ORISA AND IRUNMONLE IN YORUBA TRADITION BY
BABALWO OBANIFA
This work is a comprehensive compliation of some of myriad different
information make avaibliable by babalawo obanifa on the differen Orisa and runmole
in yoruba land. Scroll down to check for orisa you need information about.
Orisa Obatala ( orisha Obatala)
Orisa
Obatala ( orisha Obatala)
The Labour of the uninformed wearies them.
This article is mean to give you original facts you need to know about orisa
Obatala. Babalawo Obanifa will dig deep into historical facts about orisha
Obatala in this article. I will humbly said with due humility that this article
will be an authority in future for orisha devotee and practional seeking
knowledge about orisha Obatala. It will help the people in academic seeking
knowledge about Africa spirituality as well. As all grey area and
misinformations that is already in circulation about this orisha will be
explained and necessary correct facts reveal. I wish you happy reading
Obatala or Orisa Nla wish many people in some tradition like santeria, lucumi and condombe spell as Ochala, Oxala, orisala have corrected yoruba spelling and pronunciation of it as Obatala (meanings the king in white clothes) or Orisa Nla ( meanings the great Divinity or the Divinity with the most grandeur). Although Obatala also have others names like Olufon(owner of ifon), orisa ala(the diety of white cloth) orisa popo ( the owner of popo) Alabalase(he that posses absolute power to make things happen) orisa Nla Alamos amonpin (the arch Divinity that have clay to mould destiny), Orisa Gbingbinnikin (a very wealthy Divinity) Oko yemoo( venerable father husband of yemoo) arugbo Ile ifon(the aged man of ifon city) all these names are normally use by Awo (initiate) orisa devotee if they don't want mentioned his name directly (notice I use his wish is a male pronoun because obatala is a male orisa as you will see when I explain further) Obatala also known as orisa Nla Oseremagbo. Now that we are through with the name it is instructive that we know the gender of this orisa. Many preist and writer of santeria and lukumi origin have claimed that the gender of obatala can not be ascertain, or better put some of them say he is androgynous orisa that is posses male and female gender. But I must say with due respect and humility that this veiw Is wrong and it is due to distortion of history and lack of connection with the origin of Ifa and orisa tradition. OBATALA gender is male. As you can see in his oriki (praise) wish goes thus :oko abuke(husband of hunch back) Oko aro (husband of cripple) Oko rara bori rekete (husband of a dwarf with big flat head) oro Oko afin (the spirit the husband of albino) Agba orisa Oko yemoo (great father the husband of yemoo). You can see for yourself from the oriki obatala that what babalawo Obanifa is saying that Obatala gender is a male. He is been refer to as a father, a husband,not a mother or wife. So in short I humbly submitted that henceforth in santeria and lukumi and candomble religion it should be correct that obatala is actually a male orisha. But it is instructive to note that almost all orisa have the ability to appear to their followers In what ever gender they deem fit at that moment, but that doesn't change the original gender of that orisa. Obatala Oseremagbo is male in gender. Now that we are clear with the gender. It will not be absolutely clear if I don't make a little touch on the santeria and lukumi classification of obatala into male and female. This is done in diaspora then during the slave trade because in Ile Ife osun state where I babalawo Obanifa reside and wish is town from wish obatala worship originate I have not heard or see any classification of such. For example the lukumi santeria we have the classification into Caminos(Avatar or roads) where we have obatala Ayaguana'it must be noted that here in yoruba land Ayaguana original name is Ajagana ' (this is referring to a male fiery temper warrior that ride on horse and fight with sword to santeria and lukumi people Ayaguana share the trait of orisa sango), We have obatala Obamoro (this is also male road of obatala that is an extremely old and gentle. He always sit quietly and don't like any trouble or conflict. we have Obanla(Obanla was a female obatala that is in marriage with obatala Ayaguana(Ajagana) , she is young and vibrant and fight as well) we also have Osa olufon wish in santeria lukumi called ochalufon (this is an aged obatala is a male, first person to speak in tongue. orishalami orisanla(this is a female obatala that is married to oshagiyan she likes fun and music) oshagiyan is also a road. In short all this road are sixteen, 8 are male, 8 are female. It is instructive to note that the santeria and lukumi and candomble are correct that all this sixteen road exit. But they are disciples of obatala. Obatala himself is a male orisa. The using of them as a receiving of the orisa is done mainly to conserve historical facts about them. But people has lose focus of that. Now that I have explained the gender of orisa Obatala. the next question is who Is orisa Obatala. The answer is very very straight.
Obatala is an orisa of white clothes and purity. He is the elder and father of all orisa. In yoruba cosmology and spirituality obatala exist OLODUMARE first son. And he is the first diety send by OLODUMARE(God) to to create the earth. He is the first representative of olodumare on earth as a result is the eldest of all the orisha..he mould clay to human being. He is in charge of moulding destiny ("hence he is called alamon amonpin (that is one with clay to mould destiny),because it believe in our spirituality (ifa and orisa spirituality). That obatala own all head.and if you don't know your orisa Obatala will be in charge to take care of you and even if you know your orisa and you are not yet initiated to that orisa,obatala will still be in control of your ori (head). Orisa Obatala area of influence are:knowledge, geology, military, legal system or justice, taking care of people with special need e.g handicap. Farming, obatala is pure orisa less I forget it is wrong to syncretize obatala our Lady of mercy or jesus Christ of Nazareth. Because in IFA and ORISHA spirituality jesus is known as Ela. And Ela is very very low in rank to obatala. Obatala is the oldest orisa. That is why he the one who usually settle dispute between orisa in ancient times. If you observe the santeria and lukumi orisa practice you will see that they usually set the alter or shrine of obatala higher than any orisa at the temple or home. The reason why the santeria do this is to Accord respect to him as an elder orisa. But here in yoruba land those who have obatala among other orisa is that they feed him before feeding others.
There is no how original spiritual historical facts about obatala will be explained without touching the the creation of the world Mythology. In IFA and ORISHA tradition. The creation of the earth myth that have been handled down to us by our forefathers are many. But only one of it have physical evidence and archeological evidence that still exist till today. So it can be said that only that one that have concrete evidence is the true one. Babalawo Obanifa in this article will explain these various myths and let us know why majority of this myths are wrong and should not be pass further to another generation. And will explain the original one that I will strongly advise to make it popular to avoid distortion of our traditions in years to come. But all this myths have to one or two things to deal with obatala. Now let explain each in turn.
Itan EWON IDE(THE MYTH OF GOLDEN CHAIN) IT SHOULD BE NOTED THIS MYTH IS RECOUNT HERE FOR PURPOSES OF CORRECTION THAT IT NOT ORIGINAL FACTS ABOUT ORISHA OBATALA
According to this oral myth. Handle down to us orally by our forefathers. In the ancient time live only exist in Ajule Orun (heaven) OLODUMARE (God) leave with heaven with all the irumonle. The irumonle that is the orisa exist in male and female and they are living fine. It pass down to us that olodumare gender can not be ascertain. He is far far beyond gender classification. He lives with his orisha around a very big tree. And under this tree all the orisha get everything they want. Includes gold clothes and any good things you may think of.but Obatala who is the most oldest among them was not satisfied with this kind of life. Thy myth say o si ferese Orun ori pe isalu aye kun fun omi (obatala open the window of heaven and see that the world was full of water) then obatala goes to OLODUMARE and ask him to give him permission to go and create the earth. OLODUMARE consent edgy and angry that obatala should go and create the world. Obatala went to orunmila the father of wisdom. Because orunmila is the diviner that knows everything. So orunmila instruct obatala to get golden chain, get some sounds behind a boarbab tree into a snail shell , get palm nut, and maize and sacred egg. That have the image of all the orisha on it. Obatala did as orunmila instructed. He went to other orisha and get their necklaces and chains and bring it to o ogun alagbede Orun (OGUN the heavenly blacksmith). It is after ogun have turn it to a long chain. Obatala carry all the aforementioned item in a bag and use the golden chain to descended to earth. he spent seven day and seven night before he can actually descend to a stage where the chain no longer reach the earth. He hung to the chain in perpetual fear. He did not know what to do but he hear orunmila shouting from isalu Orun (heaven) that he should pour the sound from the snail shell on the water. His frequent heart bit because of fear hatch the egg so a bird flew from the egg the wind from the fly of the bird blow the soil to scattered.not long obatala drop the chain and land on the land call Ife. He begin to take a long walk. After a while he becomes very thirsty. He stop by a pond as he bent over the water. He then see the reflexion of his own image. He loves it. Then he began to make mud and clay from the bank of the river to make image of his similar nature. Over time he becomes very thirsty than ever before then he begin to make juice from the palm trees he has planted. He drink himself to stupor. To the extent that when he made image further some are without eye or leg or arm.. OLODUMARE send chameleon to look for obatala success. But chameleon need to bring disappointed news to OLODUMARE that obatala is in mess of hard drinks. OLODUMARE send a ball of fire to dry the land and make the land and he breathe from heaven into the moulding image of obatala and they become a living beings.
ANALYSYS OF THIS FIRST MYTTHOLOGY
This first myth may have some elements of truth but even if there is any it has already be distorted. It can not be said to be the original facts of orisa Obatala. Because oduduwa take part in the creation story. And this first myth how ever small it may be doesn't make mentioned of oduduwa in relation to obatala and the creation story. Also the use of egg instead of hen is not acceptable as there is no archeological proof to back it up. Thus I humbly submitted that this story explain should not be flaunted again in yoruba spirituality whether yoruba ifa, santeria lukumi or candomble as a story of creation story or that of obatala.
