₦airaland Forum

kufre2010:
I love this

Thank you

Zoharariel:
@OP - Can you outline the effects of Ayelala (imale) on witchcraft?

I wrote about Ayelala here ~ https://www.nairaland.com/3302934/ayelala-deity

Ayelala is known to be an effective deity that punishes crime of various types. Ayelala is a powerful and widely respected deity because of her capacity and witches caught up in the clutches of Ayelala are known to confess their sins in the open. It could be invoked to unravel the cause of diabolical cause of mysteries.

AYELALA DEIFIED ANCESTOR

Ayelala is a good example of a deified ancestor. The deified ancestors were human beings who had lived extra-ordinary and mysterious lives on earth, so much that when they died they were deified as god.

AYELALA HISTORY

Ayelala was formally a slave woman who was used for sacrifice over the case of adultery. By the time she was about to be killed, she exclaimed Ayelala (the world is terrible).

AYELALA PLACE OF ORIGIN

Ayelala whose place of origin can be traced to the people of Ilaje in Ondo State, Nigeria. This slave woman was made to bear the consequences of the sin of another who had run to take asylum among the Ijaws; an act which caused serious disaffection between the Ijaws and the Ilajes.

Before sacrificing her, a covenant of reconciliation and ritual kinship was made between the Ilajes and Ijaws on the following terms, among others – Ayelala was to kill any member of the parties to the covenant who plans evil against one another; Ayelala was to punish with death, any member of the two groups who practices stealing, sorcery and witchcraft against each other

TYPES OF CRIMES PUNISHED BY AYELALA

There are two types of crimes: namely social and spiritual crimes. Social crimes cover those which upset the societal harmony. Notable among such crimes are adultery, fighting, lying, stealing, ego centrism and similar ones.

Spiritual crimes are viewed with more seriousness. They include: incest, murder, suicide, killing sacred animals, occult killing, witchcraft killing, unmasking and masquerades.

A victim of robbery would go to a shrine and ask the goddess to sanction the culprit in a particular fashion and would promise rewards to the goddess. The culprit, possessed by Ayelala would make his way to the shrine and confess. Most often, series of strange deaths may occur in the culprit’s family.

In 2005, when the Oba market in Benin City went up in flames, the hoodlums in the area had a field day; looting traders belongings in the market and breaking into many shops not affected by the fire were emptied by looters.

However, when a service of Ayelala was employed and the announcement was made that the looters should return the goods they have stolen or face the wrath of Ayelala, the goods earlier carted away resurfaced in the market in the following day. Those that refused to return the goods were killed by Ayelala. Most Benin City dwellers are contented that the looters "got their rewards".

Ayelala may also be placed in an agricultural farm land, Ayelala is often placed in a farm land or plantation to forestall loss of farm products to thieves.

Ayelala infests thieves and trespassers in its domain with mumps – a disease that causes terrible swelling of all body parts. The offender would not get any relief until he confesses and brings back all items stolen from the farm.

Ayelala can be invoked to sanction an oath made between two parties. Oath taking in the traditional sense is a condition where total loyalty or adherences to certain agreement and conditionality is prescribed and administered in the beneficiaries of the agreement and the exercise is usually fetish.

Anyone who has taken such oath will not escape the punishment or sanction of a particular supernatural force or deity if the oath is broken. Oath taking is usually done at the Ayelala’s shrine.

AYELALA DEITY INVOCATION

The process involved in the invocation of Ayelala deity required some material things and processes. To invoke Ayelala deity, there must be a cock or duck, white cloth, seven needles, seven parrot feathers, seven alligator peppers and seven native chalks. All these ingredients will be concealed in the stomach of the cock or duck and wrapped with the white cloth.

The cock will be eventually soaked in the Ayelala water and a curse will be pronounced on the evil doer. When the evil doer is caught by the deity he or she will swell as the cock or duck swells in the water.

Ayelala is highly praised and highly revered.

AYELALA DEITY PRAISES

Praise, praise, praise,

Mother, mother, mother,

The Very mother, the very mother, the very mother.

