaustive and others inputs are welcome so it can be in writing for generations yet unborn so that the knowledge of the meaning of our names will not die out.
Also, if you want to know the meaning of your Yorùbá name, you are welcome to ask.
Àgbà ò ní tán lórílẹ̀ (the elders’ wise counsel will never be scarce in our midst).

The “Okù” (re|do) names like Okùsànyà, Okùsẹ̀hìnde, Okùsàga etc are not derived from “Òkú” (dò|mí), a dead person. They are derived from “Okù“, the Ijebu deity of wealth which corresponds to “Ajé“, the Ọ̀yọ́ Yorùbá deity of wealth. Thus, Okùsànyà means the deity of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings.

Ọrẹ̀ (re|do)names like Ọ̀rẹ̀sànyà, Ọ̀rẹ̀dípẹ̀ etc. They do not derive from Ọ̀rẹ́, (dò|mí), friend, but from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the child of Ọrẹ̀ to propitiate Ọrẹ̀) comes to mind.

Igbin names like Onígbindé, Igbintádé etc do not derive from ìgbín (do|mi), snail, but rather from Igbin, (re|re), a drum beaten for the Òrìṣàálá or Ọbàtálá worship. The ancestors of people bearing these names were drummers for Òrìṣàálá worshippers.

Ọ̀pẹ̀ (do|do) names like Ọ̀pẹ̀sèyí, Ọ̀pẹ̀tọ́lá etc do not derive from Ọ̀pẹ, (do|re), palm tree, but rather from Ọ̀pẹ̀, (do|do), an Ifá appellation.

Ọnà (re|do) Ọnàsànyà, Ọnàbánjọ: these names are not derived from ọ̀nà (road) but they derive from Ọnà (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin.

Aláàlàdé (re|mi|do|do|mi) does not derive from àlá (do|mi), dream, but derives from Àlà (do|do), white, symbol of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the owner of àlá has come, the Òrìṣàálá devotee has come and not the dreamer has come as many have supposed it means.

Elégbèdé does not derive from egbé (re|mí) – the supposed magical means of teleporting – and is not supposed to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of the records, on the Erelú of Lagos. The name is derived from ègbè (do|do) meaning support. Thus, the name is more properly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will fight or support my cause has come.

Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) does not derive from ìpẹ́ (do|mi) fish scales, but derives from ìpẹ̀ (do|do) – consolation. So, it should not be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the owner of scales has come but rather as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come.

Baba (re|re) and Ọba (re|re) name such Babasànyà, Babafẹ́mi, Ọbadáre, Ọbafẹ́mi, Ọbasanjọ́ do not derive from father or king. They both derive their roots from Ṣọ̀npọ̀nná, the deity of small-pox, which used to be referred to in reverent tone in olden days as Baba so that he would not kill them. If you will recall, in olden times, the marks left on the faces of anyone who recovered from small-pox attack used to be referred to as Ila-Baba, that is father’s marks.

In Chief Olúṣẹ́gun Ọbásanjọ́’s book, My Watch, he gave us an insight into the origin of the names starting with Ọba. Such names are related to Ọbalúaiyé (also calledṢọ̀npọ̀nná), the deity of smallpox. So the Ọba in Ọbasanjọ́, and Ọbafẹ́mi, is derived from Ọbalúaiyé and not from king.

So, Pastor Ọbafẹ́mi, in the hypothetical case mentioned above would do well to remove the log in his own eyes first by changing his own name first before insisting that Deacon Ògúnyẹmí should change his name.

Olókọ̀ (re|mi|do) does not derive from the word ọkọ̀ (re|do) – lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word ọ̀kọ̀ (do|do) – spear, and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.

Adékọ̀gbẹ́ (re|mi|do|mi) does not mean the crown rejects excreta as the word ìgbẹ́ (do|mi) in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn’t be involved in manual labour or farming activities. Adékọ̀gbẹ́ is a name much favoured by the Ìjẹ̀bú, as they are of all Yorùbá tribes a tribe that is more averse to farm work or manual labour than any of the other Yorùbá tribes. They prefer to trade instead.

Adé (re|mi) names like Adébóyè Adébáyọ̀ Adébọ́lá are not derived from Adé (crown) but rather they are derived from the verb dé which means to come. Adébóyè means he who came at a time when chieftaincy has just entered into the family. Adébáyọ̀ means he who comes to meet when a thing of joy has just come into the family and Adébọ́lá means he who comes to meet when wealth has just come into the family.

Apart from the misconstrued names, there are other names whose meanings are now recondite as many people no longer know what the names mean.

Ṣàdáre Ṣàdẹ̀kó, Ṣàdẹ̀là etc, these names derive from the Òrìṣàálá otherwise called Ọbàtálá deity. Ṣàdáre is an hyphenated form of Òrìṣàdáre. The word Orisha whenever used alone invariably refers to Ọbàtálá otherwise called Òrìṣànlá. So, those names are names of people named after the Òrìṣàálá deity. Ṣàdáre then would mean Ọbàtálá has vindicated (me). Ṣàdẹ̀kó would mean that an Ọbàtálá worshipper has arrived at Èkó (Lagos). Ṣàdẹ̀là would mean Ọbàtálá has arrived into wealth.

Akérédolú (re|mi|mi|re|mi) means he who reduces himself in order to become a king. He who humbles himself to become a king like the title of that play “She Stoops To Conquer” by Oliver Goldsmith.

Adéwuyì (re|mi|re|do) means the crown grows honour, that is, the crown produces honour.