Now let examine another myths wish say that obatala was was sent from Orun (heaven) by olodumare to create this world.and obatala kneels down before OLODUMARE and say I didn't know what to do to create the earth, that the mystery is hidden from him. But olodumare assure obatala to give him the ase (spiritual power to make what you want or what you say happen) it ogun (good of iron that took all the chain of iwori sasa in heaven. And ogun use it to make a very long chain. obatala was given a snail shelll wish contact soil by OLODUMARE,Palm kernel, and an hen, so when obatala fling the chain. When the chain finished to the end. He empty the soil from the snail shelll, and he now take the hen down the hen now spread the soil until there is enough land. Obatala then throw seed of palmnut and on to the soil and the seed grow up instantly and obatala climb the palm trees down. And started to mould human being from the clay. He is very found of drink so he make palm wine out of the Palm tree as a result he drink him self to stupor. And make disabled human image. But he later realise this flaw and since then he has been responsible for the disabled.
Analysis of this second myth proof that this second myth also is incomplete although it may have some elements of truth as the first one. Firstly it did not in any way make mentioned of orunmila and oduduwa and the role they play during the creation story, any myth about obatala wish does not make mentioned of these two aforementioned individual and their name is fowl. There is no any historical monument in ancient city of Ile ife that can be trace to this myths. Babalawo Obanifa humbly suggest that this myths should not be pass in any religion of yoruba spirituality whether santeria or lucumi and candomble. Now to the original myth
ORIGINAL MYTH OF THE CREATION OF THE WORLD BY ORISA OBATALA
babalawo Obanifa will explain this article the way it has been passing down from generation to generation orally in Ile Ife the source of yoruba race and ifa spirituality. This is genuine faction of obatala myth as handle down to us by people before us. And there is acheaological and spiritual evidence in the ancient city of Ifa up till today that I am writing this article to support and proof that this myth is the original truth one. According to it.
In the ancient time the earth was void and full of water. No life or plants exit on earth. OLODUMARE want to create the earth. OLODUMARE call obatala who is the eldest of all the orisa in ikole Orun.(heaven) and give him the mission to create the world. Obatala not know how to start went to orunmila (the orisha of wisdom for divination). After orunmila has carry out ifa divination reading for orunmila. Ifa told obatala to carry out sacrifice so that he can accomplish his mission. But obatala did not carry out the sacrifice to esu. Esu then then say OK. I will see how you are going to be successful when you are very thirsty. OLODUMARE give the following items to obatala :adiye okoko elese marun (hen with five legs) yepe ninu ikarahun igbin (snail shelll that contains sand in it) Ikin ifa(palm nut) ewon ide ( a gold chain) keregbe omi a gourd of water, apamowo A(pouch) irugbin orisirisi (different seed of plant. That is how OLODUMARE commission obatala to go and create the world, remember as I said earlier. Obatala refuse to carry out ebo(sacrifice as instructed by orunmila) so esu place a thirsty gourd inside obatala stomachs. As Obatala is thirsty he drink every water inside the gourd he has with him. So when get to a stage on his journey he meet conglomerate of irumonle where they are partying and dining and winning. He join them to take a sip of wine to quench his thirst. But he eventually drunk him self to stupor to the extent that he loses his sense and fall asleep for many day. When OLODUMARE expect him but nothing to hear from obatala. He then send oduduwa who is a younger brother to obatala (it must be stated clear here that all the santeria and lukumi and candomble record which say oduduwa is obatala wife is absolutely an error of Mythology and history) so oduduwa the younger brother of obatala went to orunmila and make ifa divination. Orunmila to oduduwa to carry out sacrifice) ebo) oduduwa carry out the ebo to the details. Oduduwa after the sacrifice proceed on his journey. When he met obatala on the way obatala was ready drunk and asleep. Oduduwa just took the pouch that contains all the instrument to create the world from him. And oduduwa decend with the chain. When it gets a stage he stop. Not now what to do esu alerted orunmila of this. Orunmila instructed oduduwa to bring the ikarahun igbin (the snail shell that contains the sand) and sprinkle it on the surface of the water. He did as instructed. He then place the hen on the soil. The hen with five leg spread the soil. The left lump of the soil become mountains and the spread one are real land. Orunmila they say Ile fe, Ile yi ti feto (that is this land is spread and large enough to occupy habitation) that is how the name Ile Ife that is the cradle of yoruba race and culture and spirituality arrived at in the ancient time. Ile Ife mean the land that is spread enough. The rest of the place where the hen can not spread the sand to are oceans and see of today. Oduduwa decensencd with the chain to Ile Ife. When obatala regain his conscious he sober and promise never to take any intoxicating drink again and to be alway neat for ever. So OLODUMARE is forgiving God. He gives obatala another mission to complete the creation story to create human beings from the soil. And obatala did so but Mythology as handle down to us by our forefathers has it that obatala still drink to to extend that he made alot of mistakes in his human moulding some are bad and deformed so obatala when obatala know this he was unhappy he changed his way and started to be responsible for the deformed. this is brief fact about this myths of obatala. You will then like to ask me, why is babalawo Obanifa saying this is original faction of the story of obatala. Firstly babalawo Obanifa is a yoruba practicing diviner that leaves in Ile Ife osun state. And every day in day out I still see the shrine of oduduwa. With the symbol of the five leg hen and the chain in his Grove here in Ile Ife osun state Nigeria. What I am saying is that this is they only myth about obatala or creation story of yoruba origin that we still have the historic acheaological proof or evidence to back it up. And this is the predominant myth handle down to us by our forefathers.
Now we will move to other subtopic about orisa Obatala.
OBATALA AS AGBA ORISA (OBATALA AS ARCH DIVINITY)
among all the orisa Obatala is next to OLODUMARE. Hence he is very important. It is just ifa is the most knowledgeable because obatala himself needed to consult ifa if he wants to succeed in his mission. It is believed that obatala can do anything he wants to do. Hence it is called Alabalase (that is the one with who can do anything he wants). Odu ifa ejiogbe is the odu wish explain the prominence of obatala.
Ifa said
Gbogbo ola omi ti n be laye
Ko le to ti olokun
Gbogbo iyi odo ti San
Ko le to ti olosa
Awon lo difa fun obatala (orisa Nla oseremagbo) lojo ti yi o je Alabalase
Ti gbogbo irumonle n leri leka pe awon you gba ninu oriki re
IFE orunmila baba agboniregun yehun
Esu lalu elegbera yera
Won eku keku ki run bori asin
Erakera ki run bori ikamudu
Ko si ifa ti o niyi koja ejiogbe
Gbogbo odo kekeke ti won bani tolokun ko si laye. Gbogbo ni gbe laulau
Bi papa ba jo nigbo erukutu a so loju won
MO Toro ola lowo olosa ibikeji odo
MO rije beni n ko you rara
Tani ko si mon wipe ola olodumare nikan lo to je di ojo iku Eni
Translation
Ifa said
Of all the honour given to all water source in this planet earth, non can be compare to honor given to olokun (the godess of the ocean)
Of all the glory of the flowing river, non can be compare to the glory of the of olosa (the goddess of the sea
These are the ifa preist cast ifa divination reading for obatala oseremagbo
The the he will be coronated as the head of all divinities
All divinities were extremely jealous of him and they claim they will share in his part of his honor and glory
Orunmila baba agboniregun did not support them
Esu elegbera count himself out of the conspiracy
They say honor is given to whom honor is due. No rat odour can outweigh eku Asin odour
Not odour of insect can outweigh that of ikamudu insect
Any river that want to claim supremacy over ocean will dry up completely
If the bushes Is burn it throw up big dust
It is the prosperity I seek from you godess of oceans and sea.
Who doesn't know that it is the OLODUMARE ("God) grace that is sufficient till the one old age.
What we can actually get in this odu ifa is that obatala is arch Divinity and respect should be given to him as such.
WHY OBATALA FORBID HIS CHILDREN FOR DRINKIN AND PARTYING(WE ARE HERE CONCERN WITH INTOXICATING LIQUOR.
Apart from the fact obatala hate any intoxicating drink like Paulding, gin, beer, wine etc due to his ancient mistake of drink himself to stupor which makes him to lose his role in creation story to oduduwa. He also forbids his children or followers from doing such. One historical myth give credence to such. it goes thus. In ancient times obatala have a daughter call Eefunseke. Eefunseke was betrothed to ogun (god of iron). Ogun is a great lover of Palm wine. It happens one day that ogun is celebrating his annual festival. He invited Eefunseke the daughter of obatala. Ogun drink to te extent pamlwine mistakenly enter Eefunseke house when they are playing. as a result Eefunseke become blind. Obatala quickly run to ifa orunmila for help. After the divination reading in which odu ifa ogundare meji appear on divination tray. Orunmila told obatala to bring, and fish and rates. After the sacrifice. The water from the snail is taking. And it was given to obatala to use as eye drops for Eefunseke. Eefunseke use this omi ero until she regain her sight. Obatala now warm that non of his children or follower should go near palm wine or any intoxicating liquor ever. Eefunseke relationship with ogun during this hot afternoon of the festival results to pregnancy. The pregnancy come along with many complications. obatala then run back to ifa orunmila asking about the issue of the Eefunseke pregnancy. orunmila instruct obatala and Eefunseke his daughter to sacrifice Igbin meta (six snail) obi merindinlogun (sixteen kolanut) isu merindinlogun (sixteen yang) eko merindinlogun (six wrap of thick palp) efun merindinlogun (sixteen efun) koko osun merindinlogun (sixteen cam wood). They carry out the required sacrifice as demand by orunmila. Eefunseke carry the pregnancy for good sixteen month. With out any pain or complications again after the sacrifice. She gave birth to Afin (albino)
When this albino is growing up. He was unable to eat normal food or engaged in hard farming job like others. Obatala took the albino to ifa orunmila to cast divination reading to know what he can chose as profession. The odu that appears on the divination tray is ogbe masun that is ogbe irosun, ifa said almost all albino must practice as a diviner or doing spiritual job.
