Ọbaluaiyé - the in-dwelling force in Nature that rules over the Earth and who is responsible (among others) of the sustaining of life by directly acting upon its fragile balance through the power of death & sickness. It is therefore a divine symbol of the ephemerality of humanly [temporary] experience and its implications on the indigenous philosophy & lifestyle in which reincarnation is a central point. It is a divine reminder of the precious gift of life on Earth as a transitory phase/stage in the process of Consciousness elevation. Ifá teaches through Ilẹ̀ gbóná (honorific title of Ọbaluaiyé) that in order to ensure living a long, healthy, rich (in experiences, relations and means & tools for self-realization) and peaceful life, devotees [abòrìṣà (Èsìn ìbílẹ̀); hunsì (Vodoun)] must adhere to certain principles & practices (divine character, libations, prayers, incantations, sacrifices, purification rites, ascetic practices,...) meant to maintain the fragile balance of life. Ọbaluaiyé encapsulates the mysteries surrounding death - to which no organic expression of life escapes on Earth -.
Olupona Ajaka (another honorific name of the Irúnmolè) is responsible for altering the balance of life through the spreading of infectious diseases (through different vectors of transmission: microorganisms that dwell on the soil, animals or mosquitoes for example). He is one of the Irúnmolè to whom Ọlọ́dùmarè confers authority to interrupt human life and is therefore considered a virulent force whose cult demands particular considerations. Whenever attacking (generally from the air), physical evidence appear on the skin. He rules over the dry season.
Humanly innate fear for the unknown, and most particularly Death, has led to depict Ṣànpọ̀nná (a name that evokes disease and his most virulent nature - which is considered taboo to be pronounced-) as vindictive, jealous and of irrational character, cruel, ... among others as a collective projection of such fear (culturally institutionalized through the Spirit of Sickness and Death). He is perceived as he who is capable to produce/generate disease or put an end to it, to cause fevers or cutaneous conditions that lead to death or to generate wealth by giving access to the treasures of the Earth.
Orúkọ [names]:
1. (yorùbá):
Ọbaluaiyé
Ṣànpọ̀nná / Ṣòpọ̀nó
Asin mọ l'egbàá iyanju
Aṣọ oní ìkónkò tí mbọ́ l'orí èékú
Olóde
Ìgbóná
Bàbá Àgbà
Lóṣòótọ̀rọ̀
Sasa lose
Akoya
Olúpona ajaka
Elénpè ajọbọ
Ilẹ̀ gbóná
Alápó
Alápa dúpẹ́
A ṣọ̀rọ̀ pé l'ẹrùn
Ẹ̀bẹ̀
A ru mọ̀ l'òògùn ìkà dànù
Olúayé
Alajogun
Ọ̀fàfà f'ohun s a kin
Akọ ajá nfi ọwọ ho
Samusa
Ẹ̀rọ̀ afònjá
Onímolẹ̀
Alágbádá
Ará Aláúsá
Ará Tapa
Ọba n Moṣálásí
Ọba ilé Ọlọ́wá
...
2. (fɔn):
Ayìnɔn
Axɔsú
Ayìxɔ́sú
Mɛnɖaxo
Azɔnsu
Azonwănnɔ̀
Doxɔ́sú
Mɛ
Kuxɔsu Agbla
Nyɔnxwe Ananu
Dada Zodji
Dada Ahwangan
Dada Langan
Ahwanlangni
Avimajɛ
Alakpa gba ɖukpɛ
Bosu Zounhon
Aglosu Mɛntɔ
Aɖukake
Kpese yɔtanu
Dada Sinji
Maja
Adantanyi
Kukpeɖa
Nujɛnumɛ
Sunvilɛngɛn
Lansu
Agbogboji
Dɔkunɔn
Jɛxɔ́sú
...
Oríkì [examples]:
1.
Àbàtà, Arú-bí-ewe Ajó
Ajẹ-igba-òògùn mákùú
Fáríorò, oní-wọ̀wọ́-àdó
Arumọ-lóògùn dànù
O pa àjẹ́ méje kùkan
Ọ̀rìṣà tíí jẹ apá àjẹ́ kù gongo
Má ṣe mí lu ènìyàn, má ṣe ènìyàn lù mí
Ọ̀jẹ̀jẹ̀ tó sin ọmọ dé igbó ẹ̀rù
O ba baálé jiyán ìgángán, ó pa ọmọ rẹ̀ síloro
O ní bí a ba ṣe ni lóore, ọpẹ́ làá dù
O ṣàánú ìyàwò ó pa ọkọ rẹ̀ tán, ó fi oríi rẹ̀ jóògùn
Àbàtà (Ṣànpọ̀nná) who flourishes luxuriantly like the leavesa of the ajó tree
The one who takes poison but on whom poison has no effect
Fáríorò, the one who has many tiny medicinal gourds and who makes people's medicine
ineffective
One who killed six out of seven witches
The Ọ̀rìṣà who eats a witch's arm almost entirely
Do not tempt me against people, do not tempt people to do evil against me
The fearsome one who guides people to a fearsome forest
The one who dines with the head of a household and kills his host's son on the doorstep
Ṣànpọ̀nná said that one should show gratitude to a benefactor
He took pity on a wife, killed her husband and used his head in making medicine.
