CONSECRATION AND VENERATION OF EGBE/EGBE ORUN BY BABALAWO OBANIFA -Obanifa extreme documentaries

Beautiful Nubia - iMoremi
CONSECRATION AND VENERATION OF EGBE/EGBE ORUN  BY BABALAWO OBANIFA -Obanifa extreme documentaries

In this current work Babalawo Obanifa will document practical step by step involve that a practicing Babalawo or any Orisa devotee In African spirituality can use to consecrate Aawe Egbe (Egbe Spiritual pot) or venerate the already consecrated Egbe(Astral /heavenly mate  element) on timely basis. The documentation here are practical and are for actual spiritual practice. The essence of this documentation is to  prevent loss or extinction of genuine knowledge of this preparation. The author of this work (Babalawo Obanifa) is a practicing diviner and an authoritative leading Ifa and Orisa theologian so every knowledge document in this work can be rely on by practicing Babalawo ,Ifa and Orisa devote  of this generation and the future whenever they want to consecrate Egbe or venerate Egbe Orun (Astra mates/  Or heavenly mates for theiself or their prospective client in need of such.  It is complete Knowledge nothing is removed. The following item must be ready.

Make sure you have all the materials you need before starting the ceremony:

Awo tasa mefa (six clay dishes)

Fitila kan (one clay lamp)

Igi ireke kan (one clay lamp)

Ogede  omini pupa(a ripe banana /Musa serpentum)

Aadun (friend corn grind to powder and mix with red palm oil)

Agbon meta(three coconut fruit)

Obi ifin oloju merin(white color kola nut with four lobes)

Obipa Oloju merin (brownish/red color kolanut  with four lobes)

Ataare ( alligator pepper /aframomum melegueta)

Orogbo (bitter kola/Garcina kola)

Igo otin kan (one bottle of gin)

Eni ore ( one Ore mat)

Igba meji

Oyin igan (natural honey)

Efun

Osun(cam wood)

Epo pupa (red palm oil)

Ose duddu (local blak soap)

Ikoko (one clay pot)

Ado seere meji(two big medicinal gourd)

Eku eda meji (two eda rat)

Eja aro meji(two cat fish)

Konko meji(two frog)

Opa aso funfun mewa (10 yard of white clothe)

Adalu/ewe funfun ti a se (beans cooked without oil)

Akara lopo(plenty of beans cake).

Once you have all this materials ready. All the leaves that you will use to washed the ikoko egbe/ Aawe must be crushed .which must be 16 different leaves .they are;

Ewe Odundun

Efo tete

Ewe rinrin

Owin

Ewe Isin

Ewe Leere  ako

Ewe Etiponla

Ewe Olosepontu

Gbegi

Eru

Aje

Iranje

Peregun

Ooye

Abiwere

In is mandatory to chant the Oriki egbe before veneration of it every time before veneration once the Egbe have been consecrated. Or even before starting consecration at all.

Egbe dakun oo

Egbe oga ogo

Apo bi erupe ile

Tire lemi n se loni

W aba emi na se temi

E wa bani da muso fun egbe

Muso egbe o

Akika

Asege

Translation

Egbe I implore thee

Egbe Oga ogo

One who is as plenty as sands of the earth

I am venerating  you today

Come and help me to do my own things

Help me put my fraternity clothes on

Akika

Asege

You will put all the leaves inside one calabash. Filled it up with water. add honey and red palm oil to it.You will use Iyerosun to imprint odu Ifa owonrin Ika thus

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You will begin to say the following ifa prayers

Ifa  ni o di oloye ni oye n ye

If ani ohun ti a ba se ni ye ni

Isowo la n mowo lo

Ti won ba n sewo loja

Won a ma fi han eni ti n hu Aso

Ifa mo mu temi lo loni onle ikin

Orunmila mo mu temi lo Olodede imon

Agbon ile ni o diyan atana pa

Okete yow u to jale eyin ni yo fi ile ara re han ikun

Dia fun Ogun

To ni ohun yo joye Oba ateyese

Won ni a se joye lai ni aremon

Won ni awo ko le fi eni ti ko ni areomon je oba

Awo na lo dia fun Orisal Ooseremagbo

Orisa na lohun yo joye Oba Ateyese

Won ni a se joye lai ni Aremon

Orisa lohun ni Aremon

Won ni ki ni Aremon re

Orisa ni iya ni Aremon ohun

Won ni awon o le fi eni ti  iya ba je Aremon je oba

Awon na lo dia fun Orunmila

Orunmila lohun o joye Ateyese

Won ni a se joye lai ni Aremon

Ifa  lohun ni Aremon

Won  ni ki ni aremon re ?

