₦airaland Forum

deoyel25:
The most unfortunate thing is that the discussions on this thread does not stop or change anything I voted Buhari but most of you voted GEJ. So, stop complaining.

Stop lying. You didnt vote. GEJ is 1000x better than Buhari. That mutherfvcker murder alot of people. Now shut your stvpid mouth up and enjoy democrazy.

You guys need to remember that Arabs treat us black like shit. They deserve what they get.

Onlytruth:
When we say we are Jews and they are Arabs, they'll start crying again. But isn't it obvious? lol.

Jews fight to the death mate. Ojukwu was a coward. And you guys are not jew, never was never will be. You dont even behave like one. You people lost your first interethnical war, and still crying today. the jew lost 6million, russia lost 12 million, japan lost 6million. You dont hear them crying about it today. Like i said, dont start shi.t you cant handel.

Gadaffi. Real man.

I hate people that start shit, then run.

High_Chief:
It is clearly Igbos. A Yoruba boy that greets you will stop doing so the moment you stop giving him small egunje

Who gave this monkey a computer?

Just joking, i love you all <3

Yoruba's are 100% Africans. Ile ife is the cradle of West Africa civilization. Fvck you all.

Africans with their low IQ

Typical negro, waiting for "messiah"

They're praying to god instead.

amor4ce:
http://yemitom./2011/10/13/prostration-among-the-yoruba-and-the-israelites/

We got nothing to do with the israelites. Igbo people does

What Nigeria need is revolution of mind, nothing more.

Sun of god:
Utter nonsense . . . .

If you are making reference to the savagery in Libya then it should be clear to you that muslims are savage beings.

Their religion has conditioned their minds for them to act that way.

After putting a bullet through a mans head or blowing up some innocent person they will shout 'allah akba'

What kind of sh.it is that?

Where in the world would you find christians or any other religious sect killing indescriminately?

Did the notorius revolutionary 'Che Guevara' kill people any how?

A true revolutionary has morals and principles - traits muslims in general do not possess.

Why dont the Muslims go and free their people in Palestine?

As Africans the only revolution we need is a 'Revolution of the Mind'

Seconded! we need to start teaching africa history at school in Africa, it will help people recognize who they are.

Men are smarter. “Women might be able to fake orgasms. But men can fake whole relationships.”

anonimi:
colo(nial) mentality- pure & simple
there are many parallels between the imported arab (islam) & jewish (xtianity) religions with ifa (yoruba oracle) stories.

Thats because jew,xtian islam copied from other traditional religions

Very Intelligent.

Ifa and other traditional religions have done more good for Nigeria than Christianity. If you disagreed then give me a good reason for it ´

Thats because you sucks at it.

Im off for now. Ill continue tomorrow

Seems like Eshu statue is the only Orisha statue available online.

Hello Tpia Eshu is my favorite Orisha. I like his filosofi, saying everything dont alway go the way you want it. Ye you're right, i probably should change that picture.

A white man visits Ífè, the sacred city of the Yórubas, and asks to hear the history of the place. The Órní, the religious head of Yórubaland, begins, and directs the Babaláwo Arába, the chief-priest of Ífa to continue.

