TREE-SPIRITS.

Several varieties of trees are believed to be inhabited by indwelling spirits, which are not exactly gods, but answer more to the hama-dryads of Ancient Greece, or to the elves of mediaeval Europe.

The Ashorin tree is, one which is inhabited by a spirit who, it is believed, would, if its attention were not diverted, drive away anyone who attempted to fell the tree. The woodman therefore places a little palm-oil on the ground as a lure, and when the spirit leaves the tree to lick up the delicacy, proceeds to cut down its late abode.

The Apa, frequently called the African mahogany, is inhabited by an evil spirit, and is commonly seen encircled with palm-leaves, and with an earthen pot at its foot to receive the offerings of woodcutters. It is believed to emit a phosphorescent light by night. The wood of this tree is in some demand for the construction of drums, which are hollow wooden cylinders covered with hide at one end; but before it can be out down the spirit must be propitiated by an offering, usually consisting of a fowl and some palm-oil. The Apa is the emblem of vengeance.

The Iroko (silk-cotton tree) is also inhabited by a spirit, but it is not very powerful or malicious, and when a man desires to fell such a tree it is sufficient protection for him to invoke the indwelling spirit of his own head by rubbing a little palm-oil on his forehead. The Iroko is used chiefly for building, whence probably it comes to be the emblem of refuge.

A proverb, referring to the risks a man runs in cutting down trees inhabited by spirits, says "The axe that cuts the tree is not afraid, but the woodman covers his head with etu" (a magic powder).

These customs may be compared with those of the modern Greeks of Siphinos, one of the Cyclades. Mr. Bent says that when the woodcutters have to cut down a tree they suppose to be inhabited by a spirit (hamadryad), they are exceedingly careful when it falls to prostrate themselves humbly and in silence, lest the spirit should chastise them as it escapes. Cato also instructs a woodcutter that, in order to escape the consequences of thinning a sacred grove, he must sacrifice a hog, and beg permission to thin the grove in order to restrain its overgrowth.

As is the case among the Ewe tribes of the Slave Coast, wizards and witches are by the Yorubas believed to hold nocturnal meetinus at the foot of trees tenanted by spirits, more especially the Apa, whose indwelling spirit is believed to assist them in their malpractices. Here, too, the owl again appears, but now, instead of the bird being the messenger or agent of the tree spirit, it is the wizard (Aje) himself, who metamorphoses himself into an owl and proceeds on the mission of death.

Witchcraft is, in the minds of the natives, the chief cause of sickness and death. They cannot, they think, attribute these evils to the gods, unless they occur in some way special to a god; as, for instance, when a man is struck by lightning, in which case the event would be attributed to Shango-or contracts small-pox, when the disease would be attributed to Shanpanna; for they are very careful to keep on good terms with the gods, by scrupulously observing their religious duties. They consequently attribute sickness and death, other than death resulting from injury or violence, to persons who have for bad purposes enlisted the services of evil spirits, that is to say, to wizards and witches. Witches are more common than wizards, and here, as elsewhere in the world, it is the oldest and most hideous of their sex who are accused of the crime.

Properly speaking, a person charged with witchcraft should be subjected to trial by ordeal, and then, if found guilty, immediately executed; but the excited populace, filled with superstitious terror, frequently acts without waiting for proof, and puts the accused to death without trial. Curiously enough, the phenomenon that so frequently occurred in England, when a belief in witchcraft was an article of faith, appears here also; and old women, accused of being witches, very often acknowledge that they are, and charge themselves with deaths which may have recently occurred in the community.

Amulets and charms (onde) are numerous and of various kinds. Some, like the vo-sesao of the Ewe tribes, are really the badges of different gods, such as the ajude, or iron armlet worn by hunters, who are the servitors of Ogun, god of iron, and possess no virtue of themselves, being merely useful as serving to remind the gods that the wearers are under their protection. Others are amulets proper, and are believed to derive a protecting power from the gods, from whom they have, through the agency of the priests, been obtained. Amulets are generally sewn up in leather cases; those obtained from Mohammedans, and which usually consist of a verse from the Koran, always are.

The name onde means "one in bondage," and is compounded of eni, "a person," or "one who," and ide, "the act of being confined." This name seems to point to the former existence of a belief similar to that now held by the Tshi-tribes in regard to the Suhman; namely, that the amulet is animated by an indwelling spirit, who has been confined therein by a superior power. At the present time, however, the onde cannot be regarded in any way as being animated, or an orisha. Prayers are never addressed to it, nor are offerings presented to it; it is merely the instrument or vehicle through which the god from whom it was obtained acts, and by means of which events which affect the wearer of the onde are brought to the knowledge of the god.

