Sun and Planets Spiritualities (AYINRIN): OGBONI FRATERNITY ALL YOU NEED TO KNOW BY BABALAWO OBANIFA-Obanifa extreme documentries

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OGBONI FRATERNITY ALL YOU NEED TO KNOW BY BABALAWO OBANIFA-Obanifa extreme documentries

In this current work Babalawo Obanifa will document some hidden facts about Ogboni Fraternity,Ogboni mode of initiation and Ideology. With due respect to the body concern, Babalawo Obanifa did not through this work disparage Ogboni fraternity ,rather than I through this work embark on full scale documentation of how Ogboni evolve ,complete details and their mode of initiation of members into the cult as well as the ideology of Ogboni fraternity. This work will be useful to the general public and future generation who want know how Ogboni evolve, their mode of initiation and ideology. This work will also be useful to Ogboni fraternal members who may lack the detail knowledge of how Ogboni come into existence in the first place, and the real reason while Ogboni cult come into existence as oppose to the later adulterated practice of it by some sect for vainglorious end. Reader of this work should have it in mind that the writer of this work (Babalawo Obanifa ) is a practicing diviner and an established authority in field of Yoruba Herbal Medicine and spirituality, so everything reveal and document in this work is from practical perspective. Don’t ask me whether I am a member of Ogboni or how I came about my detail knowledge of Ogboni fraternity. I can authoritatively said this ;that Babalawo Obanifa have grown spiritually in field of African spirituality beyond trying to seek to be a member of any cult or fraternal groups, rather than people who are members of such group can seek my counsel and guidance on how to sail through life successfully. I sincerely hope that the statement above has answered any of your anticipated questions and quest. I am not a member of any cult group. This work will be an incomplete work if I just jump into Initiation or how one can become member of Ogboni cult and their ideology ,if I did not first do justice to how Ogboni itself come to existence.

ORIGIN OF OGBONI FRATERNITY

There is no how we will discuss origin of Ogboni without discussing Orisa Edan and there is known how we will discuss Orisa Edan without discussing Ogboni. If you

have been an ardent follower of Babalawo Obanifa documentaries. You will have an inkling of how Ogboni evolve because I discuss some detail on how Ogboni come into existence in my previous work on Orisa Edan. The truth remain that if you ask some Ogboni cult members how Ogboni society come into existence majority of them did not have correct answer to this except that they are member and they know that they were initiated to the cult. For sake of detail comprehensiveness of this work I will reveal here again How Ogboni come into existence. Orisa Edan cannot be discuss in isolation without discussing Ogboni cult. Ogboni cult cannot be discuss without discussing orisa Edan,the two entity are intertwined and interdependent. But Orisa Edan is the orisa (spiritual force or the diety) while members of Ogboni or Osugbo cult are the followers or worshiper of the orisa Edan. For the sake of easy comprehension my explanation on Orisa Edan an Ogboni or Osugbo cult will be in stages or faces.

WORLD BEFORE THE EXISTENCE OF ORISA EDAN AND OGBONI OR OSUGBO CULT.

In the ancient time in Yoruba land as evidence by Ifa sacred scriptural verse and oral historical facts handle down by people before me. It is clear that there is nothing like Ogboni cult or society in existence. Even orisa edan was in Isalu Orun (heaven) she never come down to the Isalu aye (earth) with her contemporaries Irumonle(dieties). As Ifa sacred scripture point it out, that during this period there was chaos in the world. There was oppression of the weak by the strong. There was injustice. The king and Ruler abuse their power with no one to check them. Everything was in state of total disarray. This is what prompted orunmila to cast ifa divination reading to find solution to the problem or how the world will be peaceful and orderly. The odu ifa that appear on ifa divination tray (opon ifa) that day is Ogunda meji .It is in this odu ifa that Ifa instructs Orunmila to invite Orisa Edan from Ikole Orun (heaven) To come to Ikole aye (earth) to bring peace, justice, orderliness and good governance to the world. This can be deduce from odu ifa ogunda meji I cited above where Ifa say :

Ololo babalawo Edan

lo difa fun Edan

A ki gbo iku Edan

Yooro ledan ma n se

Oluto aye si wa lona

Adifa fun orunmila, abu fun Edan

Eyi ti yi o to Ile aye

Bi Eni to afoku igba

Gbogbo aye to Ile aye ti paabo ni o jasi

Se ni won fa Ile aye ya perepe afoku igba

Orunmila lo si ode Orun

O pe Edan ojugba re wa sile aye

Ebo ni won ni ki won se

Won rubo

Ebo lo gba wa kale a ri eyin iku

Ebo ni o gba wa kale areyin Arun

Ebo lo gba wa kale areyin gbogbo ogun

Translation:

Ololo is the ifa preist of Edan

Cast ifa divination reading for Edan

We will never hear of Edan's death

Edan always live long in good health

The peace maker of the world is still on her way

Cast ifa divination reading for Orunmila and his contemporary Edan

One who will fix the world

As if fixing a broken calabash

The people try to fix the world, alas all their efforts is abortive

Instead they broke the world like a broken calabash

Orunmila then went to heaven to bring Edan his contemporary

They were both instructed to carry out sacrifice wish they did.

It is the sacrifice that save us we overcome death

It is the sacrifice that save us we overcome diseases

It is the sacrifice that save us we overcome all malevolences forces

It is clear from the ifa scriptural verse above that orisa was invite by orunmila to this world to bring peace and stability to this world. Orisa Edan came to this world base on orunmila request. On Edan Arrival to isalu aye (world) He bring with her system of justice, law enforcement, fairness and equity. Her major method in achieving this is through a method where sages and elderly knowledgeable and powerful members of the community were selected or chosen to oversee the affair of each community. This people are the one who see to peaceful co-existence of the people, they prevent oppression, they checked the ruler and the ruled.. This section of people are nickname as Ogboni or Osugbo.

THE COMING INTO EXISTENCE OF OGBONI /OSUGBO CULT

In my previous explanation above , I make mention of the invitation of orisa Edan to this world by orunmila, to maintain stability in the world. On arrival of Edan from isalu Orun (heaven) to Isalu area (earth) she brought with her a method by which the sages or Elderly wise people in the community were selected to guarantee peaceful Co - existence and stability in the community. The group of chosen elderly sages are refer to as Ogboni or Osugbo. Ogboni is the popular name of this cult. But is some part of yoruba land this sect is also known as Osugbo. In places like Ijebu and Egba land ogboni is known as Osugbo. The word Ogboni itself is derived from Two Yoruba words, Ogbo Eni (which can be translated in English to mean Mature Elderly person),while Osugbo also derived from two yoruba words Osu gbo (which can be translated in English to mean turlst of hair on the head of an old person) although some people said it mean Ogbo dirin) that aged and still strong like iron) I must say with due respect that the third view don't give correct meanings of how the word Ogboni is derived although it is a relevant terms in ogboni cult. So from my explanation above you can be clear what orisa Edan is, and what ogboni is. So Edan is an Orisa, the followers of Edan as an Orisa are called the Ogboni. Any devotee of orisa Edan is automatically an Ogboni. In ancient time ogboni is not really a separate cult from ifa spirituality when ogboni cult first started. Ogboni with fear of olodumare perform function of society stability. Their function at beginning of the world range from spiritual, and political function. Conservation and preservation of tradition. They serve as a town Council, the exercise jurisdiction over civil and criminal court, the serve as Electoral college in selecting of new King, they also have power in ancient time to dethroned the king or paramount cheifs that are despot or bad . they also serves as check and balance in checking the excess of the ruler.

These groups of Elderly are usually selected from different walk of life ragging from hurting, to trade, farming, spiritualist like herbalist and ifa preist, people in egungun cult. So at the end the group usually consists of very powerful knowledgeable people in magic, spirituality, occultism, economic, health etc. These set of people called ogboni then are expected to be a man of honour, righteous, and upright. The existing members usually have method of admitting new member. This is usually through initiation. It is through this initiation process that would pass through stages namely spiritual cleansing or purification, coding and decoding of language, occultism, mythisim, oath taking, certain behavior and language etc.

This group of people or cult Called ogboni then is usually consists of people that matter and experience from different works of life as I said earlier but is usually head by Oluwo who must be a versatile seasons practicing ifa preist, Oluwo is at the top hierarchy of the Ogboni structure follow by Apeena, iya abiye, Aro, Odofin, iyamokun, iya idi Agba and other miscellaneous ranks that space and time will not allow to mention.