I. THE BEGINNING.

The Órní of Ífè speaks:
Oíbo, you have asked to hear our lore,
The legends of the World's young hours—and where
Could truth in greater surety have its home
Than in the precincts of the shrines of Those
Who made the World, and in the mouths of priests
To whom their doings have been handed down
From sire to son?
Arámfè
reigns in
Heaven; Before this World was made
There reigned Arámfè in the realm of Heaven
Amidst his sons. Old were the hills around him;
The Sun had shone upon his vines and cornfields
Since time past reckoning. Old was Arámfè,
The father of the Gods: his youth had been
The youth of Heaven. . . Once when the King reclined
Upon the dais, and his sons lay prostrate
In veneration at his feet, he spoke
tells his
sons of the
creation of
Heaven; Of the great things he purposed:
"My sons, you know
But fair things which I made for you, before
I called your spirits from the Dusk: for always
p. 14 Your eyes have watched the shadows and the wind
On waving corn, and I have given you
The dances and the chorus of the night—
An age of mirth and sunrise (the wine of Heaven)
Is your existence. You have not even heard
Of the grey hour when my young eyes first opened
To gaze upon a herbless Mass, unshaped
And unadorned. But I knew well the heart
Of Him-Who-Speaks-Not, the far-felt Purpose that gave
Me birth; I laboured and the grim years passed:
Streams flowed along their sunny beds; I set
The stars above me, and the hills about;
I fostered budding trees, and taught the birds
Their song—the unshapely I had formed to beauty,
And as the ages came I loved to make
The beautiful more fair. . . All went not well:
A noble animal my mind conceived
Emerged in loathsome form to prey upon
My gentle creatures; a river, born to bask
In sunlit channels and mirror the steep hills,
Tore down its banks and ravaged field and plain;
While cataract and jagged precipice,
Now grand with years, remind me of dread days
p. 15 When Heaven tottered, and wide rifts sundered my young
Fair hills, and all seemed lost. Yet—I prevailed.
Think, now, if the accomplished whole be Heaven,
How wonderful the anxious years of slow
And hazardous achievement—a destiny
For Gods. But yours it has not been to lead
Creation by the cliff's-edge way from Mass
To Paradise." He paused on the remembrance,
And Great Orísha cried: "Can we do naught?
What use in godhead without deeds to do?
Where yearns a helpless region for a hand
To guide it?" And Old Arámfè answered him:
sends them
to make the
World. "My son, your day approaches. Far-off, the haze
Rests always on the outer waste which skirts
Our realm; beyond, a nerveless Mass lies cold
'Neath floods which some malign unreason heaves.
Odúwa, first-born of my sons, to you I give
The five-clawed Bird, the sand of power.1 Go now,
Call a despairing land to smiling life
Above the jealous sea, and found sure homesteads
For a new race whose destiny is not
The eternal life of Gods. You are their judge;
p. 16 Yours is the kingship, and to you all Gods
And men are subject. Wisest of my sons,
Orísha, yours is the grateful task to loose
Vague spirits1 waiting for the Dawn—to make
The race that shall be; and to you I give
This bag of Wisdom's guarded lore and arts
For Man's well-being and advancement. And you,
My younger sons, the chorus and the dance,
The voice of worship and the crafts are yours
To teach—that the new thankful race may know
The mirth of Heaven and the joys of labour."
Then Odúwa said: "Happy our life has been,
And I would gladly roam these hills for ever,
Your son and servant. But to your command
I yield; and in my kingship pride o'ersteps
Sorrow and heaviness. Yet, Lord Arámfè,
I am your first-born: wherefore do you give
The arts and wisdom to Orísha? I,
The King, will be obeyed; the hearts of men
Will turn in wonder to the God who spells
Strange benefits." But Arámfè said "Enough;
To each is fitting task is given. Farewell."
The Gods
leave
Heaven. p. 17 Here the Beginning was: from Arámfè's vales
Through the desert regions the exiled Gods approached
The edge of Heaven, and into blackness plunged—
A sunless void o'er godless water lying—1
To seize an empire from the Dark, and win
Amidst ungoverned waves a sovereignty.

Odúwa
steals the
bag and
causes War
on Earth. But by the roadside while Orísha slept
Odúwa came by stealth and bore away
The bag Arámfè gave. Thus was the will
Of God undone: for thus with the charmed sand
Cast wide on the unmastered sea, his sons
Called forth a World of envy and of war.

Of Man's Creation, and of the restraint
Olókun2 placed upon the chafing sea,
Of the unconscious years which passed in darkness
Till dazzling sunshine touched the unused eyes
Of men, of War and magic—my priest shall tell you,
And all the Great Ones did before the day
They vanished to return to the calm hills
Life in Ífè
is as it was
in the time
of the Gods p. 18 Of Old Arámfè's realm . . . They went away;
But still with us their altars and their priests
Remain, and from their shrines the hidden Gods
Peer forth with joy to watch the dance they taught,
And hear each night their chorus with the drum:
For changeless here the early World endures
In this first stronghold of humanity,
And, constant as the buffets of the waves
Of Queen Olókun on the shore, the song,
The dance of those old Gods abide, the mirth,
The life . . . I, too, am born of the Beginning:
Odúm’la
speaks for
the Gods; For, when from the sight of men the Great Gods passed,
They left on Earth Órní Odúm’la1 charged
To be a father to a mourning people,
To tend the shrines and utter solemn words
Inspired by Those invisible. And when
Odúm’la's time had come to yield the crown,
To wait upon the River's brink,2 and cross
To Old Arámfè—Ífa,3 in his wisdom,
and lives
for ever in
the person
of the
Órní. p. 19 Proclaimed that son with whom Odúm’la's soul
Abode. Thus has it ever been; and now
With me that Being is—about, within—
And on our sacred days these lips pronounce
The words of Odudúwa and Orísha.

Kilode?!:
Good job

But I guess you are copying these from a "diasporan" source with all the sc, sh, c and dd spellings? Mainstream Yoruba don't use those spellings.