Ifa said
Ti Awo ni epo
Ti ogberi ni eje
Lo da ifa fun orisa Nla oseremagbo
Ti yi o se ebo omo re tan lati Orun
Ifa ni ire Gbogbo ayika iwa
Ebo aiku nitori omo
Gbogbo ikan ti eje ti gbe lohun ebo
opa eku, opa EJA, epo, obi, orogbo lopo, igbin lopo, eyele, adiye
Gbogbo re ni orisa Nla ru
Igbayi Niku ko PA won mon
Translation
Ifa said
The initiates are the ones who possess palm oil
The uninitiated are the on posses blood
They are the ifa priest that cast ifa divination reading for orisa Nla oseremagbo
Ifa foresee all blessings of life, ranging from victory over enemies and prosperity all blessings you may think of.
Ifa instruct orisa Nla to offer sacrifice because of his children longevity of life span
The items to be use for the sacrifice are :dry rather, dry fish, kola nut, water and many snail
Obatala carry this instructions of Ifa to detail
Afterwards all his male and female children survive and overcome all enemies and sickness..
The Afin (albino) are spiritualy consecrated from the womb to be a preist or diviner because of the this aforementioned obatala sacrifice.
OBATALA AS god FERTILITY (GIVING CHILDREN TO THE BARREN)
Obatala is good for barren people to pray to. One of the ancient noticeable devotee of Obatala is a man called oniyagbe oni yagan (that Mean a successful maize farmer) , he leave in ancient town called doromi Awise. he is happily married to a lovely woman called omojinku. They are very successful maize farmer. But their only problem is chilldlessnes. The have use herbs and try all things possible. But no results. And there are committed worshiper of obatala. One day obatala....
Ona sisi muni mona
Ona ti a ko ba to ri
Akoko seni sibala sibolo
Ohun ire ni you obi ninu aso
Ohun buruku ni yo ofa ninu apo
Awon lodifa fun ako aya ati abo aya lojo ti won lo Oko iwaje.
Ako aya yagbado o gun igi
O ni ki okoko ma ku ki oloko marun
Ki igi ogunbere ma fa ya ti
oba diwoyi amondun ki won le ribi jo gbantete gbantete
Abo aya o ya agbado tie
Oni bi okoko ba le ku ko ku
bi oloko ba Lee run ko run
Bi igi ogunbere bale ya ko ya
Ti o ba diwoyi amondun bi won jo gbantete nibi won a lo jo nibo miran
abo aya ni oniyagbe PA ti o di olomon.
Translation
it is persistent training that makes one have knowledge of Ifa
When one make mistakes on roads it makes him become an expert later
The unknown path that one never take before can bring confusion
It is good utterance that brings kolanut out as a gift from pocket of it owner
It it bad utterance that bring forth sword from it shealt, that is bad world bring negative manifestation.
They are the preist who cast ifa Divination for for male and female apes
On the day they are going to farm to find their livelihood
When the male monkey take the maize he hopp from tree to tree and said OLODUMARE don't let this farmer die, don't him fall six, that let this ogunbere tree that I am standing on fall so that we can come here next yera and dance gainfully.
But to the contrary
The female ape after fetching her own maize she said
If the farmers want to die he should die , if he wants to fall sick he should fall sick. If this ogunbere tree that I am standing on want to tea apart let it tear.
If we did get maize here next year we will go to other plantation and eat and dance gainfully there.
Then the oniyagbe shot the female aya with gun and he have child.
what actually happened is that when oniyagbe shot the female ape. There is a cowries found inside the womb of the female ape. When he got home he explained to orunmila. Orunmila prescribed another set of sacrifice and akose ifa inside a port and told oniyagbe to place the pot behind the porogun tree. Wich is the shrine that oniyagbe use for his obatala worship. And he said everything there must be white including the cloth tie around the porogun. Omojinku the wife of oniyagbe must drink from the pot every day a cup of water. Omojinku eventually became pregnant and give bath to child dedicated to orisha obatala. So those in need of children can solicit obatala. Let me go a bit further on this. There is another ifa copus which should obatala as god of fertility for barren women. the odu refer to obatala as alagbala omo weere. That is one with a confound that is full with children. The odu ifa that gives credence to this is holy odu ogbedi or ogbe odi
Ifa said
bi iwaju asebi ba dara laye
Eyinwa won ki Suhan lorun
A difa fun ejiogbe ati obatala lojo ti won you se owo omo bibi
ti awon alatele won yi si ma fi jehun
Ogbedi ni Gbogbo eran ti eba se ototo eniyan ni yi o ma da
Agbara oro enu ni
A ki fi agidi gba nkan apo eniyan warawara
Lodifa fun orisa Nla oseremagbo
Nijo ti awon eda yo ma rawo ebe Toro omo lowo re
Won ee ti Se
Orunmila da won lohun
Oni obatala o je to omo tie lopo
Translation
if live please the wicked person in this world
His life after death will be worse in heaven cast ifa divination reading for holy odu ejoliogbe and obatala
When they are are going to embark on business of giving people children.
And their followers will be getting food from them through this means
Ogbedi said all the meat that we will be eating shall be given to us by different people
This is Powe of our utterance
give before asking from others
No body uses force to take what does not belong to him
This are the preist that divine for orisala oseremagbo
When the barren people will be begin him for fruit of the womb
They demand Why Givin before asking
Orunmila retort don't you know obatala will not give his children out for free. Obatala is god of fertility.
Notice that obatala is elder and older than orunmila. Obatala is the father of all orisa. But orunmila is the king of all orisa, because orunmila is the most intelligent. Obatala and all other orisa still need to consult ifa orunmila for a reading and ebo before they can be successful. That is why obatala usually run to orunmila for his problem.
FOOD OR ITEMS TO FEEDS OR SACRIFICE TO OBATALA
the original food to sacrifice to obatala during his ose (weekly ritual) or odun (annual obatala festival) are opolopo igbin tabi erinlako (many giant snail) obe egunsi FUNFUN aileopo ainiyo (melon stew that is cook white without adding palm oil or salt) efo ebure (crassocephalium Rubens) abo ewure fufun (white she goat) adiye fufun (white fowl) obi ifin (white kola nut) Otika (Guinea corn beer) these is the original items to sacrifice to obatala. The devotee can went to ifa preist to know wish of it his orisha take out of the list for a particular year or occasion.
The uses of others items in santeria is good but that is deviation this is the original items to sacrifice to obatala.
TABOO OF OBATALA
The taboo the obatala is palm wine or intoxicating liquor. White is the color of every item to be use by the followers of obatala even ranging from home to car and clothe, during obatala day of the week, it is not good for them to have sexual Intercourse. (obatala day of the week is the first day of the week) it not good to cook maize near obatala. main color of obatala is white as his name implies oba ti o ni ala (the king that owns white ).
THE ODU IFA FOR PRAISING OBATALA
the odu ifa for is owonrin textual or owonrin otura.
Ifa said
Gbaganran moju
A difa fun abanikosi
Ti o lo Ile ketu,
iya o bimi Nile Ifon
Baba o bimi ni Ejigbo Koro
Aanu orisa lo se mi
Ni ko je ki mu emu
O fun ruru lowu
O keep ribi Ejigbo
Ifon rere ni moti wa oo
Ona Ejigbo ni mo rin
Oluaye e ya wa o
E wa woro alapa kan
Oluaye e ya wa oo
E wa woro elese kan oo
Oluaye e ya wa e wa we oro ti rin rinru
Oba Nla lalase
Orisa Nla lalase
Atatakoroko
Oba Nla la lase
TV lawa yi o ma sin?
Orisa la wa yio ma sin bi oju ba mon
ta lawa yio ma sin
Orisa lawa yio ma sin bi Orun ba pe
ta lawa yio ma sin
Orisa lawa yio ma sin bi odun ba de
Translation
Gbaganran moju (this is a name of one ancient babalawo)
Carry out ifa divination reading for Abanikosi (this is also a name in ancient times)
Who was going to the city of ketu
He said mother didn't give birth to me at Ifon (Ifon is a name of a town)
Father didn't give birth to me at Ejigbo Koro (ejiogbe Koro is also name of ancient town)
It is is because of sympathy I have for orisa I I refuse to to take palm wine
He is very white at owu (owu is named of ancient town)
He is bright at Ejigbo (Ejigbo is name of ancient town)
I came from far city of Ifon
I pass through Ejigbo town
The world's kings should come
And take a look at King with one hand
The world's kings should come
And take a look at the spirit with one leg
The world kings should come and take a look at spirit that work in the nights.
Great king that own all authority
Atatakoriko (very strong and impacting)
Great king own all the authority
Who are we going to serve?
It is orisa we shall servie every morning we wake up.
Who shall we serve?
It is orisa we will serve every week (that is every five day or market day)
Who are we going to serve?
It is orisa we are going to serve ever years
Nov I will end this historic article with oriki obatala (eulogy or praises of obatala)
OBATALA PRAISES
OBATALA
Obatasa
Oba takun takun ti gbe ode iranje
Anire niwa
Aniwa nire
Oko abuke
Oko aro
Oko rara bori rekete
Oro Oko Afin
Afi ojo Gbogbo tobi
O tobi ko se gbe
Banta Banta ninu ala
Oba ala funfun gbo
O sun ninu ala
Oji ninu ala
O tinu ala dude
Babanla Oko yemoo
Ola se e wo
Arugbo Ile Ifon
Afun nini gba fun aini
O so enikan digba Eni
Alagbede Orun
Monri Monri ti Monri omo tuntun
Orisa to se oju to se imu
Orisa alamon rere
Orisa Nla alamon iwa
Orisa Nla Alamo amonpin
Alabalase
Orisa gbingbinikin
Ali ma je nkan to legun
Orisa a PA igbin je leyin ikarahun.
