CONSECRATION OF ORISA SANGO SHRINE (OJUBO SANGO) BY BABALAWO OBANIFA-obanifa extrem documentaries

CONSECRATION OF ORISA SANGO SHRINE (OJUBO SANGO) BY BABALAWO OBANIFA-obanifa extrem documentaries

Sango praise dance .vedio credit :motherland music 

Babalawo Obanifa will through the medium of this current work document method of consecrating Sango elements and setting up of Sango shrine. I have some of my previous works that document the mythological and historical account of how Sango was deifying as Orisa.  The Origin Of worshiping of Sango as a deity in Yoruba land started from Oyo empire before it spread to places like Ede,Osogbo,Ibadan and major places in Yoruba land before it now become a global things. If you have been an ardent followers of Babalawo Obanifa documentaries you will have learn in my previous documentaries about how Sango evolve from human being to Orisa(deity).Sango was human who undergo posthumous deification. According to oral tradition handle down to us by people before us Oranmiyan one of the son of Oduduwa who later become the first King of Oyo Empire was said to be the father of Sango and her mother name is Torosi the daughter of Elenpe the traditional royal father of Nupe land. Though some other school of thought in the tradition has disagree that Torosi daughter of Elempe is the mother of Sango. These set of people believe that Yemoja is the mother of Sango has reflected in some of the oriki Sango(Sango eulogy) which refer to him as ‘dajosunle omo Yemoja) that is he  who burn down house on the fixed date the son of Yemoja.  According to oral tradition relay to us by elder who share the second school of thought that Yemoja was the real mother of Sango, They said  Oranmiyan and Yemoja has been married and they give birth to Dada who is known as Ajaka, but   for another  good fifteen years that follow  They were unable to have another child. This was what makes the duo to meet a Babalawo to consult Ifa for them. The Awo advised them to offer ebo with Obi (kolanut),Orogbo(Bitter kola),Obe gbegiri(beans soup). They complied and give birth to Sango. In my humble opinion  The first version of the story seem most authoritave.Sango himself have a lot of things to do with Nupe people during his lifetime search and vide Babalawo Obanifa previous works On  Orisa Sango for details. But all these various account whether myth or historical prove that Sango elder brother is Dada known as Ajaka. This Ajaka is said to be a weakling and extremely timid individual as oppose to his younger brother Sango who is extremely brave and powerful. From all the historical account available  it prove that Sango is the one that  dethrone his elder brother Ajaka as second Alaafin Of Oyo. This  incidence give rise to How Sango Become the third Alafin Of Oyo.

Sango was a very fierce and versatile magician. He does emit fire and smoke in the mouth to enhance his dancing trade. Sango act of bravery and power come to lime light when Oyo was under the  servitude of Olowu during the reign of his weakling brother Ajaka as Alaafin Of Oyo Empire.It was Sango who was able to wage war against Owu and liberate Oyo from the captivity of Owua and even able to bring other twon in Yoruba land under dominace of old Oyo empire.This lead to forceful dethronement of Ajaka And how Sango become third Alafia Of Oyo. Sango was a revered King, all his subject respects him not because he is a king. But he is extra ordinarily brave and powerful both physically and in act of magic.

It is after his death that he was deify as Orisa. Let succinctly peruse the historical account Of Sango death. Though there are various historical accounts on Sango death. Some school of thought in tradition said that  Timi and Gbonka who are two powerful warrior that serve under Sango that force Sango to abdicate the throne and commit suicide. With due respect this school of thought is wrong based on the preponderance of account available about Sango. However the seemly most valid account about Sango death is the one that claim Sango in attempt to test and reaffirm his magical power of emitting fire he accidentally burnt down his palace which lead to loss of his wives ,children and properties. This make some of his follower to flee from on him .It is only his Bata drummer that remain dedicated and follow him when he left Oyo in attempt to found another city. But history has it that when he got to certain Ayan tree .He hangs himself.