If ani ewe ni Aremon ohun

Orunmila nitori to ba ja ,to ba fe baje

Won a ni e wa ewe lo

Ewa ewe lo si itun eri

Itun eri monmon nile  ewe

Ewa ewe lo si itun eri

Translation

Ifa says that it is wise person that understand his wisdom

Ifa says that what we practice is what we understood

It is the trader we discuss trade with(that is trader that know what to do with money)

If  we exchange money in the market

We show it to the fabric maker

Ifa I have taken my matter to you today, the owner of the house full of Ikin

Orunmila I have taken my matter to you today owner of corridor full of palm

Agbon  of the house does not disturb the house

It is the Okete (bush rat) that steal palm fruits that show it house to death

This was Ifa’s message for  Ogun

When he said he want to take the title of Oba Atayese(King renovator of the earth)

They aske him, how possible it  is to take the title  of Oba Atayese without Prince?

They said they can not make the person that have no  prince their King

This same message was reveal for Orisa nla Ooseremagbo

When he said he want to take the title of Oba Atayese(King renovator of the earth)

They aske him, how possible it is  to take the title  of Oba Atayese without Prince?

Orisa  said he have a prince

The demand to know who is his prince

He said it is Iya (suffering) that is his Prince

They said that ,They can not make  a person who have Iya suffering as his prince to be their King

It is the same Ifa”s Message that was reveal to Orunmila

When he said he want to take the title of Oba Atayese(King renovator of the earth)

They aske him, how possible it is to take the title of Oba Atayese without Prince)?

Orunmila said he have a prince

The demand to know who is his prince

He said it is Ewe(leaves) that is his Prince

Orunmil said that if there is any problem

They will say go and look for leaves(plants)

Go and look for Ewe (leaves) in Itun Eri

Itun eri is the house of Ewe(leaves)

Go and look for Ewe (leaves) in Itun Eri

You  will pour the  Iyerosun you imprint  with the Odu Ifa Ifa Owonrin Ika  inside the calabash filled with water that contain  all the leaves . You will then pour another Iyerosun On Opon Ifa  and use it to imprint Odu Ifa Ofun meji thus:

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You will then say the following Ifa prayer on it thus:

 Ibi oju ti silo ni je ahoro ara

Dia fun Dia fun Odundun

Odundun ni ohun fe je Oba ewe

A bu fun Tete

Tete ni ohun yoo je Igba keji

A bu fun Rinrin

Rinrin ni ohun yoo je Igbaketa

Nje Odundun de Mon ni tewure

 To ba di amodun mon ni Tewure

Odundun de Mon ni tewure

Translation

Ibi oju ti silo ni je ahoro ara

This was Ifa’s message for Odundun

Odundun said he want to become the kings of all herbs

The same Ifa message was make for Tete

Tete said he want to become the second in command

The same   Ifa ‘s message was make for Tete

Who want to become third in commant

They were advised to offer ebo

They complied

Odundun have become the the king

Even when next year come Odundun will still continue to be king

Odundun have become the king of all leaves

You  will pour the   Iyerosun you imprint  with the Odu Ifa Ifa Ofun meji  inside the calabash filled with water that contain  all the leaves . You will then pour another Iyerosun On Opon Ifa  and use it to imprint Odu Ifa Ika Ofun thus:

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You will chant the following Ifa prayers on it

Oorun ji kutu-kutu ko yeri-yeri

 Dia fun won ni Ika Ajifewe

Ebo ni won ni ki won o se

Won rubo

Nje Tewe Tagba

 Ewe Awo ba sa ko je rere

Translation

The sun wakes up early morning and shine glitteringly

This was Ifa’s   message for people of Ajifewe(where the fetch leaves)

They were advised to offer ebo

They complied

Both young and old

The leaves that Awo use for medicine must be efficacious

You  will pour the  the Iyerosun you imprint  with the Odu Ifa Ika Ofun inside the calabash filled with water that contain  all the leaves .

You will grind the Efun to fine powder. You will also ground the Osun  to fine powder. You will mix the grinded Efun with water to form a fine paste. Osun will also be mixed in similar manner. You will use the Efun paste to imprint Odu Ifa Ejiogbe on one side of the Ikoko Awe(clay pot you want to consecrate for egbe) . You will use Osun paste to Imprint Ejiogbe on the other side.You will use the the paste of Efun to make dots sign around the body of one side of the pot. Apply Osun paste in similar manner till the whole clay pot body is cover with it.

