INITIATION OF WOMEN IN YORUBA IFA SPIRITUALITY -PATH TO IYALAWO OR IYANIFA-Obanifa extreme documentaries
In this current work Babalawo
Obanifa examine the theological stands of initiation of women into Ifa in
Yoruba Ifa spirituality. There have been
many questions as to whether it is proper to initiate women into Ifa cult in
Yoruba Ifa spirituality. There has been divergent view on this topic. From town
to town in Yoruba land . Some Babalawo believe it is not proper to initiate
women into Ifa. Some Awo believe there is nothing wrong in initiation of women
to Ifa cult. The question is this. Is
there any Odu Ifa that expressly forbid the initiation of women into Ifa ? The
answer is Capital NO. There is no any Odu Ifa that forbid initiation of women
into Ifa cult. Another Question you may want ask is this, Is there any evidence
of initiation of women into Ifa in any Odu Ifa scriptural stanza? The answer is
Capital YES. There are many Odu Ifa that show and contain how women were
initiated into Ifa. You may then want to ask where did some set of Babalawo in
some town in Yoruba land and other part of the world such as Cuba etc. Got
their own doctrine and idea of claiming
that initiation of woman into Ifa is a taboo, sometime these set of selfish
Babalawo will even threat that If women are initiate into Ifa it will attract negative
consequences, where did they got this selfish idea from? The answer is not far
fetch .They got it from Patriarchal nature of some Yoruba men in the past.
There is noting spiritual about it. That is why there is divergent view on it. That
is while there is divergent view on women initiation into Ifa among Ifa scholars.
We have the patriarchy school of thought and liberal school of thoughts. Some
town like Ile Ife and some part Of Ekiti share the patriarchy school of thoughts.
The liberal School ,Others town outside Ile Ife share the liberal school of
thought ,town like Osogbo,Ibadan,Oyo, Ilobu,Lagos,etc. I have seen that recently
most town in Ekiti and Ondo Town like Ado Ekiti,Igede Ekiti,Iyin,Aramoko,Ijero,Ido
Osi etc. have deviate from the Archaic Patriarchal system of Ifa Ifa practice.
Mostly The patriarchal system is may only practice by Ile Ife tradition. Though
the author of this work Babalawo Obanifa live and Practice in Ile Ife. I belong
to the liberal school of thoughts. The patriarchal Ifa practice are extremely
conservative and there is no any scriptural and spiritual backing for it. The
practice is mainly to relegate the role of woman and restrict their power so
that they can be submissive in marriage.
Patriarchy is a social
system in which those who hold the primary power and predominate in roles
of political leadership, moral authority, social
privilege and control of property are men. Some patriarchal
societies are also patrilineal, meaning that property and title are
inherited by the male lineage.
Patriarchy is associated
with a set of ideas, a patriarchal ideology that
acts to explain and justify this dominance and attributes it to inherent
natural differences between men and women. Sociologists tend to see patriarchy
as a social product and not as an outcome of innate differences between the
sexes and they focus attention on the way that gender
roles in a society affect power differentials between men and women.[1][2]
Authoritatively I can tell you and I write for the future to avoid the misconception
and lies of many Babalawo of the past
and some will have at the present who take advantage of women and intimidate them.
Stop believing the lies they are feeding you. Itelodu (Ifa initiation) is not
for men alone. It is for both . Men can get initiated into Ifa. Women can also
get initiated into Ifa. They must be subject to same method of the Initiation
with just only one caveat that women are not allow to see Odu. Because Odu is a
woman and is deem to be the Mythical wife of Orunmila during his life time. Other
wives Of Orunmila are not allow to see Odu. On the day they see it . It led to
disasters. Since then woman are not allow to see Odu . Anything apart from this
women and man pass through the same process of initiation. When a woman is
initiated to Ifa she will adopt the title of Iyanifa or Iyalawo same way men adopt
the title of Babalawo after Ifa initiation and training.
As I said earlier that
there is know any Ifa scriptural stanza that prohibit the woman initiation. All
the view held by Patriarchal school of thoughts in Ifa are pure lies and is meant to serve the selfish
end because of fear of female domination. A woman can train be as Iyanifa.They can also divine for people and offer ebo if they
can. Gone are the day where you tell tale that the is variance in the number of
rib cage of men in relation to women.
The only area where Ifa talk about weakness of the women is the inability
of women to keep secrets. It is in Odu Ifa Oyeku Meji. Ifa says it expressly
that woman find it difficult to keep secrets. So it is difficult to confide in
them. The Odu did not say women should not be initiated into Ifa. This is the
Ifa stanza that most of this patriarchal Babalawo usually cite to threaten the ignorance
public. Below is the extract of Odu Ifa Oyeku where Olojongbodu the wife Of Iku
who happen to be a woman betray her husband and reveal the secret of her
husband to Orunmila. As a result, it is deem that woman lack the ability to
keep secrets due to their talkative or garrulous nature.That is why some
ancient secrets are not reveal to women. It is on that ground that some Awo erroneously
held the believes that it is wrong to allow women to have access to top
spiritual secret of Ifa because it is believe woman cannot keep any secrets.
Below is the extracts of Odu Ifa Oyeku Meji that explain women can’t keep secret.
Ifa ni tititi lori ogbo,
Biiripe biiripe lomi okoo da,
Dida lomi okoo da,
Omi okoo kii yii,
Dia fun Oodua atewonro nife.
Won ni ko rubo,
Lodun yii ni o goroyee baba e,
Bi ko si rubo,
Lodun yii ni o goroyee baba e.
Sabee loro,
Togun lofa,
Won o je sigun Ilobinrin,
Ki i mba won lo,
Mba mu pa,
Mba mu ta,
Mba mu rele lo sobinrin,
Dia fun itu,
Itu oko Ewure.
Oran bi oyi bi oyi
Dia fun agbo
Agbo oko ilaguntan.
Oran bi oyi bi oyi
Dia fun aparoyeye
Omo Oluoko.
Oran bi oyi bi oyi
Dia fun akereponju
Omo Agemon ba won lohun gbogbo, lohun gbogbo
Okan soso poro lobinrin dun mon lowo oko.