2.
Atoto arere ooo
Obaluaiye mo n rin ooo
Atoto oooo atoto arere
Atoto oooo atoto arere
Obaluaiye mo n rin bo
Atoto oooooooo
Obaluaiye
Oni wowo ado
Arumoloogun danu
Aramonda
Elerankun to n damoniji loju orun
Ajagajigi Sanponna
Onikumo kan a fi le oran lo
Elewon ojiji
Baba Mole
Abi ewo gereje lorun
Obaluaiye mo n rin ooo
3.
Oniwoo woo woo ado
A run omo ni oogun danu
A bi ibinu ja ni eerun gangan
Orisa ti i fi kuruna na omo bi egba
O ri omi gbigbona se omo lose
Sanponna ni onija yerepe
A ko ina ooru mo omo
A su omo bi esuru elegbaa eyi
A da omo gunle bi akandun
A ri ogo ja bi enmo
O ri yangan gbigbe o fi owo wonu
O ri epo tutu o gba opo ebe
O ri oyin o yonu si omo
Sanponna dakun ma ni [mi/wa/...]
Ore re ko se e na omo
Eni ti Sanponna ba fi ore na
Oluware yoo ho ara kan egungun
A ri ogbele da irin ajo rin
O ri oorun ti o mu gangan
Loogun lekoo yo ogo ija
O ri keke o fi pa arere
O ri iji mu ja ninu eerun
O fi iponju de eniyan ni igbekun
A ri mu se ese
O ri warapa kun omo losun
O soro fun omo loju ala firi
O ji omo olomo pepe loju oorun
O fi igbona se ana iyawo
O ri ojo tan inu re ro woo
Sanponna ma fi owo re kan [mi/wa/...]
Owo re ko se e kan omo
4.
Orisa jingbinni
Abata a ru bi ewe ajo
Orisa ti nmu omo mu iya
Bi Obaluaiye ba mu won tan
O tun le sare lo mu baba
Orisa bi Aje
Obaluaiye sebi o mo ile oso ati aje
Ogba oso loju
Oso ku finrinfinrin
O pa Aje ku ikan soso
Orisa jingbinni
Obaluaiye a mu omo tohun tohun
Onibu ore
Eni tofoti lo lagbayi
Omo a buruku
Olooto
Elegbaa omo a di pelemo
Nijo ogun
Jajun n pon oti a n yo sese
Oloye nla ni yoo fi oti re mu
Baba mi ni a sin abiku rele iya re
Igba ti o sin mi rele iya mi
Ni mo to duro
Baba mi joko siba nile awon
Onise ona nitori kan ni
Owo alawo siba lorun jagun
Ayo ko yeni
A nle jagun ninu ile
O nmo ile kun ile
A n pe ki jagun o ma lo
O nfi ise erupe bale
A le jagun titi
Apako ka jagun mo
Mimo ile ni o n mo ile kiri
Wuwo ninu oye a mori
Oni ilagba efon
Ma na mi ki o ma se na omo mi
Kemberi irun ori re ni egba aji
Gambari o ndi tire ni egba kan
A toni loye gbe
O dirun tire ni Oke meji
Omo Agan o fereki
Gbigbe ni a maa gbe Alagemo
Ki o to wo ile
Fifa ni a maa fa oto nporo wo oja
Bi a baba mi gbe jagun
Ko ni dide
Jagun ma gbe egbe ru bi ose
Eni odigba ileke ye ko ni orun ilekek
Eni oye nla ye ko ni orun lagidigba
Jagun ba oko re
Oru agan omo eran ku ki nki awo
Iwúre [examples]:
1.
Sanponna alapa dupe ma jeki a ri igbona
Obaluaye orisa bi Aje
Agba eni lowo iku
Agba eni lowo arun
Agba eni lowo elenini
Elenini ile, Elenini ode, elenini ofurufu
A ma gba eni lowo gbogbo won
Orun omo l'eru dari s'igbo
Ero pese ni t'igbin !