An onde for the protection of the person is worn on the body, being tied round the wrist, neck, or ankle, or placed in the hair. Others, for the protection of property, are fastened to houses, or tied to sticks and stumps of trees in cultivated plots of ground. In consequence of their being tied on to the person or object they protect, the word edi, which really means the act of tying or binding, has now the meaning of amulet or charm, just as in Ewe the word vo-sesa (amulet) is derived from vo and sa, to tie or bind. Another word sometimes used to express amulet is ogun, which, however, more properly means medicinal preparation, poison, or magical drug.

The following are some examples of current superstitions.

(1) The fur of the choro, a kind of hare, is a charm which protects the house from fire.

(2) A house fumigated with the bark of the crun tree is purged of evil spirits and, consequently, of sickness. Charcoal made from the wood of this tree is largelyused as a medicine.

(3) Powder made of the leaves of the sensitive plant, is a charm to make the inmates of a house fall into a deep sleep, and is used by thieves.

(4) To kill an ajako, a kind of jackal, brings misfortune upon the slayer. A proverb says, "He who kills an ajako will suffer for it."

(5) The flocking of vultures denotes impending war. These birds prey on the slain, and so, by an inversion of ideas, are supposed to cause war.

(6) To break the bones of the crane called agufon causes calamity.

(7) Whoever touches the nest of the bird called ogarodo will die.

The Yorubas have the same superstitions in regard to the hooded crow, porcupine, tortoise, and wild cat (ogboya) as have the Ewe tribes.[1]

By country-custom no Yoruba may milk a cow, and in consequence cows are always tended by foreignborn slaves, usually Fulani.

We find a curious example of the manner in which objective and subjective connection are confused in the expression, Abede ni ti okira-" Right through is the cutting of the sword-fish." This saying is used as a charm by warriors, and is believed to ensure success, because it is supposed that the sword-fish (okira) cuts in two all its foes in the sea.

The Yorubas have a superstition which has close points of resemblance to the "changeling" superstition of Northern Europe. It is referred to in many folk-lore tales, and the following is an example.

"There lived at Otta" (a village on the River Ibo, which is a tributary of the Ogun) "a woman named Bola, who had a male child. When the child was small the mother carried him on her back when she went to market, but when he became about nine months old she used to lay him down on a mat in her house, fasten the door, and go to market by herself. After this it always happened that when she returned from the market she found that all the food she had left in the house had disappeared. This seemed to her very strange, and she at first suspected her neighbours, but she always found the doorfastening untouched, and was unable to fathom the mystery.

"One day a neighbour came to her and said, 'I am going to the market at Orichi to-morrow morning early, and therefore must ask you to repay me the string of cowries that you sent your little boy to borrow from me.' Bola, much astonished, declared that she had borrowed no cowries from the woman, and had sent no one to her; but the neighbour persisted that Bola's child had come to her, and had borrowed a string of cowries in the name of his mother. 'Come, then,' said Bola, 'and see my child.'

"The two women went into the house where the child was sleeping on his mat. 'You see him,' said Bola, 'there he is, sleeping. Do you not see that be is yet too young, to walk? How then could he come to you? And how could he ask you for cowries, seeing that he cannot yet talk?

"The neighbour looked closely at the child, and then solemnly declared that it was really he who had come to her, but that when he came he was much big er than he was now, and had the appearance of a child of about ten years of age. "When Bola, heard this she was much distressed. She could not doubt her neighbour's word, and she feared that her child must be possessed by an evil spirit. She paid the neighbour the string of cowries, and begged her to say, nothing; then, when the child's father came to the house, she told him the whole story.

"The father and mother decided to search into the mystery. The father, therefore, carefully hid himself in the house, one day while the mother and child were out. Then Bola returned to the house with the child, put him down on the mat, said to him, 'Sleep good while I go to the market,' and then went out, and fastened the door as usual.

"Scarcely had Bola gone, than the father, from his hiding-place, saw the baby stand up, and begin to grow till he became a big boy. Then he went to the calabashes where the food was kept, and was beginning to eat it, when the father came out from his hiding-place.

"Immediately the child saw his father he became a little baby again, and lay on the floor crying. He was possessed by a spirit. His mother came back, and they beat him to drive the spirit out, so that the spirit fled."

The parallel between this tale and the changeling stories of Northern Europe is close. In the latter, as in the Yoruba version, the changeling, while in the presence of its foster-mother and others, affects to be an infant, but throws off his disguise as soon as he imagines himself to be alone. See, for instance, the tale called "The Father of Eighteen Elves," in Arnason's collection of Icelandic legends. The only difference-an important one, it is true-is in the genesis of the changeling. In Europe it is an elfin child, who is substituted for a stolen human child, but here it is the child himself who is possessed by an evil spirit, just as an Abiku possesses a child, though with different results.

We also find a superstition which recalls that of the were-wolf, for the hyena (Kpelekpe) is often supposed to be a man who assumes that disguise at night, to prey upon sheep and cattle, and, if the opportunity offers, upon human beings. Such man-hyenas are believed to be able, by means of certain howls and cries, to compel people to go out to them in the dark forest to be devoured. A similar belief is found in Abyssinia. The weird "laugh" of the hyena, and its nocturnal habits, no doubt account for this superstition, just as similar causes have led to the owl being universally regarded as a bird of ill omen.

