YORUBA NAMES WITH LOST MEANING…..

Or think about one other state of affairs: Pastor Ọbáfẹ́mi (re|mi|mi|re), the pastor of a Pentecostal church, is asking Deacon Ògúnyẹmí to vary his identify as a result of he believes that the identify of the deacon is related to Ògún, an idol (so-called), with out realizing that his personal identify can be idolatrous in its origin.

Even Professor Wọlé Ṣóyínká in his ebook “The Man Died” gave the that means of his surname Ṣóyínká to be “surrounded by wizards“. That is removed from being the case. Names like Soyinka, Sonuga and so on. don’t derive from “Oṣó“(wizard) however slightly they derive from Òrìṣà-Oko, the Yorùbá deity of agriculture.
The identify Ṣóyínká in full is Òrìṣàokoyínká which grew to become shortened by a gradual declension to Ṣóókóyínká, Ṣóyímiká and eventually to Ṣóyínká. It’s the similar for all the opposite “Ṣóó…” names.

If a complete Professor Ṣóyínká, a grasp of literature and language will be thus mistaken on the derivation and that means of his personal identify, what about we lesser mortals. It’s as a way to put these varied misconceptions proper that I’m publishing this little work by way of this medium.

This checklist is on no account exhaustive and others inputs are welcome so it may be in writing for generations but unborn in order that the information of the that means of our names is not going to die out.
Additionally, if you wish to know the that means of your Yorùbá identify, you’re welcome to ask.
Àgbà ò ní tán lórílẹ̀ (the elders’ sensible counsel won’t ever be scarce in our midst).

The “Okù” (re|do) names like Okusanya, Okusaga and so on should not derived from “Òkú” (dò|mí), a lifeless particular person. They’re 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 never lifeless particular person has rewarded me for my sufferings.

Ọrẹ̀ (re|do)names like Oresanya. They don’t derive from Ọ̀rẹ́, (dò|mí), buddy, however from Ọrẹ̀, (re|do), a deity. A phrase like “A kìí ọmọ Ọrẹ̀ bọ Ọrẹ̀” (you don’t use the kid of Ọrẹ̀ to propitiate Ọrẹ̀) involves thoughts.

Igbin names like Onigbinde and so on don’t derive from ìgbín (do|mi), snail, however slightly from Igbin, (re|re), a drum overwhelmed for the Òrìṣàálá or Ọbàtálá worship. The ancestors of individuals bearing these names have been drummers for Òrìṣàálá worshippers.

Ọ̀pẹ̀ (do|do) names like Opetola don’t derive from Ọ̀pẹ, (do|re), palm tree, however slightly from Ọ̀pẹ̀, (do|do), an Ifá appellation.

Ọnà (re|do) Onasanya; these names should not derived from ọ̀nà (highway) however they derive from Ọnà (craft). The identify bearers of those names can be individuals who have been craftsmen like sculptors and so on of their origin.

Alalade (re|mi|do|do|mi) doesn’t derive from àlá (do|mi), dream, however derives from Àlà (do|do), white, image of purity – the insignia of the Òrìṣàálá or Ọbàtálá deity and it means the proprietor of àlá has come, the Òrìṣàálá devotee has come and never the dreamer has come as many have supposed it means.

Elégbèdé doesn’t derive from egbé (re|mí) – the supposed magical technique of teleporting – and isn’t speculated to be pronounced as Elégbédé (re|mi|mi|mi) as Sunny Ade sang it in one of many data, on the Erelú of Lagos. The identify is derived from ègbè (do|do) that means help. Thus, the identify is extra correctly pronounced as Elégbèédé (re|mi|do|mi|mi) – the defender, the one who will struggle or help my trigger has come.

Onipede (re|mi|do|mi|mi) doesn’t derive from ìpẹ́ (do|mi) fish scales, however derives from ìpẹ̀ (do|do) – comfort. So, it shouldn’t be pronounced as Onípẹ̀dẹ́ (re|mi|do|mi) the proprietor of scales has come however slightly as Onípẹ̀ẹ́dẹ́ (re|mi|do|mi|mi) – the consoler has come.