Bi won ba di meji ,
Won a dojowu.
Bi won ba di meta,
Won a deta ntule.
Bi won ba di merin
Won a di iwo lo rin mi ,ni mo rin o.
Bi won ba di marun,
Won a di lagbaja ,n lo run oko wa tan susuusu.
Bi won ba di mefa.
Won a di ika.
Bi won ba di meje,
Won a di aje
Bi won ba di mejo,
Won a di Iya alatari bamba
Loti ko iru eyi se oko wa lowo.
Bi won ba di mesaan,
Won a di Iyaale wa o nise kan,
Ko labo kan
Bo ba ti ji
Aso oko wa nii maaa san kiri.
Bi won ba di mewaa,
Won a di ile lokoo wa jooko,
Ni won nwa okoo waa wa.
Igba to di eleekini,
Mo lo ba won janpata lode Aro.
Won ke janpata janpata mo mi.
Won ke Oloyee mo mi.
Mo ni ki le n se lode Aro?
Won ni Iyawo lawon n gbe.
Mo ni e pele o.
Iyawo agberele,
Omo abilu,
Omo agboge lori oge
Iyawo o boosan,
Iyawo o boooro.
Iyawo o gboogbo Oluyeyentuye,
Iyawo o gbogbo Oluyeyentuye
Iyawo o gboogbo Oluogbo
Eyi to gbogbo gboo
To fi omo owu se onde sorun.
Omo owu yo yo di okini
Okini je ku bi iru esin.
Mo ni e je n koja .
Won ni n maa lo.
Mo de igbo je,
Mo de eluju je.
Mo ba iya arugbo kan jokujoku
O pewo isuko sowo otun
O pa tewura sosi
O pewo koko sarin.
O ni n waa je,
Mo lemi o gbodo je e.
Nigba eekeji,
Mo n lo ba won janpataa Lode Aro
Won nke Oloye Oloye mon mi.
Moni ki ni won n se lode Aro?
Won nii awon n joye ni.
Mo ni e pele oo..
Oye o gboogbo Oluyeyentuye,
Oye o gbogbo Oluyeyentuye,
Oye o gboogbo Oluogbo,
Eyi to gbo gboo gbo,
To fi omo ewu se olonde sorun
Omo ewu yo yo o di okini,
Okini je je ku bi iru esin.
Mo ni e je nkoja.
Won ni n ma lo
Mo de igbo je
Mo de Eluju je
Mo ba iya arugbo kan jokujoku.
O pewo isuko sowo otun,
O pa tewura sowo osi,
O pewo koko saarin.
O nii n waa je ,
Mo lemi o gbodo je e.
O mu owo epo,
O fi to mi leeke mi otun itorotoro,Itorotoro.
O mu owo epo
O fi to mi leeke mi osi itororo,itorotoro
Igba ti mo dele
Iya ni mo jehun lode.
Mo lemi o jehun
Iya loun o na mi
Moni eewo Orisa
Enikan ko gbodo na babalawo,
To ba gbo Ifa yanran yanran lotu ife yi.
Woni kini n o se?
Mo ni be yan ba na babalawo.
To gbofa yanranyanran lotu Ife yi,
Ohun buruku a ma ja lohun buruku,
Ohun buruku a si ma ja lohun buruku,
Egun ewon yo subu legun ata,
Ohun buruku a ma ja lura won
Paminpao ni pansa Ojumona n re luraa won.
Luminluo ni kengbe meji n lu ara won lona Odo.
Lonii ni parikokovo tenuu fundun wa,
Lonii ni parigidi o tenu bata jade.
Dia fun Orunmila.
Lojo ti won n paya iku nigbe loja Ejigbomekun.
Iku gbo
Iku han bii gate.
Iku merin se kese,
O fefon sokun fa,
O fakeke pa kese ija mese danindain.
Iku te ori ooro
Ooro gbiramu nle.
Iku te ori apa,
Apa gbiramu nle.
Iku te ori igba ,
Igba gbiramu nle
Iku te ori igi gbogbo
Igi gbogbo gbiramu nle
Igi Ayunre nikan loni ori ohun o gbo
O ni iku ti n poloja ti npalade,
Iku ti npa lookolooko,
Iku ti nponile ,ti npabuledo;
Bawo ni iku yi ko se ni pa ohun?
Ayunre mu eeji adibo
O mu eeta iteni,
O kori soko alawo,
Won ni ko ru eeku meji Oluwere,
Woni ko ru eja meji abiwegbada.
Woni ko ru obidiye meji abedo lukeluke,
Ewure meji abamu rederede,
Erinla meji to fiwo sosuka
Gbogbo re lo ru pata
Obinrin lodale
Ki eniyan o ma finu han fobinrin
Dia fun Olojongbodu
Obinrin iku
Won ji pe lowuro kutukutu,
Won ni kini iku okoo re, o gbodo je.
To fi n pa omo olomo kiri?
O ni kini won o fun oun?
Woni kilo fe ?
O ni oun o gba igba oke owo lowo won.
Igba to gba igba oke tan.
O ni iku oko ohum , ko gbodo je eku.
Won ni bo ba je eku nko?
O ni owo iku a ma wa irororo ,irororo.
O mi iku oko oun ko gbodo je eja.
Won ni ti iku ba je eja nko?
O ni ese iku a maa gbon iririri, iririri.
O ni iku oko ohun ko gbodo je eyim pepeye.
woni ti iku ba je eyin pepeye nko?
O ni iku a ma bi igororo,igororo
O ni iku oko oun ,ko gbodo je Elebute
Won ni ti iku ba je Elebute nko?
O ni gbogbo ara Iku a maa hu ibute
Won fun iku leku ,
Iku je eku tan ,
Gbogbo owo iku nwa irororo,irororo
Won fun Iku leja ,
Iku je eja tan,
Gbogbo ese iku n gbon iririri,iririri
Won fun Iku leyin pepeye,
Iku je eyin pepeye tan,
Iku nmbi igororo,igororo
Won fun iku lelebute
Iku jelebute tan,
Gbogbo ara iku nhu ibute,ibute
Iku te ori Ayunre,
Ayunre yeri bese.