A belief in metamorphosis is universal, and is not limited to a change to an animal form, since men and women are sometimes transformed into trees, shrubs, rocks, or natural features. The shrub buje, whose fruit is used to stain the skin in imitation of tattoo marks, was a Yoruba belle of that name, who was metamorphosed. Her story will be found among the Tortoise Stories in the chapter on Folklore.

The Iyewa lagoon is also said to have been a woman. The story runs that a poor woman, named Iyewa, had two children, whom she had a hard struggle to support; but she used every day to go with them into the forest to gather firewood, which she carried to the town and sold for food. One day, when following her customary avocation, she and the children, finding wood scarce, wandered further into the forest than usual, and, when it was time to return, they could not find their way out. They walked hither and thither looking for the path, but in vain, and at last, tired out and tormented with thirst, they lay down to rest under a large tree. This rested their limbs, but their thirst increased, and the two children filled the forest with their lamentations, crying to their mother for water. The poor woman, half distracted, sprang to her feet, and again searched in every direction for the path and for water, but fruitlessly, and when at last she returned to her children she found them almost at the last gasp. Then, prostrating herself upon the earth, she called upon the gods to come to her assistance and save her children. The gods listened to her prayer, and Iyewa was at once changed into a lagoon, at which the children drank and so recovered; while next day they were found by neighbours who had come in search of them, and taken back to the town. When the children grew up they built a house by the side of the lagoon, which, in memory of their mother, they called Odo Iyewa, "The Lagoon of Iyewa."

hyena (Kpelekpe)   

Kia ni k nse ninu pelepe?

damm, where is akintola when u need him?

exotik:

hyena (Kpelekpe)   

Kia ni k nse ninu pelepe?

damm, where is akintola when u need him?

I know, obviously incorrect!

Na oyinbo write am.

lakal:

I know, obviously incorrect!

Na oyinbo write am.

so na oyinbo make up the mythology?

but i cant find anywhere were it states that pelepe is the correct yoruba spelling tho.

so which is the correct one? pelepe or kpelekpe?

exotik:

so na oyinbo make up the mythology?

but i cant find anywhere were it states that pelepe is the correct yoruba spelling tho.

so which is the correct one? pelepe or kpelekpe?

Wasn't aware that you had a Yoruba dictionary.


In any case, (I'm unsure of your ethnicity) don't your people have their own mythology? Run along now and create a thread for that.

[size=16pt]Twins in Yoruba Society[/size]
In traditional African societies, twins were considered of
preternatural origin and raised emotional reactions oscillat-
ing from fear and repugnance to hope and joy (Leroy,
1995). In ancient times, the Yoruba used to reject and even
sacrifice newborn twins (Leroy, 1995). Strangely enough,
historical scales were tipped so that twins are nowadays not
only well accepted but welcomed, their birth being an occa-
sion of great rejoicing. A feast will be organised for the
whole community and even for neighbouring villages if the
twins are the children of a prominent member of the tribe
(Chappel, 1974; Stoll & Stoll, 1980).

It is believed that twins are able to bestow happiness,
health and prosperity upon their family. However, since
they can also bring about disaster, disease and death, they
will be treated with all due respect, loving and care. Their
upbringing is therefore far more permissive than that of
other children (Stoll & Stoll, 1980).

The first born twin, whether a boy or a girl, is always
called Taiwo, meaning ‘having the first taste of the world’,
whereas the second is named Kehinde, meaning ‘arriving
after the other’. Although being born first Taiwo is consid-
ered as the younger twin. His senior Kehinde is supposed to
send out his partner to see what the outside world looks
like. As soon as Taiwo has given a signal by crying, Kehinde
will follow. Kehinde is supposed to be more careful, more
intelligent and more reflective, while Taiwo is believed to be
more curious and adventurous, but also more nonchalant
(Olaleye-Oruene, 1983; Stoll & Stoll, 1980).

On the third day after the birth of twins, a visit is paid
by the parents to the Babalawo, the Ifa priest of the com-
munity. Through the interpretation of the Ifa oracle which
includes no less than 1,600 sayings, he is able to drive out
whatever evil spirits may threaten the newborn twins
(Chappel, 1974; Courlander, 1973; Thompson, 1971). He
will dedicate the twins to the Orisha Ibeji god of twins and
if deemed necessary will appoint for them an additional
patron such as Eshu or Shango. Contrary to these latter
prominent deities, the specific god of twins is a minor
Orisha who is never figuratively represented.

The Babalawo communicates to the mother a series of
instructions on how to treat her twins: which colours they
should wear or avoid, which food is recommended or pro-
hibited, which animals are dangerous for them, etc.
(Olaleye-Oruene, 1983; Stoll & Stoll, 1980). The powers
of the Babalawo included the ability to give the order to let
one of the twins starve to death if he was thought to be
possessed by evil spirits that could not be exorcised. This
custom is a reminder of the theme of “the good and the bad
twin” which is part of the mythical beliefs of many archaic
tribes (Leroy, 1995).

