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Yorùbá Ifá-Òrìṣà
16 Precepts of holy Odu Ika Fun
Consejo Cultural Yorùbá de Canada offers divination, ceremonial and educati
Consejo Cultural Yorùbá de Canada offers divination, ceremonial and educati
1) They, the 16 eldest priests of Ifá went to Ife to ask for long life, will we live a long life as I declare olodumare? It was his question to Ifá. They warned not to call esuru (type of yam) esuru. Not to call one thing for another.
2) They warned the elders not to call the esu \ ru \ (types of sacred accounts) the ileke. Not to do rites of which they do not have basic knowledge, they do not know how to differentiate.
3) They warned them to the parrot (odide) not to call it a bat (oode). Not to mislead people, not to lead people on the wrong path or to confuse people.
4) They warned not to call iroko leaves by oriro. Not to deceive people.
5) They warned against trying to swim when you do not know how to swim. Not passing yourself off as being wise when you are not.
6) They warned to be humble and not be self-centered.
7) They warned that you do not enter the house of an oba/king/chief with bad intentions-Do not be false or act under false pretence.
8) They warned not to use the feathers of the parrot to clean their bottom. Not to break the ewo or taboos, not to misuse the Ifá texts.
9) They warned not to defecate in the epo (palm oil), it means to keep the food given to Ifá as well as all the alters, pure and clean, as well as all the tools or instruments of Ifá clean
10) They warned that they should not urinate inside Afo (the factory where the po is made). Not to profane or alter the rituals.
11) They warned that they should never remove the cane from a blind person. Always respect those who are weaker, respect others' and treat those people with respect.
12) They warned that they should not remove the cane to an old man. We should respect the elderly, the elders of this religion and always respect the seniority and hierarchy within the religion.
13) They warned that they should never sleep with the wife of an ogboni. Respect and fulfill your oaths.
14) They warned that they should never sleep with the wife of a friend. Not to betray
15) They warned not to be a gossip. Not to reveal the secrets.
16) They warned that they should not sleep with the wife of a Babalawo. Behave with honor and respect.
When the elders arrived on the earth they began to do everything that was forbidden
They began to die one after another and shouted and accused Orunmila of murder.
Orunmila said he was not the one killing them
Orunmila told them that the elders were dying because they did not respect the Ifá commandments and that;
THE ABILITY TO ACT WITH HONOR AND OBEY THE COMMANDMENTS OF IFÁ IS YOUR OWN RESPONSIBILITY
Consejo Cultural Yorùbá de Canada offers divination, ceremonial and educati
Consejo Cultural Yorùbá de Canada offers divination, ceremonial and educati
Consejo Cultural Yorùbá de Canada offers divination, ceremonial and educati
Ifá is an indigenous spiritual belief and divination system originating from West Africa, specifically the holy city of Ile Ife in the province of Osogbo, in what is modern day Nigeria and is based on the spiritual corpus known as the Odu Ifá consisting of 256 Odu (signs).
The Ifá divination system, an orale traditional for thousands of years later in the 18th,19th and 20th centuries codified in texts is practiced among Yorùbá communities and by the African diaspora in the Americas and the Caribbean. In contrast to other forms of divination in the region that employ spirit mediumship, Ifá divination does not rely on a person having oracular powers but rather on a system of signs that are interpreted by a diviner, the Ifa priest or babalawo, literally “father of the secrets”. The Ifá divination system is applied whenever an important individual or collective decision has to be made. The Ifa literary corpus, called odu, consists of 256 parts subdivided into verses called ese, whose exact number is unknown as they are constantly increasing (there are around 800 ese per odu). Each of the 256 odu has its specific divination signature, which is determined by the babalawo using sacred palm-nuts and a divination chain. The ese, considered the most important part of Ifa divination, are chanted by the priests in poetic language. The ese reflect Yoruba history, language, beliefs, cosmovision and contemporary social issues. The knowledge of Ifa has been preserved within Yoruba communities and transmitted among Ifa priests. Under the influence of colonial rule and religious pressures, traditional beliefs and practices were discriminated against.The Ifá priests maintain the tradition, transmit their complex knowledge and train future practitioners.
Òrúnmìlà is the divinity of Wisdom, Eleri Ipin (witness of destiny), Ibekeji Olodumare (Second only to Creator). Babalawos use either the divining chain known as Opele, or the sacred palm or kola nuts called Ikin, on the wooden divination tray called Opon Ifá.