Iku wa yo teere,
O wa fige sale
Iku waa yo teere,
O wa di gbiramu nle.
Iku wa fariwo ta saale saale.
Ifa orumila lo doyeye, mo lo di oyeye,
Ooto ni iku ye lori Awo
Oyeye.
Mo ti jawe Oluyeere o.
Oyeye iku ye lori awo
Oyeye
Translations
Ifa say,the soulof eldersis everlasting.
The water inside a movin canoe splashes about persistently.
The water inside a canoe splashes about,
It does not spill away
This were Ifa declarations for Oodua Atewonro Nife(one who descended from above through Iron cbains to Ife)
He was told that if he perform ebo
(sacrifice),
That it was that year that he will ascend the throne of his father's,
And even if he did not observe the ebo (sacrifice)
It was still that same year that,he will ascend the throne of his fathers.
It is the people of Saabee that have poison.
It is the people of Togun that have arrows
If any of the two have lay seige on the city of women.
I would have follow them
I would have killed many,
I would have sold many to slavery
I would have taken some home as wives.
Matters that seem unstable as winds.
These were Ifa declarations gor he- goat,
The husband of goats.
Matter that seem unstable as wind.
These were Ifa declarations for Ram,
The husband of the sheep.
Matters that seem unstable as wind
This were ifa divination of feartherless bush fowl,
The offspring of the king of farmland.
Matter that seem unstable as wind,
Make ifa divination for Akereponju,
The offspring of Chamelion who always share out every thing.
IT IS ONE AND ONLY WIFE THAT BRING PLESURE TO A MAN.
When there are two wives,
They become a rivals.
When wives increase to three ,
They destroy the home.
When they increase to four,
They laugh and scorn one another.
When the wives increase to five,
They will accuse one of them of monopolising their husband property.
When they increase to six ,
They will become a set of wicked people,
When wives increase to seven,
They become witches.
When they increase yo eight,
They will say that it is the fat-headed favourite among them that has taught their husband his evill ways.
When they increase to nine
They will say the favourite among them have no work ,nor occupations,
Except to wake up in the mornings,
And wrap herself in their husband clothe arounds.
When the wives become ten ,
They will say even if their huband stay on his own at home,
Women still come out of their own volition to their husband.
On the first time
I went to engae in fierce contest in the city of Aro.
The people in Aro city were shouting at me
They are yelling at me .
I ask,what is it you are doing in the city of Aro?
They told me they were marrying wife.
Then , extended my greeting to them.
You will marry more wives.
You will bear more children.
You will marry many more maidens
The wife will beget many female children
The wife will beget many male children,
The wife will live to become old like Oluyeyentuye.
She will become old like Oluyenyentuye
She will be as old as Oluogno
Who was so old to the extentent
That he made anvil to make charm necklace
The anvil become old and worn out and it was reduce to the size of a needle.
The needle Size iron become old and worn out ,that it was reduce to the size of string of horse tails hair.
Then I pleaded , let me pass
They reply ,that I should continue my journey
On my way going ,I pass. through seven forest
I pass through seven wilderness.
I met one worn - out old woman
She put boilled crush yam on the right hand.
She put boiled crush water yam on the left hand
She invited me to eat
I declined totally.
On the second time
I went to engage in fierce contest with them in the city of Aro.
The peopl of Aro were shouting chief,cheif at me
They were yelling at me.
I demand, ' What are you doing' in the city of Aro' ?
They reply that ,they are having coronation ceremony of a cheif.
I said ,I extend my greeying to you.
The cheif will be as old ,as Oluyeyentuye
He will be as old as Oluyenyentuye
The cheif will be as old as Oluogbo,
Who was so old
That he use anvil to make charm necklace around his neck
The anvil became old ,and worn out,and have its size reduce to that of a needle.
The needle size iron ,become old and worn out and reduce to size of a string of horse tail's hair.
I then pleaded,'let me pass'
They said, I can contnue on my journey
I pass through seven forest
I pass through seven Wilderness
I met,one old worn-out woman
,
She put boiled-crushed yam in palm oilcon her right.
She placed boiled - crushed water yam on her left.
She put boiled - crushed cocoyam in the middle.
She invited me to eat.
I declined totally
She took her oily hand,
With it ,she made a tiny marks on my right cheek.
She took her oily hand ,
With it , she made a tiny mark on my left cheek
When I arrived home,
Mother accuse me ,of coming lhome late from my outing.
But i maintained,I did not.
Mother said she would beat me.
To which I answered her Eewo orisa (that is beating me is forbidden by the gods)
It is forbidden for any one to beat Babalawo
Who is very Verse in Ifa lithurlogy in this city of Ife.
She demand ,what will be the consequense if she do
I replied her, Ifa a person beat a babalawo
Who is very verse in Ifa lithology in this city of Ife
Bad things will begin to fall from above on bad things, worse things will beging to fall from above on worse things
The sharp torns of Ewon plants will begin to fall on the sharp torns of Ata plants
One bad things will beging to fall after one another.
When the gourd hung over the fire place ,fall upon those beneath it ,it sound paminpao(that is kill me,and i kill you).
When gourds hit one another ,on their way to the stream ,they soun luminluo(that beat me,and I will beat you)
Dundun drum will be drum today as if it will sound no more
Bata drum, will be drum today to give sound as if today is its last day
Ifa declaration was make for orumila
On the day the Iya iku(Death's Mother) was been flogged at Ejigbomekun market.
When death heard this,
He cried out in anger,
Dealth make Elephant his horse's spur.
He made bufallo his rope
He made the Scorpion his tightly fixed spur,he is ready for battle
Death move to the peak of Ooro tree,
He pull down Ooro tree with enormous force.
He mount on Mahogany tree
He pulled down mahogany tree with brutal force
Dealth move to the top of locust bean tree
He pull down ,the locust bean tree with great force.
Death move to the top of variety of other trees,
Pulling them down with brutal force.
It is only Ayunre tree that was spared
It is the only tree that,claim his head is not ripe for fight.