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EJIOGBE Symbol

You will then grind dry Efun and dry Osun together to form a fine powder. You will use it to imprint  Odu Ifa Ofun Osa thus

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You will then say :

Ofun sa lefun

Ofun sa losun

Ofun s ani monriwo Ope yee yee

Dia fun Efun Ade

A bu fun Efun ayo

Efun wa wa di efun ajosa

Translation

 Ofun design it with Efun

Ofun design it with Osun

Theis was Ifa’s message for Efun Ade

Same Ifa’s message was reveal for Efun Ayo

Our act of designing with Efun have now become combine effort

You will spray the Odu imprinted inside the ikoko(clay pot) .

You will put another Iyerosun to imprint odu ifa Irete otura thus

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You will chant the following Ifa incantation on it thus

Ese kan te lomi

Ese kan pasa loke

Dia fun Orunmila

Esa baba kan wa laye

Ese kan to kun n be lajule orun

Won ni ko rubo

O rubo

Nje kini  yo bami gba ese mi sile aye

Igba wa bami gba ese mi sile aye

Oorin kije ki won o le rimi monle pa

Oju efun ki ribi losan

Oju osun ki ribi loru

Ero Ipo

Ero Ofa

E wa bani laiku  kangiri

Aiku kangiri la bani lese ope

Translation

One leg is the water

The other leg is on the mud

This was fa message for Orunmila

When one of his leg is on earth

And other leg was in heaven

He was advised to offer ebo

He complied

Who will help me to bring my leg to the earth

It is Igba that will help me to bring my leg to the earth

Oorin will not allow me to be bury alive

The eyes of Efun does not witness evil in the afternoon

The eyes of Osun does not witness evil in the night

People of Ipo

People of Ofa

Join me in the midst of longevity of life

It is in the midst of longevity of life you will meet me at the feet of Obarisa

You will sprinkle the Odu imprinted inside the Ikoko Awe (Egbe pot been consecrated).

You will then killed and severe  the following animals and use their blood to consecrate the Ikoko Awe pot. These are the animals to use:

Akuko merin(four roosters)

Obidiye/abodiye merin(four hens)

Eyele merin(four pegions)

Igbin mefa (eight land snails)

Eye etu meji (two guinea folws)

Eku eda meji (two Eda rats)

Abo ewure meji(two she-goat)

Pepeye meji (two ducks)

You will killed and severe the  heads of entire aforementioned animals .You will collect all the blood of these different animals together in one calabash. You will little Iyo isebe(table salt on it) You will pour little epo pupa(red palm oil on it) You will pour some Otin schnap(gin) on it.You will mixt it together and pour it inside the Ikoko Awe( the egbe pot been consecrated). You will use hoe or digger to dig a very big pit inside  at center of the place where this initiation/consecration is been carry out.You will put all the residue of the leaves that you use to wash the Ikoko Awe(egbe consecrated pot) earlier. You will put the residue of the leaves on all the head of the animals. You will places it inside the hole. You  places Ogede  omini pupa(a ripe banana /Musa serpentum),Aadun (friend corn grind to powder and mix with red palm oil),Agbon meta(three coconut fruit),Obi ifin oloju merin(white color kola nut with four lobes).Obipa Oloju merin (brownish/red color kolanut  with four lobes),Ataare ( alligator pepper /aframomum melegueta),Orogbo (bitter kola/Garcina kola),Eni ore ( one Ore mat),Igba meji,Oyin igan (natural honey) inside the hole.

The person that the egbe is been consercrate for will pray for money , because mobey give birth to the orisa. He will praye for all the good things of life,sound helath,good spouse ,chilred and wealth. He will then the chant the ifa prayer below in form of ifa song;

Orita meta abidi yakata

Dia  fun Orunmila

Nijo ti won ni oun ni iku kan

O ni iro ni won n pa

O ni o di ori eku

O ni o di ori eja

O ni o di ori eye

O ni o di ori eran

O ni o di ori Elila(Ekiti) Enla(oyo) abiwo

Nje e ran mi ni iku  ijo kan eku

Ranmi ni iku ijo kan eye

Ran mi ni iku ijo kan eran

O ba ran mi niku

O ba ran mi larun

O ba ranmi ni gbogbo ajogun ibi

O ba ranmi ni ijokan eran

Egbe o ba ran mi niku ojo kan

 Translation

Orita meta  abidiyaka ( where three path meet with broad base)

This was Ifa message for Orunmila

When they say it his turn to die

He said it is a lie

He said the death will be on the head of Eku(rat)

He said the death will be on the head of Eja(Fishes)

He said the death will be on the head of Eye (Bird)

He said the death will be on the head of Eran(goat)