Obaluaye the in-dwelling force in Nature who is like Aje (the Great Mysterious Spirits)
The great/elder one who delivers from death
The great/elder who delivers from disease
The great/elder who delivers from ll disruptive forces [evil]
Evil in the house [from within the inner circle], evil of the outside (world), evil in the air
The one who will deliver a person from all of them
The one who takes the child's burden and throws it into the bush
Come softly, healing like a snail !
Ase
2.
Atoto arere oo
Obaluaye mo n rin oooo
Orisa bi Aje
Baba agba
Oluaye
Onimole
Ara Alausa
Ara Tapa
Oba n Mosalasi
Alagbada
Ile gbona
Alapa dupe
Oni wowo ado
Arumoloogun danu
Aramonda
Elerankun ti n damoniji loju orun
Ajagajigi Sanponna
Onikumo kan a fi le oran lo
Elewon ojiji
Baba Mole
Abi ewo gereje lorun
Mo pe ẹ
Ma jeki a ri ija re o
Ma jeki a ri igbona
Baba olojo oni saanu fun gbogbo wa !
Ase
Straighten up (attention call to stop whatever people is doing)
The king of the Earth is coming
The in-dwelling force in Nature who is like a Great Mysterious Spirit
The Elderly father
The owner of the world
Onimole (idem)
The inhabitant of Hausa kingdom
The inhabitant of Tapa land
The king of the muslims
The owner of agbada dress / he who dresses with agbada
The hot earth
The one who kills and should be thanked for it
The owner of numerous medicinal gourds
He who turns charms ineffective/useless
A unique man
Thread maker who performs miracles like in dreams
Ajagajigi Sanponna
An archer who uses arrows to cause problems of all sorts
The owner of chains that he uses to awaken people
Extraordinary character
One with large attires
I call upon you
Do not let us experience your fury
Do not let us experience (infectious disease)
Owner of the day, have mercy on us all !
Ase
3.
Obaluaye orisa bi Aje
Agba eni lowo iku
Agba eni lowo arun
Agba eni lowo elenini
Elenini ile, Elenini ode, elenini ofurufu
A ma gba eni lowo gbogbo won
Orun omo l'eru dari s'igbo
Ero pese ni t'igbin
Obaluaye the in-dwelling force in Nature who is like Aje (the Great Mysterious Spirits)
The great/elder one who delivers from death
The great/elder who delivers from disease
The great/elder who delivers from ll disruptive forces [evil]
Evil in the house [from within the inner circle], evil of the outside (world), evil in the air
The one who will deliver a person from all of them
The one who takes the child's burden and throws it into the bush
Come softly, healing like a snail
Orin [cantos]:
1.
Baba ni oloogun temi o
Obaluaye ni oloogun temi o
Emi o ni oogun o
Obaluaye ni oloogun temi o
Tani oloogun tere o?
Sanponna ni oloogun temi o
2.
Obaluaye ajagi oogun
Oni wowo ado
Ni alase tiwa o
Soponno ni alase tiwa o
Arumo loogun danu
Ni alase tiwa o
3.
Obaluaye eru re lole bami o
Obaluaye o eru e lole bami o
Obaluaye I am afraid of you
Obaluaye I have respect for you
4.
Ko ma wole gb'omo wa
Ko ma wole gb'omo wa
Sanponna oni wowo ado
Sanponna oni wowo ado
Ko ma wole gb'omo wa
Koni wole gb'omo mi
Koni wole gb'omo mi
Sanponna oni wowo ado
Sanponna oni wowo ado
Koni wole gb'omo mi
May he not enter carry our child
May he not enter carry our child away
Sanponna he who possesses the charm of Ado
May he not enter carry our child.
He will not enter carry my child
He will not enter to carry my child
Sanponna the one with charms
He will not enter to carry my child.
5.
Asa a ra baaba maama gbe
Asa a ra baaba maama gbe
Omo ti mo bi o taye fi n pe mi o
Asa a ra baaba maama gbe
The eagle that flies all around will not kill him
The wordily hawk will not carry him away
My child that people call me with
The eagle that flies all around will not kill him.
Verses [ẹsẹ̀ Ifá]:
1.
Obara-Ika ka mi l’ese nle
Awo ori esin ni koo se mi
Dia fun Oba Aye
A bu fun t’Orun o
Won ni ki Oba Aye o ru’bo
Ki Oba Orun o ma mu loo
O ko’ti ogbonyin s’ebo
Oba nm’Oba lo o
Oba nm’Oba lo
Igbati Sanponna npa l’oja-l’oja
Oba nm’Oba lo o
Obara Ika lift my legs up
I want to be on a horse while transacting my Ifa business
Ifa’s message for Oba Aye
And also for Oba Orun (Obaluaye)
Oba Aye was advised to offer ebo
So that Oba Orun will not snatch him away
He failed to offer ebo
One Oba is taking away the other
One Oba has snatched the other
When Sanponna was killing market leaders
One Oba is taking away the other
[Ọ̀bàrà ìká]
2.