Hail! Chief of the mothers: the mighty and awesome Queen.

She, who baths in gin like the foreign men,.

She who takes vengeance when the evil – doer has been forgotten,

She, who can never be guilty when she takes action,

May it be so.

AYELALA DEITY POWERS

Ayelala prowess and power is a credit to women folk. However, it should be noted that influence of Ayelala has been seriously limited among the Yoruba people as a result of introducing "civilization".

At various times and in various circumstances, Africa has interacted with the rest of the world. These are in the moments of Trans – Atlantic slave trade, Colonialism, post – colonialism and the present age of current globalization and these have affected, worrisomely, the economies, politics and cultures of the African people.

Civilization is just another concept of domination; imposition of incoming new culture over traditional cultural values. Ayelala values in areas of social justice and social order have been seriously affected by the Western culture and foreign religions.

The cults of Ayelala have been infected with corrupt priests. Ayelala has been alleged of aiding the social problem of human trafficking by supporting the activities of human traffickers in Nigeria. Human traffickers had been alleged of using Ayelala to intimidate their victims to succumb them to the control of their traffickers.

Thank you for reading, leave a comment

jammyrock:
Can u do guy own for me? And how much?

Email me

Juju is one of the methods to implement the efficacy of African Tradition Religion. It involves throwing powders and fetish substance in the path of an enemy who will suffer from abnormal sickness and a run of badluck once they have walked on it.

The toxic properties of the powder will be absorbed through the foot and “poison” the individual. Ailments such as back problems, difficulty walking, water retention especially in the legs and difficulty concentrating are some of the complaints of those who have been victimized in this fashion. The only cure is removal by a babalawo.

Foot Path Juju occurs in two ways:

(1) The direct method
(2) Indirect method

(1) The direct method is when the powder or fetish substance is thrown on the ground or a bottle is buried and the person’s foot actually touches or walks over it. Some people throw down the powder in an X pattern. You just throw it where you know the person is going to walk.

(2) The second method involves capturing the person’s foot print by gathering the dirt from an actual foot print of the target or by taking an old sock or shoe and doctoring it with some other powder to put a spell on it.

Thank you for reading, leave a comment

(3) MAN AND WOMAN CANDLE LOVE SPELL

For this love spell to work effectively, you must have activated your internal ase (psychic ability) or you can use external ase (tool of magickal powers).

Get a red man and woman candle, get a piece of your lover personal property like hair or nail or even cloth will be ok for this love spell to work.

Put salt inside water and use the salty water to wash the candle. Use Love Oil to anoint all part of the candle. Write your lover name on a sacred paper with your own blood and place the paper under the red man and woman candle.

Now everything is ready;

(1) Man and woman red candle
(2) Salt And Water
(3) Lover personal property
(4) Love Oil
(5) Sacred paper
(6) Your blood

You will light the man and woman red candle on your shrine or alter or any consecrated place on Friday night by 1pm.

Thank you for reading, leave a comment if you want me to explain more about African love potions, love charms, love spells.....

(2) V~A~G~I~N~A LOVE POTION

There are several variations of powerful African Love Potions but I will explain just one for educational purpose only

Most girls / ladies don't know the spiritual powers of their v~a~g~i~n~a~s. The woman v~a~g~i~n~a can be used for destruction or for construction of a man's destiny but I am here to teach you how to use your v~i~g~i~n~a for love potion.

Every woman is an aje (witch) by nature because they carry Odu (womb), the Odu (womb) inside a woman is a portal to the spiritual world where life (baby) is created and brought to existence through the v~a~g~i~n~a.

We will talk about the Odu inside of a woman some other time but for today, let's forcus on v~a~g~i~n~a love potion

V~A~G~I~N~A LOVE POTION PREPARATION

The girl / woman that wants to carry out this assignment she should not eat or drink or bath in the morning and this assignment is most effective in the morning and she must not be seeing her menstrual period.