It's ok though, the Latin alphabet is not ours anyway.

Well done.

Thanks. I created this to informed our lost brothers and sisters.

[size=20pt]Destiny [/size]

The Yoruba (Nigeria) believe that the success or failure of a man in live depends on the choices he made in heaven before he was born. If a person suddenly becomes rich, they will say that he chose the right future for himself, therefore poor people must be patient because even if they have chosen the right life, it may not have arrived yet. We all need patience. The word ayanmo means 'choice', and kadara means 'divine share for a man'; ipin means 'predestined lot'.
The Yoruba believe that there is a god, Ori, who supervises people's choices in heaven. Literally, ori means 'head' or 'mind', because that is what one chooses before birth. If someone chooses a wise head, i.e. intelligence, wisdom, he will walk easily through life, but if someone chooses a fool's head, he will never succeed anywhere. Ori could be considered as a personal god, a sort of guardian angel who will accompany each of us for life, once chosen. Even the gods have their Ori which directs their personal lives. Both men and gods must consult their sacred divination palm-nuts daily in order to learn what their Ori wishes. In this way, Ori is both an individual and a collective concept, a personal spirit directing each individual's life, and also a god in heaven, who is feared even by Orunmila.
In heaven, there is a curious character called Ajala, a very fallible man whose daily work is fashioning faces (ori) from clay. Sometimes he forgets to bake them properly, so they cannot withstand the long journey to earth prior to the beginning of life; especially in the rainy season the clay might be washed away and there would be a total loss of face!

[size=20pt]Yoruba Creation Myth [/size]


In the beginning was only the sky above, water and marshland below.

The chief god Olorun ruled the sky, and the goddess Olokun ruled what was below.

Obatala, another god, reflected upon this situation, then went to Olorun for permission to create dry land for all kinds of living creatures to inhabit. He was given permission, so he sought advice from Orunmila, oldest son of Olorun and the god of prophecy.

He was told he would need a gold chain long enough to reach below, a snail's shell filled with sand, a white hen, a black cat, and a palm nut, all of which he was to carry in a bag. All the gods contributed what gold they had, and Orunmila supplied the articles for the bag. When all was ready, Obatala hung the chain from a corner of the sky, placed the bag over his shoulder, and started the downward climb. When he reached the end of the chain he saw he still had some distance to go.

From above he heard Orunmila instruct him to pour the sand from the snail's shell, and to immediately release the white hen.

He did as he was told, whereupon the hen landing on the sand began scratching and scattering it about.

Wherever the sand landed it formed dry land, the bigger piles becoming hills and the smaller piles valleys. Obatala jumped to a hill and named the place Ife. The dry land now extended as far as he could see.

He dug a hole, planted the palm nut, and saw it grow to maturity in a flash. The mature palm tree dropped more palm nuts on the ground, each of which grew immediately to maturity and repeated the process. Obatala settled down with the cat for company.

Many months passed, and he grew bored with his routine.

He decided to create beings like himself to keep him company. He dug into the sand and soon found clay with which to mold figures like himself and started on his task, but he soon grew tired and decided to take a break.

He made wine from a nearby palm tree, and drank bowl after bowl. Not realizing he was drunk, Obatala returned to his task of fashioning the new beings; because of his condition he fashioned many imperfect figures.

Without realizing this, he called out to Olorun to breathe life into his creatures.

The next day he realized what he had done and swore never to drink again, and to take care of those who were deformed, thus becoming Protector of the Deformed.

The new people built huts as Obatala had done and soon Ife prospered and became a city.

All the other gods were happy with what Obatala had done, and visited the land often, except for Olokun, the ruler of all below the sky.

She had not been consulted by Obatala and grew angry that he had usurped so much of her kingdom.

When Obatala returned to his home in the sky for a visit, Olokun summoned the great waves of her vast oceans and sent them surging across the land. Wave after wave she unleashed, until much of the land was underwater and many of the people were drowned. Those that had fled to the highest land beseeched the god Eshu who had been visiting, to return to the sky and report what was happening to them. Eshu demanded sacrifice be made to Obatala and himself before he would deliver the message.

The people sacrificed some goats, and Eshu returned to the sky.

When Orunmila heard the news he climbed down the golden chain to the earth, and cast many spells which caused the flood waters to retreat and the dry land reappear.

So ended the great flood.

Anyone help me with Ibejis ?

[size=20pt]Yemaja[/size]

In Yoruba mythology, Yemaja is a mother goddess, patron deity of women, especially pregnant women, and the Ogun river (the waters of which are said to cure infertility). Her parents are Odudua and Obatala. She had one son, Orungan, who raped her successfully one time and attempted a second time; she exploded instead, and fifteen Orishas came forth from her. They include Ogun, Olukum, Shakpana and Shango.

[size=20pt]Oya[/size]

In Yoruba mythology, Oya is a warrior-goddess of wind, thunder, fertility, fire and magic (which she stole from her husband, Shango). She creates hurricanes and tornadoes and guards the underworld.

[size=20pt]Shakpana[/size]

In Yoruban mythology, Shakpana is an Orisha, a son of Yemaja and Orungan. He inflicted insanity and disease on humans.

[size=20pt]Shango[/size]

In Yoruba mythology, Shango is perhaps the most important Orisha; he is a Sky Father, god of thunder and the ancestor of the Yoruba. He was the fourth king of the Yoruba, and deified after his death; mythologically, he (along with 14 others) burst forth from the goddess Yemaja's body after her son, Orungan, attempted to rape her for the second time. He has three wives. His favorite (because of her excellent cooking) is Oschun, a river goddess. Another wife, Oba, another river goddess, offered Shango her ear to eat. He scorned her and she became the Oba river, which combines in dangerous rapids with the Oschun river. Lastly, Oya was Shango's third wife, and stole the secrets of his powerful magic. Shango is worshipped in Vodun as a god of thunder and weather (Umbanda), as the very powerful loa Nago Shango and as the equivalent of St. Barbara (Santeria, wherein he is called Chango).
In art, Shango is depicted with a double-axe on his three heads. He is associated with the holy animal, the ram, and the holy colors of red and white.

[size=20pt]Orunmila[/size]

In Yoruba mythology, Orunmila is an Orisha, and god of prophecy. He is a son of Obatala.

[size=20pt]Oschun[/size]

In Yoruba mythology, Oschun is a river-goddess (Orisha) who reigns over love, intimacy, beauty, wealth and diplomacy. She is beneficient and generous, and very kind. She does, however, have a horrific temper, though it is difficult to anger her. She is married to Shango, the sky god, and is his favorite wife because of her excellent cooking skills. One of his other wives, Oba, was her rival. The Oschun river and the Oba river meet in a turbulent place with difficult rapids; their rivalry was symbolized in this intersection.

Alternative: Oshun

[size=20pt]Oshunmare[/size]

In Yoruba mythology, Oshunmare is a rainbow serpent and a symbol of regeneration and rebirth.

[size=20pt]Oloddumare[/size]

In Yoruba mythology, Oloddumare is a creative force that drove the establishment of existence and the entire universe. (big slam anyone?

[size=20pt]Olokun[/size]

In Yoruba mythology, Olokun is an ancient goddess of the ocean, wife of Olorun and, by him, the mother of Obatala and Odudua. In some traditions, she is male.

[size=20pt]Olorun[/size]

In Yoruba mythology, Olorun is the Sky Father (though occasionally androgynous or female), and a god of peace, purity and harmony. He is strongly associated with the color white, and controls everything that is white, such as bones, the brain and clouds. He is a primordial Orisha and father of Odudua and Obatala by his wife, Olokun.

[size=20pt]Oba[/size]

In Yoruba mythology, Oba was a river-goddess (Orisha), and one of the wives of Shango. She offered Shango her ear to eat, and he scorned her. Grieving, she became the Oba river which intersects with the Oschun river (Oschun was another wife of Shango) at turbulent rapids, a symbol of the rivalry between the two wives.

[size=20pt]Obatala[/size] 

In Yoruba mythology, Obatala was a creator god; he made human bodies, and his father, Olorun (husband of Olokun), breathed life into them. Obatala also created defective (handicapped) individuals while drunk off palm wine, making him the patron deity of such people. He is the god of the north. He had a son named Orunmila.

[size=20pt]Ochun[/size]

In Yoruba mythology, Ochun is an Orisha and goddess of love, maternity and marriage. She had to become a LovePeddler to feed her children and the other Orishas removed her children from her home. Ochun went insane from grief and wore the same white dress every day; it eventually turned yellow. Aje'-Shaluga, another Orisha, fell in love with her while she was washing her dress. He gave her money and gems which he collected from the bottom of the river he lived in. They were married and she was reunited with her children.
She is associated with the color yellow and the metals gold and copper.

[size=20pt]Odudua[/size]

In Yoruba mythology, Odudua is ancient fertility goddess, a daughter of Olorun and Olokun, and sister/wife of Obatala, with whom she is the mother of Yemaja. She (occasionally male) is the goddess of the south.

Alternative: Oduduwa, Odudu