Translation
Obatala
Obatasa
The powerful king the reside in the town called Iranje
He that is in possession of blessings and good character
He as good character and at same time have blessings
Husband of hunch back
Husband of the cripple
You are the husband of dwarf woman with big flat head
The gnome the husband of albino
You leave daily life in gorgeous beuty and greatness.
You mithyness is immense it can not be lifted
So immense in white apparel
One who sleep in white apparel
And wake up inside white apparel
Rises from glory to glory inside white apparel
Respected father husband of Yemoo
It pleasurable to see wealth
The oldest man of Ifon town
He who withdraw wealth from the person who have and give it to have not
he who multiply a single person to many
The heavenly black Smith
The head moulder that mould babies head s
The diety that creates eyes and noses
The arch Divinity the owner of good clay
The arch Divinity the owner of good clay that is use to mould character
The arc Divinity the owner of good clay that is use to mould Destiny.
He has absolute power to make any thing he wants happen
A very wealthy orisa.
the Divinity that wake up the doesn't eat any thing with bone
The orisa that eat snail after removing it shell.#ifa#orisaobatala#babalawoobanifa#
Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact +2348166343145, location Ile Ife osun state
Nigeria
Obatala or Orisa Nla wish many people in some tradition like santeria, lucumi and condombe spell as Ochala, Oxala, orisala have corrected yoruba spelling and pronunciation of it as Obatala (meanings the king in white clothes) or Orisa Nla ( meanings the great Divinity or the Divinity with the most grandeur). Although Obatala also have others names like Olufon(owner of ifon), orisa ala(the diety of white cloth) orisa popo ( the owner of popo) Alabalase(he that posses absolute power to make things happen) orisa Nla Alamos amonpin (the arch Divinity that have clay to mould destiny), Orisa Gbingbinnikin (a very wealthy Divinity) Oko yemoo( venerable father husband of yemoo) arugbo Ile ifon(the aged man of ifon city) all these names are normally use by Awo (initiate) orisa devotee if they don't want mentioned his name directly (notice I use his wish is a male pronoun because obatala is a male orisa as you will see when I explain further) Obatala also known as orisa Nla Oseremagbo. Now that we are through with the name it is instructive that we know the gender of this orisa. Many preist and writer of santeria and lukumi origin have claimed that the gender of obatala can not be ascertain, or better put some of them say he is androgynous orisa that is posses male and female gender. But I must say with due respect and humility that this veiw Is wrong and it is due to distortion of history and lack of connection with the origin of Ifa and orisa tradition. OBATALA gender is male. As you can see in his oriki (praise) wish goes thus :oko abuke(husband of hunch back) Oko aro (husband of cripple) Oko rara bori rekete (husband of a dwarf with big flat head) oro Oko afin (the spirit the husband of albino) Agba orisa Oko yemoo (great father the husband of yemoo). You can see for yourself from the oriki obatala that what babalawo Obanifa is saying that Obatala gender is a male. He is been refer to as a father, a husband,not a mother or wife. So in short I humbly submitted that henceforth in santeria and lukumi and candomble religion it should be correct that obatala is actually a male orisha. But it is instructive to note that almost all orisa have the ability to appear to their followers In what ever gender they deem fit at that moment, but that doesn't change the original gender of that orisa. Obatala Oseremagbo is male in gender. Now that we are clear with the gender. It will not be absolutely clear if I don't make a little touch on the santeria and lukumi classification of obatala into male and female. This is done in diaspora then during the slave trade because in Ile Ife osun state where I babalawo Obanifa reside and wish is town from wish obatala worship originate I have not heard or see any classification of such. For example the lukumi santeria we have the classification into Caminos(Avatar or roads) where we have obatala Ayaguana'it must be noted that here in yoruba land Ayaguana original name is Ajagana ' (this is referring to a male fiery temper warrior that ride on horse and fight with sword to santeria and lukumi people Ayaguana share the trait of orisa sango), We have obatala Obamoro (this is also male road of obatala that is an extremely old and gentle. He always sit quietly and don't like any trouble or conflict. we have Obanla(Obanla was a female obatala that is in marriage with obatala Ayaguana(Ajagana) , she is young and vibrant and fight as well) we also have Osa olufon wish in santeria lukumi called ochalufon (this is an aged obatala is a male, first person to speak in tongue. orishalami orisanla(this is a female obatala that is married to oshagiyan she likes fun and music) oshagiyan is also a road. In short all this road are sixteen, 8 are male, 8 are female. It is instructive to note that the santeria and lukumi and candomble are correct that all this sixteen road exit. But they are disciples of obatala. Obatala himself is a male orisa. The using of them as a receiving of the orisa is done mainly to conserve historical facts about them. But people has lose focus of that. Now that I have explained the gender of orisa Obatala. the next question is who Is orisa Obatala. The answer is very very straight.
Obatala is an orisa of white clothes and purity. He is the elder and father of all orisa. In yoruba cosmology and spirituality obatala exist OLODUMARE first son. And he is the first diety send by OLODUMARE(God) to to create the earth. He is the first representative of olodumare on earth as a result is the eldest of all the orisha..he mould clay to human being. He is in charge of moulding destiny ("hence he is called alamon amonpin (that is one with clay to mould destiny),because it believe in our spirituality (ifa and orisa spirituality). That obatala own all head.and if you don't know your orisa Obatala will be in charge to take care of you and even if you know your orisa and you are not yet initiated to that orisa,obatala will still be in control of your ori (head). Orisa Obatala area of influence are:knowledge, geology, military, legal system or justice, taking care of people with special need e.g handicap. Farming, obatala is pure orisa less I forget it is wrong to syncretize obatala our Lady of mercy or jesus Christ of Nazareth. Because in IFA and ORISHA spirituality jesus is known as Ela. And Ela is very very low in rank to obatala. Obatala is the oldest orisa. That is why he the one who usually settle dispute between orisa in ancient times. If you observe the santeria and lukumi orisa practice you will see that they usually set the alter or shrine of obatala higher than any orisa at the temple or home. The reason why the santeria do this is to Accord respect to him as an elder orisa. But here in yoruba land those who have obatala among other orisa is that they feed him before feeding others.
There is no how original spiritual historical facts about obatala will be explained without touching the the creation of the world Mythology. In IFA and ORISHA tradition. The creation of the earth myth that have been handled down to us by our forefathers are many. But only one of it have physical evidence and archeological evidence that still exist till today. So it can be said that only that one that have concrete evidence is the true one. Babalawo Obanifa in this article will explain these various myths and let us know why majority of this myths are wrong and should not be pass further to another generation. And will explain the original one that I will strongly advise to make it popular to avoid distortion of our traditions in years to come. But all this myths have to one or two things to deal with obatala. Now let explain each in turn.
Itan EWON IDE(THE MYTH OF GOLDEN CHAIN) IT SHOULD BE NOTED THIS MYTH IS RECOUNT HERE FOR PURPOSES OF CORRECTION THAT IT NOT ORIGINAL FACTS ABOUT ORISHA OBATALA
According to this oral myth. Handle down to us orally by our forefathers. In the ancient time live only exist in Ajule Orun (heaven) OLODUMARE (God) leave with heaven with all the irumonle. The irumonle that is the orisa exist in male and female and they are living fine. It pass down to us that olodumare gender can not be ascertain. He is far far beyond gender classification. He lives with his orisha around a very big tree. And under this tree all the orisha get everything they want. Includes gold clothes and any good things you may think of.but Obatala who is the most oldest among them was not satisfied with this kind of life. Thy myth say o si ferese Orun ori pe isalu aye kun fun omi (obatala open the window of heaven and see that the world was full of water) then obatala goes to OLODUMARE and ask him to give him permission to go and create the earth. OLODUMARE consent edgy and angry that obatala should go and create the world. Obatala went to orunmila the father of wisdom. Because orunmila is the diviner that knows everything. So orunmila instruct obatala to get golden chain, get some sounds behind a boarbab tree into a snail shell , get palm nut, and maize and sacred egg. That have the image of all the orisha on it. Obatala did as orunmila instructed. He went to other orisha and get their necklaces and chains and bring it to o ogun alagbede Orun (OGUN the heavenly blacksmith). It is after ogun have turn it to a long chain. Obatala carry all the aforementioned item in a bag and use the golden chain to descended to earth. he spent seven day and seven night before he can actually descend to a stage where the chain no longer reach the earth. He hung to the chain in perpetual fear. He did not know what to do but he hear orunmila shouting from isalu Orun (heaven) that he should pour the sound from the snail shell on the water. His frequent heart bit because of fear hatch the egg so a bird flew from the egg the wind from the fly of the bird blow the soil to scattered.not long obatala drop the chain and land on the land call Ife. He begin to take a long walk. After a while he becomes very thirsty. He stop by a pond as he bent over the water. He then see the reflexion of his own image. He loves it. Then he began to make mud and clay from the bank of the river to make image of his similar nature. Over time he becomes very thirsty than ever before then he begin to make juice from the palm trees he has planted. He drink himself to stupor. To the extent that when he made image further some are without eye or leg or arm.. OLODUMARE send chameleon to look for obatala success. But chameleon need to bring disappointed news to OLODUMARE that obatala is in mess of hard drinks. OLODUMARE send a ball of fire to dry the land and make the land and he breathe from heaven into the moulding image of obatala and they become a living beings.