Òrìṣà ODÙ ... THE BIGGEST SECRET OF A BABALAWO.
It is a feminine deity, considered the first ANCESTRAL MOTHER, ÌYÁMI, or also, ARÚGBÓ-ÌYÁ, the first woman who came to the world from Orun (the sky) ... According to an ìtan-Ifá (important story of Ifa), In the beginning of time, Ògún and Obàrìsà came to the world, each one bringing their instruments and weapons to defend themselves, however ODÙ did not bring weapons, she only had a pumpkin with a bird inside and was the only woman among them, so she went to complain to Olódùmarè. He told her that her weapon and power were in the mystery of the bird enclosed in the pumpkin and that with that bird she would have extraordinary powers, that whatever she ordered him to do, he would do it (good or bad).
Because of this ODÙ was also called ELÉYE (owner of the bird) and the intrinsic power inside her pumpkin is known as IGBÁ'DÙ ... ODÙ would also become the first ÀJÉ (female sorceress) ... the authentic IYAMI OSORONGA ... (according to Otura- Rera, from the traditional Ifá corpus Iwá Odu Mimo).
Odù later created the GELEDE society with a tendency to show female superiority.
The Òrìṣàs
Consejo Cultural Yorùbá de Canada offers divination, ceremonial and educati
The Òrìṣàs
An Òrìṣà in the Yoruba language, and orichá or orixá in many parts of the diaspora, is a spirit who reflects one of the subordinate manifestations of the supreme divinity (Olodumare, Olorun, Olofi) in Yorùbá Ifá- Òrìṣà . The Òrìṣà are said to have previously existed in the spirit world (òrun) as Irunmole or as human beings here on Earth (ayé). Others are said to be humans who are recognized as deities upon their deaths due to extraordinary feats.
Some of the Male Àwọn Òrìṣà:
- Èṣù - trickster, messenger, enforcer, owner of divine Ase and Òrìṣà of crossroads, duality and beginnings.
- Aganjú - Orisha of the desert,wilderness, Volcanoes and rivers
- Obalúayé/Babalúayé/Sopona/Sakpata/Asojuano - Orisha of the Earth and strongly associated with infectious disease and healing
- Erinlẹ̀ - Orisha of medicine, healing, and comfort, physician to the Òrìṣà.
- Ibeji - twin Òrìṣà of vitality and youth
- Ọbàtálá - sculptor of human bodies from clay; Òrìṣà of light, spiritual purity, and moral uprightness
- Oduduwa - Progenitor of the Orisha of Human race/Yorùbá
- Ògún - Orisha who presides over iron, fire, hunting, politics and war
- ÒrìṣàOko - Orisha of agriculture
- Osanyin - Orisha of the forest, nature and all vegetation. No Òrìṣà ceremony can be performed without his medicinal plants.
- Oṣùmàrè - divine rainbow serpent associated with creation and procreation
- Ọ̀ṣọ́ọ̀sì - Òrìṣà of the hunt, forest and sorcerer.
- Ṣàngó, also Shango - Òrìṣà of thunder and lightning
Some of Female Àwọn Òrìṣà
- Aje - Orisha of wealth
- Ayao - Orisha of air sister of Òrìṣà Oya
- Nana Buluku - androgynous great mother a very old primordial Òrìṣà
- Ọbà - first wife of Shango and Òrìṣà of domesticity, science and marriage
- Olókun - Òrìṣà owner of the Ocean, some say Female, others Male or Androgynous
- Ọ̀ṣun - Òrìṣà who presides over love, intimacy, beauty, wealth and diplomacy
- Ọya - Orisha of the Niger River; associated with wind, lightning, fertility, fire, and magic, in the diaspora revered as the guardian of the gates of the cemetery and the world of the living and the dead.
- Yemọja - a mother goddess; patron deity of women, and the Ogun river, in the diaspora revered as the Òrìṣà of the sea, a mermaid.
The function of Ọrúnmìla
Eleri Ipin, meaning, ‘The witness of destiny '
The function of ỌRÚNMÌLA,
The world was established by differences, different languages, different cultures and different knowledge and wisdom. These differences might seem to divide the world and its wisdom. But the existence of the chief linguist, Ọrúnmìla will reduce the gap and bring together the differences and make world complete. As the world moves from generation to generation the differences are getting smaller and the more people speak and understand the same languages and share the same values toward themselves and others the more mankind is able to solve their problem with accurate spiritual precision, the more the work of Ọrúnmìla is achieved, to bring differences together in his harmonious wisdom as the divine linguist. But who is this divine dignitary,
Ọrúnmìla Baba Ifá?