Ogboni or Osugbo major symbol is Edan. And the meetings or converging location is called Iledi or simply Ile (this two words is use to describe ogboni shrine or temple or any place dedicated for their meetings, worship or carrying out their activities) Edan which is the major symbol of power, authorities of ogboni is known by different names by the initiate, some called it 'Abeni, Iya, Ajibola etc'

Edan is usually iron or brass image both female and male. It usually consecrated with some items I prefer to withheld to myself. And place in Iledi (supra) this Edan both the famale and male are refer to in Ogboni cult as Iya (mother) the two images of Edan is been referred to as Onile (the owner of the house) the image of edan both male and female has been said to represent by people before me to mean interdependence of male and female in balancing the world. It also represents heaven and health. The third opinion by some modern spiritualist and occult that the two image of edan both male and female represent Adam and Eve is just a biblical allusion that has no basis in a yoruba spirituality as regards the original coming to existence of what is called Ogboni.

With the coming of European to Africa during colonialism, Ogboni cult begin to lose it functions to the colonialists who brings new systems of administrative justice. There are police, English court, and executioner instead of using spirituality and ancient Africa knowledge in administration of society as before. Hence since the society no longer need ogboni cult to protects them from any despot king, there is law court to do that. The members of the cult who has been already privileged and institutionalized in occultism, herberolgy, magic, wisdom of trade and commerce and politics begin to use the cult and the secrets and power involves to advance their own personal interest, in the area of business, politics and area of professional career. This is what draw the attention of many members of the society who is longing for connection and success or influence in certain areas of life begins to seek to get initiated to the cult. As a result many Muslims and Christians begin to get initiated into the cult. This is the beginning of the syncretizim in Ogboni /Osugbo cult. Then ogboni cult now look more of social club rather than spiritual organization it was abinitio as laid down by ifa.

SYNCRETIZIM OF OGBONI/OSUGBO CULT, DIFFERENT BETWEEN OGBONI ABORIGINE AND REFORM OGBONI FRATERNITY

As I explained earlier coming of colonialists which make ogboni cult lose their relevant in governance make member to use their power and wisdom to advance their personal economic and political cum professional interest. They begin to help one another to succeed, to gain prominence and success and influence and connections, so members of society begin to see that member are actually blossom in business, politics, judiciary, legal practice and music. Hence people in other religions faith like Christianity and Islam who are already familiar with international cult like freemasonry, Amorc etc, begin to get their self initiated to the cult.

Matter come to and head in year 1914. Arch deacon Oginbiyi came home from abroad to form the Reform Ogboni fraternity. That is the beginning of Dichotomy between Ogboni Aborigines and Reform Ogboni Fraternity. The Reformed Ogboni Fraternity(ROF) Inc. was founded by a reverend gentleman Archdeacon TAJ Ogunbiyi, CBE, L.Th. Christianity came to Nigeria with British Fraternities hand in hand. The British Fraternity became very fashionable among our people, such that everyone at that time wanted to belong to the Freemasonry or the Lodge. The reality on the ground was how to bled the typical African with Christianity. This was the genesis of the thought to visit the ancient Fraternity of the Ogboni. Ogboni is as old as the Yoruba race.

Venerable Rev T.A.J Ogunbiyi CBE LTh founded the ROF INC on the 18th Dec 1914 at Obun Eko in Lagos Nigeria .The original name of the fraternity was EGBE “OGBONI ONIGBAGBO ” which means in English language “OGBONI FRATERNITY OF THE CHRISTIANS”.As time went on the founder considered it necessary to admit non-Christians, provided such entrants embrace a non-idolatrous belief in God . that is how Muslim and some even people in the aborigines begins to join. He replace Edan in the box with Bible. But some Ile place Edan in the middle,quran and Bible is not excluded the reform ogboni fraternity is govern by constitution section two of their constitution state their aims and objectives clearly. It states thus

To associate for the promotion of the Principle of Universal Fatherhood of God - the All-Seeing Eye, and Universal Brotherhood of Man, without any discrimination as to Race, Colour, Creed, Sex, Religion or Political Affiliation.

To associate for the principal purpose of knowing God better such that all the undertakings of the fraternity will be in accordance with His Holy will.

To encourage the diffusion of the practice of benevolence, charity and chastity.

To offer assistance (as a bounding duty) to all poor and distressed members and non-members, without detriment to themselves and their connections, or injustice to others who are not members of this Fraternity.

To see to the mortal remains of any deceased members by providing a coffin or financial assistance up to a reasonable cost and to give his/her remains a decent deposit in the bosom of Mother Earth.