ANALYSYS OF THIS FIRST MYTTHOLOGY
This first myth may have some elements of truth but even if there is any it has already be distorted. It can not be said to be the original facts of orisa Obatala. Because oduduwa take part in the creation story. And this first myth how ever small it may be doesn't make mentioned of oduduwa in relation to obatala and the creation story. Also the use of egg instead of hen is not acceptable as there is no archeological proof to back it up. Thus I humbly submitted that this story explain should not be flaunted again in yoruba spirituality whether yoruba ifa, santeria lukumi or candomble as a story of creation story or that of obatala.
Now let examine another myths wish say that obatala was was sent from Orun (heaven) by olodumare to create this world.and obatala kneels down before OLODUMARE and say I didn't know what to do to create the earth, that the mystery is hidden from him. But olodumare assure obatala to give him the ase (spiritual power to make what you want or what you say happen) it ogun (good of iron that took all the chain of iwori sasa in heaven. And ogun use it to make a very long chain. obatala was given a snail shelll wish contact soil by OLODUMARE,Palm kernel, and an hen, so when obatala fling the chain. When the chain finished to the end. He empty the soil from the snail shelll, and he now take the hen down the hen now spread the soil until there is enough land. Obatala then throw seed of palmnut and on to the soil and the seed grow up instantly and obatala climb the palm trees down. And started to mould human being from the clay. He is very found of drink so he make palm wine out of the Palm tree as a result he drink him self to stupor. And make disabled human image. But he later realise this flaw and since then he has been responsible for the disabled.
Analysis of this second myth proof that this second myth also is incomplete although it may have some elements of truth as the first one. Firstly it did not in any way make mentioned of orunmila and oduduwa and the role they play during the creation story, any myth about obatala wish does not make mentioned of these two aforementioned individual and their name is fowl. There is no any historical monument in ancient city of Ile ife that can be trace to this myths. Babalawo Obanifa humbly suggest that this myths should not be pass in any religion of yoruba spirituality whether santeria or lucumi and candomble. Now to the original myth
ORIGINAL MYTH OF THE CREATION OF THE WORLD BY ORISA OBATALA
babalawo Obanifa will explain this article the way it has been passing down from generation to generation orally in Ile Ife the source of yoruba race and ifa spirituality. This is genuine faction of obatala myth as handle down to us by people before us. And there is acheaological and spiritual evidence in the ancient city of Ifa up till today that I am writing this article to support and proof that this myth is the original truth one. According to it.
In the ancient time the earth was void and full of water. No life or plants exit on earth. OLODUMARE want to create the earth. OLODUMARE call obatala who is the eldest of all the orisa in ikole Orun.(heaven) and give him the mission to create the world. Obatala not know how to start went to orunmila (the orisha of wisdom for divination). After orunmila has carry out ifa divination reading for orunmila. Ifa told obatala to carry out sacrifice so that he can accomplish his mission. But obatala did not carry out the sacrifice to esu. Esu then then say OK. I will see how you are going to be successful when you are very thirsty. OLODUMARE give the following items to obatala :adiye okoko elese marun (hen with five legs) yepe ninu ikarahun igbin (snail shelll that contains sand in it) Ikin ifa(palm nut) ewon ide ( a gold chain) keregbe omi a gourd of water, apamowo A(pouch) irugbin orisirisi (different seed of plant. That is how OLODUMARE commission obatala to go and create the world, remember as I said earlier. Obatala refuse to carry out ebo(sacrifice as instructed by orunmila) so esu place a thirsty gourd inside obatala stomachs. As Obatala is thirsty he drink every water inside the gourd he has with him. So when get to a stage on his journey he meet conglomerate of irumonle where they are partying and dining and winning. He join them to take a sip of wine to quench his thirst. But he eventually drunk him self to stupor to the extent that he loses his sense and fall asleep for many day. When OLODUMARE expect him but nothing to hear from obatala. He then send oduduwa who is a younger brother to obatala (it must be stated clear here that all the santeria and lukumi and candomble record which say oduduwa is obatala wife is absolutely an error of Mythology and history) so oduduwa the younger brother of obatala went to orunmila and make ifa divination. Orunmila to oduduwa to carry out sacrifice) ebo) oduduwa carry out the ebo to the details. Oduduwa after the sacrifice proceed on his journey. When he met obatala on the way obatala was ready drunk and asleep. Oduduwa just took the pouch that contains all the instrument to create the world from him. And oduduwa decend with the chain. When it gets a stage he stop. Not now what to do esu alerted orunmila of this. Orunmila instructed oduduwa to bring the ikarahun igbin (the snail shell that contains the sand) and sprinkle it on the surface of the water. He did as instructed. He then place the hen on the soil. The hen with five leg spread the soil. The left lump of the soil become mountains and the spread one are real land. Orunmila they say Ile fe, Ile yi ti feto (that is this land is spread and large enough to occupy habitation) that is how the name Ile Ife that is the cradle of yoruba race and culture and spirituality arrived at in the ancient time. Ile Ife mean the land that is spread enough. The rest of the place where the hen can not spread the sand to are oceans and see of today. Oduduwa decensencd with the chain to Ile Ife. When obatala regain his conscious he sober and promise never to take any intoxicating drink again and to be alway neat for ever. So OLODUMARE is forgiving God. He gives obatala another mission to complete the creation story to create human beings from the soil. And obatala did so but Mythology as handle down to us by our forefathers has it that obatala still drink to to extend that he made alot of mistakes in his human moulding some are bad and deformed so obatala when obatala know this he was unhappy he changed his way and started to be responsible for the deformed. this is brief fact about this myths of obatala. You will then like to ask me, why is babalawo Obanifa saying this is original faction of the story of obatala. Firstly babalawo Obanifa is a yoruba practicing diviner that leaves in Ile Ife osun state. And every day in day out I still see the shrine of oduduwa. With the symbol of the five leg hen and the chain in his Grove here in Ile Ife osun state Nigeria. What I am saying is that this is they only myth about obatala or creation story of yoruba origin that we still have the historic acheaological proof or evidence to back it up. And this is the predominant myth handle down to us by our forefathers.
Now we will move to other subtopic about orisa Obatala.
OBATALA AS AGBA ORISA (OBATALA AS ARCH DIVINITY)
among all the orisa Obatala is next to OLODUMARE. Hence he is very important. It is just ifa is the most knowledgeable because obatala himself needed to consult ifa if he wants to succeed in his mission. It is believed that obatala can do anything he wants to do. Hence it is called Alabalase (that is the one with who can do anything he wants). Odu ifa ejiogbe is the odu wish explain the prominence of obatala.
Ifa said
Gbogbo ola omi ti n be laye
Ko le to ti olokun
Gbogbo iyi odo ti San
Ko le to ti olosa
Awon lo difa fun obatala (orisa Nla oseremagbo) lojo ti yi o je Alabalase
Ti gbogbo irumonle n leri leka pe awon you gba ninu oriki re
IFE orunmila baba agboniregun yehun
Esu lalu elegbera yera
Won eku keku ki run bori asin
Erakera ki run bori ikamudu
Ko si ifa ti o niyi koja ejiogbe
Gbogbo odo kekeke ti won bani tolokun ko si laye. Gbogbo ni gbe laulau
Bi papa ba jo nigbo erukutu a so loju won
MO Toro ola lowo olosa ibikeji odo
MO rije beni n ko you rara
Tani ko si mon wipe ola olodumare nikan lo to je di ojo iku Eni
Translation
Ifa said
Of all the honour given to all water source in this planet earth, non can be compare to honor given to olokun (the godess of the ocean)
Of all the glory of the flowing river, non can be compare to the glory of the of olosa (the goddess of the sea
These are the ifa preist cast ifa divination reading for obatala oseremagbo
The the he will be coronated as the head of all divinities
All divinities were extremely jealous of him and they claim they will share in his part of his honor and glory
Orunmila baba agboniregun did not support them
Esu elegbera count himself out of the conspiracy
They say honor is given to whom honor is due. No rat odour can outweigh eku Asin odour
Not odour of insect can outweigh that of ikamudu insect
Any river that want to claim supremacy over ocean will dry up completely
If the bushes Is burn it throw up big dust
It is the prosperity I seek from you godess of oceans and sea.
Who doesn't know that it is the OLODUMARE ("God) grace that is sufficient till the one old age.
What we can actually get in this odu ifa is that obatala is arch Divinity and respect should be given to him as such.
WHY OBATALA FORBID HIS CHILDREN FOR DRINKIN AND PARTYING(WE ARE HERE CONCERN WITH INTOXICATING LIQUOR.
Apart from the fact obatala hate any intoxicating drink like Paulding, gin, beer, wine etc due to his ancient mistake of drink himself to stupor which makes him to lose his role in creation story to oduduwa. He also forbids his children or followers from doing such. One historical myth give credence to such. it goes thus. In ancient times obatala have a daughter call Eefunseke. Eefunseke was betrothed to ogun (god of iron). Ogun is a great lover of Palm wine. It happens one day that ogun is celebrating his annual festival. He invited Eefunseke the daughter of obatala. Ogun drink to te extent pamlwine mistakenly enter Eefunseke house when they are playing. as a result Eefunseke become blind. Obatala quickly run to ifa orunmila for help. After the divination reading in which odu ifa ogundare meji appear on divination tray. Orunmila told obatala to bring, and fish and rates. After the sacrifice. The water from the snail is taking. And it was given to obatala to use as eye drops for Eefunseke. Eefunseke use this omi ero until she regain her sight. Obatala now warm that non of his children or follower should go near palm wine or any intoxicating liquor ever. Eefunseke relationship with ogun during this hot afternoon of the festival results to pregnancy. The pregnancy come along with many complications. obatala then run back to ifa orunmila asking about the issue of the Eefunseke pregnancy. orunmila instruct obatala and Eefunseke his daughter to sacrifice Igbin meta (six snail) obi merindinlogun (sixteen kolanut) isu merindinlogun (sixteen yang) eko merindinlogun (six wrap of thick palp) efun merindinlogun (sixteen efun) koko osun merindinlogun (sixteen cam wood). They carry out the required sacrifice as demand by orunmila. Eefunseke carry the pregnancy for good sixteen month. With out any pain or complications again after the sacrifice. She gave birth to Afin (albino)
When this albino is growing up. He was unable to eat normal food or engaged in hard farming job like others. Obatala took the albino to ifa orunmila to cast divination reading to know what he can chose as profession. The odu that appears on the divination tray is ogbe masun that is ogbe irosun, ifa said almost all albino must practice as a diviner or doing spiritual job.