While standing bare footed, she should get a clean water and recite this incantation in Yoruba language on a bowl of water three times

INCANTATION

Iba Osun sekese

Praise to the Goddess of Mystery

Latojoku awede we ‘mo

Spirit that cleans me inside out

Iba Osun Olodi

Praise to the Goddess of the river

Latojoku awede we ‘mo

Spirit that cleans me inside out

Iba Osun ibu kole

Praise to the Goddess of Seduction

Latojoku awede we ‘mo

Spirit that cleans me inside out

Yeye kari

Mother of the Mirror

Latojoku awede we ‘mo

Spirit that cleans me inside out

Yeye ‘jo

Mother of Dance

Latojoku awede we ‘mo

Spirit that cleans me inside out

Yeye opo

Mother of Abundance

O san rere o

We sing your praises

Ase

The child of Ife where the sun rises

The mother who gives a bounteous gift

The tender hearted one

The source of water

The child of Ijesa

The water to whom the King prostates to receive a gift

Yeye O, Osun, Osun O, aare me Osun waa se kumara!

V~A~G~I~N~A LOVE POTION INSTRUCTION

Now she should use the enchanted water from the bowl to wash her v~a~g~i~n~a, she should use the water prepare her husband or boyfriend or admirer most favorite food.

TABOO

She should serve the man the food but she should not eat from the food except a protection charm is marked on her tongue

BENEFITS

The benefits of using this love potion are too numerous to mention here but I will mention a few here:

(1) Your man becomes your slave

(2) Your man will tell you all his secrets

(3) You become the man of the house and your man becomes the woman of the house

(4) You will start controlling your man

(5) Even if you man catch you cheating, he will not be able to leave you, instead he will be the one begging you...

CAUTION: Too much of giving your man v~a~g~i~n~a love potion and he becomes very foolish, very stupid and he start acting abnormal. I will strongly advised you give him once in a year or whenever you notice the love effect has gone off.

NOTE: Don't use this love potion on strong spiritual men like pastors / prophets or imams or afas or babalawos or occultists because it will have no effect on them but if the pastors / prophets or imams or afas or babalawos or occultists are weak, he will become your slave.

Thank you for reading, leave a comment if you want me to explain more about African love potions, love charms, love spells.....

Nelkoko:
what about for guys.....mmmdat must cost a fortune

Keep reading...

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

am not on whatsapp but am on facebook

~

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

There are several variations of powerful African Love Potions, Love Charms, Love Spells and Enchanted Love but I will explain a few for educational purpose only

(1) ENCHANTED POWDER, PANCAKE, LIP STICK, EYE LASHES, EYE LID, CONTACT LENS, WEAVON...

The above items (New Powder, New Pancake, New Lip Stick, New Eye Lashes, New Eye Lid, New Contact Lens, New Weavon...) are put inside a native pot which is buried at the root of an iroko tree. On top of the spot where it is buried, a life black cat is slaughtered, powerful incantations are recited and the blood of the cat is poured on top of the spot where the pot is buried. Cat has nine life's. Blood gives life, so shall life enter into these items inside the pot.

The pot with the items inside it will be dug out after 21 days and the same pot with items inside it will be buried at the bank of a flowing river or ocean and a white pigeon head will be forcefully pulled out from it body and the blood of the pigeon pour on the spot the pot was buried with powerful incantations. After 21 days, the pot with items inside it will be dug out and items are given to female buyers.

TABOO

The girl / woman using these enchanted items must not wear it or use it while seeing a menstrual period.

BENEFITS

The benefits of using these enchanted items are too numerous to mention here but I will mention a few here:

(1) You become irresistible to men

(2) You become very powerful to men

(3) You can get any man of your choice

(4) You can control any man

(5) You can get anything from any man...

NOTE: Don't go to holy places like churches, mosques or shrines with these enchanted items. Those whom their spiritual eyes had been opened will see the real you that you have powers gotten from the coven and river (ocean). You will be exorcised and you will lost your powers but if the pastors / prophets or imams or babalawos is weak, he will do all your biding.

