Blood Sacrifice as an idea is deeply rooted in the thought and practice of the Yoruba. It is the core of worship in the traditional religion of the people.

Among the Yoruba sacrifice is referred to as ebo, and this word and the expression ru ebo (offer sacrifice) are always used in a religious context.

Blood Sacrifice among the Yoruba has its positive as well as its negative side. On the positive side Blood Sacrifice (ebo) preserved life and that its preservation and continuation depend upon the favour of the beings which have the power to sustain or destroy it.

Hence the Yoruba, like other peoples, try to please these powers by maintaining communion with them. They know that they depend upon these spiritual powers for material prosperity, for good health, increase in crops, in cattle and in the family.

They therefore consider it expedient to show their gratitude for the good things received from them. Hence thanks offerings are made, especially on annual festival occasions.

Like many other nations, too, they attribute qualities similar to humans to the divinities and spirits to whom offerings are made. Nobody would offer gifts to a being that cannot feel, sense, see, hear and share human emotions.

The supernatural beings have appetites, wants, feelings and taboos similar to those of human beings. To come before such deities, man has to bring those things that are believed to be liked by them.

When a man does this regularly and adequately, he will have favour with the supernatural beings and have his heart's desires, such as peace, cohesion and
joy together with material blessings.

Yoruba Ols Saying:

Riru ebo lo ngbe ni, Airu ki igb' enia.

"Offering sacrifice helps a man, Refusal to do so is detrimental."

BLOOD SACRIFICE POSITIVE SIDE

On the positive side, Blood Sacrifice springs from a longing on the part of man to establish, renew and maintain communication with the supernatural beings and to share and enjoy communion with them.

BLOOD SACRIFICE NEGAITIVE SIDE

On the negative side, sacrifice may relate to powers of destruction: witches and sorcerers, who are the source of mishaps which befall them, losses which they sustain, or pains which they experience; or to the anger of the ancestral spirits or of other spirits and divinities.

Sacrifice then, is an offering made to the supernatural beings for various purposes - it may be an expression of gratitude for benefits received or as a means of securing the favour of the divinities and of establishing right relationship with them.

It is also a means of warding off malevolent attacks and of preventing imminent dangers

BENEFITS OF BLOOD SACRIFICES

(1) Before the foundation of his house was laid, a man slaughtered a goat and poured its blood into a small hole dug in the ground. Thw severed head of the victim was carefully wrapped in a piece of white cloth and buried. Over the spot, a tree was planted. Sacrifice was brought annually to the foot of the tree. When we asked why this particular sacrifice was made, we were told that there was a powerful spirit on the plot of ground on which the building was erected, and that this spirit was disturbed and aggrieved because of the building put up there. If the anger of the disturbed spirit was not appease by means of prescribed offerings, the owner of the building or his children might lose their lifes. The spirit was, therefore, believed to be appeased with the blood immediately given and with the annual offerings made
at the foot of the tree.

(2) A child was ill. His father, on the advice and guidance of the oracle, prepared some water in which special leaves had been crushed. In the dead of night, he took his sick child together with the concoction and a few days' old chick. At a road junction (orita), the child was bathed with the concoction. Following this, the father held the chick by the legs and swung it over his child's head three times. After the third time, the chick was violently dashed to the ground and died at once. The child and his father, not looking back, hastened home. The man who took this action did so because he had been told that his child's sickness was caused by the witches (aje). In order to appease the witches and make them spare the life of his child, he had to make the sacrifice described above at a road junction (orita), one of the regular haunts of the witches. The chick offered was a substitute for the man's child; the chick thus died, as it were, the child's death.

(3) A farmer before cultivating the land, gathered together his farm implements. Over them he poured a libation of cold water and palmwine. Then he broke open the tip of the pointed end of a snail and allowed the fluid from it to drip over the farm implements. Palm-oil was also poured on the instruments and prayer was said. A kolanut was broken to make divination. The man who made this sacrifice did so because the farm implements are controlled by Ogun and that if offerings were not made to propitiate this divinity, accidents would occur frequently on the farm and that work on the farm would be fraught with many hazards.

(4) Palm-oil (epo-pupa), kolanuts (obt), solid meal made from corn (eko t'itu') and a goat (ewure), a broken pot was provided. Some of the corn meal brought by a woman was removed from the leaves in which it was wrapped and broken into smaller bits after which it was put into the pot. Some oil (epo) was poured over the crushed corn meal (eko). The woman will hold the animal in her hand and prayed, enumerating all the good things she desired to have and those bad things that she wanted to avoid. The animal was immolated and the blood will be poured into the pot. A kolanut (obi) was broken and with this, the babalawo divined to ascertain whether or not the sacrifice was adequate and acceptable, and to know whither the sacrifice was to be borne. The directive was accordingly given by the oracle. The benefits of this blood sacrifice is that the woman and her children had suffered affliction from the witches. In order to change their unfortunate situation into good fortunes, blood offerings had to be made to the witches. The blood, the oil, the cold corn meal were offered purposely to make these invisible spirits of
evil favourably disposed to the woman and her children.