Ifa said
Ti Awo ni epo
Ti ogberi ni eje
Lo da ifa fun orisa Nla oseremagbo
Ti yi o se ebo omo re tan lati Orun
Ifa ni ire Gbogbo ayika iwa
Ebo aiku nitori omo
Gbogbo ikan ti eje ti gbe lohun ebo
opa eku, opa EJA, epo, obi, orogbo lopo, igbin lopo, eyele, adiye
Gbogbo re ni orisa Nla ru
Igbayi Niku ko PA won mon
Translation
Ifa said
The initiates are the ones who possess palm oil
The uninitiated are the on posses blood
They are the ifa priest that cast ifa divination reading for orisa Nla oseremagbo
Ifa foresee all blessings of life, ranging from victory over enemies and prosperity all blessings you may think of.
Ifa instruct orisa Nla to offer sacrifice because of his children longevity of life span
The items to be use for the sacrifice are :dry rather, dry fish, kola nut, water and many snail
Obatala carry this instructions of Ifa to detail
Afterwards all his male and female children survive and overcome all enemies and sickness..
The Afin (albino) are spiritualy consecrated from the womb to be a preist or diviner because of the this aforementioned obatala sacrifice.
OBATALA AS god FERTILITY (GIVING CHILDREN TO THE BARREN)
Obatala is good for barren people to pray to. One of the ancient noticeable devotee of Obatala is a man called oniyagbe oni yagan (that Mean a successful maize farmer) , he leave in ancient town called doromi Awise. he is happily married to a lovely woman called omojinku. They are very successful maize farmer. But their only problem is chilldlessnes. The have use herbs and try all things possible. But no results. And there are committed worshiper of obatala. One day obatala....
Ona sisi muni mona
Ona ti a ko ba to ri
Akoko seni sibala sibolo
Ohun ire ni you obi ninu aso
Ohun buruku ni yo ofa ninu apo
Awon lodifa fun ako aya ati abo aya lojo ti won lo Oko iwaje.
Ako aya yagbado o gun igi
O ni ki okoko ma ku ki oloko marun
Ki igi ogunbere ma fa ya ti
oba diwoyi amondun ki won le ribi jo gbantete gbantete
Abo aya o ya agbado tie
Oni bi okoko ba le ku ko ku
bi oloko ba Lee run ko run
Bi igi ogunbere bale ya ko ya
Ti o ba diwoyi amondun bi won jo gbantete nibi won a lo jo nibo miran
abo aya ni oniyagbe PA ti o di olomon.
Translation
it is persistent training that makes one have knowledge of Ifa
When one make mistakes on roads it makes him become an expert later
The unknown path that one never take before can bring confusion
It is good utterance that brings kolanut out as a gift from pocket of it owner
It it bad utterance that bring forth sword from it shealt, that is bad world bring negative manifestation.
They are the preist who cast ifa Divination for for male and female apes
On the day they are going to farm to find their livelihood
When the male monkey take the maize he hopp from tree to tree and said OLODUMARE don't let this farmer die, don't him fall six, that let this ogunbere tree that I am standing on fall so that we can come here next yera and dance gainfully.
But to the contrary
The female ape after fetching her own maize she said
If the farmers want to die he should die , if he wants to fall sick he should fall sick. If this ogunbere tree that I am standing on want to tea apart let it tear.
If we did get maize here next year we will go to other plantation and eat and dance gainfully there.
Then the oniyagbe shot the female aya with gun and he have child.
what actually happened is that when oniyagbe shot the female ape. There is a cowries found inside the womb of the female ape. When he got home he explained to orunmila. Orunmila prescribed another set of sacrifice and akose ifa inside a port and told oniyagbe to place the pot behind the porogun tree. Wich is the shrine that oniyagbe use for his obatala worship. And he said everything there must be white including the cloth tie around the porogun. Omojinku the wife of oniyagbe must drink from the pot every day a cup of water. Omojinku eventually became pregnant and give bath to child dedicated to orisha obatala. So those in need of children can solicit obatala. Let me go a bit further on this. There is another ifa copus which should obatala as god of fertility for barren women. the odu refer to obatala as alagbala omo weere. That is one with a confound that is full with children. The odu ifa that gives credence to this is holy odu ogbedi or ogbe odi
Ifa said
bi iwaju asebi ba dara laye
Eyinwa won ki Suhan lorun
A difa fun ejiogbe ati obatala lojo ti won you se owo omo bibi
ti awon alatele won yi si ma fi jehun
Ogbedi ni Gbogbo eran ti eba se ototo eniyan ni yi o ma da
Agbara oro enu ni
A ki fi agidi gba nkan apo eniyan warawara
Lodifa fun orisa Nla oseremagbo
Nijo ti awon eda yo ma rawo ebe Toro omo lowo re
Won ee ti Se
Orunmila da won lohun
Oni obatala o je to omo tie lopo
Translation
if live please the wicked person in this world
His life after death will be worse in heaven cast ifa divination reading for holy odu ejoliogbe and obatala
When they are are going to embark on business of giving people children.
And their followers will be getting food from them through this means
Ogbedi said all the meat that we will be eating shall be given to us by different people
This is Powe of our utterance
give before asking from others
No body uses force to take what does not belong to him
This are the preist that divine for orisala oseremagbo
When the barren people will be begin him for fruit of the womb
They demand Why Givin before asking
Orunmila retort don't you know obatala will not give his children out for free. Obatala is god of fertility.
Notice that obatala is elder and older than orunmila. Obatala is the father of all orisa. But orunmila is the king of all orisa, because orunmila is the most intelligent. Obatala and all other orisa still need to consult ifa orunmila for a reading and ebo before they can be successful. That is why obatala usually run to orunmila for his problem.
FOOD OR ITEMS TO FEEDS OR SACRIFICE TO OBATALA
the original food to sacrifice to obatala during his ose (weekly ritual) or odun (annual obatala festival) are opolopo igbin tabi erinlako (many giant snail) obe egunsi FUNFUN aileopo ainiyo (melon stew that is cook white without adding palm oil or salt) efo ebure (crassocephalium Rubens) abo ewure fufun (white she goat) adiye fufun (white fowl) obi ifin (white kola nut) Otika (Guinea corn beer) these is the original items to sacrifice to obatala. The devotee can went to ifa preist to know wish of it his orisha take out of the list for a particular year or occasion.
The uses of others items in santeria is good but that is deviation this is the original items to sacrifice to obatala.
TABOO OF OBATALA
The taboo the obatala is palm wine or intoxicating liquor. White is the color of every item to be use by the followers of obatala even ranging from home to car and clothe, during obatala day of the week, it is not good for them to have sexual Intercourse. (obatala day of the week is the first day of the week) it not good to cook maize near obatala. main color of obatala is white as his name implies oba ti o ni ala (the king that owns white ).
THE ODU IFA FOR PRAISING OBATALA
the odu ifa for is owonrin textual or owonrin otura.
Ifa said
Gbaganran moju
A difa fun abanikosi
Ti o lo Ile ketu,
iya o bimi Nile Ifon
Baba o bimi ni Ejigbo Koro
Aanu orisa lo se mi
Ni ko je ki mu emu
O fun ruru lowu
O keep ribi Ejigbo
Ifon rere ni moti wa oo
Ona Ejigbo ni mo rin
Oluaye e ya wa o
E wa woro alapa kan
Oluaye e ya wa oo
E wa woro elese kan oo
Oluaye e ya wa e wa we oro ti rin rinru
Oba Nla lalase
Orisa Nla lalase
Atatakoroko
Oba Nla la lase
TV lawa yi o ma sin?
Orisa la wa yio ma sin bi oju ba mon
ta lawa yio ma sin
Orisa lawa yio ma sin bi Orun ba pe
ta lawa yio ma sin
Orisa lawa yio ma sin bi odun ba de
Translation
Gbaganran moju (this is a name of one ancient babalawo)
Carry out ifa divination reading for Abanikosi (this is also a name in ancient times)
Who was going to the city of ketu
He said mother didn't give birth to me at Ifon (Ifon is a name of a town)
Father didn't give birth to me at Ejigbo Koro (ejiogbe Koro is also name of ancient town)
It is is because of sympathy I have for orisa I I refuse to to take palm wine
He is very white at owu (owu is named of ancient town)
He is bright at Ejigbo (Ejigbo is name of ancient town)
I came from far city of Ifon
I pass through Ejigbo town
The world's kings should come
And take a look at King with one hand
The world's kings should come
And take a look at the spirit with one leg
The world kings should come and take a look at spirit that work in the nights.
Great king that own all authority
Atatakoriko (very strong and impacting)
Great king own all the authority
Who are we going to serve?
It is orisa we shall servie every morning we wake up.
Who shall we serve?
It is orisa we will serve every week (that is every five day or market day)
Who are we going to serve?