The following orin (praise song) tell us of the grace of Ọrúnmìla and how his presences brought forth the possibility of good things to take place on the earth. This is Ọrúnmìla’s desire for the world;
IFA AJI GINNI -IN
IFA ARIN GINNI-IN
LORUKO ỌRÚNMÌLA
ỌRÚNMÌLA BABA IFA
IFA LA O BO
ỌRÚNMÌLA LA O BO,
AJI GINNI-IN
ARIN GINNI-IN
LORUKO ỌRÚNMÌLA
ỌRÚNMÌLA BABA-IFA
IFA LA O BO,
ỌRÚNMÌLA LA O BO
Translation:
This orin emphasizes the importance of Ọrúnmìla in the life of mankind and his existence in this physical world. Traditional Ifá tells us that the role of Ọrúnmìla in relation to man’s destiny can not be emphasized enough. The reason for this is that Ọrúnmìla was present when man’s destiny was created and as a consequence, he possesses intimate knowledge of all matters affecting man and his destiny. Ọrúnmìla together with other principal deities, such as Obatala, Ela, Osanyin and many other Irunmole witnessed creation of man. Therefore, they can reveal man’s destiny and rectify all misfortune man is subject for on his path towards his destiny. Ọrúnmìla possess the knowledge of the solutions for any misfortune that affect man’s destiny in negative ways.
Since Ọrúnmìla knows every solution and all necessary ebo (sacrifice) and ritual to change man’s misfortune into fortune Ọrúnmìla is described as;
Eleri Ipin, meaning, ‘The witness of destiny or lot’;
Obirikiti Aji Poju Iku da, meaning, ‘The Great One who alters the date of death’.
Olodùmarè is the supreme deity and Obatala is his deputy on earth. But our tradition tells that Ọrúnmìla is the second most important deity in the hierarchy of spiritual order. The name Ọrúnmìla, means ‘heaven knows who will be saved’ or ‘only heaven can effect deliverance’.
Ọrúnmìla is the deity of wisdom and knowledge. His appearance in the Aye Akamara, or ‘world of mysteries’ was ordained by Olodùmarè who assigned him to be the advisor of Obatala in all matters concerning the earth and find solutions on complicated situations by resorting to the wisdom resting in Aye Akamara. Ọrúnmìla, given his primordial creation, had the special privilege to know the beginning of most things. He knows and understands the origin of man as well as the deities in heaven (ara orun). His mission in the world of mysteries was to reorganize the world and supervise matters of mystery and wisdom concerning human existence.
However, tradition reveals that Ọrúnmìla established many cities and towns and established his way of worship so that the human organization could conform to the divine order. Tradition teaches that Ọrúnmìla was recognized as a universal king wherever he went, thus people recognized this constitution and had solid faith in his wisdom. Ọrúnmìla was blessed with a special wisdom and foreknowledge of all things, including man’s destiny. Because of this men and women turned to Ọrúnmìla for counsel and guidance when things went wrong to seek explanation and solution. He also play an important role in shaping man’s destiny, so man can rediscover his spiritual constitution, as something more than just a mortal being, but as someone with a place in the kingdom of Olodùmarè.
Ọrúnmìla both changed and sealed the pattern of man’s destiny to conform to the divine plan. He pleaded and appealed to Olodùmarè on behalf of man so that the unhappy lot may be changed into a happy lot. Hence it is wise to take on Ọrúnmìla as your guardian deity. Ọrúnmìla’s infinite wisdom is expressed through the geomantic divination oracle known as Ifá. Before any important step or decision is taken in life Ifá must be consulted as a guardian angel to ensure that life path and mission will be accomplished.
Since he is a linguists Ọrúnmìla give counsel by the use of Ifá to all humanity and guards its destiny. He promotes success and happiness amongst his followers and Ifá is regularly consulted to give assurance and to guard that man’s destiny is prosperous. As an Ifá proverb reveals;
Oni Lari Ao Rola, On Ni Babalawo Se Ndifa Ororun
Which means;
‘It is today we see; we do not see tomorrow. Therefore, the Babalawo consult the oracle every five day’.