[size=16pt]The Ibeji Belief System[/size]
As the Yoruba believe that twins share the same combined
soul, when a newborn twin dies, the life of the other is
imperilled because the balance of his soul has become seri-
ously disturbed. To counteract this danger a special ritual is
carried out. After consulting the Babalawo, an artisan will
be commissioned to carve a small wooden figure as a sym-
bolic substitute for the soul of the deceased twin. If both
twins have died, two of these figures are made (Figure 2;
Jantzen & Bertisch, 1993; Mobolade, 1971; Stoll & Stoll,
1980).

These effigies are called Ere ibeji (from ‘ibi’ = born
and ‘eji’ = two; ere means sacred image). By virtue of his
immortal soul hosted by his ibeji, the departed twin remains as
powerful as the living one. The ibeji(s) will have
to be cared for by the parents or later on by the surviving
twin. Therefore, these figures are symbolically washed, fed
and clothed on a regular basis, according to a popular
Yoruba saying “dead ibeji expenses are expenses for the living”
(Courlander, 1973). According to these customs, the
mother enjoys certain privileges even if both her twins have
died (Stoll & Stoll, 1980).

lakal:

Run along now and create a thread for that.

and where do i run to do that? okitikpukpa?

Transatlantic Spread
The population of the West Indies and of the Eastern coast of South America largely originates from the previous African “Slave Coast” corresponding to the present-day coast of Nigeria and Benin. It is therefore not surprising that traditional Yoruba twin beliefs have been transposed in Latin America. Such is the case of Brazilian traditions of the Candoble and Macumba in the region of Salvador de Bahia and of the Umbanda in Rio de Janeiro and Sao Paulo. These traditions have maintained the Yoruba Orishas including the sacred Ere Ibeji. In the Umbanda, the sacred twins are assimilated to the Christian twin saints Cosmas and Damian.  The latter are colloquially called “the two young men” and are celebrated at the end of September in a feast especially devoted to children (Zuring, 1977).

exotik:

and where do i run to do that? okitikpukpa?

Ah, I see.

If your people don't have myths of their own (pele), I welcome you to this thread. The Yorubas are a welcoming people.

[size=16pt]Two Yoruba songs in praise of twins
(Courlander, 1973; Olaleye-Oruene, 1983).[/size]

Fine looking twins, natives of Ishokun,
Descendants of treetop monkeys.
Twins saw the houses of the rich but did not go there,
Twins saw the houses of great personages but did not go there
Instead they entered the houses of the poor.
They made the poor rich, they clothed those who were naked.


Majestic and beautiful looking twins, natives of Ishokun,
Let me find means of eating, let me find means of drinking.
Majestic and beautiful looking twins, come and give me
The blessing of a child.

lakal:

Ah, I see.

If your people don't have myths of their own (pele),

they do, but fairy tales is not my thing. i prefer real stories.

I welcome you to this thread. The Yorubas are a welcoming people.

how gracious and generous of you and yorubas in an open forum. uwese.

[size=20pt]VIII. OSHUN.[/size]

Óshun was a woman (or goddess) in high favour with both Odúwa and Orísha. "It were well were Óshun with us," said Odúwa, and Orísha agreed. Accordingly she took her place on Odúwa's left, Orísha being on his right; that is to say Óshun was considered the third personage in Ífè.

The second chief in Ífè, the Obalúfe, claims descent from Óshun for himself and half the people of his quarter of the town. He has a well in his compound, called Óshun, which is said to be the actual water into which Óshun transformed herself. He says his first forefather took a calabash of the water with him when he went to war, and this gallon became the source of the River. The source is forty miles from Ífè, and perhaps the Obalúfe is right. The well is never dry; and it is needless to add that the water has many curative properties. One would be surprised if a descendant of Óshun died, except from other causes.

"At the time of the Óshun Festival," says Obalúfe, "all her tribe collect sheep, goats, yams, agidi, palm-wine, kola, rats, fish and pigeons, and bring them to me for the feast. Óshun gets the blood of goats, sheep and pigeons, the head of a rat—but not of a fish. We eat the fish—although they are the children of Óshun and consequently our brothers." Óshun is more strait-laced than her descendants.

[size=20pt]IX. OLÓKUN[/size]

There is a pond in Ífè called Ókun (the Ocean), where Olókun transformed to water. Thence she flowed underground, and came out in the sea.

Her priest showed me a bronze head of Olókun, which has considerable merit. He told me that, in return for sacrifice, Olókun gives beads. In Benin, Olókun is considered to be the Goddess of Wealth as well as of the Sea; and a King of Benin, who must have been alive about 1400 A.D., is said to have found the treasures of Olókun laid out on the shore and to have looted her coral.