To inculcate in all members, the constant practice of the Golden Rule, "to do unto others (members and non-members) as one would wish them to do unto him

To provide necessary funds for the successful prosecution of the business of the Fraternity, according to this Constitution.

To keep and obey the Laws and Constitution of the Federal Republic of Nigeria and those of any other Country in which one resides.

With regard to this last point, the ROF clarifies that the organization does not represent any particular political interest.

But The criteria criteria of becoming a member of Reform Ogboni fraternity is more clear and precise as their constitution state it section three thus :

Membership shall be opened to all who embrace a non-idolatrous faith in God.

An applicant for membership shall be at least Twenty One years (21), if male, and Forty years old (40) if Female, PROVIDED that any applicant who is the wife of a member may be initiated if she is not less than Thirty years old (30.

A member may propose for admission a female offspring or near relation who is a spinster or divorcee of not less than Thirty years (30) of age on giving a written undertaking of good behaviour of such applicant.

Any female applicant who is married at the time of application and whose husband is not a member of the fraternity must produce a letter of consent from her husband. (ROF 30 May 2010d, Sec. 2)

Section 15 of the Constitution further details the requirements and procedures for initiation and enrolment of new members as follows:

Applications shall be read by the Apena at the open Conclave meeting and after there is no preliminary objection the applicant shall be issued with form.

Applications and admission fees which shall be determined from time to time by the Supreme Council shall be paid by the Applicant to the Apena in the presence of one (1) of his/her sponsors. There shall be a Character Investigation Committee in every Conclave.

No candidate shall be admitted until thorough investigation as to his/her character has been made by that Committee which reports its findings to the Executive Body of the Conclave for final decisions. In the case of a female candidate, the applicant shall further be introduced or referred to the lyabiye and her Erelu together with a copy of the completed form 3 for thorough enquiries, and their report shall be passed to the Executive Body of the lledi. It shall be the duty of the Apena of every Conclave to send Notice of application for admission on R.O.F. Form 4 to:- The Conclaves in the Division in which the home town or birth place of the applicant is situated. The Conclaves in the Region in which the applicant seeks admission, and The Central Registry of the Fraternity, at the Reformed Ogboni Fraternity Headquarters, 38 Abeokuta Street, Ebute-Metta, Lagos, Nigeria.

Thereafter the Apena of the Conclave shall, at the next ldaji meeting of the Conclave read out the particulars of the Applicant of the Conclaves as stated in the R.O.F. form 4 so that all members may be aware of the particulars of the applicant. The name shall be read out at two (2) more subsequent monthly ldaji meeting for all members to make enquiries about the Candidate and to have opportunity to raise an objection privately to any member of the Executive Committee of the Conclave. (i) The details of the Candidate must be presented to the Divisional Council of the Conclaves to which the application is directed for the consideration and approval or rejection of the Divisional Council before the initiation of the Candidate. (ii) The candidate shall be interviewed by the Executive Body of t he Conclave to determine his/her suitability. (iii) If there is no objection by any member of the Conclave or members of the Fraternity or from any other Conclave within the stipulated 3 months and approval of the Divisional Council the Candidate may be initiated in open Conclave. Candidate (male/female) for initiated must be presented to the lyabiye before they are initiated. If the candidate is rejected either by any member of the Conclave itself or by any member in the Branches or in any Region or division or from the Headquarters of the Fraternity, his/her name shall be forwarded to the Divisional Council to which the Conclave belongs and the Central Registry of the Fraternity for record purpose. Objection to a candidate shall be on reasonable grounds;

and what is reasonable in this connection is primarily a matter for the Division, and if necessary an appeal shall lie to the Executive Council. All candidates shall be initiated according to the approved rituals before enrolment as members after rituals in open Conclave and in regular ldaji Meeting day. By special dispensation of the Olori Oluwo and/or the Olori Apena on behalf of the Supreme Council, a deserving candidate may be initiated without the above formalities.

Forces recruitment is not allow in reform ogboni fraternity their constitution govern the the process so child initiation is not allow, you must become of age. However in ancient ogboni aborigines force recruitment is allowed. Because a member may pledge his son to replace him or children who has been use in carry out some dreadful activities of the cult can be forced to join under compulsion to prevent such child from exposing its secret.

