Yoruba’s belief about God is simply one of awe and with concentration on magnitudes of His sovereignty. He is so revered that He is thought to be non-approachable, hence the Yorùbá made deities up to as the go-between (intercessors) God and humans.
As written in a submission titled, “A Peep Into the Yorùbá Mythologies” by same author:
“Just like any other tribe of mankind the Yorùbá had fomulated their philosophies based on observations and experiences with natural (physical) and metalphysical phenomena.
“What is notably lacked is merely documentation because Yorùbá didn’t know the art of writing.
There are no hiccups about God’s Divinity and monotheism. In face the Yorùbá believes they are monotheistic in belief. However, HE is too grand to approach so they formed gods as ‘staircase’ to reach HIS Holiness. And do they form gods? Apotheosis.”
They call Him lots of names, Elédùmarè/ Olódùmarè, Ọlọhun, Ọlọ́jọ Òní, Ọba àwamarídì, Ọga Ògo, Atẹrẹ́rẹ́ Kàyé amongst other names.
A well known axiomatic saying is: Asègbé ni Baba Èdùmàrè (Asègbé is the Father of God). This doesn’t mean Yorùbá believes that God has Father, it is simply a recognition of Divine Immunity, as Asègbé could roughly be translated.
God And Deities, Myths And Fallacies
Both share relationships. It is believed that deities are intercessors, they are taken as messengers/solicitors for help, favours and or to express gratitude for previous favours.
Òrìṣà are of two types, one heavenly other humans apotheosised. Let’s talk about the heavenly ones:
One fallacy on Creation has it that the World was full of water from the inception of Time. When God was ready to ready to create lands, humans, animals, plants and all; he called on Òrìṣà Ńlá (another name for Ọbatala) and gave him some sand to go spread on the face of the water, that wherever he spread the sand will become earth (dry land). The sand was so little that it’s put inside a snail’s shell.
Òrìṣà Ńlá was accompanied by a dove or hen or both. They helped spread the sand all over the face of the entire world. His starting point was/is Ilé Ìfẹ́ (the cradle of the Yorùbá), noun allegedly derived from Ilẹ Fẹ – land expanded.
The ‘virgin Earth’ has palm tree has its first plant. It would later serve many purposes for humans.
Furthermore, Òrìṣà Ńlá was entrusted with another task during creation of humans. It is he – upon God’s Word – that moulded shapeless man bodywork, with no eyes, mouth, nose. He was instructed to leave the room reserved for the task once he’s done.
He did the human bodywork with clay soil, that’s why deities worshippers praise him as Alamọ réré (good clay worker).
After he alleged left the room, God Himself is said to have breathed into the shapeless, unliving bodies. And they become living, breathing beings!
Another character who participated in the Creation is Ọ̀runmila. Ọ̀runmila didn’t leave God’s side throughout the Creation. This privilege is due to the fact that God blessed him with unmatched wisdom. Ọ̀runmila is made Òrìṣà Ńlá’s assistant.
Either helped or not during Creation, it’s important to note that God created both Earth and Heaven and everything in-between, living or otherwise.
These Òrìṣàs, though unseen and heavenly are revered and constantly remembered by the YORÙBÁ who believe these heavenly hosts (spirits) watch us all. Unseen they may be, but they see and monitor our existences. “Fìrìfìrì, lábálábá, ojú ara ọrùn kò ṣeé rí” (oblivion and opaque, the heavenly hosts can’t be seen). This is to say, God and all the heavenly people are spirits. These spirits are so close to God that are chosen as intercessors through whom God can be appeased, praised, asked for favours.
This is the best explanation for worshipping deities.
The second genre of Òrìṣàs are people. The noun Òrìṣà in their own quota is “Ẹni Orí Ṣá Dá” (He Who The Guardian Angel Made Distinct). These people are apotheosised to Divinity due to supernatural powers, feats achieved or deeds attributed to them while alive. Among these are Ẹla, Ọ̀runmila, Ogun, Sango, Ọya, Ọsun, Ọba, Òrìṣà Oko, Ọsangangan Ọbamákín, etc.
Humans or heavenly, Òrìṣàs are believed to be God’s representatives anyway. However, they are not to be confused as creators of anything.
Deities: Worshipping and Worshippers
Shrines are set up as sacred places deities could be worshipped. There, effigies made of wood or (mound with) clay would be found. Iron are the items of worship of Ogun (being god of Iron, armour and war). These serve as symbols of the deities. ‘Deities’ may or may not be housed.