[size=20pt]X. OGUN AND ORANYAN[/size]

Ógun was the son of Odúwa, and is usually regarded as the God of Iron and of War.

According to his chief-priest (the Oshógun), he went away to war and captured a woman called Deshóju, whom he made his wife. When Ógun returned to Ífè, Odúwa took Deshóju from his son. There is therefore some doubt as to whether Ógun was the father of Orányan—who was born with a leg, an arm and half his body black, the remainder being white (according to the Oshógun).

Ógun may have had other attributes. He may have been a Phallic Deity, because there are hewn stones in Ífè, called the staves of Ógun, which appear p. 62 to be of Phallic origin. It is also noteworthy that, at the time of his Festival, Ógun is said to kill any marriageable girl he may find in her mother's house. (This happened once to Arába; the prospective son-in-law could not produce £5, and Arába, who gives no credit, lost a potential five pound note in the shape of his daughter). Further, when a child is circumcised the severed skin is put in a calabash of Ógun "to worship him (together with a snail in order that the wound may heal)."

Ógun may also have been the Sun-God (or a worshipper of the Sun-God). His festival is commonly called Olójjor (Lord of Day). Oshogun says Ógun was Olójjor; Arába says Olójjor was someone else, the confusion being due to the circumstance that the two festivals take place at the same time. In this connection, the half-and-half colouring of Orányan is suggestive.

The dog is the principal animal used for sacrifice to Ógun. Orányan prefers a ram, a rat, kola and much palm-wine.

Eventually, Orányan displaced his father, who planted his staves in Ífè and went away. I have presumed the death of Osányi, as I cannot otherwise explain the fact that Ógun "went away" instead of transforming as the other gods had done. In his turn, Orányan "went away: he had too much medicine to die."

[size=20pt]XI. THE CULT OF PEREGÚN ’GBO.
[/size]

Peregún ’Gbo (or Peregún Ígbo) seems to have been a god who caused the forest to bring forth birds and beasts. He was a son of God, and came to earth with Ebbor (worship) and Édi, a god who causes men to do what they know to be wrong.

It is evident from the incantation below that Peregún ’Gbo was originally approached by people in need of children, but nowadays the same formula is recited by the priest whatever a man may be asking for. The priest tells the man to bring a sheep, kola, palm-oil, a pigeon, a cock, and a hen; also a live goat for the priest.

The priest kills the sheep, pigeon, cock and hen. The three birds and a part of the sheep are placed in separate broken pots with palm-oil. The man is then told to produce nine pennyworth of kowries, which are also put in the pots. The priest takes the balance of the mutton in addition to the live goat. The priest then faces the pots, puts pepper (átarè) into his mouth, and recites the incantation:—

1. Ígbo lóbi íror
The forest bore the sloth.
2. Íror lóbi ógubor
The sloth bore the monkey.
3. Ógubor lóbi áhan-námajá
The monkey bore the leopard.
p. 64
4. Ahan-námajá lóbi érelu-agáma
The leopard bore the guinea-fowl.
5. Érelu-agáma lóbi ekusá
The guinea-fowl bore the hawk.
6. Ékusá lóbi óju-gbona
The hawk bore the evil spirit who guards Heaven's gate.
7. Óju-gbona lóbi áfi íkere-tíkere éhin éku.
The evil spirit bore the generative organs of men and women.
8. Peregún ’Gbo ni abobá Imálè.
Untranslated. Imale is Peregún ’Gbo's messenger and is sent to do what the man asks.
9. Oriyámi la-popo
Good luck is human.
10. Ése ámi lápè okúte ába
The father of a lucky child is lucky.
11. Atorladórla Igbadá lordífa fun Orúnmila nigbatí nwon fi ojor íku re dóla.
Atorladorla Igbadá approached Ífa on behalf of Orúnmila when they had fixed his death for the morrow. (Atorladórla Igbadá is a good spirit who keeps on postponing an evil deed contemplated by someone.)
p. 65
12. Orúnmila ni kátikun tíkun kátikerè tikerè.
Orúnmila says menstruation will cease, and pregnancy will begin.
13. Orúnmila ni on ko yúnle orun.
Orúnmila says that he (the child) will not go to Heaven (i.e. will be born alive).
When the priest has finished the recitation, the man takes the pots to the shrine of Éshu (the Devil). The first ten sentences are in praise of Peregún ’Gbo, who ordered Atorladórla Igbadá to go to Ífa, and is now asked to send Imále to Orúnmila with the applicant's request. (The incantation is apparently in some form of archaic Yoruba, and the Babaláwo had to explain much of it to the interpreter. Some of the translations are probably very loose).

Very interesting. I will look for a time to read the thread from the beggining to the end.

[size=20pt]XII. THE DIVINATION OF ÍFA (A FRAGMENT)[/size]

Ífa was the Messenger of the Gods, and is consulted by the Yoruba on all subjects.