Thank you for reading, leave a comment if you want me to explain more about African love potions, love charms, love spells.......

ultimate73:
Aborubo ye

Àború, àboyè, àbosise

leetech:
HEY!! for real?

YES

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

{Ebo} Blood Sacrifice For Long Life

RZArecta:
Hmmm

Witchcraft is a feminine art and has its power from Eshu and was sanctioned, if somewhat reluctantly by Orunmila (lfa) and by Olorun.

This power is generally attributed to older women but young women or even girls can sometimes be involved.

Witchcraft power is a kind of immaterial substance which may be kept in a calabash hidden in a hole in the wall of a witch's house or in a hollow tree.

The power itself may be lodged in the roots of a tree or even in a young child (age 1 to 8 years).

In the latter case the witchcraft power will not harm the child but on the contrary will protect the child from other witches as the child is serving one of them as a refuge.

The red tailfeather of the parrot is used as a sign of witchcraft power and may be placed in the calabash or in the tree containing witchcraft power.

I have seen women vomit witchcraft out. It was like a stone or a hard ball of something. They were not killed after that.

The spirit of witches after death becomes a restless and disconsolate ghost who wanders about the world in a distraught state.

The power is usually passed from mother to daughter but it may also be bestowed as a gift or may be purchased.

When passed from one person to the other it is often given mixed with certain foods.

It is sometimes held that a woman can not die possessing witchcraft power but must pass it on to someone before her death; in fact, she will not be able to die unless she does so.

Witchcraft power is like a breeze, you can't see it but it has effect. A woman can't die possessing it-when she dies, she vomits out the invisible witchcraft and it passes to her daughter.

A person can buy witchcraft power or may, as well, inherit it from another person.

This mostly depends on the interest or love the witchcraft woman has in the person that is going to possess it.

But it is necessary and matter of must, to give this witchcraft power to somebody before she should die.

In this case, if she could not get anybody either to buy it or to give it out as a gift to her friend outside or to have a daughter she loved that can inherit it, she has to take it to an Iroko tree that is very young.

This will become a spirit in the tree. Other witches will be coming to this tree to have their meetings. It is such trees that we native doctors carry our sacrifices to in case we have a patient that is seriously sick.

Witchcraft bought with money is not given directly, it can be given through foods such as baked beans (Akara), Kola, Porridge, red Yam and many other native foods.

When this is taken, the power will start to grow, until when the person will start to fly at night.

leetech:
how do you knw all this please?

Because I am a babalawo

4kings:
Is this a joke?

NO, you don't joke with things like witchcraft

Witches In Nigeria

Certain women once went to "Eshu" to ask for the power of witchcraft. Eshu was willing to give it to them but he had to refer them to Orunmila.

Orunmila would not allow them to go out into the world with the power of witchcraft until they promised to honour certain signs and materials to serve men as protections against their power.

They agreed to this but it was necessary for them to go on to Olorun to make their agreement binding.

This transaction is mentioned in certain ancient Ifa verses of unknown origin which are used in divination.

"ldi ogbungbun, aworo niye"

They went to Alara's house and kill him

They went to Ajero's house and kill him

They went to Orangun's house and kill him

You pluck the Okro of Ejiwo

You eat the Camwood of Ailoran

You kill the stammering water of Owu

When Eshu came, you left for a place in the sky and it received you not

Then you went to Orunmila and when you got there

You greeted him and he asked you where you were going

Then you said you were going into the world to be killing people and to be debarring their progress

It is a forbidden act to eat soap

Then Orunmila said that he would not allow the gates to be opened unto you

Unless you go to the Almighty God

When you got there

You explain yourselves to Him

Then almighty God said:

"Spittle once out of the mouth

Will not come back to the mouth again

The grass that the elephants tread will never rise again

Therefore you must not change your agreement

And anybody with this sign on should be honoured'."

PLS NOTE: Recite The Above Incantation Whenever You Are Confronted By Witches!

Witchcraft, the extra-natural interference in the welfare of the community by women has long since ceased to be a source of major concern. Witches remains a very active and vital image in the consciousness of Nigerians. Belief in the witch and in her powers is all but universal.