ONLINE IFÁ CONSULTATION APPOINTMENTS
Ifá consultation during Covid-19 Announcement
We encourage our community to continue to take all medical and physical precautions in terms of social distancing, and for this reason, our organization will for the time being only be doing Web-based Video Conference Divination as opposed to "in-person" to avoid Community spread of this terrible virus.
The Importance of Ori or by western concepts the soul
Ile Ori
Ile Ori shown in picture: A "house of the head," ile ori, is designed to contain a person's inner spiritual essence and identity. In Yoruba thought, individual character is defined by the essential nature that is situated in one's inner head. This mixed-media sculpture is a symbol of leadership that embodies Yoruba notions of individuality.
Ori - Destiny the Seat of the Soul
Ori is regarded as an intermediary between every man and the divinity whom he worships. Each individual’s Ori is his personal divinity who regulates his life in conformity with the wishes of the divinities who exist for the general public interest. Whatever has not been sanctioned by one’s Ori cannot be done by the divinities. Ori is the most important part of each individual’s personality … The point of this story (in the poem) is to demonstrate the importance of Ori in the life of every individual. The Yoruba conceive of Ori as each individual’s own guardian and divinity. The other Orisa are for the public at large. Although they cater for the interests of individuals, they cannot do this as effectively as Ori whose duty it is to protect the individual and lead him to his chosen destiny.
W. Abimbola, Sixteen Great Poems of lfa (1975), p. 34, 158–59
This is one of the 16 most important poems of Ifa, the divination system of the Yorubas. In this long and fascinating poem we meet many of the principal Yoruba Orisha or gods, and each is characteristically described. But the central argument is that each man’s fate is ultimately decided by his own character. The gods are powerful, but in the last resort men are free:
Ori is regarded as an intermediary between every man and the divinity whom he worships. Each individual’s Ori is his personal divinity who regulates his life in conformity with the wishes of the divinities who exist for the general public interest. Whatever has not been sanctioned by one’s Ori cannot be done by the divinities. Ori is the most important part of each individual’s personality … The point of this story (in the poem) is to demonstrate the importance of Ori in the life of every individual. The Yoruba conceive of Ori as each individual’s own guardian and divinity. The other Orisa are for the public at large. Although they cater for the interests of individuals, they cannot do this as effectively as Ori whose duty it is to protect the individual and lead him to his chosen destiny.
W. Abimbola, Sixteen Great Poems of lfa (1975), p. 34, 158–59
Orunmila said that one always bends down when entering the doorway.
Ifa asked the question, ‘Who among you Gods could follow your devotee to a distant journey over the seas?’ (1)
Sango answered that he could follow his devotee to a distant journey over the seas. (2)
The question was asked from him, ‘What will you do if after travelling a long distance,
Walking and walking, You arrive at Koso, (3)
The home of your fathers?
If they prepare gbegiri soup, (4)
And they prepare yam-flour pudding:
If they offer you bitter kola (5)
And a cock?’
Sango answered, ‘After eating to my satisfaction,
I will return home.’
Sango was told that he could not follow his devotee to a distant journey over the seas.
Orunmila said that one always bends down when entering the doorway.
Ifa asked the question, ‘Who among you Gods could follow your devotee to a distant journey over the seas?’
Oya answered that she could follow her devotee to a distant journey over the seas. (6)
The question was asked from her, ‘What will you do if after travelling a long distance,
Walking and walking,
You arrive at the city of Ira The home of your fathers? (7)
If they kill a big animal,
And they offer you a big pot of egbo?’ (8)
Oya answered, ‘After eating to my satisfaction,
I will return to my home.’
Oya was told that she could not follow her devotee to a distant journey over the seas.
Orunmila said that one always bends down when entering the doorway.
Ifa asked the question, ‘Who among you Gods could follow your devotee to a distant journey over the seas?’
Oosaala answered that he could follow his devotee to a distant journey over the seas. (9)
The question was asked from him, ‘What will you do if after
travelling for a long distance, Walking and walking,
You arrive at the city of Ifon, The home of your fathers? (10)
If they kill for you one big hen pregnant with eggs:
If they offer you two hundred snails
Seasoned with vegetable and melon soup?’
Oosaala answered saying, ‘After eating to my satisfaction, I will return to my home.’
Oosaala was told that he could not follow his devotee to a distant journey over the seas.
Orunmila said that one always bends down when entering the doorway.
Ifa asked the question, ‘Who among you Gods could follow your devotee to a distant journey over the seas?’