Ogunda fo, o lu okanran
Olokanran fo, o lu ogunda
Ifa nlanla ni won nda lu araa won
Dia fun oba aye
A bu fun t’orun
Oba nmoba lo o
Oba nmoba lo o
Igbati sanponna npa lojaloja
Oba nmoba lo o
Ogunda jumped and hit Okanran
Olokanran also jumped and hit Ifa
It is profound Ifa that are being cast
Ifa’s message for Oba of the world
And Oba in heaven
They were advised to offer ebo
Only Obaluaye complied
Oba is taking away another Oba
Oba is eliminating another Oba
When Sanponna is killing market leaders
Surely one Oba is eliminating other Oba
[Ògúndá ọ̀kànràn]
3.
Otito inu sowon
Eeyan rere sowon boroboro
Nigbati mi o ri eeyan ba soro mo
Mo ko oroo mi da sikun
Dia fun Obaluwaye
Nigbati o n jiya airi eni ba soro
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Orunmila ni beeni loooto
Olodumare rinu
Ilee rika
Eni ti n ba n se rere
Olorun mo
Honesty of thought is very rare
A benevolent person is rare to come by
When I have no one to discuss with
I keep all my thought within
Ifa’s message for Obaluaye
When he was suffering from inability to have confidante to speak with
Orunmila responded that it is true
Olodumare sees our thought
And the ile the mother earth recognizes the wicked
Those who do good the heavens know
Within the Ifá corpus Ọbaluaiyé is presented as an elder brother of Ṣàngó and descended from the mythical chain to Earth riding a horse carrying in both hands swords and brooms. He is said to have landed in the land of Tapa and not Oyo contrary to what many believe and whose cult was brought to Oyo by the Oba alaafin Oyo [deified Ṣàngó] whose mother Torosi was from Tapa and became widespread enough during his reign to survive him and over time expanding to other areas.
Ọ̀bàrà méjì explains how Ọ̀rúnmìlà gave Ọbaluaiyé his power. The verse explains how when reaching Tapa, Ọbaluaiyé was given no special treatment regarding his status: nobody feared nor worshipped him, some were even indifferent. Suprised and displeased by such an inappropriate reception, Ọbaluaiyé decided to consult Ifá with Ọ̀rúnmìlà to find a solution. He was advised to bring his horse, sword, arrow, brooms and a thousand four hundred shells [traditional money unit] for the sacrifice. He complied.
Pansaga afoja gbooro awo Alaragba
Dia fun Alaragba omo Erigimagba
Nijo ti omo araye o beru re
Woni ko lo ni ako esin kan ni ebo
Ko ni esi,oko ati Osusu owo
Ko egbagbeje owo si
Alaragba gbo ebo n be o rubo
Orunmila pase si ohun ebon na fun je
Ifa ni pele o alaragba Omo Erigimagba
Kos i eni ti yi o le duro de nile aye mon
Omo erigi magba O ti di Obaluaye
Pansaga afoja gbooro the Awo Of Alaragba
Consulted Ifa for Alaragba offspring Of Erigimagba
When he was being treated with contempt or indifference
He was advised to offer ebo with a horse
And arrow/sword and a bunch of brooms
He should add one thousand four hundred unit of money with it
He complied
Orumila use his Ase to bless the ebo for him to eat
Ifa said: "I greet you Alaragba offspring of Erigimagba
No one will be able to treat you with contempt again on earth
Offsping of Erigimagba, You have become Obaluaye".
A similar procedure is used in the consecration of the constitutive elements of his shrine. The consecration of a shrine dedicated to the worship of Ọbaluaiyé includes [but not limited to ]:
Oko irin meji (two iron swords)
Esi ofa (Arrow)
Opa irin terete( a thin iron staff)
Osusu owo / sasara (a bunch of broom)
Ewon (chain)
Agogo
Ogo
Suku agbado /sapala (maize comb)
Odidi agbo
Odidi Obuko kan
Akukodiye kan
Ewé*
...
Offerings to Ọbaluaiyé include but are not limited to:
Eko riro (soft corn meal)
Eyan agbado ti a ro ni epo pupa (fried corn mixed with red palm oil)
Emu oguro (palm wine)
Otí
Adalu (cooked corn mixed with beans)
Epo pupa
Obi (generally eta obi)
Orogbo
Initiation aditionally requires:
Aso osun (camwood dyed cloth - true color of the in-dwelling force in Nature, not simply red)
Fila tabi Oja iwei pupa (red cap or head scarf)
Eerindinlogun (to be consecrated and tied round the wrist during initiation)
...