He went make inquiries,'The death that kill celebrities and kings,
Death that kill people with great names,
Death that killl tge citizen as well as strangers,
How will this death not kill him?
Ayunre take the two cowries for the castings of ibo (ifa lots)
He also take three cowries to pay for diviner
He went to meet his diviners
He was advised to offer ebo with Eku meji Oluwere(two fast movong rat)
Eja meji abiwegbada(two fish that swim swiftly)
Two hen withvmature big livers
Two she -goat with protruding stomach
Two cows with big horns
He performed the ebo
WOMEN ARE LIARS
LET NO MAN OPEN HIS MIND TO WOMEN
This were Ifa declaration to Olojongbodu
The wife of Iku (death)
She was called early in the mornings
And she was asked ,what is it that her husband must not eat
That make it easy for him to kill other people children about.
She asked for what they will give yo hervin return for her to expose the secrets.
The said money
She said she will take 200 bags of cowries
After she had collected the money,
She said Iku(death) her husband must not eat Eku (rat)
They asked,'What will happen to iku ,if he eat rat'?
She said,'The hand of Iku will be shaking without stop'.
She said Iku ,her husband must not eat fish
They demand,'what will happen to Iku if he ate fish '?
She said,'The feet of iku will be shaking without stop.'
She said Iku, her husband must not eat Duck's egg
They asked, ' What will happen if Iku eat duck's egg?
She said ,'Iku will start to vomit without stop'
She said death,' her must not eat Elebute'
They asked, what will happen if he eat Elebute?
She said, Iku would become very weak.
They gave rat to Iku,
Death ate rats
Iku hands beging to shake without stop.
They gave fish to Iku
Iku ate fish
The feetof Iku started to shake without stops
They gave ducks's egg to Iku
Iku ate ducks's egg
He begin to vomit without stop.
They gave Elebute to Iku
Iku ate Elebute
He became extremely weak
When Iku climbed up the Ayunre tree
Ayunre tree simply move to one side
Iku suddenly slipped down,
Iku fell,with his chest on ground
Iku slipped suddenly,
And his fell made a loud noise,
He started to shout and riggle in pain
Ifa orunmila said, Oyeyeye I hail you
It is rock sure that Iku(death) have slipped Awo's head
Oyeye ,I hail you
I had pluck the leaves of Oluyeere tree
Oyeye ,I hail you.
Oyeye.
You can see from the extract
of Odu Ifa above. How Wife of Iku betray Iku by revealing his secrets. But
there are more to this Odu Ifa Oyeku Meji. It is the same Odu that lay emphasis
on essence of Monogamy over Polygamy. These
set of Babalawo that belong to patriarchal school of thoughts will never lay emphasis on the aspect of The
Oyeku meji that state if a man want to
have peace of mind he should marry one woman alone. When they marry four to
five women at a go. The part Of Ifa scripture
that apply to them they will not elucidate. In short there is know any Ifa
stanza that prevent or forbid the initiation of woman into Ifa. Rather than we
have many instances in Ifa where women were initiated. The act of concealment
of some secret in Ifa practice over the years is not the other from
Olodumare(God). Our fore fathers do it for some socio-Political reason such as
:
1.
To Maintain Institution
of Marriage- It is believe that women need to be submissive
to their husband. But when she and her husband know almost the same thing .
There will be friction. Two ram cannot drink from a bowl. They will knock horn.
They think the best way to maintain the institution of marriage is to give
women restricted role. This device
proven to be true . A will have seen it modern time many Iyanifa find it
difficult to maintain their marriage. They try to behave like men in marriage and
as result most of them find it difficult to have partners who is ready to
submit to such rudeness and affront from them.
To enhance proper upbringing
of children – It believe back then that women are responsible to take good care of children
. Become ardent Ifa diviner demand extensive concentration. It is believe that
woman will not be able to combine such task with taking care of home and maintenance
of her children and husband. Because of that it is believe that it is not necessary
for he have full participation
TO MAINATINON MORAL
SEXUAL SANCTITY – No body want his wife or children to
become a sex object to other people. Since
learning of Ifa involving before you can become fully fledsge diviner de,mand
you tap knowledge from many sources. It is believed that allowing women to engage on such intellectual spiritual
voyage will make many men took advantage of her sexually and encourage sexual moral depravity. As a result, that such
occurrence can be better by given women restricted role. Though this assertion seems
to be through as we seen today that many women who claim to be Iyaniaf or Iyalawo
in their quest of moving from one Awo to Other in the quest of power or knowledge
they are become a sex object and they are sexually take advantage of.
Patriarchal nature of Man –
One of the reason is that many people before us believe that men are superior to women in term
of might and brain and as result they deem them mentally unfit to dedicate to
learning and rigorous physical exercise of Ifa practice. The performance of
women in field of secular education and sciences have proven this wrong.
WHAT ARE THE LIES AND FALSHOOD
THAT PARTRIACHI SHCHOOL OF THEOUGHS SPERAD TO SCARE AWAY WOMEN FROM INITIATION
INTO IFA?
Below are some of the
lies:
Such woman will not be
able to get marry or maintain a marriage
The children of such
woman will die
The woman will become like
a man as result she will not be submissive in her marriage thinks she is the
same thing as her husband
That the woman will be unsettle.
Experience and practice in Yoruba Ifa practice over the years .have
prove that all those things are lies and falsehood which some of people
enshrine in our culture and tradition to protect patriarchy system of spiritual
practice.
HAVE WOMEN EVER BEEN
INITIATED INTO IFA ?