Baba (re|re) and Ọba (re|re) identify such Babasanmi, Babafemi Obasanjo don’t derive from father or king. They each derive their roots from Ṣọ̀npọ̀nná, the deity of small-pox, which was once referred to in reverent tone in olden days as Baba in order that he wouldn’t kill them. If you’ll recall, in olden instances, the marks left on the faces of anybody who recovered from small-pox assault was once known as Ila-Baba, that’s father’s marks.

In Chief Olúṣẹ́gun Ọbásanjọ́’s ebook, My Watch, he gave us an perception into the origin of the names beginning with Ọba. Such names are associated to Ọbalúaiyé (additionally calledṢọ̀npọ̀nná), the deity of smallpox. So the Ọba in Ọbasanjọ́, and Ọbafẹ́mi, is derived from Ọbalúaiyé and never from king.
So, Pastor Ọbafẹ́mi, within the hypothetical case talked about above would do nicely to take away the log in his personal eyes first by altering his personal identify first earlier than insisting that Deacon Ògúnyẹmí ought to change his identify.

Oloko (re|mi|do) doesn’t derive from the phrase ọkọ̀ (re|do) – lorry or canoe and it doesn’t imply the proprietor of a lorry or the proprietor of canoe, nevertheless it derives from the phrase ọ̀kọ̀ (do|do) – spear, and it means the proprietor, grasp or lord of the spear. It’s a struggle title which has develop into a reputation. It’s the title borne by the group of warriors whose chosen weapons of warfare is the spare.

Adekogbe (re|mi|do|mi) doesn’t imply the crown rejects excreta because the phrase ìgbẹ́ (do|mi) within the identify doesn’t imply excreta; slightly it means a bush or a light-weight forest. The identify means the crown rejects the bush, that’s to say a prince shouldn’t be concerned in handbook labour or farming actions. Adékọ̀gbẹ́ is a reputation a lot favoured by the Ìjẹ̀bú, as they’re of all Yorùbá tribes a tribe that’s extra averse to farm work or handbook labour than any of the opposite Yorùbá tribes. They like to commerce as a substitute.

Adé (re|mi) names like Adeboye Adebayo, Adebola should not derived from Adé (crown) however slightly they’re derived from the verb dé which implies to come back. Adébóyè means he who got here at a time when chieftaincy has simply entered into the household. Adébáyọ̀ means he who comes to satisfy when a factor of pleasure has simply come into the household and Adébọ́lá means he who comes to satisfy when wealth has simply come into the household.

Aside from the misconstrued names, there are different names whose meanings at the moment are recondite as many individuals now not know what the names imply.
Sadare, Sadela and so on, these names derive from the Òrìṣàálá in any other case referred to as Ọbàtálá deity. Ṣàdáre is an hyphenated type of Òrìṣàdáre. The phrase Orisha each time used alone invariably refers to Ọbàtálá in any other case referred to as Òrìṣànlá. So, these names are names of individuals named after the Òrìṣàálá deity. Ṣàdáre then would imply Ọbàtálá has vindicated (me). Ṣàdẹ̀kó would imply that an Ọbàtálá worshipper has arrived at Èkó (Lagos). Ṣàdẹ̀là would imply Ọbàtálá has arrived into wealth.

Akeredolu (re|mi|mi|re|mi) means he who reduces himself as a way to develop into a king. He who humbles himself to develop into a king just like the title of that play “She Stoops To Conquer” by Oliver Goldsmith.
Adewuyiì (re|mi|re|do) means the crown grows honour, that’s, the crown produces honour.

Olofa (re|mi|do) means the proprietor of arrows or the grasp or lord of arrows. It’s one other struggle title that has develop into a reputation and it’s the title given to these whose weapons of struggle in battle is the bow and arrow, that’s archers.

Alokolaro (re|mi|re|mi|do|mi) means he who has a big farm and likewise has a cooperative society to help him to do the farm work. Aarọ́ is a cooperative system among the many Yorùbá whereby the members conform to work collectively within the farm of every member of the group in flip till they’ve completed the farm-work of all of the members.

Olowe (re|mi|do) means he who has an ọ̀wẹ̀ (do|do) cooperative group. Ọ̀wẹ̀ is one other sort of cooperative society whereby the members help one another to work within the farm of one another. Olowe is thus anyone who has numerous individuals at his beck and name whom he can name upon to help him any time in his farm or different work

Apara (re|re|re) is brief for Apara-ogun-bí–ẹní-palé (re|re|re|re|re|mi|re|mi|re|mi) implies he who units struggle at naught. It means actually anyone who will get prepared for struggle as simply as different individuals prepare for house affairs.