It is orisa we are going to serve ever years
Nov I will end this historic article with oriki obatala (eulogy or praises of obatala)
OBATALA PRAISES
OBATALA
Obatasa
Oba takun takun ti gbe ode iranje
Anire niwa
Aniwa nire
Oko abuke
Oko aro
Oko rara bori rekete
Oro Oko Afin
Afi ojo Gbogbo tobi
O tobi ko se gbe
Banta Banta ninu ala
Oba ala funfun gbo
O sun ninu ala
Oji ninu ala
O tinu ala dude
Babanla Oko yemoo
Ola se e wo
Arugbo Ile Ifon
Afun nini gba fun aini
O so enikan digba Eni
Alagbede Orun
Monri Monri ti Monri omo tuntun
Orisa to se oju to se imu
Orisa alamon rere
Orisa Nla alamon iwa
Orisa Nla Alamo amonpin
Alabalase
Orisa gbingbinikin
Ali ma je nkan to legun
Orisa a PA igbin je leyin ikarahun.
Translation
Obatala
Obatasa
The powerful king the reside in the town called Iranje
He that is in possession of blessings and good character
He as good character and at same time have blessings
Husband of hunch back
Husband of the cripple
You are the husband of dwarf woman with big flat head
The gnome the husband of albino
You leave daily life in gorgeous beuty and greatness.
You mithyness is immense it can not be lifted
So immense in white apparel
One who sleep in white apparel
And wake up inside white apparel
Rises from glory to glory inside white apparel
Respected father husband of Yemoo
It pleasurable to see wealth
The oldest man of Ifon town
He who withdraw wealth from the person who have and give it to have not
he who multiply a single person to many
The heavenly black Smith
The head moulder that mould babies head s
The diety that creates eyes and noses
The arch Divinity the owner of good clay
The arch Divinity the owner of good clay that is use to mould character
The arc Divinity the owner of good clay that is use to mould Destiny.
He has absolute power to make any thing he wants happen
A very wealthy orisa.
the Divinity that wake up the doesn't eat any thing with bone
The orisa that eat snail after removing it shell.#ifa#orisaobatala#babalawoobanifa#
Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact +2348166343145, location Ile Ife osun state
Nigeria
Ifa Orunmila - Original life history of Orunmila
In this article
babalawo will explain original life history of Orunmila. The article will clear
all doubt or controversy of wish town in yoruba land is actual home town of
Orunmila. It will aslo give plethora details about his life history while on
earth.
According to the oral historical facts pass down to us by people before us, make it crystal clear that Orunmila is one of the okanlelerinwo Irumonle (401dieties) that descend from ikole Orun (heaven) to a town called Ife Oodaye (today current Ile Ife osun state Nigeria). All these 401 dieties were not born of human beings,they descended from heaven to earth. But when they got here on earth the earth was full of water to the brim. Actually it was Obatala that OLODUMARE (God) give the mandate to
create the world out of water. But due to one reason or the other Obatala drank himself to stupor. It is as a result of this that Oodua took up the responsibility of the creation from Obatala. He created the earth by pouring sand on the water, and and drop an hen with five leg to spread the sand across the water. After this process the dry land appear.the place where this event take place then is called Ife Oodaye or Ile Ife (that is where land is spread). That is how Oodua became the first king of Ile Ife and his subsequent descendants become the most powerful crown king through the world especially in yoruba land.
After this creation event all the dieties descend down to Ile Ife (orunmila inclusive) they all begin to choose location to reside. Orunmila on his own descended on Oke Igeti. Oke Igeti is the first location where Orunmila first step his toe on when he descended on earth. If you read my article 'facts about Orunmila by babalawo Obanifa' you will see the details of the reasons and how Orunmila move from Oke Igeti to Oke Ileri, and later to Ile Ejio and how he finally settled at Oke Itase in Ife Oodaye. But the most significant habitat of Orunmila in Ile Ife is Oke Igeti and later on he finally settled in Oke Itase. That is why on one of the praises of Orunmila He is being regarded as :
Okunrin kukuru Oke Igeti
Translation
The short man of Oke Igeti mountain.
History have it that Orunmila live for many years in Oke Itase in Ife Oodaye (which is known as current Ile Ife osun state Nigeria), before he decided to leave Ile Ife to Ado Ekiti (which is current Ado Ekiti, Ekiti state Nigeria). But it is made known that Orunmila stay longer in Ado Ekiti than any place on earth. HE lived most of his life in a place called Oke Olota in Ado Ekiti. History have it that he becomes more prosperous and succefull in Ado Ekiti than he was in Ife Oodaye, hence he decided to live substantial part of his life time in Ado. The elder as they handle the tradition down to us make it clear that this is why they popular saying in :
'Ado Nile Ifa'
Translation
'Ado is the home of Ifa'
In one one of his praises
Ara ule Ado
Translation
Citizens of Ado.
But it is instructive to note that it is not only the Ife Oodaye and Ado Ekiti that Orunmila lived why he was on earth. But history have that he lived in Ile Ife Oodaye where he has his eighth children.history have it that he also beget Alara, Ajero, Owarangun Aga, Oloyemonyin, Onitagi Olele, Elejelu mope and Olowo.Orunmila also temporarily reside in Onko where he beget Amosunlonkoegi. He also temporarily reside in Oyan where he beget Amukanlode Oyan.
But all is said and done. The history handle to us by people before us also reveal that Orunmila despite all the sojourn, he finally returned to Ife Oodaye. It is Ife Oodaye he lived before he finally ascend back to heaven. It said that it is as a result of insult and humiliation he suffered from one of his son title Olowo who is a king that make orunmila get angry and go back to heaven. Olowo accordingly to yoruba mythology and history is said to be the last born of Orunmila.
It happens Orunmila was celebrating his annual ifa festival in Ife Oodaye. He then invite all his eight children, each of them has become a crown king in their respective domain. When they arrive in otu Ife. Each of them are is coming forward one by one to bow down their head and pay homage to Orunmila. But when it comes to the turn of Olowo the last born of Orunmila He refuses to bow down his head, rather he greet orunmila while standing. Orunmila was forced to ask him.?Olowo can you say Aboruboye aboye bosise and greet me in proper respectful manner due to me. Olowo insolently reply my father I can not.
Orunmila now ask Olowo why all these disrespect?
Olowo retort thus:
'Iwo orunmila sodun, o sodunko,
Emi Olowo na sodun, mo sodunko.
Iwo Orunmila fi Osun ide sowo ,
Emi Olowo na fi Osun ide sowo.
Iwo Orunmila wo Salubata Ide
Emi Olowo na wo Salubata ide.
Iwo Orunmila de Ade ,
Emi Olowo na de Ade.
Won sini enikan ki fi ori Ade bale fun enikan. '
Translation
You Orunmila you celebrating and you are in celebrating regalia,
I Olowo too I was celebrating and I was in celebrating regalia.
You Orunmila was holding a golden paraphernalia in your hand,
I Olowo too is holding a golden paraphernalia in my hand.
You Orunmila wear a golden sandals,
I Olowo too wear a golden sandals.
You Orunmila wear a crown
I Olowo too wear a crown.
And they says going thus that the head that wear crown thus not pay homage to fellow human beings.
So base on the following reasons, Olowo refuse to pay homage deserve to Orunmila his father. Tho get Orunmila infuriated and decided that it time he goes back to heaven where he come from. he went to a sacred palm trees call 'ope agunka' this palm trees route lead to heaven. That is how Orunmila goes back to heaven.
When orunmila left the world world. Everything was in state of Topsy-turvy. The is lack of easy delivery for pregnant women. Lack of rain, sickness, and host of others issue that demand for knowledge of orunmila. Then all other irumonle implore the eight children of orunmila,to help them beg orunmila to come back to the world so that life will be peaceful.
The children went to the sacred palm trees and start to implore orunmila thus to come back to the world :
Ifa ka rele
Omo enire
Omo enire
Omo enikan saba bi Agbon
Ifa ka rele o
Ewi nle Ado
Erimi lode owo
Ifa ka rele oo
Mapo Elere
Maba otun
Mapo Elejelu
Gbolajoko omo okinkin ti merin fon
All these are praise to orunmila to implore him to come back to Earth.
But orunmila retort 'I am not coming back to the world again, stretching your hands' and he gave them sixteen sacrifice palm nut know as Ikin ifa. He said thus :
Be e ba dele,
Be e ba fe owo
Eni ti e mon binu
Bi e ba de le
Bi e fe aya
Eni ti e mon bi nu
Bi e ba dele bi e fe omo
Eni ti e mon bi nu
Ile le ba fe ko laye
Eni ti e mon bi nu
Aso le ba fe ni aye
Eni ti e mon bi nu n
Ire gbogbo ti e ba fe Nile aye Eni ti e mon bi nun.
Igba ti won dele, gbogbo ire na ni won ri
Orunmila afede feyo
Ifa rele olokun ko de mon
On ni Eni ti e ba ri
E sa mon pe ni baba
Translation
If you get home
If you want money
It is these sacred palm nut you will ask.
If you get home
If you want wife
It is these scared palm nut you will ask
If you get home if you want children
It is this sacred palm nut you will ask
If it is house you want to build in life
It is these sacred palm nut you will ask
If it is clothes you want in life
It is this sacred palm nut you will ask
Any good things of life you want
It is is this sacred palm nut
You will ask
When they got home
They are getting all the good things they want
Orunmila the genius
Elaasode
Ifa have went to Olokun home he doesn't return
He said any body you see
Just address him as father.
In short this is how orunmila journey back to heaven, and Ikin merindinlogun (sixteen sacred palm nut replace him. That is how the using of Ikin ifa for divination reading or consul started. So any time you divine with divination chain or sacred palm nut you are actually communicating with orunmila directly, seeking right answer.
ORUNMILA BIOLOGICAL AND SPIRITUAL MAKE UP.