Yes. The answer is yes. The
Hypocrisy in many town and clan that practice this patriarchal Ifa system is that
they will just say women are only allow to receive an hand of Ifa but can not undergoes
Ifa initiation. And we have it In Ifa scripture where Orunmila initiate Osun
and some other women into Ifa cult . Osun is not only the wife of Orunmila that
Orunmila initiate into Ifa. There are many Ifa stanza that expatiate on Ifa initiation . One of those hidden Ifa scriptural
stanza that that elucidate on initiation of women into Ifa Oturupoon Irete, Chief Popoola was one of revered Awo that
have been able to explain that Odu in detail as regard the initiation of women
. The Odu Oturupon Irete point out that the first women to be initiate to Ifa
is Oluwo. On this Ifa says
Ikun ab'inu gbento
Agbe nii f'ibere
s’oro
Dia fun Okanmbi Tii s’omoye Olofin
Eyi to nsunkun oun o r’omo bi
Ebo ni won ni ko waa se…
Translation
Ikun , the
squirrel with its massive belly
A farmer is he who prospers while bending down
They were the Awo
who cast Ifa for Okanmbi
The heir apparent
to the stool of the Olofin
When he was lamenting
his inability to beget a child
He was advised to
offer ebo…
Okanmbi had just
been installed as the Olofin, the Oba of Ile-Ife. He was very popular among his
subjects. He was kind, generous, benevolent and sympathetic to the plights of
his subjects. He had the fear of Olodumare in his heart. He had several wives,
those who he chose to marry on his own and those who were presented to him as
royal gifts. Unfortunately however, none of these wives was able to conceive
and beget a baby for him. This was Okanmbi’s major source of sorrow.
Consequent upon
this, Okanmbi summoned Ikun abinu-gbento and Agbe-n-fi-ibere-soro, his two
favorite Ifa priests, for consultation: “Eriwo ya, my exhalted Babalawo”
Okanmbi started, “you all know my problem in this town. I assumed the throne of
my ancestors principally because my father gave birth to me. I do not have any
child to this day. The implication of this is that my own ancestral line will
come to an end if I do not have a son who will succeed me whenever I die. I do
not believe that this is the wish of the deities for me, since I never think,
speak or do any evil in my life. The fact that all my wives are unable to give
me the fruit of the womb up till this time underscores the fact that there is a
serious problem. I am convinced that this problem can be solved. I call you
today to come and solve this problem for me. Olodumare, the Orisa and my
ancestors shall judge and reward me according to my character towards my fellow
human beings” Okannibi concluded.
The Babalawo
assured him that they would do their best to ensure that the problem was solved
without delay. They brought out the ancestral Ifa of the Olofin, the Oba of
Ile-Ife and Ifa was consulted. During consultation, Oturupon-Tete (Oturupon
-Irete) was revealed. After much deliberation, the Awo declared: ”Kabiyesi, Ifa
foresees the ire of child-bearing for you. Ifa says that you shall not die
without leaving several children behind you who will continue your ancestral
lineage. Ifa however advises you to offer ebo and to offer a human being to
serve your ancestral spirits.”
Okanmbi offered
all the ebo. He called for the Aworo (officiating priest) of his ancestral
shrine and asked them to look for a suitable person who would be serving in the
shrine. “Kabiyesi, there appears to be a misinterpretation somewhere,” said the
head of the Aworo. What we need to do is to slaughter the person so picked for
the ancestors so as to enable them to bring forth the fruit of the womb for
your wives.” “No!, shouted Okanmbi, that I shall never do!” How could you
expect me to kill one human being in order to get another? The spirits will not
be happy with such an act,” he declared. The Aworo told him, that what they
(the awos) had said was the wish of the spirits and it could not be changed by
anyone, least of all the custodian of the very tradition which they wished to
uphold.
After many
arguments back and forth, it was concluded that a slave would be used and
offered as sacrifice for the ancestral spirits. Olofin Okanmbi was advised to
pick any one of the numerous slaves living in the palace so that the ritual
could be performed that very day. Okanmbi refused to use any of his slaves. He
said, “They are all very familiar to me. They are all a part of my subjects. I
cannot bear the loss of any of them. They are simply part of my household”. He
concluded that another slave needed to be purchased so that the ritual would be
performed that day. The Aworo sent two Abese (palace domestic staff members),
to Ejigbomekun market to go and purchase a slave forthwith.
At Ejigbomekun
market, there was only one slave in the market that day. The name of the slave
was Oluwo, Agbamonu - ile, eru Ikole” Oluwo was captured at Ikole-Ekiti. This
slave, a female, was in her twenties. She was of average beauty. “Can we use a
female as ritual material for Olofin’s ancestors?", one of the Ilari who
came to the market asked his colleague. “Why not?, blood is blood - whether
from the veins of a male or a female.” “As long as it is a human being, the wishes
of the ancestors and the Aworo will be satisfied”. “In any case, the young
woman will be offered to the ancestors today before sunset, so why must we give
ourselves undue worry over that?”, The second Ilari responded. All these
conversations occurred right in the presence of Oluwo. When they eventually
bought her in the market, she knew that she was going to the palace to be
offered as sacrifice. In this wise, she was aware of the fact that she would
not live beyond that very day on earth. This realization made her to resign herself
to her fate. The three of them, Oluwo and the two Ilari, left for the palace
soon after the payment.
At the junction of
a three crossroads on the way to the palace, they met four prominent Babalawo
who were traveling from town to town and from one village to the other. They
had never stayed in one town or village for more than three months at a time.
So at this junction, they were confused as to which direction to take. They
therefore decided to consult Ifa for guidance. The names of the four Babalawo
were:
Agirigiri Awo ori ikun
Ona gbo kanyin-kan
ma we
Apankoko pankoko pankoko pa
Kii fee mu t'owo o
re wa
Afi ko gba t’owo
eni
Translation:
Agirigiri, the
hard part of the skull of a squirrel
The road may make a sponge old and feeble,
but it will never take a bath with it
Apankoko pankoko
pankoko pa (the pet name of the third Babalawo)
He who is
reluctant to release his own things but enjoys taking from others (the pet name
of the fourth Babalawo)
When Ifa was
consulted, (Oturupon-Irete) was also revealed. As they were analyzing this Odu,
Oluwo and the two Ilari passed them by.
“Young woman”, one
of the four Babalawo called, “You are going to become pregnant and you shall
give birth to a baby boy. Seventeen lunar years after, the boy shall become an
Oba. Right now, you have only six pieces of cowries with you. Ifa says that you
need to offer them as ebo so that what you have been told will come to pass” he
concluded.