Another point of note is that, not all worshippers are saddled with the actual process of worship. They choose one of them to do this. Aworo Óòṣa if a male, Iyalosa if a female. Another person would not be given the position when the holder lives. The position is a very important, envious and competitive. Sacrilege attached to duties make the he/she whoever holds the position be an experienced, honest, upright person.
It’s believed that without these attributes, offerings made to deities would not be accepted.
Once appeased, it is believed that a deity would do its worshippers’ bindings. What’s offered deities differ. Some are offered palm oil, salt, shea butter, hen, bitter kola, sheep, etc.
Upon availability of the items of offering, Aworo would call on the deities to “come down” (in spirit) and accept the offering made. He would go on to express gratitude as well as request for new favours.
Aworo would chew alligator pepper while invoking some deities. Some are invoked by sprinkle water on the effigies and or grounds around it. Aworo would say: “Ọbatala/Ogun/Sango [etc], I call you” 2×. This would be followed by the Oríkì (praises) of the deity in question.
After thus invoked, Aworo would start offering given items of offerings to the deity. After this, he would offer the kolanut. “Offer the kolanut” is the act of throwing slices of kolanut on the ground. It’s an act of consultation. It’s said offerings are accepted if two or more slices face upwards, otherwise if opposite (if two or more slices face downwards). Slices are most in fours, fives or sevens.
All deities have one or two taboos. These are things they MUST NOT be offered, else their wrath be invoked. Èṣù must not be offered Adi (Palm nut oil), Ọbatala salt. Some maybe palm wine, second day water, kolanut (though it is the most common thing in offering).
These deities are worshipped at different times of the year. This differs from place to place. For instance, Ọ̀runmila is worshipped in the sixth month in some places, some in eighth month (after celebration of Ogun). Some celebrate Ogun in the eighth month in some places and in the nineth month in some places.
Òrìṣàs are worshipped with the belief that they could solicit on behalf of humans.
A Peep Into The Yorùbá Mythologies
Just like any other tribe of mankind the Yorùbá had fomulated their philosophies based on observations and experiences with natural (physical) and metalphysical phenomena.
What is notably lacked is merely documentation because Yorùbá didn’t know the art of writing.
There are no hiccups about God’s Divinity and monotheism. In face the Yorùbá believes they are monotheistic in belief.
However, HE is too grand to approach so they formed gods as ‘staircase’ to reach HIS Holiness. And do they form gods? Apotheosis.
What’s apotheosis? Dan Brown gives an extensive explaination of the phenomenon thus:
“The largest painting in US Capitol building is called ‘The Apotheosis of Washington’. And it clearly depicts George Washington being transformed into a god.
“This transformation of man into God is called apotheosis. Whether or not aware of it, this themetransforming man into godis the core element in this Rotundas symbolism. Apotheosis. Yes. He knows. The word apotheosis literally means divine transformationthat of man becoming God. Its from the ancient Greek: apoto become, theosgod.
“The Apotheosis of Washingtona 4,664-square-foot fresco that covers the canopy of the Capitol Rotundawas completed in 1865 by Constantino Brumidi. Known as The Michelangelo of the Capitol, Brumidi had laid claim to the Capitol Rotunda in the same way Michelangelo had laid claim to the Sistine Chapel, by painting a fresco on the rooms most lofty canvasthe ceiling. Like Michelangelo, Brumidi had done some of his finest work inside the Vatican. Brumidi, however, immigrated to America in 1852, abandoning Gods largest shrine in favor of a new shrine, the U.S. Capitol, which now glistened with examples of his masteryfrom the trompe loeil of the Brumidi Corridors to the frieze ceiling of the Vice Presidents Room. And yet it was the enormous image hovering above the Capitol Rotunda that most historians considered to be Brumidis masterwork.
“This transformation of man into God is called apotheosis. Whether or not aware of it, this theme—transforming man into god—is the core element in this Rotunda’s symbolism. Apotheosis. Yes. He knows. “The word apotheosis literally means ‘divine transformation’—that of man becoming God. It’s from the ancient Greek: apo—‘to become,’ theos—‘god.’
“Nearby, you can see a strange, anachronistic series of figures: ancient gods presenting forefathers with advanced knowledge. There’s Minerva giving technological inspiration to our nation’s great inventors—Ben Franklin, Robert Fulton, Samuel Morse. And over there is Vulcan helping us build a steam engine. Beside them is Neptune demonstrating how to lay the transatlantic cable. Beside that is Ceres, goddess of grain and root of our word cereal; she’s sitting on the McCormick reaper, the farming breakthrough that enabled this country to become a world leader in food production. The painting quite overtly portrays American forefathers receiving great wisdom from the gods.”