  His priests (called Babaláwo) profit considerably by divination, which they perform with sand on a circular board, or with a charm called Okpéllè.

  Okpéllè consists of eight pieces of bark on a string. These eight are arranged in fours.

  Each of the pieces of bark may fall either with the outside or the inside showing. Consequently p. 64 each set of four may fall in sixteen different ways having different names and meanings.

  The sixteen names are:—

1. Ógbè—all face down—inside showing.
2. Oyéku—all face up—outside showing.
3. Iwóri.
4. Édi.
5. Obára.
6. Okánran.
7. Róshun.
8. Owórin.
9. Égutan.
10. Ossa.
11. Eréttè.
12. Etúrah.
13. Ológbon.
14. Ékka.
15. Oshé.
16. Offun or Orángun.
  When Okpéllè is thrown on the ground and the two fours are identical the resultant is called:—

Ogbe Meji (i.e. Two Ogbes) Egutan Meji
Oyeku Meji Ossa Meji
Iwori Meji Erétte Meji
Édi Meji Eturah Meji
Obára Meji Ologbon Meji
Okánran Meji Ekka Meji
Roshun Meji Oshe Meji, or
Aworin Meji Offun Meji
  These are called the Sixteen Messengers of Ífa.

p. 67

  The chance, however, of the four on the Babaláwo's left agreeing with that on his right is only one in sixteen. The other fifteen combinations which may appear with Ogbe on the right are called: Ogbe Yeku, Ogbe Wori, Ogbe Di, &c., similarly with the other Messengers of Ífa. These combinations are called the children of the Messenger who appears on the right. Thus, Ogbe Yeku is a child of Ogbe; Oyeku Logbe is a child of Oyeku.

  From this it will be seen that Okpéllè can show 256 combinations.

  Procedure.—A man comes to a Babaláwo to consult Ífa. He places a gift of cowries (to which he has whispered his needs) before the Babaláwo. The latter takes Okpéllè and places it on the cowries. He then says: "You, Okpéllè, know what this man said to the cowries. Now tell me." Then he lifts Okpéllè and lays it out on the floor. From the messenger or child which appears the Babaláwo is supposed to deduce that his client wants a son, has stolen a goat, or has a toothache, as the case may be. He then tells him what he must bring as a sacrifice to achieve his ends. In all cases the sacrifice (or a large part of it) is offered to Éshu (the devil) for fear that he might undo the good work. For instance, the client is poor and needs money: Édi Méji appears, and the Babaláwo tells his client to bring a dog, a fowl, and some cowries and palm-oil. The man splits the dog and the fowl; puts palm-oil and p. 68 cowries inside them, and takes them to Éshu. The Babaláwo presumably takes the bulk of the cowries for himself.

  The appearance of Ógbe Méji promises long life, but a goat must be brought.

  If a man has no children and Oyéku Méji appears, he must bring a ram and a goat.

  Iwóri Méji demands eggs, a pigeon, and cowries from a sick man.

  Édi Méji.—As above.

  Obára Méji.—A sacrifice of 2 cocks, 2 hens, and 250 cowries is needed to purify after menstruation.

  Okánran Méji.—A goat and 500 cowries bring on menstruation.

  Róshun Méjí.—A she-goat and 2 hens to cure a headache.

  Awórin Méji.—4 cocks and 800 cowries to bring about the death of one's enemy.

  Égutan Méji.—A ram (large) and 1,200 cowries to cure a bad bellyache.

  Ossa Méji.—Butcher's meat and 4 pigeons to drive away witchcraft.

  Erétte Méji.-2 pigeons, 2 cocks, and 600 cowries to get children.

  Etúrah Méji.—One large gown, a, sheep, and 300 cowries to cure eye disease.

p. 69

  Ológbon Méji.—Sacrifice 4 snails and 4 pigeons if you suspect someone wishes to poison you.

  Ekka Méji.—4 hens, oil, and 700 cowries for earache.

  Offun Méji.—If children keep on dying, sacrifice 16 snails, 16 rats, 16 fishes, and 1,600 cowries, and the following children will live.

  Osse Méji.—8 snails, 8 pigeons, and 800 cowries for children.

  Ogbe Yeku.—(a) If a man has no money, he must bring 4 pigeons, 2 shillings, and soap. The Babaláwo mixes leaves (ewe-ire) with the soap as a charm, and the man must use it for a bath.

  (b) If a man is very ill, he must offer 3 he-goats and 5s. 6d. He will then be better.

  Ogbe Wori.—(a) If a man is sick, he must offer 8s. and a sheep. Otherwise he will die.

  (b) If a man needs money, he must bring thread and 6 pigeons and buy soap. The Babaláwo gets ewe aji and puts them on the soap with the pigeon's blood. The thread is put inside the soap. The man then washes.