Ọlọ́fà (re|mi|do) means the owner of arrows or the master or lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.

Alókoláàrọ́ (re|mi|re|mi|do|mi) means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aarọ́ is a cooperative system among the Yorùbá whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.

Ọlọ́wẹ̀ (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him any time in his farm or other work

Apara (re|re|re) is short for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.

Ọkọ́ya (re|mi|re) means the hoe has torn into pieces. It is an Àbíkú name. It implies an imploration to the Àbíkú not to die again as the hoe for burial has torn into pieces.
Ọkọ́ṣẹ́ means the hoe has broken, same as Ọkọ́ya.

Pópóọla (mi|mi|re|mi) means the avenue of Honour or nobility. Pópó (mi|mi) means a broad street or avenue, Ọlá means honour or nobility.

Adéṣiyan (re|mi|re|re) means the crown is good.

Adélabú (re|mi|mi) means the crown has passed through the deep (the sea).

Bánmẹ́kẹ́ (mi|re|mi|mi) means hold or sustain the rafter of the house with me. Ẹkẹ (re|re) is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family.

Fáladé (mi|re|mi) means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifá priesthood parent and a royal parent, like the mother of the first Olówu (re|mi|re) who being a princess married his father’s priest.

Ọláníyan (re|mi|mi|re) means nobility has swagger, that is to say noble people have a special way in which they carry themselves.

Adélékè or Délékè (re|mi|mi|do) means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Adé there is not crown but is from the verb dé meaning to come or arrive.

Ọlúwùsì (re|mi|do|do) means kingship has increased.

Adébọ́ṣìn (re|mi|mi|do) means he that came to meet kingship.

Ọṣìnbàjò (re|do|mi|do|do) – Ọṣìn-bọ̀-làjò – means the king has returned from a journey. Ọṣìn (re|do) means king. Bọ̀ means to come back from àjò (do|do) which means a journey.

Aṣáájú or Aṣíwájú (re|re|mi|mi) means the leader of the van. It is the war title of the chief of the unit that fights at the head of the army.
Séríkí derived from the Hausa word for king Sarkin. He is the head of all the junior war chiefs.

Sàrùmí (do|do|mi) is another war title given to the head of the Cavalry, that is the unit of the army that fight with horses or on horseback.

Aláásà (re|mi|mi|do) is a war title that has now become a name. It does not refer to aasa tobacco, but to asà (re|do) the shield. Aláásà means the owner or lord of the shield, that is the shield bearer, perhaps of the king.
Òòṣàdípẹ̀ or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.

Ṣọ́nibárẹ́ (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means be careful in choosing whom you allow to get close to you.

Èésúọlá (do|mi|mi|re|mi) means the pool that is the reservoir of honour or nobility

Bámgbégbìn (mi|re|mi|do) means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Òrìṣàálá/Ọbàtálá deity).

Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a name borne only by Ọ̀yọ́ princes and it means bend or bow in order to become wealthy.

Ọládòyìbó (re|mi|do|do|mi) – Ọlá-da-iyì-bòó – means Honour surrounds him.

Ọlásọpé (re|mi|re|mi) means honour has emerged completely.

Kòtóyẹ́ (do|mi|mi) is short for Kò-tó-yẹ́-sí (do|mi|mi|mi), which means not worthy of being honoured, a name given to a child believed to be an Àbíkú because the Yorùbá believe that such a child if shown any love or regard by being given sweet and affectionate names would go back to his group of bad children but if shown he is despised and of scant regard and is expected by his parents to die anytime, he would stay; because Abikus have a perverse tendency to do just the opposite of what you expect them to do. For that reason, they are given derogatory names like Kòtóyẹ́sí Ajá (dog) etc.

Bámgbóṣé (mi|re|mi|mi) means assist me in carrying the Oṣe, that is Sango’s wand. It is a name given to children born by Ṣàngó worshippers.

Yoruba Leaders’ ForumThere are many Yorùbá names whose meanings are now lost due to the fact that the words forming their roots are no longer in use. For instance, ask the young Master Ọlọ́pàádé the meaning of his name and he will probably tell you that his name means “the policeman has come“. Ask Mr. Ọlọ́paádé, his father, and he would probably tell you it means “the owner of the staff has come“. The two of them would be wrong as Ọlọ́pàádé actually means “the Ọpa (re|re) devotee has come“. The same goes for all other Ọpa names like Ọpatọ́lá, Ọpadọ̀tun etc. Those names show that the ancestors of the bearers of the names were worshippers or devotees of the Ọpa Cult otherwise called Awo Ọpa, one of the religious cults or secret societies proscribed by the British in colonial days.

Or imagine another scenario: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to change his name because he believes that the name of the deacon is associated with Ògún, an idol (so-called), without realizing that his own name is also idolatrous in its origin.

Even Professor Wọlé Ṣóyínká in his book “The Man Died” gave the meaning of his surname Ṣóyínká to be “surrounded by wizards“. This is far from being the case. Names like Ṣóyínká, Ṣónékàn, Ṣónúgà etc. do not derive from “Oṣó“(wizard) but rather they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture.

The name Ṣóyínká in full is Òrìṣàokoyínká which became shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and finally to Ṣóyínká. It is the same for all the other “Ṣóó…” names.

If a whole Professor Ṣóyínká, a master of literature and language can be thus mistaken on the derivation and meaning of his own name, what about we lesser mortals. It is in order to put these various misconceptions right that I am publishing this little work via this medium.