The prevalent story about Sango death is suicide by hanging. Though after his death his follower gather to practice their trade and whosever try to abuse them that Sango hanged himself. They will  through magical preparation that Sango do use during his life time to strike such household with thunder. The people then begin to say Sango Oba koso to avoid the wrath of Sango follower who have the spiritual know how on how to send thunder to strike enemies. History have it  that during the lifetime of Sango his follower and disciple that practice  magic and lightening  after his death did not have access to this secret knowledge. They need to go back to Ibariba Land where Sango’s mother Torosi hail from to learn how to make preparation that they can  use to make thunder to strike the enemies who abuse them that their leaders Sango hang himself to death.  After they have strike such house with lightening and thunder. The occupant of such house will need to offer varieties of sacrificial items, because Sango followers will go to such  house and tell them it is because they abuse and repeat the story of hanging about Sango that is what make  Sango to strike them. They will compel them to offer many items to prevent further anger of Sango and that they must stop repeating the story hanging of Sango. That is how Sango earn his nickname Oba-koso (a king that did not hang) after his death. If you want to know how to send thunder to enemies, You can read Babalawo Obanifa previous work on how to send Sango on Errand. It is true that Sango devotee often denied the suicide of Sango up till today. But the fact remain that Sango actually commit suicide

The Deification of Sango As Orisa.

As I explain at the beginning of this work. Sango is one of the personality in Yoruba Land that undergo posthumous deification. There are some school of thought In Yoruba tradition that believe that Sango was deify as Orisa to redeem his image of hanging himself to death or In some circle they claim the deification of Sango is to prevent and stop wide circulation news about his suicide. I totally disagree with these schools of thought and those who share such view. I do this with reason. The reason is simple:

If Sango did not commit suicide he will still be deify as Orisa because every person who ascend  the throne of Alaafin Of Oyo have always undergo posthumous deification Sango case would not have be an exception. Up till the time I am writing this work If You Visit Alaafin Of Oyo Palace you will see shrines dedicated to all the previous  King Of Oyo starting from Oramiyan,Ajaka,Aganju,Sango,Alaafin Aole,Alaafin Abidoun. Because the Oyo people view Alaafin As A representative of Olodumare(God)on earth.

The Uniqueness of Sango Deification As Orisa

There are some unique things about Sango. Sango deification is a bit more different and unique from the way other Alaafin are deified. Other Alafin that are Deify are only worship in the Palace of Alaafin  of Oyo as Orisa by the descendants  of such king alone as their ancestor. None of them is associated with any natural phenomenon. But Sango on its own is associated with natural phenomenon which expand his scope of worship and followers beyond Oyo palace even beyond Yoruba  land. The phenomenon that Sango is associated with is lightning and thunder, because the myth about Sango give credence to the association of Sango with this natural phenomenon. During life time of Sango, Sango is said to be a powerful magician who do emit fire and smoke from his mouth when he spoke .He is  said to be an expert in how to attract thunder and lightning and cause it to strike human being are his enemies  or other human habitation. As I said earlier non among his follower during his lifetime have knowledge of this power. They need to go to Nupe land to learn about how to make this preparation .When they come back to Oyo lightening was striking the houses of those who repeated the story of Sango’s hanging. Each time thunder struck such house  Sango ‘s follower will go there  and claim the lightning’s struck indicate Sango’s anger against the lair that claim Sango hang himself to death when he was alive. They will tell them Sango is now in heaven angry about such abuse. That is while it struck the house with lightening. They will tell those who live in that house to offer varieties of item which can usually cost them a lot of resources that can cost them the house itself. That is how people stop abusing Followers’ of Sango about the hanging of Sango till today. With due respect to those who may concern Babalawo Obanifa documentaries is not try to belittle the follower of any deities rather than we are trying to document and preserve the undiluted version of fact about all these deities for future generation.All my documentaries are from impartial perspective.