The study of witchcraft raises a number of interesting questions:

(1) If witchcraft is not a genuine phenomenon, why is the witch fantasy so prevalent in so many different cultures throughout the world?

(2) What is it about the human female that provokes such similar pictures of her magical malevolence in such diverse cultures?

(3) What changes have occurred in culture that have allowed the witch fantasy to lose its erstwhile potency?

This write up will expose witchcraft and answer these questions and lot more...

If you want me to continue, drop your comments. It is going to be an interesting write up

.

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

Rossikk:
op, as an avid reader of Comparative History, I can easily see the similarities between IFA rites and Ancient Egyptian/Nubian religious practices. What is the consensus in IFA regarding those connections or similarities? What do its wisest priests say about it?

The Yoruba history begins with the migration of an east African population across the Trans African route leading from Mid Nile river area to the Mid Niger. Archaeologists discovered that the Nigerian region was inhabited more than forty thousand years ago or as far back as 65,000 BC.

During this period, the Nok culture occupied the region. The Nok culture was visited by the Yoruba people between 2000BC and 500BC. This group of people was led, according to Yoruba historical accounts by king Oduduwa who settled peacefully in the already established Ile-Ife, the sacred city of the indigenous Nok people.

This time period is known as the Bronze Age, a time of high civilization of both of these groups. The Yoruba, during antiquity, lived in ancient Egypt before migrating to the Atlantic coast.

The Ekiti section of the Yorubas migrated to their present area around 638AD when the Muslims took over Egypt and forced some of the Yoruba people to migrate to their present area.

So, we see that the Yoruba did not come in one migration, but in many different migrations. The first possible migration might be connected with the Hyksos invasion.
Some words in the Yoruban vocabulary echo the words used in Egypt in predynastic times and in the early dynastic periods. Some Egyptian gods of this period have strong identities with Yoruban deities.

Words used in both Egypt and Yoruba:

Adumu "a water god" Adumu "a water god"

Ausar "Ausa"

Beru "force of emotion" Beru "fear"

Bu bi "evil place" Bubi "evil place"

Edjo "cobra" Edjo "cobra"

Enru "fear / terrible" Eru "fear / terrible"

Fa "carry) Fa "pull"

Fare "wrap" Fari "wrap"

Feh "to go away" Feh "to blow away"

Ged "to chant" Igede "a chant"

Hepi "a water god" Ipi "a water god"

Horise "Orise"

Ka "rest" Ka "rest / tired"

Kaf "pluck" Ka "pluck"

Kom "complete" Kon "complete"

Khu "to kill" Ku "die"

Ma "to know" Ma "to know"

Mu "water" Mu "drink water"

Omi "water" Omi "water"

Oni "title of Osiris" Oni "title of the king of Ife"

Osa "time / tide" Osa "time / tide"

Osiri "a water god" Oshiri "a water god"

Pa "open" Pa "break open"

Po "many" Po "many / cheap"

Sami "water god" Sami "a water god"

Sen "group of worshippers" Sen "to worship"

Shekiri "water god" Shekiri "a water god"

Ta "sell / offer" Ta "sell / offer"

Tebu "a town" Tebu "a town"

Unas "lake of fire" Una "fire"

More than fifty percent of the Yoruboid vocabulary of today can be deduced either directly or indirectly from the ancient Egyptian. These are the original ancient Egyptian language devoid of Arab and Latin words that are very few in the Yoruboid vocabulary

It is not really certain when king Oduduwa came from Egypt. He must have come in one of the many migrations. But since the Yoruba religious discourse has a lot of identities with Egyptian, Oduduwa would have left Egypt at a very early period perhaps after the Hyksos invasion of 2000-1500BC but not later than 30BC.

It should be noted that Abraham "the Arab patriarch of the Jews" learnt circumcision from Hagar, his Egyptian slave wife, whence the custom spread to the Jews.