Help me  against death

Ho ! rat help me against  death

Ho ! goat help me against death

Help me against diseases

Help me against all malevolence forces

My Egbe should put death away

You will proceed further to chant  Odu Ifa okaran ogbe  thus:

Awa wa

Awa wa

Ota pete ni won fin n wawa nife

Dia fun egbe

Egbe  yoo gba eran abiwo wanwa lowo akapo re

Won ni ko rubo

O rubo

Nje egbe o gba eran Abiwo wanwa lowo Akapo re lasan

Egbe fi tun ti akapo re se ni

Ero ipo

Ero ofa

Egbe w bami tun ikan temi se

Translation

Awa wa

Awa wa

Ota pete ni won fin n wawa nife

This was Ifa message for  Egbe

Egbe is going to accept animal with big horn as sacrifice from his devotee

He was advsed to offer ebo

He complied

Egbe doest not take animal with horn from it devotee for pleasure of it

He use to mend the life of  her devotee

People of Ipo

People of Ofa

Egbe come and mend my life for me.

The awo will take take obi oloju merin(kola nut with four lobes) and split it into four. He will throw on ground to ascertain wether all the prayer have been accepted . He will also us e it to find the name to be given to the person. The body of the animals sed will have been cooked with salt  ,palm oil and other spices. You will also cooked plenty of white bean without adding palm oil to it. You will spread the mat and sit people on it whole you serve them with the cooked meats and the whites beans , The pepper can also be serve with plenty of Eko (solid corn meal) and Akara (beans cake ) to the people on sit.

 During this process the Awo will chant Odu Ifa otura Ose thus:

Aye si aye n rele

Agbara giri si  o n renu ofin

Ajogun orun esi n da won lo

Ako bata ru gegege niwaju alagba

Aguala leyin osu

Dia fun egbe aye

A bu fun torun

Egbe mi e ma je kit e

Adie funfun ki mon te owo rere

Translation

The people of this world have move they are going to their houses

The flood has move it going into the Abys

The force of heaven are through and they are going

The who carry bata drum in front of Alagba

Aguala who is at the back of Osu

This was ifa message for Egbe  on eath

And the one in heaven

My egbe don’t let me be humiliated

The white hen don’t get humiliated in front of his mates

 Awo will proceed to chant Odu Ifa ogbe ate thus

 

Ategbe

Dia  fun Egbe

Ti yoo gbe Akapo re titi lae lae

Nje egbe gbemi

E mon mon je ki n te

Tete ki n te lawujo efo

Egbe ogba  yo gbe akapo re titi lae lae

Translation

Ategbe

This was ifa message for egbe

The one that will favor it devotee for life

My egbe should favors me

Tete don’t get humiliated in the midst of vegetable

My egbe should favor me for life

You will Throw Obi to know the type of Egbe the person  belong to. Below are type of Egbe available

1.EGBE IYALODE :The Iyalode group of Egbe is almost regard as prominent class of Egbe in Yoruba cosmology. As I said earlier that grouping or classification of Egbe is usually done in relation to the way they behave and natural ability of each individual. People in Iyalode group of Egbe are usually are people with charismatic or leadership traits. Iyalode is usually a name given to a leader of a group of women or club or association of women in Yoruba land. So base on this connotations many Ifa and Orisa devotee do believe that people belong to Egbe Iyalode are usually women. But this is far from truth. Both male and female can belong to Iyalode group of Egbe, and they  can  all be called Iyalode irrespective of whether they are male or female. The head of Egbe on earth is known as Iyalode. While her counterpart in heaven is known as Janjasa. Janjasa is an alternative name for Iyalode. The Odu Ifa Irosun meji make it clear that Janjasa is head of Egbe in heaven.

The characteristics of people belong to Iyalode are:

-They usually have leadership trait and qualities.

-They can settle disputes well.

-They have natural psychic gift.

-They love to dress well; they are lover of clothes and fashion.

- They are very successful in business.

-They like to take care of children or youth by organizing them.

-They are wealth creator.

-Mostly people in Iyalode category of Egbe are usually a motivational speaker.

- They like to give gift or engaged in charitable venture.

There are sub-categories of Egbe Iyalode they are :Iyamosa, Iyamokun, Iyamopo, Iyakera. Now I will explain this sub categories in turn.

Iyamosa: This sub categories of Egbe Iyalode are group which have their spiritual power emanate and function well in relation to lagoon spiritual force. The people in this category of sub Iyalode group are usually female folks.

Iyamokun: This people who belong to this sub category of Egbe Iyalode do have their spiritual power function in relation to ocean source. Men or women do belong to this sub category of Iyalode. They are ocean source of Egbe.