  (c) If a man has committed a crime, he must bring 7 cocks and 35s. The Babaláwo kills the cocks, and takes the 35s. for himself. He takes the sand of Ogbe Wori from the Ífa board and puts some on each cock's breast, with 260 cowries. Five of the cocks are then p. 70 given to Éshu and the other 2 are taken to a place where three roads meet. Then either a necessary witness will not appear in court or the accused will be found not guilty.

  (d) If two men want the same woman, and Ogbe Wori appears (when one of them consults Ífa), the Babaláwo asks for 4 hens and a he-goat. The woman then becomes the client's wife. Éshu gets the hens and the goat's blood; the Babaláwo, the goat.

link btw: http://www.sacred-texts.com/afr/ife/ife9.htm

[size=20pt]XIII. A CURE FOR SUDDEN AND SERIOUS ILLNESSES.[/size]

The priest puts pepper (atáre) into his mouth and recites:—

Akélejá! Akélejá!
A spirit who grips a man by the throat and makes breathing quick and uneasy.

Akélewóssa!
A spirit who causes eye-disease.

Akútobárun!
Spirits which trouble sick persons.

Amúrorfáshorgérrè!
Spirits now called Anjánu, who cause delirium.

Amulepásheyé!
One who causes bad bellyache.

Ojobolóro!
Spirits who cause severe headaches.

p. 71

Abiyéte-ashórmunyányan!
One "who has a very sharp edge to his cloth," and causes backache.

Asá-ntétè-mofárapá!
Imps seen at night in white cloths. Now called Elérè. They afflict children.

Olómo-áro, niyéye éshukú!
"Olómo-áro, who art the mother of evils." She does no harm but is invoked because her children, already named, will listen when prayed in their mother's name.

Arónposhé Íreké!
The husband of Olómo-áro and the father of the evil spirits. If he is not invoked the sick man dies. He is also called upon to stop his sons' mischief.

Íshuku den lényimi!
"Evil, leave my back!" When this has been spoken, the spirits leave the sick man.

Bi Ébura Nla ba de éti ómi, apéyinda.
"If the Great Evil comes to the river's bank, he will turn back."

Ébura Nla is the master of all the evils. If called by the other spirits, he comes to the further bank of the river Arénkenken, which is described as the "water of Heaven". If he crosses to the near side, the sick man dies.

p. 71

After finishing the incantation, the priest takes some of the pepper from his tongue and puts in on the patient's head. The patient recovers, and is able to take nourishment at once.

(The Yoruba of this is probably archaic. The interpreter did not understand it, and the Babaláwo had to explain).

[size=20pt]XIV. AJÍJA (THE DUST-DEVIL).[/size]

"Ajíja was a doctor who lived with Arámfè, and came to earth with another doctor. They made various medicines—one to kill a man when asked to do so. He pronounced certain words, and the man died. He could also kill with his walking-stick. He lives on Óke Arámfè (Óke Óra), and can only be approached through Arámfè (the father of the gods), because he is a bad man. He is worshipped near Arámfè's shrine.

"When he wishes to make trouble, he comes through the town. He sometimes sets fire to a house by picking the fire up and putting it on the thatch.

"When a man meets Ajíja, he should protect himself by putting pepper in his mouth and saying: "Ahanríyen, Fágada Shaomi" (names of Ajíja), "ki íru re bómi" (put your tail in water). The man should then spit the pepper at Ajíja.

"Sometimes Ajíja turns into a big lizard."

According to another story, Ajíja is a devil with one leg who throws men down and breaks their ankles.

Keep them coming brothers. You guys are doing great job here. Don't think I am not reading them!

"It goes like this: After fighting many battles and spending many years away from home, Ogun decided to go back to the city of Irê, where his son ruled. When he arrived, he addressed the people and expected to be celebrated, but no one talked to him. People looked at him, but did not seem excited. He would talk to them, but they would not answer. Ogun is not very patient and, without trying to investigate what was wrong with his son´s subjects, became enraged and started cutting off the head of whoever came in his way. That´s when his son comes and offers him his (Ogun´s) favorite food and drink. His son reminded him that it was a sacred day and people were forbidden to speak and cheer by orders of the great Ogun, himself. Ogun then remebered that, and was ashamed of what he had done . I´ve lived enough, he said. He then put the tip of his sword on the ground, and went down into earth with a thunderous sound. From that day on, he became an orixá, an owner of head."

Sad

Dont we have pictures of our Orishas or status??

How the Univers came to be.

[size=20pt]The First Place and Creation Force[/size]

The Realm of Olorun, The Adobe of the Mighty Creator, Oloddumare is at the center of everything there was, is and will be. All creation, Ashe, came forth from from this center. In pots which Oloddumare created. In each Ashe, each pot, there is his creative force which he uses to make and maintain part of the totality of creation. And for every male creative force there is a female creative force.