This list is by no means exhaustive and others inputs are welcome so it can be in writing for generations yet unborn so that the knowledge of the meaning of our names will not die out.
Also, if you want to know the meaning of your Yorùbá name, you are welcome to ask.
Àgbà ò ní tán lórílẹ̀ (the elders’ wise counsel will never be scarce in our midst).

The “Okù” (re|do) names like Okùsànyà, Okùsẹ̀hìnde, Okùsàga etc are not derived from “Òkú” (dò|mí), a dead person. They are derived from “Okù“, the Ijebu deity of wealth which corresponds to “Ajé“, the Ọ̀yọ́ Yorùbá deity of wealth. Thus, Okùsànyà means the deity of wealth has rewarded me for my sufferings and not dead person has rewarded me for my sufferings.

Ọrẹ̀ (re|do)names like Ọ̀rẹ̀sànyà, Ọ̀rẹ̀dípẹ̀ etc. They do not derive from Ọ̀rẹ́, (dò|mí), friend, but from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the child of Ọrẹ̀ to propitiate Ọrẹ̀) comes to mind.

Igbin names like Onígbindé, Igbintádé etc do not derive from ìgbín (do|mi), snail, but rather from Igbin, (re|re), a drum beaten for the Òrìṣàálá or Ọbàtálá worship. The ancestors of people bearing these names were drummers for Òrìṣàálá worshippers.

Ọ̀pẹ̀ (do|do) names like Ọ̀pẹ̀sèyí, Ọ̀pẹ̀tọ́lá etc do not derive from Ọ̀pẹ, (do|re), palm tree, but rather from Ọ̀pẹ̀, (do|do), an Ifá appellation.

Ọnà (re|do) Ọnàsànyà, Ọnàbánjọ: these names are not derived from ọ̀nà (road) but they derive from Ọnà (craft). The name bearers of these names would be people who were craftsmen like sculptors etc in their origin.

Aláàlàdé (re|mi|do|do|mi) does not derive from àlá (do|mi), dream, but derives from Àlà (do|do), white, symbol of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the owner of àlá has come, the Òrìṣàálá devotee has come and not the dreamer has come as many have supposed it means.

Elégbèdé does not derive from egbé (re|mí) – the supposed magical means of teleporting – and is not supposed to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of the records, on the Erelú of Lagos. The name is derived from ègbè (do|do) meaning support. Thus, the name is more properly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will fight or support my cause has come.

Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) does not derive from ìpẹ́ (do|mi) fish scales, but derives from ìpẹ̀ (do|do) – consolation. So, it should not be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the owner of scales has come but rather as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come.

Baba (re|re) and Ọba (re|re) name such Babasànyà, Babafẹ́mi, Ọbadáre, Ọbafẹ́mi, Ọbasanjọ́ do not derive from father or king. They both derive their roots from Ṣọ̀npọ̀nná, the deity of small-pox, which used to be referred to in reverent tone in olden days as Baba so that he would not kill them. If you will recall, in olden times, the marks left on the faces of anyone who recovered from small-pox attack used to be referred to as Ila-Baba, that is father’s marks.

In Chief Olúṣẹ́gun Ọbásanjọ́’s book, My Watch, he gave us an insight into the origin of the names starting with Ọba. Such names are related to Ọbalúaiyé (also calledṢọ̀npọ̀nná), the deity of smallpox. So the Ọba in Ọbasanjọ́, and Ọbafẹ́mi, is derived from Ọbalúaiyé and not from king.

So, Pastor Ọbafẹ́mi, in the hypothetical case mentioned above would do well to remove the log in his own eyes first by changing his own name first before insisting that Deacon Ògúnyẹmí should change his name.

Olókọ̀ (re|mi|do) does not derive from the word ọkọ̀ (re|do) – lorry or canoe and it does not mean the owner of a lorry or the owner of canoe, but it derives from the word ọ̀kọ̀ (do|do) – spear, and it means the owner, master or lord of the spear. It is a war title which has become a name. It is the title borne by the group of warriors whose chosen weapons of warfare is the spare.

Adékọ̀gbẹ́ (re|mi|do|mi) does not mean the crown rejects excreta as the word ìgbẹ́ (do|mi) in the name does not mean excreta; rather it means a bush or a light forest. The name means the crown rejects the bush, that is to say a prince shouldn’t be involved in manual labour or farming activities. Adékọ̀gbẹ́ is a name much favoured by the Ìjẹ̀bú, as they are of all Yorùbá tribes a tribe that is more averse to farm work or manual labour than any of the other Yorùbá tribes. They prefer to trade instead.

Adé (re|mi) names like Adébóyè Adébáyọ̀ Adébọ́lá are not derived from Adé (crown) but rather they are derived from the verb dé which means to come. Adébóyè means he who came at a time when chieftaincy has just entered into the family. Adébáyọ̀ means he who comes to meet when a thing of joy has just come into the family and Adébọ́lá means he who comes to meet when wealth has just come into the family.

Apart from the misconstrued names, there are other names whose meanings are now recondite as many people no longer know what the names mean.

Ṣàdáre Ṣàdẹ̀kó, Ṣàdẹ̀là etc, these names derive from the Òrìṣàálá otherwise called Ọbàtálá deity. Ṣàdáre is an hyphenated form of Òrìṣàdáre. The word Orisha whenever used alone invariably refers to Ọbàtálá otherwise called Òrìṣànlá. So, those names are names of people named after the Òrìṣàálá deity. Ṣàdáre then would mean Ọbàtálá has vindicated (me). Ṣàdẹ̀kó would mean that an Ọbàtálá worshipper has arrived at Èkó (Lagos). Ṣàdẹ̀là would mean Ọbàtálá has arrived into wealth.