Iyamopo:The people in this sub category of Egbe Iyalode do have their spiritual power function in relation to female vaginas. They are mostly women. They have high sexual drive, they are weak in relation to success, and most women who trade their body belong to this group if they fall under Iyalode Group of Egbe .

Iyakera: This sub category of Egbe Iyalode have their spiritual power function in relation to sand or rock or anything that come forth from the soil.

The Egbe Iyalode group is usually a very good Egbe. Members of this group have gift of music. dancing and good voice. But all the gifts of people who belong to Iyalode group can be functioning well to their use if only they can propitiate and sacrifice to Egbe well.

2.EGBE ELEEKO(EKITI SIDE WE CALL IT ELERIKO)  OR OLANLOKA : the Eleeko class of Egbe is known mostly for their notorious character. They are regarded as Esu inside an Egbe because they share some attributes of an Esu. For example if a child engages in too much mischievous behavior.it will be said to belong to Eleeko class of Egbe. Propitiation or ritual of certain categories will be perform by Babalawo to rectify the behavior. Thus if a child is garrulous like he talk too much, he gossip , he is  very recalcitrant and stubborn, he is over ambitious beyond his age, very impatient and ruthless,. Such children who exhibit such character is said to belong to Eleeko categories. So Egbe rite needs to be performed for them so they can behave well during their life time. Failure of many parents to notice this makes some children turn to menace on society. Most thugs, touts and hooligans, and street urchin, pick pocket, arm robber, drug Lord are Eleeko children that their parents fail to carry out require rite on them . however children in Eleeko class of Egbe still have good trait as well they are very intelligent, they have gift of music, they are gifted dancer. Although apart from this behavior I have listed, there are other ways to identify Eleeko children. For example in Yoruba land if a child is born and he holds a small fan or a cowry in his left palm. Such children are usually belongs to Eleeko class of Egbe. Their major taboo is reptiles or anything crawling with their chest on ground e.g. snakes, lizard, crocodile. Etc. it is believe that if Eleeko children eat snake or reptiles they can die prematurely. But in actual facts eating this by Eleeko children usually made them susceptible to diseases.

The Eleeko class of Egbe also provides wealth and children for it members. Let me quickly make some extract from Oriki of Egbe Eleeko to reveal some of what they do.

Eleeko owonwonwon
A  re omo leyin are fun omo tie
Obasa ti ba  eke ninu je
O ba alaseju fara finra
Bi o ba  n  looks Ile onile
Dakin mon  ya  nile  mi
Sugbon ti o ba ti Oko ole bo
Ile mi lokankan Ile
Odede mi ni ki o tete ya
osan lo  n  tosi
Ti o ba dale ni o di olowo
Translation:
Eleeko owonwonwon
You who take children from others and give them to your devotee.
One who make dubious person to be bankrupt
One who curb the immoderate one
Whenever you are going on stealing mission
Please do not come to my house
But on your return from stealing trip
Make my home your pathway
My house is the place you need to enter quickly.
You look poor during broad day light
But you become rich once it is dark.

From the praise above one can deduce that Eleeko group of Egbe give children and money, they punish wrong doer, and their major weakness is stealing. Eleeko is also class of Egbe that good with use of leather or hide and skin. They are successful in leather business. Hence they earn alias Jalawoota (one who assist leather trader to make good sale).

3. ASIPA: This is third class of Egbe I will make mentioned of. Asipa children can be easily identified by their behavioral traits, which range from the following:

-They are very proud and conceited.

-They are extrovert by nature.

- They are very outspoken and bold.

- They are secret keeper. They can keep secret.

-The major disadvantage of members of Egbe Asipa is Amnesia (loss of memory) they tend to loss their memory whether temporary or for long periods.

 It is instructive to note that members of Egbe Asipa don't loss their memory just like that, loss of memory do occur to them when their Egbe  need their attention either by propitiation or initiation but they neglected their Egbe. Their loss of memory do manifest in form of ;forgeting to remember faces of people they know. Forgetting where they keep items etc.
One major weakness of members of this Asipa class of egbe is that the like to cause fight between their age mate and friends. But observation over the year in Yoruba cosmology has proof that members of Asipa class of Egbe are good secret keeper.

4.JAGUNJAGUN:Another important class of Egbe is Jagun or Jagunjagun. Jagunjagun is a Yoruba words for solder or warrior. The members of this class of Egbe share some similarity with Eleeko I explained earlier, in term of stubbornness, but Jagunjagun don't have any trait of stealing as found in Eleeko. Let me quickly explain some attributes of Jagunjagun children.