The towns of ancient Egypt: On (Annu) or Heliopolis, Hermonthis, Dendera, Tebu...etc were developed by Annu, the pre-dynastic blacks of Egypt. Skeletons of the Negro Annu were ubiquitous in ancient Egypt...

Mene, the first pharaoh of the first dynasty, sometimes identified with the God-man Osiris (A black forerunner of Christ) was a Blackman. Zoser, Sesostris, Amenhopis, Khufu, Menthuhotep, Queen Amuses, Nefertari...etc were also all Negroes.

Kindly overlook grammatical errors, feel free to correct my translations. The most important thing is that the message was conveyed to you and you understood it.

Hope I answered your questions? Thank you

IFA DIVINATION PROCESS

The cowries used for divination are called Owo ero, which is different than the cowries that were once used as money which are called Owo eyo.

The flat mat traditionally used as a surface for casting the shells is called ate. The pieces of bone and stone used to determine the orientation of the Odu are called igbo.

Throw once to get the primary Odu and once to determine the orientation of the Odu. Selection of the right hand is indicated if the second
throw is either; Eji Ogbe, Ofun, Irosun, Ogunda, Eji Oko, Okanran or Ejila Sebora.

These are the senior Odu in the above listed sequence.

If Owonrin, Osa, Odi, Obara or Ose appears on the second throw a third throw is required. If the third Odu is either Owonrin, Osa, Odi, Obara or Ose the right hand is selected.

If Eji Ogbe, Ogun, Irosun, Ogunda, Eji Oko, Okanran or Ejila Sebora appears on the third throw the left hand is selected.

If Ika, Oturupon, Ofun Kanran, Irete or Opria on the second throw the issue of orientation is in the balance and cannot be determined.

IFA DIVINATION ORATORY

Ifa Divination Oratory refers to the question of whether or not the Odu comes with ire or ibi. In simple terms, ire suggests that the good fortune indicated in the Odu is likely to occur, and ibi suggests that good fortune can occur if the proper spiritual work is performed.

The method for determining orientation is the selection of igbo. Those who cast Ifa have a collection of implements that are given to the person who has come to consult Ifa.

The igbo for ire is usually a cowry shell and in some regions it is two or more cowries tied together. The igbo for ibi is usually the bone of a goat.

Before handing the igbo to the person the diviner will take the igbo for ire and touch it to each of the cowries on the mat that are face up.

As this is being done the diviner will call the Odu that has been thrown followed by the phrase; "fun ire, to." For example if eight shells are face up the diviner will say; "Eji Ogbe fun ire, to." As the word to is spoken, breath on the igbo being used for ire.

The igbo is then placed on the right side of the mat. The diviner then takes the igbo for ibi and says; "O te o, to." As the word to is spoken, breath on the igbo designated for ibi.

The Odu is not called prior to the words; "O te o." This phrase simply means the other possibility and is spoken of in this manner so that the diviner does not invoke ibi.

The igbo for ibi is touched to each of the shells on the mat that have fallen face up. Both igbo are then picked up in the hands of the diviner
who does not shuffle them in anyway.

Both implements are dropped into the cupped hands of the person who has come for divination. Once the orientation has been determined it is possible to gain deeper insight into the nature of the orientation through further use of igbo.

Most of Odu have at least one verse that speaks of the blessings of long life, children, and money.

When ire is confirmed it is customary to ask igbo to identify the nature of the ire. This is done by using the same system as used for determining the orientation itself.

The Awo will ask igbo to confirm ire aiku (long life), ire aje (abundance), ire okunrin (husband), ire obinrin (wife), ire omo (children) When the answer to all these questions is no it is assumed that all the blessings are being granted.

When ibi is confirmed it is customary to ask igbo to identify the nature of the ibi. Again this is done by using the same system as used for determining the orientation itself.

The Awo will ask igbo confirm iku (death), arun (illness), ofo (loss), ija (fight) and oran (court case). Each of these forms of ire and Ibi are considered aspects of Esu and they all have spiritual form as roads of the Trickster.

This is one of the reasons why Esu is always feed first when marking Ebo because his emissaries are the key to both the orientation and when necessary the need to change the orientation.