Oluwo stopped
short in her tracks, she was convinced that the message was certainly not for
her. She knew that she would not be around the next day, not to mention the
next year. “Exalted Ifa Priests, I am sure a mistake has occurred in your
message as that message cannot be for me. Truly, I have only six cowries left
with me here and I am prepared to give them to you as my refusal to do so will
not make the money useful to me anyway. I am going to meet my death today as
all preparations have been made for me to be offered to Olofin's ancestors this
evening”, Oluwo responded. She then handed over the six cowries to the
Babalawo.
“Young woman, we
have just told you what Ifa asked us to tell you,” the Babalawo said. They
asked for her name and she told them. The two Ilari were laughing and rolling
on the ground, making jest of Oluwo and the four Ifa priests who they
considered to be very stupid people for engaging in an exercise of futility.
“Can’t these stupid Babalawo realize that this woman will soon die today? How
will she become pregnant, within the short period remaining for her to live on
earth?”, they probed. They then resumed their journey back to the palace. They
soon reached the palace.
As soon as they
arrived at the palace, Olofin Okanmbi asked another Ilari to go and call the
Aworo so that the ritual could be performed without delay. When the Aworo
arrived, they forgot to bring along with them the Teetu, the executioner. By
the time they got the Teetu it was very late and nothing could be done that
day. The head of the Aworo said, “Kabiyesi this ritual cannot be done in a
hurry. We therefore need to postpone it until the next day so as to be able to
do a thorough job for His Royal Highness”. It was agreed that the assignment
would be performed the next morning.
When it was clear
that everything would have to wait until the next morning, Olofin Okanmbi
called one of his wives who happened to pass around the palace at that material
point in time.” Olori, please help me take care of this young woman until
tomorrow morning”. He pleaded.
This Olori was not
aware of the development taking place in the palace in regards to the ritual or
even the Ifa consultation which was done earlier that day. She was incidentally
the wife in whose room Olofin Okanmbi was supposed to sleep in that night. She
retorted to herself:”this is the peak of insult that Kabiyesi is passing on to
me. Why is it that when it is my own turn to receive the Olofin in my room that
he asks me to go and take care of another woman for him?! Why must he be
insulting me like this? Why is he so insensitive to my emotional requirements?
As if this is not bad enough, he has ordered me to do this in the presence of
his chiefs and office staff. I am sure they are laughing at me by now”, she
complained bitterly to herself. “Anyway, I know what to do to him. I will
surely make him pay for this. He has asked me to take care of a dirty,
stinking, ragged, hungry looking woman when I had just gone to plait my special
hair-do which he enjoys seeing on my head. I shall make him pay for this!"
She continued on and on until it dawned on her that if she refused to comply
with the directive of the Olofin, she would be severely dealt with.
Consequently, she
fetched water for the woman. She asked her to go and take her bath. She gave
her food and let her (the slave) go and sleep in her own room until the next
day. The Olori then went to sleep in another room.
Meanwhile, the
instruction that Olofin Okanmbi gave her was for her to take care of the young
woman by ensuring that she was kept among the female slaves and to make her
comfortable until the next day. He asked this Olori to do it because she was
one of his favorite wives.
In the dead of the
night, and as is the custom in all Yoruba palaces, Olofin Okanmbi felt his way
into his favorite Olori’s room. As soon as he entered the room, even though the
room was in pitch darkness, he knew that something was amiss. He could not
perceive the fragrance he used to feel whenever he normally entered his Olori’s
room. When he entered her bed, he discovered that her favorite hair-do, which
she had made and which he saw in the evening of that day, was no longer there.
She also did not utter one word or sound while he was in her room. “This is the
peak of Olori’s insolence towards me” Olofin thought within himself. “I shall
no longer tolerate this, I am going to deal with her. I will teach her one or
two lessons which she will remember for the rest of her life!! Why must she
remove the Aaso hair-do which she is supposed to have on when I come into her
room? And why is she not uttering any words? By the time I finish dealing with
her, those who do not know her will weep for her”, he swore. Olofin Okanmbi
toyed with the idea of refusing to make love to her, but decided not to do
this. He reasoned that doing so would have no positive impact at all. It would
only make the woman think that he had gone into another room to make love to
another woman. He therefore made love to the woman on the bed without much interest
or enthusiasm and then left for his own room immediately.
Unknown to Olofin
Okanmbi, he had just made love to Oluwo, the slave he was expected to offer to
his ancestors as sacrifice the next morning.
While in his room,
anger did not allow Olofin Okanmbi to sleep. He was contemplating the most
appropriate punishment for his recalcitrant wife. He concluded that the
punishment must be made public as a deterrent to other wives. The Olori
was equally contemplating the most appropriate response to Olofin’s blatant
cheating on her because she knew he had slept with Oluwo. She concluded that
she would make it difficult for him to appeal to her. She vowed not to accept
him in her room and on her bed for at least three lunar months.
Very early the next
morning, Olofin was in the palace waiting for his Aworo. The first person he
saw was his favorite wife. She was full of anger. But alas, the Aaso hair-do
was still on her head! Out of anger and frustration, she shouted “Kabiyesi, why
did you do that to me yesterday? Instead of you sleeping in my room, you chose
to have another woman instead of me. To add insult to injury, you asked me to
make her comfortable for you."
That was when
everything that had happened the night before became very clear to Olofin
Okanmbi. He then understood why the odor of her fragrance was not perceived;
why the hair-do suddenly disappeared at night; why she had not uttered one word
or sound; and why his wife was now very angry and upset. Olofin Okanmbi
explained to her that “I did not ask you to keep this woman in your room for
me. Instead, I asked you to take care of her and to find her a space in the
female slave’s quarter and make her comfortable there” Olofin Okanmbi went
further that “immediately I reached your room at night, I noticed that
something was amiss. However, I did not wait to find out what it was before I
returned to my own room. You need not worry, because of my keen senses, I did not
make love to Oluwo. I would never have made love to someone else instead of my
favorite Olori." He concluded.
After being
assured that no harm was meant and that nothing was done to slight her, the
Olori apologized to her husband and everything returned to normal.