- They are peculiar in one sense their characters can only be known when they are growing up.

-When they are growing up they like to play with metal objects, wooden gun, and toy gun and knifes. Both their male and female try to behave like men in terms of characters.

- In terms of their temper they are usually hot and quick temper. They easily get angry on little things.

- Their hobby is wrestling and boxing.

- They hate to tell lie, because they are very brave.

- Even though they quickly get angry, their anger is not last for days.

- They are very principles.

-But they like opposite sex for sexual Intercourse that is they are promiscuous.

- They take good care of their cloth. They are very neat.

-Their choice of occupation is usually soldier, police, any military or paramilitary job. Some of them like boxing or sports.

-But one thing that people hate about Jagunjagun children is that they are bossy and domineering in nature.

 Let me quickly make allusion to some of the praises of Egbe jagunjagun.

Jagun okin
Iku arogun ma tidi
Omo eru ofa
Jagun  ni wi fun alejo Pe ko rorin
Aleejo to ko ba rorin koni muko lodede jagun
E ma je ki jagun o mo ibi alo
Bi agoro ogun ba mon ibi a n re
Ohun nikan ni yo o mu otin  mu  tan.
Translation:
Jagun the king of bird
the offspring of Eru Ofa
It is you that instruct your guest to brush his teeth
Any guest who did not brush his teeth will not be served food in Jagun compound
Don't let Jagun known where about
If Jagun know the direction we are heading he alone will drink all the wine available.

From the extract of Oriki Egbe Jagunjagun above it can be deduce that they have domineering character, they are discipline and principles. In most cases the children of Jagun jagun do have great knowledge of herbs. In fact in terms of body physics they are usually physically strong some time even muscle.

Communication and propitiating is usually done through Ikoko Egbe (Egbe pot) other images like sword and images of gun and arrow can be consecrated and added when initiation on Egbe on this category is been done.

5. BAALE.:Another categories of Egbe is Baale, Baale is a Yoruba words for village head or administrator of a village. Baale class of Egbe is direct opposite Iyalode I explained earlier in terms of gender domination. Baale is a male dominated group of Egbe, while Iyalode is a female dominated group of Egbe. Although Baale share some similarity with Iyalode group in terms of been honest, domineering and dressing and leadership acumen. Despite the good traits of Baale group of Egbe. What people observed as their disadvantage is that they lack forgiving spirit. They don't like anybody who has committed any offence to go Scott free despite any plea of leniency or forgiveness.

6.PAAKA INU ABIKU /OLUGBOGERO /GEGE LO SE :This class or category of Egbe have their spiritual power associated with flowing stream and rivers. The ABIKU(children who die young and keep coming back to the world through same parents) are said to be associated or belong to Paaka inu abiku or Olugbogero class of Egbe. Their symbol is rag whether in form of fashion or design it can always be found in their dress, it is believed in IFA cosmology that close association with Olugbogero can make someone overcome all enemies. They are always very rich because they like to save money but they are not a giver they don't like giving out. Let me quickly made reference to some of the praises of Egbe Olugbogero to identify and ascertain what they stand for.

Paaka inu abiku
Eyin ni so ekun derin
Eyin la soro dayo
Olugbogero olore ito
Onamonaya ti be  nicer Timi
Orisa ti Timi ko ri ti fi ifa wa kiri
Olugbogero awele
Ponpola abaso yepe yepe bi mo n re Ibadan nile Oluyole arosi ma Ja mi ju si ogunpa.
Orisha to ti inu agbara jade
Eni oluwa mi ba daso fun
Iru won ni ma hun yora
Translation:
Paaka the one who is closely related to abiku
You that turn weeping to laughter
You that turns sadness to gladness
Olugbogero the one with fierce cane
One who flog mother and child that leaves in city of Timi
Olugbogero awele
Ponpola with flamboyant and myriad clothing
If I get to Ibadan city the abode of Oluyole
please don't dump in Ogunpa river
The deity that originate from muddy erosion
whomever my lord give clothes
He will be changing clothes the way he wants.

From the praise of this Egbe, one can deduce that their attributes range from :

-Conquering of enemies.

- Provision of clothes and children.

-It can Impliedly discover that this class of Egbe have close affinity with city of Ede in Osun state Nigeria. Because Timi the king and ancestor of Ede people was held to have close affinity with this class of Egbe who do help during war period to conquer enemy.

It is instructive note that  during sacrifice to Olugbogero class of Egbe some of the sacrificial items must be dump in river why some is used to feed Ikoko Egbe known as Awee.