(5) A man provided a bowl of cold water, some salt, a pigeon and a kolanut. He washed the kolanut in a bowl of water and then held it in his hand, touching his head with it as he prayed that his Ori (his counterpart or the divinity controlling fate) should bring him good things in life. Next, he took the pigeon, touched his head with it and prayed as he did with the kolanut. Having completed this, he cut off the head of the pigeon and smeared his own head with its blood. It will be shared by the people present. Everybody touched the salt in the plate with their share of kolanut, and prayed that their life may be as good and as sweet as salt. The bird was prepared, fried and eaten by the man and the people invited for this sacrifice. The blood offering of the sacrifice described above testifies to an important aspect of the belief among the Yoruba, namely that the fortune and fate of a person is symbolised by Ori (head) and that Ori (the divinity controlling fate) is responsible for the distribution of fortune. Blood Offering is, therefore, made to him so that the offerer may find favour with this divinity and be bestowed with good fortune. Hence the chant:

Bi o ba ma l'owo: If you want to have money

Bere 19w9 ori re: Inquire of your head

Bi o ba ma sowo: If you want to start trading

Bere lowo ori re wo: Inquire of your head first

Bi o ba ma kp'le: If you want to build a house

Bere 1owo ori re: Inquire of your head

Bi o ba ma laya o: If you want to take a wife

Bere lowo ori re wo: Inquire of your head first

Ori, mase p'ekun de o: Head, please do not shut the gate

Lodo re ni mo mbo: It is to you I am coming

Wa s'aiye mi di rere: Come and make my life prosperous

(6) A man turned to the side of a wall in the room where his late father was buried. There he poured libations of water and gin. He invoked the ancestors to be present and to hear his supplication and grant his requests. Kolanut was broken and was cast to divine. Palmwine, gin and more kolanuts were shared by all present. Here is an affirmation of the belief in the existence and power of the departed ancestors. As the living drink and eat together, so also are the invisible ancestral spirits.

(7) Human victims were normally well fed before they were sacrificed. They were given all the good things that they asked for except their liberty and their lives. Where the sacrifice was meant to be substitutionary or propitiatory, the offerer's sins and guilt were transferred upon the victims who acted as the scapegoats. Such victims were paraded through the towns or villages as people prayed asking for forgiveness of their sins and for the blessings of the gods. As of now, human sacrifices had been abolished.

There are lots of Blood Sacrifices that I didn't mention... Thank you for reading, feel free to comment

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how do you knw all this please?

leetech:
how do you knw all this please?

Because I am a babalawo

{Ebo} Blood Sacrifice For Long Life

make una come see yahoo yahoo babalawo nonsense just kiling animals for nothing
nonsense believe how is your own life please tell us

youngestland:
make una come see yahoo yahoo babalawo nonsense just kiling animals for nothing
nonsense believe how is your own life please tell us

This is a grievous accusation from you! If I should bring Ogun for you to swear that I dupe you, can you swear?

I don't even know you neither have I ever met you, how dare you accuse me of being a fake babalawo?

Be very careful

Ojo Ogun

Si lo, si lo, silo ni ma se aye

Dugbe dugbe a gba ode oorun keke

Ipe npe ju a si kun fe je

Paranganda ni da fomo odo

Abiri, abihun a simu Orisa

Mo ri faaji re!

Ase

Babalawos:



Because I am a babalawo

HEY!! for real?

Aborubo ye

leetech:
HEY!! for real?

YES

ultimate73:
Aborubo ye

Àború, àboyè, àbosise

Aboru boye, ni ile awo

E ku ise takun takun Baba, isese agbe wa o

explain love potion own make I try am

Nelkoko:
explain love potion own make I try am

This thread is dedicated to ebo (blood sacrifice), so i decided to create another thread specially for love potions, love charms and love spells. View my love potion thread here ~ https://www.nairaland.com/3283903/love-potions-love-charms-love

Babalawos:




This thread is dedicated to ebo (blood sacrifice), so i decided to create another thread specially for love potions, love charms and love spells. View my love potion thread here ~ https://www.nairaland.com/3283903/love-potions-love-charms-love

Are you on whatsapp or Facebook? I'll like to contact you.

Ganjafama:
Are you on whatsapp or Facebook? I'll like to contact you.

am not on whatsapp but am on facebook

The op has a first degree in traditional religion

hmmmmmmmmmm.....Aboru boye e

Babalawos:




am not on whatsapp but am on facebook

There are questions I'll like to ask you, if it's okay with you?

joseph1832:
There are questions I'll like to ask you, if it's okay with you?

I sense impending mischief. Behave...

Ishilove:

I sense impending mischief. Behave...

Plan B? I see! Hope it involves fücking, I won't mind being in your plan Z as long as I get to part your püssy lips commandingly

AlphaDex:
Plan B? I see! Hope it involves fücking, I won't mind being in your plan Z as long as I get to part your püssy lips commandingly

Now this had me braying laughter all over the place

Ishilove:

Now this had me braying laughter all over the place

I didn't mean to invoke the laughter. I came for your hormones

AlphaDex:
I didn't mean to invoke the laughter. I came for your hormones

My hormones are in a deep snooze

Okay

Ishilove:
The op has a first degree in traditional religion

And no atheist is here to call him deluded. No one has told him what he believes I is fairy Tale.
Where is HopefulLandlord?