Kindly overlook grammatical errors, feel free to correct my translations. The most important thing is that the message was conveyed to you and you understood it.

Hope you enjoyed the teaching? Drop your comments, thank you

Let me start today by teaching Èjì Ogbè

Èjì Ogbè (Baba Ifa) symbolizes all that is known and unknown in the universe. It is an image of all the forces that create the day. The white hole- The light.

Eji Ogbe is the sign of life. A vigorous awakening

Eji Ogbe rules the head---facing east

Physical Element = Water... Water takes precedence of all other Elements. It is recognized as the "Father of the Elements."

Physical body element = Brains and nerves

Children would be disposed to be travelers, pioneers, sailors or heads of organizations

This odu denotes plenty of good and plenty of "evil." Eji Ogbe speaks of the positive and negative forces that permeate the earth. This odu explains that both good and bad aspects of life are interconnected in fulfilling our destiny.

One translation of Eji Ogbe is "eji n mo gbe n go gbe enikan" (I support the positive and negative dimensions of every issue in life).

Every positive thing must be counterbalanced by an equal negative. This is why although we all aspire to be within the energy of EjiOgbe, we must do ebo to protect us from the negative.

Eji Ogbe expresses a need to acquire wisdom and humility. Represent high ethical standards which will be rewared with enlightenment and abundance. Time heals the pain of any matter.

We have cut off our own head to make us grow, like the banana tree. The hands belong to the body, the feet belong to the body. Victory over enemies, spiritual awakenings, long life, and peace of mind.

Eji Ogbe alerts us to the importance of medicines (akose) and incantations (ofo). There are positive ofo - ofo rere or ogede, and negative - asaan.

Herbal concoctions that may also include other elements - animal or mineral, etc., are used in conjunction with the power of the word, ofo ase, to cure illnesses, control natural phenomena, etc.

Incantations are powerful and the awo must protect herself. There are several classes of protection. The following is an incantation fro protection from negative kickback:

Ofu la a pasan

Arabamu la ape ogede

A dia fun Orunmila

Nijo t'iku ohun arun nkan 'le baba ni lilo

Orunmila ni bo ba se pe bi ise ti omo tohun ba ni

Odundun ni ki ibi o ma lee dun nile e mi

Ko ma lee dun lara a mi

Tete lo ni ki ibi o ma lee te ile e mi

Ko ma lee te ona mi

Ibi tutu la a ba rinrin

Ero pese ni tigbin

Igbin o nile olojo o wo

EjiOgbe, gbe ibi kuro lori i mi!

Gbede ni ide igba olorii!

ase

Ofu is the name of asaan (negative incantation)

arabamu is the name we call ogede (positive incantation)

They were the ones who performed Ifa divination for Orunmila

When death and disease besieged his house

All evil forces lurked around his house

Orunmila said if it was for him and his children

Odundun says the evil should not be in my house

And should not come near my body

Tete has said that no evil should befall my house

And that no evil should befall my body

Rinrin is seen only in a cool place

Snail is always cool

Snail has no house where evil forces can enter

Eji Ogbe remove evil from me!

Shea butter container is always at ease

Ase

It is dangerous to use invocations if you are not pretty good at the pronunciation, so one must be careful in this area.

Ejiogbe I originally translated to mean spirit of giving but on further consideration ogbe is more likely an elision of o egbe meaning spirit of the group or spirit of all consciousness that ever existed so because consciousness comes from the Creator I believe ogbe is another word for Olodumare.

The word eji means first so ejiogbe from the elision eji o egbe meaning the first spirit of collective consciousness which is another reference to Olodumare.

The inference is when ejiogbe appears in divination it means the person is in alignment with Olodumare meaning in alignment with destiny.

Ifa says ayanmo ni iwa pele iwa pele ni ayanmo meaning destiny is good character good character is destiny.

That is however a generic translation the elision is ayan mo ni iwa ope ile iwa ope ile ni ayan mo meaning the sacred tree of the ancestors is the way I greet the earth, the way I greet the earth is through the sacred tree of the ancestors.