Special medicines were prepared in the olden days with the dried (and powdered) skin of the victims of small pox which was used to plague enemies by blowing onto them the powder or dropping into wells from which people used to fetch water to spread the
disease.
A major taboo of Ọbaluaiyé which can translate in an outbreak of small pox or any other infectious disease is the burning of corn combs - specially during the rainy season over which he rules -. A taboo recorded in ogbè sùúrù:
Kuku agbado ko se dana lerun
Ki inu o ma bi Obaluaye
Ki o ma ba mu eni rere lo,ki o fi eni buruku sile
A dia fun Olofa –kan- ati- dagba
A bu fun Timi Agbale Olofa ina
It is not good to use corn comb to make fire during the dry season
So Obaluaye will not get angry
So that he will not kill the good person and leave bad person alive
This was the oracular revelation for both Olofa kan ati dagba
and Timi Agbale Olofa ina
During any procedure or sacrificial rite addressed to Ọbaluaiyé, it is advisable for all those present to consume emu oguro along with the Spirit to avert the risk of being afflicted by the later or the disease sought to be removed through ritual performance to attack one.
Among the secret procedures [or at least which were in the past], skin & bones of small pox victims were used [eventhough it can be extended to other infectious diseases] as part of the Àṣẹ or power to significantly influence the world in the shrine [ojúbọ].
Different odù ifá compile information [and are energetically related to the vibration of the in-dwelling force in Nature] on Ọbaluaiyé such as: ọ̀bàrà ìká, ọ̀bàrà méjì, ọ̀sá olú ogbè njó, ogbè ko nran, Sáfúnmí,...
In Vodoun, Sakpatá represents a compounds of all the Spirits of the Earth (Ayìvodoun) - each of which with their specific attributes and shrines (prepared with distinctive elements) from which we find [correct fɔngbè has not be respected for the names but rather the approximative pronunciation for non natives to get familiarized with]:
Kuxosu agbla: the father of all the Sakpatá - among the most inactive ones
Noxo ananu: the mother of all the Sakpatá - the most powerful and jealous. Made in gigantic size anthropomorphic figure with breasts that fall to the floor. She is the mother of the initiates.
Da Zodji: first born child (vidaxo) - occupies the position of the father (authority).
Da langan: second born child - the patron of the hunters.
Da Siji: this on acts & evolves even in the rainy season. He only provides gentle/minor punishments.
Da tokpon: he rules in absence of Da Zodji - title borrowed from the superintendent of the king.
Da Magbekan: "rope that does not breal" - vindictive & irascible.
Aglosuto: hammock head
Avimaje gako: he is the executioner among the Spirits in the Sakpatá family - administers the most cruel & violent punishments.
Da Xusogo: Vodoun of the twins [Edun, Ìbejì for the Yorùbá].
Nujenume: jealous and gluttonous - claims his share in all sacrifices.
Adoxwa: the vodoun of dysentery.
Adukake: generates intense fevers in victims - induces chattering teeth to death.
Conu: causes throat issues - to the extent of causing death by suffocation.
Gahukpono: causes skin afflictions [ultimately leading to death].
Avosa: the Vodoun that turns people mad.
Ekpeyekpo: works against healers that seek to bring people back to a state of balance & harmony those afflicted by Sakpatá. Wherever he has been, only birds come to eat.
.....
Sakpatá shrines are either prepared at anthills [considered as sacred spots - gates to the inner Earth realm] or made with clay. Among the elements with which to prepare a shrine [Vodúnkpè - Sakpatázŭn], we find [but not limited to]:
Ajalalazɛn
Gidigbaja
Wùn [all kind of thorns]
Jinukún [all types of cereals]
fɛnnyɛ́ [tubers]
Fruits
Liquids [water, palm oil, palm wine, ...]
Scrap
Asɛn
Skin, teeth & bones of all types of ferocious animals
Koklóví [chick]
Azɔkwɛ́ - kozɔkwɛ́ [pipe]
Azɔ̀ - gbŏke [tobacco]
Azìn - koklózìn [eggs]
Kpò [staff]
Akízà - xá [broom]
Kiti
...
In Vodoun, Sakpatá is related to Fádu [dougan & duví] such as Wlɛn mɛdji or Yɛku mɛdji for example.
A major taboo is to sweep by night wherever the Vodoun is installed [temple, house, locality,...].
Àsùwàdà Institute
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