7.EGBE AKITAN/ADETA/ADETAYANYA: This is another categories or class of Egbe. Their spiritual force is associated and derived from spirits of refuse dump. The behavioral traits of children belong to Adetanyanya group is playing around refuse dump or dustbin/wastebin. They do find it difficult to resist the sights of refuse dump site or waste bin. Ojumon ki mon ka ma ko egun kun akitan, Ojumon kan ko ni mon ki Adetanyanya ma ki akitan (a day will not pass when we will not dump refuse in refuse dump site, a day will not pass by that Adetanyanya will not say hello to refuse dumpsite). When propitiating Adetanyanya class of Egbe in any occasion part of the sacrificial items must be dump at refuse site.

8. ALUKU LAKA: This is another class of Egbe. Their behavioral pattern is associated with deficient speech. Their spiritual force is located on refuse dump as that of Adetanyaya.

9.MOOHUN:This is a class of Egbe that is usually associated with feminine quality. Even though both male and female can belong to this class of Egbe. Their behavioral pattern range from laziness, indecision, procrastination, refusing to run errands. Forgetfulness. Abandoned of duties. But they have exceptional quality of looking very neat and beautiful.

10. ORISHA OGIYAN: This is another class of Egbe. Their behavioral pattern is purely hostility and cruelty, they are bold and very disrespectful, that is the characters of children that belong to this category of Egbe. They like quarrel and fighting that is their hobby, in short they are very  wicked. Hence in one of their popular eulogy, Orisa ogiyan koni ika ninu, o gbe ana re ju sinu omigbona (Ogiyan deity is not innately wicked, although he do push the head of his in_-law into hot boiling water)

11.EGBE ANIWURA :this is a class of Egbe that have their spiritual power connected to jewelries like Gold, silver or in some cases aesthetic bead work. The behavioral trait of children in this category of Egbe is that they are lover of fashion and music. They are very industrious and the can do anything to get money whether legal or illegal.

12.AJISAFE :This is another class of Egbe that share some similarities with ANIWURA explain above expect that Ajisafe lack courage to illegal activities to earn money like ANIWURA children.
13.ALESINLOYE:This class of Egbe have their spiritual force or power connected to harmattan. They are very strong but inactive.

14.AMORI APA: This class of Egbe is really what people don't pray for. The children in this class of Egbe do engage in act of wasting their parents properties or business. Proper Propitiation by competent Babalawo is needed to rectify such situations.

15.DEJI :This class of Egbe is good and twin or children that is more than one during their birth usually belong to this class of Egbe. Although it has been argue by some elder before us  that it is meant for twins only. I share the later position as well.

 
16:EGBE IREKERE :This class of Egbe is usually common to female folk. They are the type who do make promise to their Egbe that they will die on their naming ceremony day, or that they will die on the day that their mother give birth to another baby. Or that if they live, that they will die on their graduation day or wedding day etc. What Yoruba people do if they discover this type of children is to make incision on their faces and rub it with Ebu Ilemere (the Akose Ifa to prevent Abiku).So far so good this sixteen major group of class of Egbe available

 Some people have said there are other categories of Egbe which I didn't dispute. But this sixteen is what the writer (Babalawo Obanifa) know well and how they function. And I humbly authoritatively suggest that, even if there are other types or class of Egbe at it will only fall to sub-_category of one of the sixteen class of Egbe I have explained above. Now that have explained classification of Egbe it will be worthy to examine Propitiation or feeding of Egbe 

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Propitiation or feeding of Egbe  by babalawo obanifa

This aspect of this work, will give detail information about feeding or propitiating of Egbe (Astral or heavenly mates). And I will critically examine Eru Egbe Didi.firstly what do we mean by feeding of Egbe, or propitiating Egbe, and what  necessitate the feeding of Egbe?.Feeding of Egbe simply mean rituals carry out to gain favors of one Astral mates, it may be done to gain their favors or to prevent them from menacing a person life. Wide range of food items associated with children are use in feeding Egbe, although any edible food items by human being can be used. The next question to answer is what can actually demand for feeding of Egbe. The following conditions or situation I will highlight below usually responsible for feeding of Egbe. They are:

- By Instructions Of Ifa During Divination :this is usually the most conditions that demand for feeding of Egbe. The Odu Ifa that appear on divination tray can reveal to the Babalawo that the client should appease or feed Egbe if the client want to achieve the purpose he divine on. Most Babalawo do have Egbe pot at home they can do such for the client, If the Babalawo don't have Egbe pot at home, he will direct the client to other Babalawo that have the pot. Or the client can go to Egbe shrine or any priest/priestess of Egbe to carry out the feeding.