Take some time off to read stories of Ogun, Ọṣùn, Ọba, Ọya, Sango, Sanponna, Ọ̀runmìlà, etc. You will realise they were humans. Flesh, blood and bones. They lived normal human lives before they were deified. (Check my writeup, IRE-ÈKÌTÌ: FULL STORY OF ÒGÚN, YORÙBÁ GOD OF WAR for the full story of Ogun and that of Ọ̀yọ́ for excerpts on lives of Ogun, Sango and Ọya).
On the same vein, Yorùbá made notes of some phenomenal; acts, creations, manners. For examples:
– Lẹyin lẹ́yìn ni èwe Olóbe ń so – Olóbe bears fruits behind leaves.
– Atọlẹdọlẹ ni ti Àdán – Bats are mysterously in folds. This means, when a bat is cut another bat would be found in its belly and if that one is cut another one would be found.
Also worth of note is the Rule of Firsts. In Yorùbá mythology, there are mention of the firsts; first persons to do some things. Olubikin was the first to use pluck leaves (for medication), Ọsanyinbikin was the first to use roots for same purpose, Arọnimaja (praised as ‘Arọni gbọnra jìgì dẹrú oògùn nu’) was the first to thrust an herbalist in dare, Abikú ọmọ Olóṣèerena was the first person to slap a mosquerade in the face….. (Ọsanyinbikin and Olubikin are said to be among the 16 elders that stand 4-4 at the four cardinal corners of the World).
These are woven together to make incantations, idioms, proverbs, etc. You just need to listen well whenever the aforementioned are being recited. And you will find that they were genuinely formed courtesy of genius observations.
However, when the conflicting personae are These are used as occultic questions when incantations are exhausted. These questions are used in three (3) ways: to seek and or grant permission, to test knowledge in cultism and conquer opposition. For the example of the first two, please read my submission, ‘OGBONI FRATERNITY, ALL THAT IS IN SECRECY’.
Amongst related questions are:
– Q: Olubikin was the first to use pluck leaves (for medication), Ọsanyinbikin was the first to use roots for same purpose, Arọnimaja (praised as ‘Arọni gbọnra jìgì dẹrú oògùn nu’) was the first to thrust an herbalist in dare, which grounding stone was used?
A: The grounding stone was brought by Arọnimaja. He picked it from God’s backyard and returned it there. He himself died at God’s backyard and was buried there. He was buried where he died.
– Q: Tááni onílé (who is the owner of the House)?
A: (It’s Ọ̀runmila. He swallowed House from Heavens and vomited the house when he got to the earth. Ifá the Oracle is the owner of the house) . Alapo ìjà. Ó gbé ilé mi láti ọrùn, ó pọ nígbà tí ó dé àiyè. Ifá ni onílé.
– Q: Who owns the outside?
A: It’s Ògún, Yorùbá God of War and Iron. Làákàyè to bá ọkọ sì ojú iná to pá ìyàwó ẹ sì ẹyin ààrò (he killed the husband on the burning embers and the wife on beside the traditional three-stone kitchen)
– Q: Who is the owner of children?
A: It’s the witches. Àwọn ìyá mi ni Ọlọ́mọ. The earthly mothers that used bands to hold children so they shouldnt fall. They used bands to back children without letting the child touch the ground.
Q: Tááni ọlọja (who are the owners of market?)
A: It’s Ajé, Yorùbá goddess of Wealth. Obìnrin kẹ́tẹ́pẹ́ to rídì jókòó ọjà. Iṣẹ̀ṣẹ̀de obìnrin Inajá. Ajé ni Ọlọja.
Q: How many are warlords in Earth and Heaven?
A: Five. Their names Ọmọlaárọ, Ẹ̀ka Orosun, Ajákúnna, Ọlánùurẹ wọlẹ and Idàkọ tíì gùn ọmọ lẹsẹ.
Q: How many are World holders?
A: They are 16. And they stand 4-4 in the 4 Cardinal Corners of the world.
Q: Who are blacksmiths of the world and heaven?
A: Kọbawo, also known as Láàni is the heavenly blacksmith and Ogun is the worldly blacksmith.
© Jimoh Taofik Adekunle, alias Pen Priest is a Student of Ancient and Modern Histories, Trained Journalist, Author, Blogger, Litterateur, Printrovert, Editor and Bibliophile.
Jaat writes from Kwara State, Nigeria.
Facebook: Jimoh Taofik Adekunle
May 14, 2020
Twitter: @jimsonjaat01
Gmail: deskofinsanity96@gmail.com
Phone: 08144510532