Akérédolú (re|mi|mi|re|mi) means he who reduces himself in order to become a king. He who humbles himself to become a king like the title of that play “She Stoops To Conquer” by Oliver Goldsmith.

Adéwuyì (re|mi|re|do) means the crown grows honour, that is, the crown produces honour.

Ọlọ́fà (re|mi|do) means the owner of arrows or the master or lord of arrows. It is another war title that has become a name and it is the title given to those whose weapons of war in battle is the bow and arrow, that is archers.

Alókoláàrọ́ (re|mi|re|mi|do|mi) means he who has a large farm and also has a cooperative society to assist him to do the farm work. Aarọ́ is a cooperative system among the Yorùbá whereby the members agree to work jointly in the farm of each member of the group in turn until they have finished the farm-work of all the members.

Ọlọ́wẹ̀ (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is another type of cooperative society whereby the members assist each other to work in the farm of each other. Olowe is thus somebody who has a large number of people at his beck and call whom he can call upon to assist him any time in his farm or other work

Apara (re|re|re) is short for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who sets war at naught. It means literally somebody who gets ready for war as easily as other people get ready for home affairs.

Ọkọ́ya (re|mi|re) means the hoe has torn into pieces. It is an Àbíkú name. It implies an imploration to the Àbíkú not to die again as the hoe for burial has torn into pieces.
Ọkọ́ṣẹ́ means the hoe has broken, same as Ọkọ́ya.

Pópóọla (mi|mi|re|mi) means the avenue of Honour or nobility. Pópó (mi|mi) means a broad street or avenue, Ọlá means honour or nobility.

Adéṣiyan (re|mi|re|re) means the crown is good.

Adélabú (re|mi|mi) means the crown has passed through the deep (the sea).

Bánmẹ́kẹ́ (mi|re|mi|mi) means hold or sustain the rafter of the house with me. Ẹkẹ (re|re) is the underlying structure upon which the leaves used to roof the house was be placed. It served the purpose now served by the rafter as forming the superstructure of the roof. It thus a very important part of the house or family.

Fáladé (mi|re|mi) means the god of divination has intermingled with royalty, probably a name given to a child who was born of an Ifá priesthood parent and a royal parent, like the mother of the first Olówu (re|mi|re) who being a princess married his father’s priest.

Ọláníyan (re|mi|mi|re) means nobility has swagger, that is to say noble people have a special way in which they carry themselves.

Adélékè or Délékè (re|mi|mi|do) means he who comes to become a very important part of the house. Eke (the rafter) being the superstructure of the roof. The Adé there is not crown but is from the verb dé meaning to come or arrive.

Ọlúwùsì (re|mi|do|do) means kingship has increased.

Adébọ́ṣìn (re|mi|mi|do) means he that came to meet kingship.

Ọṣìnbàjò (re|do|mi|do|do) – Ọṣìn-bọ̀-làjò – means the king has returned from a journey. Ọṣìn (re|do) means king. Bọ̀ means to come back from àjò (do|do) which means a journey.

Aṣáájú or Aṣíwájú (re|re|mi|mi) means the leader of the van. It is the war title of the chief of the unit that fights at the head of the army.
Séríkí derived from the Hausa word for king Sarkin. He is the head of all the junior war chiefs.

Sàrùmí (do|do|mi) is another war title given to the head of the Cavalry, that is the unit of the army that fight with horses or on horseback.

Aláásà (re|mi|mi|do) is a war title that has now become a name. It does not refer to aasa tobacco, but to asà (re|do) the shield. Aláásà means the owner or lord of the shield, that is the shield bearer, perhaps of the king.
Òòṣàdípẹ̀ or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born baby) to console by using him to replace a loss recently suffered by the family.

Ṣọ́nibárẹ́ (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means be careful in choosing whom you allow to get close to you.

Èésúọlá (do|mi|mi|re|mi) means the pool that is the reservoir of honour or nobility

Bámgbégbìn (mi|re|mi|do) means assist me to carry the Igbin. It is a name borne by drummers for Orisala worship. (Igbin is the drum beaten in the worship of Òrìṣàálá/Ọbàtálá deity).

Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a name borne only by Ọ̀yọ́ princes and it means bend or bow in order to become wealthy.

Ọládòyìbó (re|mi|do|do|mi) – Ọlá-da-iyì-bòó – means Honour surrounds him.


Please help us share this, using our share botton.
Bookmark Our website https://wap.org.ng


Author: adex3g 1 year
0 526


Please we need your reply to this topic.
Login or Register

Related post!

TOP 10 YORUBA NAMES YOU NEVER GUESSED WERE ARABIC NAMES BY FAROOQ A. KPEROGI, PH.D.
I Have Always Been Fascinated By Yoruba People’s Creative Morphological Domestication Of Arabic Names. There Are Scores Of Yoruba Names That Are Derived From Arabic But Which Are Barely Recognizable To Arabs Or Other African Muslims Because They Have...

Author: adex3gadex3g 2 years
Comment 0 . Views 382
HISTORY OF YORUBA CONT'D
HISTORY OF YORUBA Cont'd

YORUBA VS BENIN I

Why Were The Touch Of Benin Never Found In ìlè-Ifè And Õyõ?

Let Burst Their Bubbles

ASSUMPTION
Let Assume Oduduwa Is From Benin Based On Their...

Author: adex3gadex3g 1 year
Comment 0 . Views 266
ANCIENT YORUBA ENCLAVES IN IGBO SPEAKING DELTA STATE
ÀPILẸ̀KỌ ỌLỌ́JỌ́ LÓRÍ YÌÍ DÁ LÓRÍ "OLÙKÙMI", Ẹ̀YÀ YORÙBÁ KAN NÍ ÌPÍNLẸ̀ DELTA. Ó YẸ LÁTI KÀ Á NÍ ÀKÀYÉ LÁTI LÈ FI ÌMỌ̀ KÚN ÌMỌ̀! ÀRỌ́BÁ BABA ÌTÀN NI.

"ANCIENT YORUBA ENCLAVES IN IGBO SPEAKING DELTA STATE ?

IT'S A FACT NOT...

Author: adex3gadex3g 1 year
Comment 0 . Views 248
KISI OR KISHI
Exploration Of Dual Origin Of A People
As Back As The 12th Century Precisely, 1301 A.D., The Town (Kisi/Kishi) Was Already In Existence. It Began As Different Settlements, Adventurer Camps And Hamlets. The Area That Began As Old Kishi, Since Came...

Author: adex3gadex3g 2 years
Comment 0 . Views 444
IJEBU HISTORY (UNTOLD FACTS)
Ijebu History (Untold Facts)
If The Celebration Of Okun Kpikpa Festival In Warri Signifies The Crossing Over The Red Sea. That Means That At A Period Itshekiris Cross From The Middle East To Africa Via The Red Sea.
Benin Kingdom Was The...

Author: adex3gadex3g 2 years
Comment 0 . Views 365
WHO IS YORUBA BETWEEN ITSEKIRI & BINI IN EDO STATE, NIGERIA?
Who Is Yoruba Between Itsekiri & Bini In Edo State, Nigeria? By Oritsegbemi Akinola

There Has Been Mixed Up As To Know Which Tribe Is Yoruba Between Itsekiri And Bini

If Its About Language, Itsekiri Language Is A Mix Of Ìjẹ̀bú...

Author: adex3gadex3g 1 year
Comment 0 . Views 274
YORUBA NAMES & THEIR FUNNY DIRECT TRANSLATIONS
YORUBA NAMES & THEIR FUNNY DIRECT
TRANSLATIONS

1. Anuoluwapo- Mercy Of God Plenty
2. Odeyemi- Hunter Fit Me
3. Pamilerin- Kill Me Wit Laugh
4. Olamide- My Wealth Don Come
5. Timileyin- Push My Back
Author: adex3gadex3g 1 year
Comment 0 . Views 634
IDO-OSUN IN THE HISTORY OF OFFA
IDO-OSUN IN THE HISTORY OF OFFA
It Was During The Reign Of Oba Okunoye That The War Between Offa And Ilorin Occurred; This Commenced In 1878 And Terminated 1886 A Period Of Nine Years.
Out Of The Nine Years Of The War, Oba Okunoye Reigned...

Author: adex3gadex3g 2 years
Comment 0 . Views 588
HISTORY OF IPERU REMO
Iperu Or Iperu Akesan Bale Oja Is A Town Near The Ibu River In The Ogun State In Southwestern Nigeria. It Is The Most Populous Town In Remo Region Of The Ikenne Local Government Area. The Entire LGA Has An Area Of 137.13 Km² And A Population Of 178,412...

Author: adex3gadex3g 2 years
Comment 0 . Views 1.2K
THE YORUBA ODU IFá IS VERY SIMILAR TO BINARY EQUATIONS AND MODERN DAY COMPUTER PROGRAMMING LANGUAGE
The Yoruba Odu Ifá Is Very Similar To Binary Equations And Modern Day Computer Programming Language. Sadly, Black African Intellectuals Have Not Explored This Correlation To The Fullest. Ifá Is Simply Casting Of Lots, A Practice That Was Used In Both...

Author: adex3gadex3g 1 year
Comment 0 . Views 283
HISTORY OF OWORO&NUPE PEOPLE OF LOKOJA
HISTORY OF OWORO&NUPE PEOPLE OF LOKOJA

Oworo Was Said To Be Founded By Three Persons From Ile Ife Whose Names Were Adeopa/Ajopa, Abah And Ajeto, Though Sources Said Abah And Ajeto MIGHT NOT Be Yoruba Names But Might Be Those On Secondary...

Author: adex3gadex3g 2 years
Comment 0 . Views 379
ETYMOLOGY OF YORUBA NAMES
Yoruba Names Are Much More Than Mere Identification Tags, Much More Than Mere "luggage Labels"; Each Has A Reason (a) For Being Just What It Is; And (b) For Being Given To A Particular Individual. Yoruba Names Embody Circumstances Of Birth, History, Family,...

Author: adex3gadex3g 2 years
Comment 0 . Views 548
HISTORY OF OGORI AND MAGONGO IN KOGI (STORY CONTINUES)
History Of Ogori And Magongo In Kogi
Story Continues

Ogori People See Themselves As A Descendant Of Oduduwa From Ile-Ife Who Had Contact With Many Other Groups In Their Migrations. They Justify This Claim In Many Ways. For Instance,...

Author: adex3gadex3g 1 year
Comment 0 . Views 281
LOST YORUBA NAMES
There Are Many Yorùbá Names Whose Meanings Are Now Lost Due To The Fact That The Words Forming Their Roots Are No Longer In Use.
For Instance, Ask The Young Master Ọlọ́pàádé The Meaning Of His Name And He Will Probably Tell You That His Name Means...

Author: adex3gadex3g 2 years
Comment 0 . Views 545
OONI ORANMIYAN THE FOUNDER, ILE -IFE THE SOURCE OF BENIN EMPIRE
Let Us Start Our Excursion To History With Some Indisputable Records Regarding The Supremacy Of Yoruba And By Extension, Ile-Ife, Over Benin Kingdom. I Quote Thus:
"In 1916, When Aguobasimi Was Installed As Oba Of Benin In Place Of His Father...

Author: adex3gadex3g 2 years
Comment 0 . Views 718

Stories And HistoriesLast 40 Post List

THE UNRIVALED WARRIOR
"Lucian, You Were Uncontactable During Your Seven Years In The Army. Freya Was Involved In A Car Accident And Is Now Paralyzed. She Was Driven Out By The Family. She's Alone And Living A Miserable Life."

Lucian Gray And His Mother Were...read more
Author: adex3gadex3g 4 months
Comment 0 . Views 1.9K
ANDREAS VEROUSIS (1750 - 1797)
From The Seaside Village Of Livanates, Fthiotida In Sterea Ellada, He Was A Greek Klepht And Rebel Of The 18th Century.

Known As The Lion Of Roumeli, Verousis Was Acknowledged And Famous For His Deep Animosity And Hatred For The Ottoman...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 249
THE DANGERS OF TIGHT LACING: THE EFFECTS OF THE CORSET.
The Dangers Of Tight Lacing: The Effects Of The Corset.

Im Not Wearing That I Will Better Spend My Time At The Gym

In The Past Wearing The Most Fashionable Styles Signalled Your Place In Society. Corsets Were An Integral...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 158
DID YOU KNOW VIKING ROLLO IS KING CHARLES ANCESTOR?
One Of The Most Interesting Chapters Of The Vikings Television Series Is The One Where We Witness The Twist Given To The Story Thanks To The Character Of Rollo, Who Here Is Shown As Brother Of King Ragnar Lothbrok. In Reality The Character, Like Many...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 154
LAGERTHA, C. 12TH CENTURY
According To The Ancient Text The Gesta Danorum, Or Deeds Of The Danes By 12th Century Chronicler Saxo Grammaticus, Lagertha Was A Legendary Viking Shieldmaiden. She Was Related To The Norwegian King Siward.

When The King Of Sweden Frø...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 134
THE EMPIRE OF DEATH: FILLING THE CATACOMBS OF PARIS
To Say There Was A Lot Going On In Paris In 1780 Is The Understatement Of The Century, But Besides The Charged Political Atmosphere, There Was One Pungent Issue Affecting Everyone That Couldnt Be Ignored.

In Central Paris, Within Sight...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 146
WHEN VIKING KINGS AND QUEENS RULED MEDIEVAL RUSSIA
For Four Centuries, Vikings Held Sway Over Parts Of Russia, Belarus And Ukraine, With The Greatest Expansion Happening Under Prince Oleg The Prophet.

The Historical People Known As Vikings, Who Hailed From Scandinavia In Northern Europe,...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 130
HOW VIKINGS CATS WERE DIFFERENT TO TODAYS CATS
Clothing Made From Cat Pelts Was Fashionable With Viking Warriors.

We Know The Ancient Egyptians Loved Cats, But What About The Vikings?

Recent Genetic Research Has Shown That These Seafaring Nordic Explorers Brought Domesticated...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 126
6 SURPRISING DISCOVERIES FROM MEDIEVAL TIMES
The Middle Ages Have Yielded A Series Of Amazing Archaeological Discoveries, From Medieval Swords To Buried Castle Remains To Evidence Of Zombie Fears.

The Middle Ages, Which Started Around The Time Of The Fall Of The Roman Empire In The...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 143
A BRIEF HISTORY OF BLOODLETTING
As Researchers Announce That Bloodletting Might Have Some Benefits After All, Find Out More About This Ancient Treatments Long History.

Several Thousand Years Ago, Whether You Were An Egyptian With Migraines Or A Feverish Greek, Chances...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 139
WHY WAS JOAN OF ARC BURNED AT THE STAKE?
The French Heroine And Saint Was Labeled A Heretic, Fraud, Sorceress And Cross-dresser.

The English Claimed Many Offenses Against Joan Of Arc. But When They Burned Her At The Stake In Rouen, France On May 30, 1431, They Not Only Immortalized...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 142
WEDDING OF ARTHUR TUDOR & KATHARINE OF ARAGON
"Bring Me A Cup Of Ale, For I Have Been This Night, In The Midst Of Spain.
- Arthur Tudor.

.
On Sunday 14th November 1501, The Wedding Of Prince Arthur, And Princess Katharine Of Aragon Was Held, In...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 115
HENRY VIII SECRETLY MARRIES ANNE BOLEYN
It Is Known For Certain, That Henry And Anne Exchanged Vows On 25th January 1533 In The Private Chapel At Whitehall Palace.

This Secret Ceremony Took Place Before The Sun Had Even Risen, And There Were Just A Handful Of Witnesses To The...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 131
BIRTH OF CLAUDE MONET
Claude Monet Was Born On 14th November 1840, In Paris.
He Was The Second Son Of Claude Adolphe Monet, And Louise Justine Aubrée Monet.