-Through dreams Or Personal Intuition: some people do know through dreams that they need to feed their Egbe e.g. they may see themselves in dreams sharing banana or ground nut with group of children. Some people who have active Egbe force in them can notice the sign that indicates they need to appease Egbe.

-Self Volition :some people can actually feed or propitiate Egbe on personal volition.
-Peer Group Influence :some people can imitate their peer. A combination of all what I highlighted can actually be responsible for feeding of Egbe.

The next thing to discuss is about what item are actually needed to feed Egbe?
Normally as I said earlier that any edible things can actually be used to feed Egbe, but food items associated with children is normally used. I will make mentioned of some few items use in feeding Egbe.

The list goes thus:

-

There are some items that are very important that cannot be overlooked in feeding of Egbe. Although the most this food are no longer fashionable for modern day children to eat but it must still be added in feeding of Egbe. Examples of this age long food using in feeding Egbe are these:

-Aadun :Aadun is prepare from fried dry maize. The maize will be ground to powder form salt will be added to it.if this powder is take ordinary it is called Ekute, if palm oil is mix with it is called Aadun.
-Asaro:this is yam porridge. Yam porridge is prepare by cooking yam and mix it with palm oil and other cooking spices.
-Ekuru Funfun :Ekuru is prepared with beans, grinded into paste and cook. It normally eat with stew but the one to be used for Egbe will be ordinary white.
-Iyan(pounded Yam) Amala (Yam flour)
-Adalu (cook bean) Akara (local bean cake)
-Esunsu(roasted Yam) moinmoin (this is same things like ekuru I explained above with different that palm oil and pepper is added to grinded soak beans before cooking)
After all items required to feed Egbe has been gather.

The Babalawo or Egbe priest or priestess will ask the person to whom the propitiation of Egbe is meant for to do Iwure (prayer) on the assemble items. Sometime if the animals are part of the things to be use the person can use the rope tied to that animals to rob his body. The next thing to do by the Babalawo is to render the praises of Egbe. If the Babalawo know the classes of Egbe the client belong to, he can also render praises of that particular Egbe on behalf of the client. After this he will explain the reason why the client is making the ritual. And requests Egbe the come to his aids. I have explained the categories or classes of Egbe at the beginning of this work  .
Let  me quickly explain little out of the general praises of Egbe that can be chant before feeding  Egbe :

Egbe oga ogo
Alabelenu a n sasi
Atelesin tele
A po Jojo bi erupe
Borokini ode Orun ti ki je ki ti aye o te
Nitori lagbaja omo lagbaja
Ni a se pe yin
E wa je ki o sese
Translation:
Heavenly mates the great ones
You with umbrella under wish people seek solace
You that the affluent people to your path
You are plenty like sand

The heavenly mates who prevent disgrace of his counterpart on earth.

We invoke you because of (Babalawo will then mentioned the name of the client and her mother)
Let everything done for this person be effective.
Babalawo can also go further by quoting Osa meji Odu in relation to Egbe, let me quickly recite the Odu here :

Isansa meji ni ki ara won jejeje
A difa fun egbe Orun a bunch fun ti aye
Borokini Orun  e ma je ki ti aye o  te
Borokini Orun e gba wa
Ti aye  n  te  lo.
Translation:
It is two truant that greet each other gently
Cast Ifa divination for Astral mates
Cast Ifa divination also for comrades on earth
It is the heavenly mates that prevents those on earth from falling into disgrace.
Astral mates please come to our aid
The comrades on earth is about to be disgrace.
After this chant may have been made by Babalawo. He will then proceed to take the sacrificial items one by one to do Iwure (prayer) for the client in question.
For example he can take oyin (honey)
Didun Didun la ba oyin aye re  a  dun
Translation
Honey is always sweet your life will always sweet.
He can take banana and said
Ogede re o
Ogede ki sunkun atide
Ki ara o de o
Translation
This is banana
Banana doesn't cry to become soft when ripe
Your life will full of comfort.

That is how Babalawo will go on with the items available to pray for the client. He will then eat small out of the items. And give little to the client to eat.

The next stage is the placement of the food items use to appropriate location or spot. Sacrifice to Egbe in most occasion is often place beside the Awe or the fan of Eleeko. And in some occasion Ifa may direct where the sacrifice is to be placed e.g. besides big trees like :Araba, Iroko, Iyalode leave also known as lapalapa, or Akitan (refuse dump) eti odo (river or river bank) after this has been done. The Babalawo will then use Obi oloju merin( four lobe kolanut) to divine if everything is well and acceptable

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

IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission From the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences