There is no blindness like ignorance. - Anonymous.
History is an intelligence that is more intelligent than everyone of us, because it lasts longer.- Prof Niyi Osundare.
Introduction:
Silence should not be mistaken for consent, its a sweet medicine of the heart.
Generally speaking, the name "Eşù" in relation to Biblical Satan and Qu'ranic Shitan has become a serious and controversial subject matter on social media and public domain in the recent time, which I can't just watch and keep mute, but air my voice on.
It was so serious that all well known novices now asserts nonsense as knowledge, as if Satan and EŞÙ has the same conceptual and ideological origin coupled with their meanings.
What must have caused this confusion about the identity of these two controversial beings?
To ascertain that, one must endeavour to see through the eye of history, so as to cast out the ignorant blindness of our people, for clear understanding.
History teaches us that, more than a century ago, a Yorùbá boy of about age of 12 named Ajayi was captured as a slave in the ancient small town of Osoògùn via Iséyin in the present Qyó State, Nigeria by the slave raiders and traders; and eventually got trained by the Missionaries as a Clergyman after the abolition of the slave trade.
He later translated English Bible to Yorùbá language with erroneous/mischievous translations of many of the Yorùbá spiritual, conceptual, and ideological terminologies to devilish and retrogressive foreign metaphors and ideas.
For example, he erroneously and mischievously translated Satan to be synonymous with our own dear Èşù. One will be tempted to ask what does a 12 year old boy know about Èșù at that time when he was not a Babaláwo in training, a son of an Awo or a child of an Eşù devotee?
Definitely, It must has been as a result of ignorance, Christianity induced mischief and ego consciousness of being the one who did the translation of English Bible to Yorùbá (with the primary objective to Christianize the Yorubas) !
This very mistake and mischief of Bishop Samuel Ajayi Crowther is still hurting Àsèsian community and Onísèses and all lovers of Yorùbá ancient religion till this moment; and it must be corrected appropriately.
And it is very important to note that its not enough to continue to chant Eşù is not Satan; it's also very important that we tell the whole world who Eşù really is!
Who is Esù?
Eşu is not a ghost or falling angel, but an important Orişà in Yorùbá ancient religion known as Asese / Işese. He is an Irúnmolè. He is an excellent Administrator of justice and Police Officer in the pantheon of Deities who protects towns and villages and Awos against evil machinations. And it must be noted that, Eșù always favours those that performed the necessary and or appropriate ebọs and other forms of rituals; "eni tó bá ba rúbọ l'Èşù n gbè".
He is the carrier of sacrifices from one Òrişà to another and or to the "ajoguns". And also, he do takes ebọ from the earth to the heaven. He is as strong as wall stone. With Eşù, Yorùbá towns has no reason to build wall of protection; Eşù is the wall of protection!
Similarly, in the oral eulogy of Èșù as encapsulated in the holy Odù Ifá Oseètúrá, Owónrinsogbè, Osalogbe (Osá Èṣù), it is crystaly clear that Èsù is the most important Irúnmolè to be consulted and offered worship to whenever it comes to the founding of the new towns and communities in the ancient and pre colonial Yorübáland.
Eşu and Satan:
Unlike Eşù of the Yorùbás, Satan is a falling angel. Once glorified creature. He was not born of any human, but uses human to manifest its evil nature. Satan is a spirit that no mortal has ever seen with their naked eyes (but only Jesus Christ according to the Biblical records and it all happens spiritually).
Yorùbás has a name for such a being prior to the colonisation of the Yorùbáland, but certainly not Eşù. Its called "ajogun" (evil spirit) and whoever such a spirit possessed to operate, they call such a person eni ibi or ènìyàn ibi (evil person).
Eşù has the kind of foods that he do eat and the one he detest; and which his devotees must not also eat. Biblical Satan is the head of evil principalities and has controlling powers over them, but the Yorùbás' Èşù (though always a mischievous Irúnmolè) is a persuasive Orişà.
Eşù and Names in Yorùbá Land:
Prior to the introduction of Christianity and Islam to the Yorùbá land, Yorùbás believes that the names to be given to a new born baby have a serious influence in his or her life, and the names are determined by the situations at home of the child's parents, circumstances that may surround the birth of the children themselves and Irúnmole /òrişà been worshipped by the parents.
Hence, a child that is born into Ifá devotee's household is likely to be given a name with Ifá, Awo, Oşùn, and Odù as a prefix. Eg Ifákúnlé, Awósolá, Amóşùn, Odùşànyà. So also Èşù devotees' household which is not an exemption. Eg Eşúlékè, Èşúkòyà, Eléşùúdé etc.
And behold, it may interests you to note that those that are bearing or sharing names with Eşù do not act devilishly.
Èşù, Three foot path and and the Worship Points in Yorùbá land:
Eşù is not just an Irúnmolè that can be venerated by anyone and at anywhere, but at the three foot path abode called Ojúbo Èşù or Ojúbo Elégbára (among the Awóris in Lagos and Ọta axis in Ogun States).
Hence, Èşù Láàlú Ògiri Òkò, Onílé Oríta. This Ojúbo is usually located in the centre of the towns or villages. The Babaláwos also used to erect Éşu "agbębo" in front of their homes and like wise some other Oníşeses in front of their different shrines.
A typical example of this, is the popular Ojú Ẹlẹ́gbaa located in the present Surulere area of Lagos which used to be the worshipping point and shrine for Èsù also known as Ẹlẹ́gbaa (Ẹlẹ́gbaa) by the Àwórìs in particular owned by the Ọ̀jọrá Ruling House of Lagos now corrupted as Ojúelégba.
Conclusion:
Having critically examined the Irúnmolè called Eşù from different perceptive, I will like to believe that I have been able to contribute to the body of knowledge about Èşù and also convinced and not confused you that Eșù is not Satan.
Written by Kareem Adetola Yusuf Edited by Adérèmí lfáòleèpin Adérèmí (Olúwo Ifákòleèpin)
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