On 1st April 1851, He Entered Le Havre Secondary School Of The Arts.
He Was A Talented...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 150
DEATH OF NELL GWYN ~ MISTRESS OF CHARLES II
Eleanor 'Nell' Gwynn (or Gwyn Or Gwynne) Was A London Orange Seller Turned Actress, Who Captured The Heart Of A King....

Nell's Birthplace Is Disputed, Some Claim She Was Born In Hereford, Some Say She Sprang To Life In Coal Yard Alley,...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 147
DEATH OF LOUISE DE KéROUAILLE, ANOTHER MISTRESS TO CHARLES II
Louise De Kérouaille Was Born On 5th September 1649, Into The Ancient And Noble, But Somewhat Impoverished, Kérouaille Family.

The Young Louises Time Was Divided Between Her Schooling At A Convent, And Living At Her Parents Estate In Brittany...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 152
THE VAMPIRE OF ALNWICK CASTLE, NORTHUMBERLAND UK
Northumberland Is A Place That Is Renowned For Its Rich Medieval Heritage, And Its Array Of Impressive Castles Have Withstood The Test Of Time.

Among These Historic Gems, Is Alnwick Castle, With A Legacy Spanning Over 900 Years.
read more
Author: adex3gadex3g 3 months
Comment 0 . Views 155
ARCHAEOLOGISTS DISCOVER GOLDEN SECRET, INSIDE THE MOUTH OF A 17TH CENTURY SOCIALITE
Scientists Have Discovered The Long-buried Secret Of A 17th-century French Aristocrat, 400 Years After Her Death:
She Was Using Gold Wire To Keep Her Teeth From Falling Out!

Anne D'Alegre, Was A Hugeuenot Protestant, Who In The...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 122
YOUNG BOOKER T. WASHINGTONS REMARKABLE LIFE STORY FROM SLAVERY IN VIRGINIA TO A PALACE TEA WITH QUEEN VICTORIA BEGINS IN MALDEN.
Young Booker T. Washingtons Remarkable Life Story From Slavery In Virginia To A Palace Tea With Queen Victoria Begins In Malden.

Booker And His Relatives Would Finally Become A Family There In Freedom. They Were Self-reliant, Hard Working...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 70
RAYMOND L. JOHNSON SR. (1922-2011)
Attorney, Civil Rights Activist, And Medical Expert Raymond L. Johnson Sr. Was Born In Providence, Rhode Island, On July 31, 1922 To Jacob And Lelia Johnson. After Graduating From High School, Johnson Attended Howard University In Washington, D.C. When...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 92
THE MARRIAGE OF HENRY VIII AND ANNE BOLEYN
One Of The Most Important Weddings In History May Have Taken Place On November 14,1532. King Henry VIII Defied The World In Order To Marry The Young Woman He Was In Love With, Having Created The Anglican Church And In The Process Destroying England's...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 112
KATHARINE OF ARAGON MARRIES ARTHUR TUDOR
A Quarter Of A Century Later, Henry VIII Would Choose This Date For His Wedding To Anne Boleyn. There Was A Pointed Significance To This Date. It Was Also The Day His First Wife, Katharine Of Aragon, Had Wed His Brother Back In 1501. By Choosing This...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 120
THE DESTRUCTION OF DR. EZEKIEL IZUOGU'S IZUOGU Z-600 DREAM BY THE NIGERIAN GOVERNMENT
The Dreams Of Dr. Ezekiel Izuogu Were Crushed By The Nigerian Government's Policy Of Hate Syndrome. In 1997, Dr. Izuogu, A Brilliant Igbo Electrical Engineer And Lecturer At The Federal Polytechnic Nekede, Designed And Developed The Izuogu Z-600, The...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 134
RELIGION: A CRITICAL LOOK (PART SIX) ~ FAITH AND REASON
Three Propositions To Help You Understand Faith And Reason.

1. Where Reason Is Able To Reach, Faith Strictly Speaking Is Not Needed.

2. Whatever Faith Can Grasp Should Be Opened To The Interrogation Of Reason.
read more
Author: adex3gadex3g 3 months
Comment 0 . Views 112
WHAT CONSTITUTE A MIRACLE?
At Least We Do Not Have Doubt On The Origin Of The Word Miracle. It Has Its Root From Latin "miraculum" Meaning Object Of Wonder, And "mirari" Meaning 'to Wonder'. But What We Are Not So Clear About Is: What Qualifies As An Object Of Wonder?
read more
Author: adex3gadex3g 3 months
Comment 0 . Views 107
GENERAL CONRAD NWAWO (1922-2016)
General Conrad Dibia Nwawo From All Accounts Was A Soldiers Soldier. Accounts Of His Numerous Exploits As Part Of The United Nations Peacekeeping Forces In Katanga, Congo, Led By General Johnson Aguiyi-Ironsi Are Legendary.

His Exploits...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 83
BRIEF HISTORY OF THE MAFA, ALSO CALLED MAFAHAY
The Mafa, Also Called Mafahay, Is An Ethnic Group Localized In Northern Cameroon, Northern Nigeria And Also Scattered In Other Countries Like Mali, Chad, Sudan, Burkina Faso And Sierra Leone.

The Mafahay, A Mafa Tribe, Migrated From Roua...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 113
THE BURIAL OF JANE SEYMOUR
Jane Seymour, Third Wife Of King Henry VIII, Went Into Confinement In September 1537.