Okoya (re|mi|re) means the hoe has torn into items. It’s an Àbíkú identify. It implies an imploration to the Àbíkú to not die once more because the hoe for burial has torn into items.

Ọkọ́ṣẹ́ means the hoe has damaged, similar as Ọkọ́ya.

Popoola (mi|mi|re|mi) means the avenue of Honour or the Aristocracy. Pópó (mi|mi) means a broad road or avenue, Ọlá means honour or the Aristocracy.

Adesiyan (re|mi|re|re) means the crown is sweet.

Adelabu (re|mi|mi) means the crown has handed by means of the deep (the ocean).

Banmeke (mi|re|mi|mi) means maintain or maintain the rafter of the home with me. Ẹkẹ (re|re) is the underlying construction upon which the leaves used to roof the home was be positioned. It served the aim now served by the rafter as forming the superstructure of the roof. It thus a vital a part of the home or household.

Falade (mi|re|mi) means the god of divination has intermingled with royalty, most likely a reputation given to a toddler who was born of an Ifá priesthood mother or father and a royal mother or father, just like the mom of the primary

Olowu (re|mi|re) who being a princess married his father’s priest.

Oláníyan (re|mi|mi|re) means the Aristocracy has swagger, that’s to say noble individuals have a particular method through which they carry themselves.

Adeleke or Délékè (re|mi|mi|do) means he who involves develop into a vital a part of the home. Eke (the rafter) being the superstructure of the roof. The Adé there’s not crown however is from the verb dé that means to come back or arrive.

Oluwusi (re|mi|do|do) means kingship has elevated.
Adebosin (re|mi|mi|do) means he that got here to satisfy kingship.
Osinbajo (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 again from àjò (do|do) which implies a journey.

Asaju or Aṣíwájú (re|re|mi|mi) means the chief of the van. It’s the struggle title of the chief of the unit that fights on the head of the military.
Seriki derived from the Hausa phrase for king Sarkin. He’s the pinnacle of all of the junior struggle chiefs.

Sarumi (do|do|mi) is one other struggle title given to the pinnacle of the Cavalry, that’s the unit of the military that struggle with horses or on horseback.
Aláásà (re|mi|mi|do) is a struggle title that has now develop into a reputation. It doesn’t consult with aasa tobacco, however to asà (re|do) the defend. Aláásà means the proprietor or lord of the defend, that’s the defend bearer, maybe of the king.

Sadipe or. Òrìṣàdípẹ̀. The deity (Obatala) has used this one (the newly born child) to console by utilizing him to interchange a loss just lately suffered by the household.

Sonibare (mi|re|mi|mi) – Ṣọ́-ẹni-tí–ò-nbá-ṣe-ọ̀rẹ́ – means watch out in selecting whom you permit to get near you.

Eesuola (do|mi|mi|re|mi) means the pool that’s the reservoir of honour or the Aristocracy.

Bangbegbin (mi|re|mi|do) means help me to hold the Igbin. It’s a identify borne by drummers for Orisala worship. (Igbin is the drum overwhelmed within the worship of Òrìṣàálá/Ọbàtálá deity).

Tẹ̀là (Tẹ̀llà) (do|do) – Tẹ̀ẹ́-kó-là (do|mi|mi|do) – is a reputation borne solely by Ọ̀yọ́ princes and it means bend or bow as a way to develop into rich.

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

Olasope (re|mi|re|mi) means honour has emerged fully.

Kotoye (do|mi|mi) is brief for Kò-tó-yẹ́-sí (do|mi|mi|mi), which implies unfit of being honoured, a reputation given to a toddler believed to be an Àbíkú as a result of the Yorùbá consider that such a toddler if proven any love or regard by being given candy and affectionate names would return to his group of dangerous kids but when proven he’s despised and of scant regard and is predicted by his mother and father to die anytime, he would keep; as a result of Abikus have a perverse tendency to just do the alternative of what you anticipate them to do. For that motive, they’re given derogatory names like Kòtóyẹ́sí Ajá (canine) and so on.
Bamgbose (mi|re|mi|mi) means help me in carrying the Oṣe, that’s Sango’s wand. It’s a identify given to kids born by Ṣàngó

From Whatsapp circulation