Elegbara answered that he could follow his devotee to a distant journey over the seas. (11)
The question was asked from him, ‘What will you do if after travelling for a long distance,
Walking and walking,
You arrive at the city of Ketu, The home of your fathers? (12)
If they offer you a cock
And plenty of palm-oil?’
Elegbara answered, ‘After eating to my satisfaction,
I will return to my home.’
Elegbara was told that he could not follow his devotee to a distant journey over the seas.
Orunmila said that one always bends down when entering the doorway.
Ifa asked the question, ‘Who among you Gods could follow your devotee to a distant journey over the seas?’
Ogun answered that he could follow his devotee to a distant journey over the seas. (13)
The question was asked from him, ‘What will you do if after travelling for a long distance,
Walking and walking,
You arrive at Ire, (14)
The home of your fathers?
If they offer you fried beans,
And they kill a dog for you
Together with a hen:
If they offer you guinea-corn beer and palm-wine?’
Ogun answered saying, ‘After eating to my satisfaction,
I will chant Ijala loudly and joyously
Back to my home.’
Ogun was told that he could not follow his devotee to a distant journey over the seas.
Orunmila said that one always bends down when entering the doorway.
Ifa asked the question, ‘Who among you Gods could follow your devotee to a distant journey over the seas?’
Osun answered that she could follow her devotee to a distant journey over the seas. (15)
The question was asked from her, ‘What will you do if after travelling a long distance, Walking and walking,
You arrive at Ijumu, (16)
The home of your fathers?
If they give you plenty of corn-starch pudding
Together with yanrin vegetable and maize-beer?’
Osun answered saying, ‘After eating to my satisfaction, I will ride upon small pieces of brass back to my home.’
Osun was told that she could not follow her devotee to a distant journey over the seas.
Orunmila said that one always bends down when entering the doorway. (17)
Ifa asked the question, ‘Who among you Gods could follow your devotee to a distant journey over the seas?’
Orunmila said that he could follow his devotee to a distant journey over the seas.
The question was asked from him, ‘What will you do if after travelling for a long distance,
Walking and walking,
You arrive at Igeti hill, (18)
The home of your fathers?
If they offer you two fast-moving rats,
Two fish that swim gracefully,
Ten hens with big livers,
Two goats heavy with foetus,
Two cows with fat horns:
If they prepare pounded yam,
And they prepare yam-flour pudding:
If you take well-brewed guinea-corn beer,
And you take alligator pepper,
And good kola nuts?’ (19)
Orunmila answered saying, ‘After eating to my satisfaction, I will return to my home.’
Orunmila was told that he could not follow his devotee to a distant journey over the seas.
Ifa priest was dumbfounded.
He could not say a word
Because he didn’t understand the parable.
Orunmila, I confess my helplessness:
Please clothe me with wisdom,
Mapo in the city of Elere, (20)
Mokun of the town of Otan,
Mesin of the city of Ilawe,
Mapo in the city of Elejelu:
Gbolajokoo, offspring of tusks
That make the elephant trumpet.
Orunmila, you are the leader,
I am the follower.
You are the sage who teaches one wise things like one’s relation.
Ifa, the question is, ‘Who among the Gods can follow his devotee
to a distant journey over the seas?’
Ifa said, ‘It is Ori,
It is Ori alone
Who can follow his own devotee to a distant journey over the seas.’
Orunmila said, ‘When an Ifa priest dies,
People may ask that his divination instruments should be thrown into the ditch.
When a devotee of Sango dies,
People may ask that his Sango instruments should be thrown away.
When a devotee of Oosaala dies,
People may ask that his paraphernalia should be buried with him.’
Orunmila asked, ‘Ever since human beings have been dying,
Whose head is ever severed from his body before burial?’
Ifa said, ‘It is Ori,
It is Ori alone
Who can follow his own devotee to a distant journey over the seas without turning back.’ (21)
If I have money
It is Ori whom I will praise.
My Ori, it is you.
If I have children on earth,
It is Ori whom I will praise.
My Ori, it is you.
All the good things that I have on earth,
It is my Ori to whom I will give my praise.
My Ori, it is you.
Ori, I hail you,
You who always remember your devotee,
You who give blessing to your devotee more quickly than other Gods.
No God blesses a man
Without the consent of his Ori.
Ori, I hail you,
You who allows children to be born alive.
A person whose sacrifice is accepted by his own Ori
Should rejoice exceedingly!
from Sixteen Great Poems of lfa UNESCO (1975),
by W. Abimbola
Footnotes
- Over the seas the expression refers to any distant journey.