[size=20pt]Ashe has a Thought[/size]

Now realize before the beginning of everything there was only Ashe, the creative force itself. It was in no pot. There was nothing but Ashe. But one day Ashe began to think. And when thinking began Ashe became Oloddumare. And as Oloddumare thought he thought matter, and so matter became to be. And the matter is called Olorun, the Adobe at the center of everything. But matter became a she as Oloddumare is a he, for thinking causes a reaction in the opposite direction, a male thinking generates a female thing; a female thinking a male thing. The name of the thinking creating matter in Olorun is Nana Baruku, the Grandmother of all the divinities. This female creator has many names: Nana,, Nan Nan, Nana Baruku, Nana Baluku, Na Na Baraclou, Boucalou are but a few

[size=20pt]Nana Begins to Think[/size]

Once Nana Baruku is thought she gives birth to Mawa and Lissa who are the Cosmic Egg and the seed which fertilizes it respectively. In most oral renderings of the story of creation it is this egg that gives rise to everything else:
Before there was day,
before there was night,
and before there was a Universe,
All things lived in harmony in Olorun, The Cosmic Heavens,
located in the realm of Ikode Orun.
The Giant Egg that sat in the center of Nothingness.

[size=20pt]The Irunmole Come to Be
[/size]
The Giant Egg was Mawa and the seed of the egg was Lissa. These (and often the Great Grandmother herself) are called the the first or Great Divinities, the Irunmole. The Ironmole includes:Nana Baruku, Mawu Lissa, Olofin, Kiori, Dakuta, and 1001 other Irunmole all results of the seed and the egg, of Lissa and Mawa.

[size=20pt]The Irunmole Expand the Universe[/size]

Now it was the Irunmole who decided they wanted to expand the universe. They went to Oloddumare and told him what they wanted. They debated the matter and decided that if the universe was to expand then something must bind it. It was thusly that the Oshumare was created, the Rainbow Serpent (Danh, the material manifestation Aido Hawedo). The Rainbow Serpent which has coils around the egg, and then when it is created the whole universe binding it firm. But Oloddumare said,
"Someday, Oshumare will become hungry and will begin to devour its own tail. When that happens then all that is, was and will be will return to the center, uncreated as quickly as it was created. So be it."

Now the Fon of Dahomey believe this serpent sits around the world and binds it so it does not fall apart, with 3500 coils above and 3500 coils below. But that is the Fon, and this page is mainly about the Yoruba. So we continue. See the Aido Hwedo for an elaboration of the serpent concept in this area of Africa.

[size=20pt]The Irunmole Create the Orishas[/size]

So the Irunmole began to create and by creating built the universe as it is. They created the messengers, the minor gods the Orishas.
The Orishas, often called the Great Orishas to distinquish them from the Lesser or Minor Orishas, are Obatala, Ogun, Eshu, Shango, Yemaya, Ochun, Obalu Aye, Ochosi, Erinle, Aganju, and 1001 other Great Orisha. It was the Great Orishas who created the planet we live on and all life on it as we know it, and even the humans which live on it. And for the pattern of the first human they used Nana, but the first human was called Ayizan. She created all other humans.

[size=20pt]The Great Orishas Create The Lesser Orishas[/size]

And as these first humans died, Oshupa, Orun, Orisa Oko, Dada, Iroko, Odudua, Obi, Shaluga, Obi, and 1001 others, they became the kindly guiding spirits, the Lesser Orishas.

[size=20pt]The Orishas Create a Place For Spirits[/size]

Now after this time there are no more Orishas created of any sort. However if people lead good, and spiritual lives their spirit enters the realm created by the Orishas called Egun Eggungunand and strengthen that spiritual realm with their strong good spirit. These spirits are called the Ori (Eleda). But they are the spirit guides. There are other spirits in that realm. Spirits of evil people, ancestors neither very good, nor very bad, and spirits of nature.

[size=20pt]The World, the Final Creation of the Orishas[/size]

Finally the Orishas created the world as we know it, with the most important humans, the ones who can talk with them, and with the denziens of the spirit world in general, called Elders who are the Spiritual Leaders. The come the Lawkeepers and Teachers, then the followers of Ifa, and then those who do not believe, and finally, most evil of all the Bad Lot called Ori Buruku

More creative than god created everything in 7 days.

why are most of these gods represented in animated forms? Sango to me should have been represented better with lightening than a man with an axe!

all4naija:

why are most of these gods represented in animated forms? Sango to me should have been represented better with lightening than a man with an axe!

Shango is shango. He is represented with ram head. The south Americans people represent him with axe. Dont know why.

rgp922:

Shango is shango. He is represented with ram head. The south Americans people represent him with axe. Dont know why.

Shango's axe (Ose Sango) is universally used in the traditional Yoruba religions.  The priests hold it when they represent Sango.   It's also thought that the ram's head came from the earlier thunder god, Jakuta.

lakal:

Shango's axe (Ose Sango) is universally used in the traditional Yoruba religions.  The priests hold it when they represent Sango.   It's also thought that the ram's head came from the earlier thunder god, Jakuta.

Omg bro, you're right. Ose sango