This is a poetic reference to our connection to all consciousness that has ever existed and that connection is called ogbe in Yoruba.

Rossikk:
You're welcome sir. Please continue with your knowledge sharing.

Sure I will

Rossikk:
Abeg....just leave your christian stuff out of this topic. No christians were existing when these philosophies were developed. Don't spoil this lovely thread by references to Moses, Isaiah, or anything like that.

Thank you

braine:
This is good. We should embrace our cultures.

Thank you

OSUN INVOCATION

Iba Osun sekese

Praise to the Goddess of Mystery

Latojoku awede we ‘mo

Spirit that cleans me inside out

Iba Osun Olodi

Praise to the Goddess of the river

Latojoku awede we ‘mo

Spirit that cleans me inside out

Iba Osun ibu kole

Praise to the Goddess of Seduction

Latojoku awede we ‘mo

Spirit that cleans me inside out

Yeye kari

Mother of the Mirror

Latojoku awede we ‘mo

Spirit that cleans me inside out

Yeye ‘jo

Mother of Dance

Latojoku awede we ‘mo

Spirit that cleans me inside out

Yeye opo

Mother of Abundance

O san rere o

We sing your praises

Ase

The child of Ife where the sun rises

The mother who gives a bounteous gift

The tender hearted one

The source of water

The child of Ijesa

The water to whom the King prostates to receive a gift

Yeye O, Osun, Osun O, aare me Osun waa se kumara!

(chant to be sung to Osun, inviting her to come)

.

Osun Deity (The Source)

Most people, when they think of Osun, think of her as a river Goddess, or a fertility Goddess, the “Afrikan Venus. However, she is much, much, more than that.

Osun is central to Yoruba thought and praxis. Her power is multidimensional. Osun’s name means “source.” from the word “orisun.” The source of a river, a people, of children, of wealth, of life.

Osun represents the perpetually renewing source of life. As the elemental power of water, she makes life possible. Osun is the child-giving and curative power of water.

She is Odo Aro, the “blue river,” the birth canal where our ori is developed. What some people forget, is that Osun is also the owner of Eerindinlogun – sixteen cowrie divination.

She is also the source and condition of political power, as leader of the Aje (the Mothers, Iyami). As such, she is a founder of the Ogboni Society, the council of elders that bestow kingship.

Like Esu, she can change at will. She can be the loquacious and beautiful young flirt who succeeds by killing you with kindness, or the deadly serious old woman, owner of the “spiritual eye” (mystical power); she can be rich or poor, loving or vengeful.

She is the Benevolent Mother and the Fierce Warrior. She heals with her cool waters and destroys indiscriminately with her raging floods. She is the creator of children, fertility squared, yet she is the leader of vengeful spirits (Aje) who will take any child away at the drop of a hat.

She is the fierce defender of her children (priests and priestesses). She cries when she is happy, and laughs when she is sad. To accentuate her dual natures, Osun carries a brass cooling fan in one hand and a brass cutlass in the other. Strength and compassion; brass and honey.

In Yorubaland, Orisa serve as the glue that holds communities together. Each town or city has a founding narrative that includes the founding Orisa and intertwines facts, myths and metaphor.

Ijesa, Osun State, Nigeria

These mythistories create “community-ship,” which is at least as strong as the larger sense of citizenship. Ijesa country in Osun State, Nigeria, is the center of Osun worship.

It is the place of the largest annual Osun festival. People come from all over the world to attend the festival and be blessed and/or healed by the sacred waters of the Osun river at the city of Osogbo.

Osun History

In the Osogbo mythhistory, it is said that a prince (Olarooye) from Ilesa, went out to found a new city due to a water shortage in Ilesa. He set out with his buddy, a hunter named Timehin (an incarnation of Ogun), and they led the expeditionary group in search of a water source.

They came upon the Osun river. To make a long story short, they settled there with the blessing and protection (she and Timehin ran off the invading Tapa – warriors from the north) of Osun.

Thank you for reading, drop your comments