Oral historical facts make it know to us that Orunmila In a great history of heaven and earth, he is the only diety among the dieties who knows the secret of how Olodumare create heaven and earth, we believe and hold this statement to be true according to yoruba spirituality and mythology. He knows the destiny and fate of every human being, because it is believed that he was present when every human being are choosing their destiny. Hence we call ifa Eleri ipin (withness of fate) opitan Ile Ife (the historian of Ife city).
It is believed that the physiognomy appearance of orunmila is in for of a very short, and very dark in complexion man. Hence orunmila is praise 'Okunrin dudu Oke Igeti (the short dark complexion man of Igeti mountain). His anatomical body make up is believed to be boneless. He didn't have bone in any part of his body. His spiritual power is universal as he traveled between earth and heaven to perform his duties hence he is praise 'arayerorun and agbaye gborun' (one who knows what is happening on earth and heaven simultaneously 'and an inhabitant of heaven and earth').in yoruba mythology orunmila is greatest man of all time. #ifa# orunmila #babalawoobanifa.©WWW.BABALAWOOBANIFA.COM 2016. Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact +2348166343145, location Ile Ife osun state Nigeria.
According to the oral historical facts pass down to us by people before us, make it crystal clear that Orunmila is one of the okanlelerinwo Irumonle (401dieties) that descend from ikole Orun (heaven) to a town called Ife Oodaye (today current Ile Ife osun state Nigeria). All these 401 dieties were not born of human beings,they descended from heaven to earth. But when they got here on earth the earth was full of water to the brim. Actually it was Obatala that OLODUMARE (God) give the mandate to
create the world out of water. But due to one reason or the other Obatala drank himself to stupor. It is as a result of this that Oodua took up the responsibility of the creation from Obatala. He created the earth by pouring sand on the water, and and drop an hen with five leg to spread the sand across the water. After this process the dry land appear.the place where this event take place then is called Ife Oodaye or Ile Ife (that is where land is spread). That is how Oodua became the first king of Ile Ife and his subsequent descendants become the most powerful crown king through the world especially in yoruba land.
After this creation event all the dieties descend down to Ile Ife (orunmila inclusive) they all begin to choose location to reside. Orunmila on his own descended on Oke Igeti. Oke Igeti is the first location where Orunmila first step his toe on when he descended on earth. If you read my article 'facts about Orunmila by babalawo Obanifa' you will see the details of the reasons and how Orunmila move from Oke Igeti to Oke Ileri, and later to Ile Ejio and how he finally settled at Oke Itase in Ife Oodaye. But the most significant habitat of Orunmila in Ile Ife is Oke Igeti and later on he finally settled in Oke Itase. That is why on one of the praises of Orunmila He is being regarded as :
Okunrin kukuru Oke Igeti
Translation
The short man of Oke Igeti mountain.
History have it that Orunmila live for many years in Oke Itase in Ife Oodaye (which is known as current Ile Ife osun state Nigeria), before he decided to leave Ile Ife to Ado Ekiti (which is current Ado Ekiti, Ekiti state Nigeria). But it is made known that Orunmila stay longer in Ado Ekiti than any place on earth. HE lived most of his life in a place called Oke Olota in Ado Ekiti. History have it that he becomes more prosperous and succefull in Ado Ekiti than he was in Ife Oodaye, hence he decided to live substantial part of his life time in Ado. The elder as they handle the tradition down to us make it clear that this is why they popular saying in :
'Ado Nile Ifa'
Translation
'Ado is the home of Ifa'
In one one of his praises
Ara ule Ado
Translation
Citizens of Ado.
But it is instructive to note that it is not only the Ife Oodaye and Ado Ekiti that Orunmila lived why he was on earth. But history have that he lived in Ile Ife Oodaye where he has his eighth children.history have it that he also beget Alara, Ajero, Owarangun Aga, Oloyemonyin, Onitagi Olele, Elejelu mope and Olowo.Orunmila also temporarily reside in Onko where he beget Amosunlonkoegi. He also temporarily reside in Oyan where he beget Amukanlode Oyan.
But all is said and done. The history handle to us by people before us also reveal that Orunmila despite all the sojourn, he finally returned to Ife Oodaye. It is Ife Oodaye he lived before he finally ascend back to heaven. It said that it is as a result of insult and humiliation he suffered from one of his son title Olowo who is a king that make orunmila get angry and go back to heaven. Olowo accordingly to yoruba mythology and history is said to be the last born of Orunmila.
It happens Orunmila was celebrating his annual ifa festival in Ife Oodaye. He then invite all his eight children, each of them has become a crown king in their respective domain. When they arrive in otu Ife. Each of them are is coming forward one by one to bow down their head and pay homage to Orunmila. But when it comes to the turn of Olowo the last born of Orunmila He refuses to bow down his head, rather he greet orunmila while standing. Orunmila was forced to ask him.?Olowo can you say Aboruboye aboye bosise and greet me in proper respectful manner due to me. Olowo insolently reply my father I can not.
Orunmila now ask Olowo why all these disrespect?
Olowo retort thus:
'Iwo orunmila sodun, o sodunko,
Emi Olowo na sodun, mo sodunko.
Iwo Orunmila fi Osun ide sowo ,
Emi Olowo na fi Osun ide sowo.
Iwo Orunmila wo Salubata Ide
Emi Olowo na wo Salubata ide.
Iwo Orunmila de Ade ,
Emi Olowo na de Ade.
Won sini enikan ki fi ori Ade bale fun enikan. '
Translation
You Orunmila you celebrating and you are in celebrating regalia,
I Olowo too I was celebrating and I was in celebrating regalia.
You Orunmila was holding a golden paraphernalia in your hand,
I Olowo too is holding a golden paraphernalia in my hand.
You Orunmila wear a golden sandals,
I Olowo too wear a golden sandals.
You Orunmila wear a crown
I Olowo too wear a crown.
And they says going thus that the head that wear crown thus not pay homage to fellow human beings.
So base on the following reasons, Olowo refuse to pay homage deserve to Orunmila his father. Tho get Orunmila infuriated and decided that it time he goes back to heaven where he come from. he went to a sacred palm trees call 'ope agunka' this palm trees route lead to heaven. That is how Orunmila goes back to heaven.
When orunmila left the world world. Everything was in state of Topsy-turvy. The is lack of easy delivery for pregnant women. Lack of rain, sickness, and host of others issue that demand for knowledge of orunmila. Then all other irumonle implore the eight children of orunmila,to help them beg orunmila to come back to the world so that life will be peaceful.
The children went to the sacred palm trees and start to implore orunmila thus to come back to the world :
Ifa ka rele
Omo enire
Omo enire
Omo enikan saba bi Agbon
Ifa ka rele o
Ewi nle Ado
Erimi lode owo
Ifa ka rele oo
Mapo Elere
Maba otun
Mapo Elejelu
Gbolajoko omo okinkin ti merin fon
All these are praise to orunmila to implore him to come back to Earth.
But orunmila retort 'I am not coming back to the world again, stretching your hands' and he gave them sixteen sacrifice palm nut know as Ikin ifa. He said thus :
Be e ba dele,
Be e ba fe owo
Eni ti e mon binu
Bi e ba de le
Bi e fe aya
Eni ti e mon bi nu
Bi e ba dele bi e fe omo
Eni ti e mon bi nu
Ile le ba fe ko laye
Eni ti e mon bi nu
Aso le ba fe ni aye
Eni ti e mon bi nu n
Ire gbogbo ti e ba fe Nile aye Eni ti e mon bi nun.
Igba ti won dele, gbogbo ire na ni won ri
Orunmila afede feyo
Ifa rele olokun ko de mon
On ni Eni ti e ba ri
E sa mon pe ni baba
Translation
If you get home
If you want money
It is these sacred palm nut you will ask.
If you get home
If you want wife
It is these scared palm nut you will ask
If you get home if you want children
It is this sacred palm nut you will ask
If it is house you want to build in life
It is these sacred palm nut you will ask
If it is clothes you want in life
It is this sacred palm nut you will ask
Any good things of life you want
It is is this sacred palm nut
You will ask
When they got home
They are getting all the good things they want
Orunmila the genius
Elaasode
Ifa have went to Olokun home he doesn't return
He said any body you see
Just address him as father.
In short this is how orunmila journey back to heaven, and Ikin merindinlogun (sixteen sacred palm nut replace him. That is how the using of Ikin ifa for divination reading or consul started. So any time you divine with divination chain or sacred palm nut you are actually communicating with orunmila directly, seeking right answer.
ORUNMILA BIOLOGICAL AND SPIRITUAL MAKE UP.
Oral historical facts make it know to us that Orunmila In a great history of heaven and earth, he is the only diety among the dieties who knows the secret of how Olodumare create heaven and earth, we believe and hold this statement to be true according to yoruba spirituality and mythology. He knows the destiny and fate of every human being, because it is believed that he was present when every human being are choosing their destiny. Hence we call ifa Eleri ipin (withness of fate) opitan Ile Ife (the historian of Ife city).
It is believed that the physiognomy appearance of orunmila is in for of a very short, and very dark in complexion man. Hence orunmila is praise 'Okunrin dudu Oke Igeti (the short dark complexion man of Igeti mountain). His anatomical body make up is believed to be boneless. He didn't have bone in any part of his body. His spiritual power is universal as he traveled between earth and heaven to perform his duties hence he is praise 'arayerorun and agbaye gborun' (one who knows what is happening on earth and heaven simultaneously 'and an inhabitant of heaven and earth').in yoruba mythology orunmila is greatest man of all time. #ifa# orunmila #babalawoobanifa.©WWW.BABALAWOOBANIFA.COM 2016. Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact +2348166343145, location Ile Ife osun state Nigeria.
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