Meanwhile, Olofin
Okanmbi was full of confusion. He was thinking within himself. So many thoughts
crossed his mind at the same time. So I have made love to this slave woman. If
this has been done, then what difference is there between her and my other
wives? After making love to her, do I have any moral justification to ask
people to offer her as sacrifice to my ancestors? Do I have any reason to
discriminate against her based on the fact that she was a slave? What was the
difference in the birth of slaves and free born?
After much debate
within himself, he concluded there and then that he could not justify the death
of this woman and therefore could not order her death. If it was true that his
ancestors needed a human being to be sacrificed to them, surely it was not this
young woman, he reasoned. In conclusion he decided to spare this woman.
After this, the
Aworo and Teetu came. Olofin Okanmbi discussed the situation with them and told
them that he had just discovered something which made the young woman
unsuitable for sacrifice to his ancestors.
Olofin Okannibi
ordered that Oluwo should instead become the personal staff, servant and aide
of his favorite wife. This was very pleasing to the Olori and Oluwo, the slave
turned domestic servant. Oluwo soon became Olori’s companion. Olori would treat
her as a younger sister.
One month after,
Oluwo reported to Olori that she had missed her period. Olori asked her how she
managed to become pregnant. She asked, “Were you sleeping with the slaves or
any of the other male domestic servants in the palace? She responded that
Kabiyesi was responsible for her pregnancy!! Olori nearly fainted.
When she
recovered, she inquired, “How did this happen?" Oluwo explained everything
that had transpired to her that one night. Oluwo said that when the Olofin
entered her bed she decided not to say a word during the whole ordeal because
who would dare say anything to the Olofin? And also, what did it matter anyway
since she would be executed the next day? “Let us go and meet this cheating
double - crossing and shameless man!" Olori screamed.
Sheepishly, Oluwo
followed Olori to confront Olofin Okanmbi. “You are a liar, a cheat and an
irresponsible man! Imagine an Oba controlling the whole world making love to an
ordinary slave! How many free born women have you talked to that have refused
your overtures that made you to condescend so low to the extent of making love
to a slave! Your entire subjects will hear of this! The person who all mortals
on earth tremble at the mere mention of his name! I will ensure that your name
is dragged in the mud! I will ….."
“Quiet woman! And
mind your utterances before you incur royal wrath on yourself. I shall not sit
passively and allow anyone, which includes you, to insult me right in my
presence. If you have any problem, explain it quietly and with due respect or
keep your mouth shut”, Olofin Okanmbi thundered back at her.
“Did I hear you
say if I have a problem? Of course I have no problem. You are the one who has a
problem and your problem is that you condescended so low as to make love to a
mere slave! You made yourself cheap. You personally decided to throw your
self-respect into the wind. You are the one who needs to explain to the world
why you have chosen to make love to an ordinary slave! Shameless man!" She
was crying at the top of her voice now.
“If you don’t keep
quiet now, I shall order the guards to not only bundle you out of my royal
presence but to equally throw you out of the Palace. If there is any problem,
let me know and stop ranting. If you must know, I have never tampered with my
dignity and self-respect. Both are still and will continue to remain intact as
long as I live."
"Maybe you do
not know this yet,” said Olori. "The breeze has blown and the anus of the
fowl has been revealed. Your illicit love affair with Oluwo has been exposed.
There is no secret in this world. Remember, this girl here was supposed to have
been offered as sacrifice to your ancestors the next day after she was brought
into the Palace. If you had done just that, maybe your little but cheap secret
would have remained a secret forever. But no, the ancestors have a way of exposing
people like you. You ordered that she must not be used for that purpose again.
Others may think that this is as a result of your kindness; but no, it was
because you had already commenced an illicit love relationship, which you
wanted to continue with her. Let me tell you this; there is no denial as Oluwo
is already pregnant for you!”
Olofin sat quietly
for what appeared like an eternity. Afterward, in the most solemn voice she had
ever heard him use in all the time they had been together, he said “Oluwo, is
it true that you are pregnant from me?”
Instead of
answering, Oluwo was just crying quietly. "Is it true?" Olofin
Okanmbi persisted with his question. After some time, Oluwo nodded her head in
confirmation.
"What do you
have to say to this? Everyone will hear about what you have just done, I can
assure you of that. I will personally let the world know that you have polluted
your royal blood, and the whole royal household by impregnating a mere slave”!
She screamed.
Instead of
responding, Olofin Okanmbi stood up very slowly and quietly walked into the
ancestral shrine. He was there for quite some time. When he finally came out,
Olori and Oluwo were still where he had left them.
"Do you know
why I went into the shrine of my ancestors?” he asked Olori. Without waiting
for an answer, he continued with his statement; “I went to the shrine to give
praises and thanks to my ancestors. Although what happened that one night was
most unfortunate, it was through this woman that I was supposed to use as
sacrifice that I have now become a potential father. I feel that my ancestors
knew that this was how I’d be able to beget a child. The ways of the deities
are mysterious. I thank my ancestors for answering my prayers". He paused
for his message to sink in properly.
"As for you
Olori, you do not need to worry yourself about telling the whole world for me.
I shall do that by myself, starting from this very moment". After this, he
turned to Oluwo and said; "You have made me a potential father and for
this I am forever grateful. As from today, you are now one of my wives. All the
necessary formalities shall be concluded within one week. I shall invite the
people and the Oba of Ikole - Ekiti to attend the ceremony. As from today
henceforth, you are free. You are no longer a slave but a free born and an
Olori. All rights and privileges of Olori are hereby yours. No one shall
address you as a slave anymore"!!
That same day,
Olofin Okanmbi announced the new status of Oluwo to everyone in the palace. All
the other wives and slaves reluctantly accepted her new status. Soon after
this, all the other wives became pregnant as well and about nine months later
Oluwo gave birth to a baby boy. Soon after this birth, the other Olori gave
birth to their own babies. Okanmbi was a very happy man.
Sixteen years
after this, Olofin Okanmbi joined his ancestors. Immediately after this, the
process of choosing a successor began. Ifa was consulted. After exhaustive
investigation, the son of Oluwo was picked to succeed his father. Thus Oluwo
became the Oba’s mother. It was at this moment that Oluwo remembered the
predictions of Ifa from several years back and began to give praises and thanks
to Olodumare, Ifa and her ancestors. She then insisted fervently that she must
be initiated into Ifa! Her wish was granted. She therefore became the first
woman in the history record of Ifa to be initiated into Ifa.