- Sango the god of thunder and the boldest of the gods, which explains why he answers first.
- Koso a part of old Oyo where Sango worshippers lived.
- Gbegiri soup…yam-flour pudding all through the poem, the gods are offered food especially associated with them to tempt them from the journey. Yam-flour pudding was Sango’s favourite meal.
- Bitter cola and a cock: similarly, all through the poem, the gods are offered their special sacrifices.
- Oya the wife of Sango, a fierce woman who answers second in the clear belief she can do better than her husband.
- Ira the place where Oya was born.
- Egbo cooked maize.
- Oosaala the Yoruba creation god, also known as Obatala and as Oosa.
- Ifon Oosaala’s home town in Owo.
- Elegbara the god of fate, the trickster god, also known as Eshu.
- Ketu Yoruba town in Dahomey, where Elegbara is still worshipped.
- Ogun the god of Iron.
- Ire a town in Ekiti, believed by some to be Ogun’s home. Ogun demands the sacrifice of a dog and is fond of drinking and of Ijala These lines (Lines 55–65) are vividly in character.
- Osun a gentle god whose symbol is the River Osun and who is associated with children and nursing mothers.
- Ijumu Osun’s home town.
- Orunmila the leader of the gods and appropriately the last to answer since if he cannot complete the journey then no god can.
- Igeti Hill a place near Ife where Orunmila lived while on earth.
- Orunmila is offered the largest sacrifice of all.
- The names in these lines are all different titles which Orunmila bears in these different places.
- The answer to the question is ‘Nobody’s’, and the point is that only Ori accompanies us on the journey of death.
The above summary referenced from: " https://africanpoems.net/gods-ancestors/the-importance-of-ori/?fbclid=IwAR0Wdk_3j6SR9GIwUZKvqvsL3Mex9191UmS-UUh_OpV8KmgRD5yejuN2g9Q "
Egbe Orun
Egbe Orun
EGBE ORUN / EGBERUN (Heaven Mate )
Egbe (Egg-beh) means society or groups and Orun (O-ru) means heaven. EGBE ORUN is a Yoruba word. It is a group in heaven that is our spirit companions associated with us from heaven or ever realm you lived within the universe by definition of Ayo Salami book Egbe, "The Heavenly Mates Of Every Human". It is through Ifa Afa or Eleguns and priestesses of Egbe, that one can find out what Egbe one belongs to.
There is Egbe Orisa that is known as IYALODE (mother), ALARAGBO, KORI. Then there is Egbe aiye, that children who were not born with you, yet played with you before you came to earth.
The Egbe's Society names are:
· Seewo-male
· Baale-male or female Ajaguna-male
· Marootana-female
· Maahun-female
· Iyalaje-female egbe that controls the marketplace keeps cowries
· Gbogero-female egbe of women who are fashionable.
· Eleeko-female
· Korikooto-female
· Onigbo-male egbe of owner of the forest
· Adeta- female or male egbe of someone who's crown is protruding.
· Sarepegbe-male or female public relations or spin doctor
· Gegebiri-female egbe of women who dresses pretty and always ready for any occasion.
· Asipa-male commande
EGBE ORUN: SPIRIT COMPANIONS Synopsis by Babalawo Aworeni, 2/18/2012, @ ORISHADA
The Egbe Orun are spirit companions. Every person enjoys the company of these companions in the heaven before they to earth. When a person comes from heaven, there are many groups that they may be associated with. One of these groups is called Egbe Emere, which is one of the most powerful groups. A person’s destiny on earth is already determined before they leave the heavens. Their spirit has already made an agreement with the powers that be. This agreement may be for money, long life, children, etc. This agreement depends on the individual.
In some cases a person may have a husband or wife during their time in the heavens and they may have made a promise to this significant other. They may have promised not to take another husband or wife when they travel to earth. Or they may have promised only to spend a day, week, or month on earth. If the agreement was broken whole on earth an individual will experience many problems in their earthly life.
It is important that a person makes a sacrifice to the Egbe Emere, Didi Eru Egbe or the relevant Egbe Orun for their particular situation when they arrive to this world. Some promise that they will do it while in heaven but when they come they get distracted and don’t perform the necessary sacrifice.
Some people have Egbe Orun in the ocean. Some have Egbe orun in a particular tree. Everyone has Egbe or spirit companions that they were close to while in heaven.
In Oyeku Ogbe,
Iji aji a ko jire
Isun asun a ko sun ire
Ebo Oyekulogbe la o mon
It was divined for Orunmila when Orunmila hide his money in his room. On the day when he returned ffrom a journey, he found that the money was missing. He thought that one of his Omo Awo has stolen it. The money kept coming up missing and Orunmila discovered that it was his Egbe disrupting his life. Afterward, he performed the necessary sacrifice, feeding them. After foing this, this money stopped disappearing. He then began to feed them regularly and didn’t have problem again.
The problems that people have will manifest in different ways. Some will lose jobs, or have problems with childbirth and other may have problems with marriage and relationship, it depends on the individual circumstance. All these things could be a result of a broken promise with the Egbe or their displease in something about the person’s life on earth. It is the Egbe that has the power to to take essential things from someone to make their life unhappy. It is usually done because of a broken agreement.
It is not everyone that Abiku, that will die during their naming ceremony or during their wedding, but for some it is the case. The Egbe orun take them because it is their original agreement.
In oshe Omolu (Ose Ogunda)
Oshe Omolu
Osi ko mo awo
Agada ko mo ori
Divined for Omo Asode, Omo Aroko and Omo Asawo, these three children came from the same heaven. They made the promise before going to earth, that they would return to heaven after spending only seven (7) days on earth. The three mothers of these children went to get a reading from the same babalawo. Only one mother made the appropriate sacrifice. They were told not to have a big naming ceremony or party at the birth, only they should give the child their name. The other two mothers used the money for the sacrifice to have a large ceremony. During the naming ceremony, the Egbe Orun called the children home. When they got to Omo Asawo he was able to send them away because of the sacrifice that his mother made.
It is the destiny of some people to be very powerful on earth. It is though the Egbe that the positive aspect of one’s destiny will manifest. For some people a very small seeming insignificant thin will turn into something very large and important through the Egbe. It is important for people to always take care of the Egbe Orun. In the case of a sick child it is especially important, because the problems with that child likely be caused by the Egbe Orun.
Ancestral Worship - Egungun Cult
Egungun
Egungun is a deity with a colourful view; it is one of the greatest divinities in the land of Yoruba. According to the myth, Egungun became a known deity in two different ways. One of it will be discussed today. In the beginning, Egungun was among the great divinities (Irunmoles) that came directly from the heaven beyond.
The history made us aware that there once lived a great man whose name was called, Lapanpa, he was the one that started the cult of EGUNGUN. According to an ‘Ifa’ verse, God gave Lapanpa, Egungun to bring to the physical world but it looked like a Shea-butter. The sun’s heat began melting the Shea-butter brought by Lapanpa. He thought of what he could do to protect the Shea-butter from melting away, he later hid the remaining ORI (Shea- butter) in his mouth to prevent it from total melting and wasting away.
On getting to the physical plain of existence, he wanted to utter some words, saying, “MO TI DE,” translating, “I have come,” before he could utter such powerful words, his voice changed because the Shea-butter had melted and slipped into his throat. His voice changed and resembled not the voice of his contemporaries. He was ashamed of his voice, his character and his life. He was planning what to do to prevent the shame. He decided to cover his own head with cloth. Whenever he wanted to speak out, he noticed a strange voice, completely different from the normal voice of his generation of his days, thus, people became exceedingly gripped with fear. People started to revere him that consequently resulted into “EGUNGUN CULT,” which means oracle from heaven or deity from unknown that represent spiritual past of the people.
In the broadest sense of the word, Egungun, refers to all types of Yoruba masquerades or masked, costumed figure. This same word, however, when used in its more specific, common sense, refers to the Yoruba masquerades connected with ancestor worship.
EGUNGUN really means, "bone;" hence, "skeleton," and Egungun himself is supposed to be a man raised from the dead. The part is acted by a man disguised in a long robe, usually made of grass, and a mask of wood, which generally represents a hideous human face, with a long pointed nose and thin lips, but sometimes the head of an animal.
Egungun appears in the streets by day or night indifferently, leaping, dancing, or walking and uttering loud cries. He is supposed to have returned from the land of the dead in order to ascertain what is going on in the land of the living, and his function is to carry away those persons who are troublesome to their neighbours. He may thus be considered a kind of supernatural inquisitor who appears from time to time to inquire into the general domestic conduct of people and to punish misdeeds. Egungun dancers should typically be Elegun (spirit mediums typically men).
In community settings, Egungun priests and initiates that are trained in ancestral communication, ancestral elevation work and funeral rites are placed in charge of invoking and bringing out the ancestors. Elaborate costumes adorn the Egungun masqueraders (dancers), and through drumming and dance, these dancers become possessed with the spirits of the ancestors. The Egungun then spiritually clean the community and through exaggerated acting/miming, demonstrate both ethical and moral behaviour that occurred since their last visit, exposing the strengths and weaknesses of a community with hopes of encouraging behaviour more befitting of their descendants. Once this occurs, messages, warnings and blessings are doled out to spectators.
Òrìṣà Edan and the Ogboni or Osugbo cult
Introduction
Òrìṣà Edan cannot be discussed in isolation without discussing Ogboni cult. Ogboni cult cannot be discussed without discussing Òrìṣà Edan, the two entities are intertwined and interdependent. But Òrìṣà Edan is the Òrìṣà (spiritual force or the deity) while members of Ogboni or Osugbo cult are the followers or worshiper of the Òrìṣà Edan.
WORLD BEFORE THE EXISTENCE OF ÒRÌṢÀ EDAN AND OGBONI OR OSUGBO CULT.
In ancient times in Yorubaland, as evidenced by Ifá sacred scriptural verse and oral historical facts, there was nothing like Ogboni cult or society in existence. Even Òrìṣà Edan was in Isalu Orun (heaven), she had not come down to the Isalu aye (earth) with her contemporaries Irúnmọlè (deities). As Ifá sacred scripture points it out, that during this period there was chaos in the world. There was oppression of the weak by the strong. There was injustice. The king and Ruler abused their power with no one to check them. Everything was in state of total disarray. This is what prompted Òrúnmìlà to cast Ifá divination reading to find a solution to the problem or how the world could be peaceful and orderly. The Odu Ifá that appear on Ifá divination tray (Opon Ifá) that day was:
ÒGÚNDÁ MÉJÌ
I I
I I
I I
II II
It is in this Odu Ifá that Ifá instructs Òrúnmìlà to invite Òrìṣà Edan from Ikole Orun (heaven) to come to Ikole aye (earth) to bring peace, justice, orderliness and good governance to the world. This can be deduce from Odu Ifá ÒGÚNDÁ MÉJÌ I cited above where Ifá says:
Ololo babalawo Edan
lo dIfá fun Edan
A ki gbo iku Edan
Yooro lEdan ma n se
Oluto aye si wa lona
AdIfá fun Òrúnmìlà, abu fun Edan
Eyi ti yi o to Ile aye
Bi Eni to afoku igba
Gbogbo aye to Ile aye ti paabo ni o jasi
Se ni won fa Ile aye ya perepe afoku igba
Òrúnmìlà lo si ode Orun
O pe Edan ojugba re wa sile aye
Ebo ni won ni ki won se
Won rubo
Ebo lo gba wa kale a ri eyin iku
Ebo ni o gba wa kale areyin Arun
Ebo lo gba wa kale areyin gbogbo ogun
Translation
Ololo is the Ifá priest of Edan
Cast Ifá divination reading for Edan
We will never hear of Edan's death
Edan always live long in good health
The peace maker of the world is still on her way
Cast Ifá divination reading for Òrúnmìlà and his contemporary Edan
One who will fix the world
As if fixing a broken calabash
The people try to fix the world, alas all their efforts is abortive
Instead they broke the world like a broken calabash
Òrúnmìlà then went to heaven to bring Edan his contemporary
They were both instructed to carry out sacrifice wish they did.
It is the sacrifice that save us we overcome death
It is the sacrifice that save us we overcome diseases
It is the sacrifice that save us we overcome all life difficulties.
It is clear from the Ifá scriptural verse above that Òrìṣà Edan was invited by Òrúnmìlà to this world to bring peace and stability to this world. Òrìṣà Edan came to this world at Òrúnmìlà’s request. On Edan’s arrival to Isalu aye (world) she brought with her a system of justice, law enforcement, fairness and equity. Her major method in achieving this is through a method where sages and elderly knowledgeable member of the community were selected or chosen to over see the affair of each community. These people are the ones who see to that there be peaceful co-existence among peoples, they prevent oppression, they provide checks and balance to the ruler and the ruled. This group of people is nicknamed as Ogboni or Osugbo.
Ogboni, Isese lagba, Ifa-Orisa, Yoruba