It is instructive that there are other deity that is associated with lightning and thunder before Sango. The name of this deity is called Jakuta. Jakuta is not an Orisa like Sango.Jakuta is an Irunmole. Sango is human being turn deity. Jakuta is not an human being. Jakuta  fall into  category of spiritual entity like Obatala, Orunmila ete. That descend from heaven that are not born of human.Jakuta is believe to be a spirit in control of the wind and lightening and thunder and he has the ability to thrown stone using the power of the wind. Hence he was given the name Jakuta. Jakuta simply mean one who fights with stones. In Yoruba culture and spirituality we have five days in the week. Each of these days was dedicated to worship of certain Orisa and Irunmole. It is the third day of the week that we refer to as Ojo Jakuta(Jakuta’s day) . Jakuta’s day is the third day of the week that is dedicated to the worship of  Orisa Jakuta.Jakuta is believe to be gentle and kind spiritual forces. Despite the fact that it represent lightning and thunder.Jakuta never exercise any act of malevolence force of using lightening and thunder to strike anybody, evidence abounds that people pray to Jakuta for procreation . But with the coming of Sango Worship. Sango took over this day of the week from Jakuta the original owner. In fact  Sango as a deity usurp all the function and privilege that has been hitherto accorded to Jakuta.

How Sango  Usurp Jakuta Roles

Sango himself would have be worshiping Jakuta, been the only deity available that is associated with the lightning and thunder. But Jakuta is too meek and kind  deity. Jakuta did not exercise a single control over lightning and thunder. But with the coming of Sango, Sango was a very ruthless being who was able to exercise control over lightening and thunder and practices it to the knowledge of everyone how he can use it to strike anything he want. People fear him than Jakuta. Hence his domineering over the Jakuta.The day that was previous allocated to Jakuta which is the third day of the week people now uses it to worship Sango.Sango and Jakuta are different deities even though some Babalawo and Orisa devotees do think Sango mean the same thing as Jakuta. But it is two different things.

Consecration Of Sango element as Orisa

To consecrate Sango you will need the following if you want to consecrate Sango or set up Sango shrine. They are

Edun ara lopo(plenty  thunderbolt stones)

Apere( A wooden bowl that will contain the Edun ara)

Arugba sango( A  wooden carved female figure in kneeling posture carrying the bowl)

Iya Odo(mortar)

Ose sango( A wooden axe having two blades)

Ikoko( a clay pot)

Seere sango( A small long-necked gourd that still contain his seeds)

Iwo Efon (Bush cow horn).

Preparation

You will find the following leaves:

Ewe teteregun(Leaves of costus Afer)

Ewe mariwo(Tender leaves Of Eleais guinenesis)

Ewe Osan leaves of Citrus species)

Ewe Ayunre(Leaves of Albizia spcieces)

Ewe Labelabe (Scleraria Naumanniana)

Ewe Arehinkosun(Leaves of scadoxus Cinnabarinus)

Ewe igba (leaves of Lagenaria Sicerraria)

Ewe Oju Olongbo/wenrejeje(Leaves Of Abrus Precatorius).

The aforementioned leaves will be pour inside plenty of Gin. Squeeze it to obtain it content. Use the water obtain in the process to Edun ara lopo(plenty  thunderbolt stones),Apere( A wooden bowl that will contain the Edun ara),Arugba sango( A  wooden carved female figure in kneeling posture carrying the bowl),Iya Odo(mortar),Ose sango( A wooden axe having two blades),Ikoko( a clay pot),Seere sango( A small long-necked gourd that still contain his seeds),Iwo Efon (Bush cow horn).

You will kill ram and cock to venerate them. Spread a red clothe on ground and set the shrine for Sango. With all the aforementioned consecrated element.

Copyright: Babalawo Pele Obasa Obanifa, phone whatsapp contact : +2348166343145, location Ile Ife osun state Nigeria.

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