Soon after the
installation ceremony of her son as the next Olofin of Ile-Ife, the four
Babalawo who predicted that Oluwo would become pregnant and give birth to a
baby boy and that 16 lunar years after, the boy would become the next Oba of
Ile-Ife returned from their wanderings. They asked for Oluwo. They were told
that Oluwo had become the mother of their new Oba. They sent a message to the
Palace that they would like to come and visit Oluwo.
When Oluwo heard
of the message, she was overwhelmed with joy. She quickly sent a message back
to them, saying that she was eagerly expecting them. She spread a new mat, put
her Ifa and that of her son’s on the mat. She put kola nuts, water and gin on the
mat and waited for the Babalawo to arrive.
As soon as the
four Babalawo appeared, she began to sing the following:
E g'oore o , e
p'abi o Awo rere o E g'oore o, e pa'bi Awo rere Agirigiri, Awo ori ikun
Babalawo ni won nse o E g'oore o, e pa'bi o Awo rere o E g'oore o, e
pa'bi Awo rere Awon Ona-gbo-kanyin-kan-ma-we Babalawo ni won nse o
E g'oore o, e pa'bi o Awo rere o E g'oore o, e pa'bi Awo rere Awon
Apankoko pankoko pankoko pa Babalawo ni won nse o E g'oore o, e pa'bi o
Awo rere o E g'oore o, e pa'bi Awo rere Awon Kii fe mu t'owo re wa Afi ko
gba t'owo eni Babalawo ni won nse o E g'oore o, e pa'bi o Awo rere E
g'oore o, e pa'bi Awo rere
Translation:
Please step on the mat and break the kola nuts Good Awo Please sit on the mat
and break the kola nuts Competent Ifa Priests Agirigiri Awo ori ikun is truly a
wonderful Awo Please step on the mat and break the kola nuts Good Awo Please
sit on the mat and break the kola nuts Competent Ifa Priests Apankoko pankoko
pankoko pa is equally a true Babalawo Please step on the mat and break the kola
nuts Good Awo Please sit on the mat and break the kola nuts Competent Ifa
Priests Kii fee mu tie wa Afi ko gba t'owo eni is equally a true Babalawo
Please step on the mat and break the kola nuts Good Awo Please sit on the mat
and break kola nuts Competent Ifa Priests
After all the
pleasantries, Oluwo narrated her whole story to them. They listened
attentively. After this they asked “Do you now agree that the whole world may
change, but what Ifa says will never change?” she responded that it was
definitely true.
OBSERVATIONS This
story is that of hope lost, and hope regained. The hope was not only regained
but it opened the door to boundless opportunities. It highlights the plight of
two people who were in desperate need of different things and who were able to
realize their hearts' desires - Okanmbi was in dire need of at least a son to
succeed him when he died. Oluwo needed divine intervention to at least save her
from sure but painful death. Both of them received their miracles with bonuses.
Okanmbi was able to have not only a son, but also several children. In the
process, he changed the lives of all his wives from those of barren women to
those of proud mothers. In the case of Oluwo however, the sure death, which
hung over her head, was removed. She had her status changed from that of a
slave to a free born. She became a mother of several children. Her first child
became the Oba of Ile-Ife, the cradle of human existence.
How did all these
happen?
i. They both
offered the ebo and complied with the directives of their respective Babalawo.
ii. They sought
divine intervention with clean hands and pure hearts. They never deceived
themselves, deceived others, or did evil secretly.
iii. When these
two conditions had been satisfied, Esu Odara stepped in to ensure that their
hearts desires were realized: First, it was Esu Odara who created the
confusion that made the Aworo insist that the person to be brought for
Okanmbi’s ancestors must be offered as sacrifice instead of being the one to
serve the ancestors in the shrine; Second, she was found at Ejigbomekun market.
When there was doubt as to whether to purchase a female for sacrifice, it was
Esu Odara who tilted the balance in favor of buying her; Third, Esu Odara
was he who ensured that the sacrifice would not be offered the day it was
scheduled for. The postponement of that one day changed everything; Forth,
it was also Esu Odara who created the confusion into the mind of Olori which
made her to misinterpret the directives of Okanmbi; Fifth, it was Esu Odara
that caused the confusion in the pitch dark which led Okanmbi to make love to
Oluwo, thinking that she was his Olori; Sixth, Esu Odara also ensured that the
mind of Okanmbi was changed against using Oluwo as sacrificial material - it
was when all these ingredients were present that it became possible for Oluwo
to become pregnant; Eighth, Esu Odara was he who eventually ensured that
Oluwo’s son would be chosen to succeed his father.
All these were
assisted by the good character of the two principal people involved. Certainty,
those who offer ebo and keep to the directives of Ifa are sure candidates of
miracles as Esu Odara will continue to be their best friend.
This story equally
makes it clear to us that a client need not be around when an ebo is to be
offered. As a matter of fact, the moment a client either pays for all the ebo
materials or supplies them directly or through proxy, Esu odara will consider
that the ebo has been offered. Whether the ebo is actually offered or not is
left to the Babalawo and he will be the one to answer for it when Esu Odara
comes calling.
INITIATION OF
WOMEN INTO IFA IN MORDERN TIME
There have been
myriads of initiation of women into Ifa cult in modern time. We have see the
title of Iyanifa or Iyalawo ,but most of this women prefer to be called
Iyanifa. If they can be trained in act of Ifa divination and how to conduct ebo
and the put their mind to learnings. They can also make Ifa consultation either
with Opele and Ikin. Though in Yoruba land it is still hard to see anywhere you
will see women conducting Ifa divination with Ikin Opele. What we do have is
women using Eerindinlogun (sixteen) cowries divination. With my in-depth research I have discover that woman can make consultation
with any of the ifa divination implement
without any negative consequence as threating by most Awo and clan that share
the patriarchal school of thoughts on Ifa practice.
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 consequence
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 consequence
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