At Two O'clock In The Morning Of 12th October 1537, At Hampton Court Palace, Jane Finally Gave Birth To Henry's Coveted Male Heir.
The Future King...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 129
LADY MARY SCUDAMORE
Mary Was The Daughter Of Sir John Shelton Of Shelton Hall, Norfolk And His Wife, Margaret Parker.

In The Reign Of Henry VIII, Mary's Grandparents, Sir John And Anne Shelton, Were Entrusted With The Custody Of The Future Queens Mary I And...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 93
HAROLD AMOS (1918-2003)
The First African American To Chair A Department Of The Harvard Medical School, Dr. Harold Amos Was An Esteemed Teacher, Researcher, And Mentor At The Institution For More Than Four Decades. Amos Dedicated Much Of His Career To Supporting The Advancement...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 96
NIKOLAOS KRIEZOTIS (1785 - 1853)
From Evia, He Was A Revolutionary And Fighter During The Greek Revolution Of 1821 And Later, A Politician.

Son Of A Shepherd, He Became One Himself, Later Finding Work In Kotyaeion, In Asia Minor. While There, Prior To The Break Out Of...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 75
LOUKAS KOKKINOS (1878 - 1913)
From The Village Of Megaro, West Of Grevena In Macedonia, He Was A Macedonian Fighter During The Macedonian Struggle (1904-08) And The Balkan Wars (1912-13).

Kokkinos Was A Wanted Man By The Ottoman Authorities Of Occupied Macedonia, As...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 93
DEATH OF KING CNUT
Cnut Was The Son Of Sweyn Forkbeard ~ King Of Denmark And Polish Princess Witosawa, Daughter Of Mieszko I Of Poland.
The Exact Date Of Cnut's Birth Is Unknown, But Its Thought To Be In 990 AD.

Cnut Was The Product Of A Long Line...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 120
HYPATIA: THE GREEK PHILOSOPHER SKINNED ALIVE WITH SEASHELLS
Knowledge Can Be A Wonderful Thing, But In The Case Of The Ancient Philosopher And Mathematician Hypatia Of Alexandria, It Also Lead To Her Doom.

Hypatia Was One Of The Most Important Intellectuals Of Byzantine Empire In The 4th Century,...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 98
GABRIEL DE LORGES, COMTE DE MONTGOMERY
Gabriel Was A Hero, Rebel And Killer Of A King.
Not All Of This Was By Choice.

Gabriel Was The Son Of Jacques, Duke Of Montgomery, A Scottish Nobleman With A Sound Career Supporting The Kings Of France.

Gabriels...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 91
THE FAIRY LEGEND OF CHâTEAU DE GRATOT
There Are Many Potential Problems To Think About, When Taking A Fairy For Your Wife.

Bernard The Lord Of Argouges Ignored Them All That Fine Summer Day, When He Spotted A Young Lady About To Take A Swim In A Refreshing Forest Pool.read more
Author: adex3gadex3g 3 months
Comment 0 . Views 116
MARY QUEEN OF SCOTS - HERE SOME FACTS ABOUT HER EXECUTION. GRUESOME ONES .
Mary Queen Of Scots - Here Some Facts About Her Execution. Gruesome Ones .

1. Mary Didn't Know She Was Going To Die Until The Night Before. She Spent All Night Writing Letters And Praying But Truth Be Told , There Was Hammering For Building...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 109
BIRTH OF KING EDWARD III OF ENGLAND
Edward Was Born On 13th November 1312, At Windsor.
He Was Described In A Contemporary Prophecy As "the Boar That Would Come Out Of Windsor".
Edward Was The Son Of Edward II And Isabella Of France.
The Reign Of His Father, Edward II,...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 84
DEATH OF MALCOLM III OF SCOTLAND
Malcolm III, Otherwise Known As Malcolm Canmore (or Big Head As It Translates From Gaelic), Has Been Referred To As The Founding Father Of Modern Scotland.

In Truth, What Malcolm Did Achieve Was A Lineage That Included The Kings Who Would...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 114
DEATH OF MARFA VASILIEVNA SOBAKINA
Marfa Was The Third Wife Of Ivan The Terrible, And The Third Tasrita Of Russia.

After The Death Of His First And Second Wives, Anastasia And Maria, Ivan Was Looking For A New Bride.

Marfa Was Born In 1552, The Daughter Of...read more
Author: adex3gadex3g 3 months
Comment 0 . Views 120
There are currently 0 users view this page
0 Members || 0 Guests
WEBSITE REVIEWS, SELLING AND GOOGLE ADSENSE HELPS(0) INSURANCE INVESTMENT PLANS(29) CRYPTOCURRENCY INVESTMENT(92) FORUM FRANçAIS(16) ENTERTAINMENT(1.3K) CAREER(9) SCIENCE(8) MUSIC(4) SPORTS(41) RELIGION(107) FOOD AND HEALTH(1.1K) EDUCATION(1.6K) RELATIONSHIP(179) TECHNOLOGY(189) FINANCE(389) MUSIC(43) SITE INFORMATION(4) BABA IJEBU LOTTO AND RESULTS(3.8K) PHONES(67) COMPUTERS(22) WEB &APPS PROGRAMMING(32) JOBS & VACANCIES(14) QUESTIONS & ANSWERS(18) WEBMASTERS(292) FOOTBALL NEWS(595) ANIMALS(74) STORIES AND HISTORIES(5.7K) CRIME(1.5K) POLITICS(3.8K) JOKES(55) CULTURE(115)