SAMPLE OF HOW TO INITIATE A NEW MEMBER BY OGBONI CULT

For any individual to become member or get initiated into Ogboni cult. He she will need to go through someone who is already a member. The member of the cult will be the one to tell the leader of the Iledi. The leader of Iledi is usually the Oluwo. Such member will inform the Oluwo that he intend to bring a new member to join the cult on certain fix date of the meeting of the conclave. This fix date will be ratify by Oluwo of that Iledi. Oluwo will give his Approval that would-be member should go and prepare himself/herself for that day in question. This member will be an intermediary who will be the one to relay the message back to the would-be member.

Below are the lists of items that a person that want to get initiated to Ogboni cult must prepare before the fix date for the initiation.They are:

Eku gbigbe meji (two dry rat)

Eja gbigbe meji (two dry fish)

Ide emu kan ( one keg of Palm wine)

Oti schinap kan (one bottle of Gin)

Moinmoin( a variety of local spices ground cook beans)

Ekuru funfun ( white ground cook beans)

Orogbo (bitter kola)

Obi abata(kola nut with four lobes)

Ataare (alligator pepper)

Opa aso funfun meji (two yards of pure white clothes)

Owo (money) this is optional because some Ile don’t demand money for initiation depend on perceive connection and influence of new initiate.

After all these items have been ready on the date fixed for the initiation. An already member of Ogboni who is serving as an intermediary member for the new person who want to join the cult will bring all the items and the initiate –to-be in front of the door of Iledi. The initiate to –be will wrap himself with the two yards of the white clothe .He will wrap wrap one yard of the clothes from the bottom downward .while the second yard of the clothe will be used to cover his left shoulder downward. They will used another pieces of white cloth that is tick enough to prevent him from seen anything to blindfold his face . After all this might have been complied with the initiate-to-be will be made to stand at the front door entrance of Iledi (ogboni groove).

The already- member of Ogboni will then knock the door with knuckle three time thus: ko-ko-ko

Below are the original step-by-step involve that will take place inside the Iledi after the knocking of the door. It normally involves interaction from the people outside and people inside. The people outside are the initiate-to-be and his intermediary or agent who is already a member. While the people inside are Oluwo and all other already initiated members of Ogboni cult. The stages will go thus:

Outside: Knocking the door ko-ko-ko

Inside Iledi: They will respond Atiku-Tikuri( That is the door closer have close the door)

Outside Iledi: They will say Onikele-yokele( that closer of the door should remove the rod)

Inside Iledi:They will respond Eja ni Abi Akan ( is it fish or crab)

Outside Iledi: They will respond It is Akan)

Inside Iledi: Awo ni abi Ogberi (it is an initiate or not)

Outside Iledi: They will respond Awo ni(that is it is an initiate)

Inside Iledi: Kini akankun fi n kan kun(Which items is the knocker is using to knock the door)

Outside Iledi : Eku meji Oluwere ni o fi n kan (he is knocking with two dry rats)

Inside : kini o tun fi n kan kun(which again is he using to knock)

Outside Iledi: Eja meji Abiwegbada(two fishes)

Inside Iledi: Kini o tun fi n kan kun( what else is he using to knock)

Outside Iledi: they will respond Pelu Ogburu aso funfun( with a pure white clothe)

Inside Iledi: Kini o tun fi kan ( what again is he using to knock)

Outside Iledi: Pelu Ogbo( with bitter kola)

Inside Iledi: Kini o tun fi n kan(what else is he using to knock)

Outside Iledi : pelu Akopa Obi ( with Split Kolanut)

Inside Iledi : kini o tun fi n kan (what agin is he using to knock)

Outside Iledi: Pelu atare ,ekuru,moinnoin etce ( with alligator pepper,variities of ground beans foods etc.

Inside Iledi:wo bi o ba to wo , Asikun ti sikiun (Enter if you know yopu are competent the the door keeper has open the door).

During the whole period that this ritual is going on the Initiate to be will remain blindfolded ,he will be in dark. After the permission to enter has been granted . The intermediary who stand with the initiate-to –be who is already an initiated member of Ogboni cult will will open the door and use his left toes to touch the ground of Iledi three times and tell the new initiate to do so and he will enter the Iledi with his back and will instruct the new initiate to enter the Iledi with his back as well. The face of the new initiate must still remain cover or blindfolded during this period.

After these they take little by little all out of the foods the new initiate bring for initiation. They will rain down a lot of curses on the food and tell the new initiate that If he reveals what he hear today to anybody all the curses he heard they rain on the food will yours. They will said Onile will take his /her life if he reveals their secrets. This curses is done with a lot of incantation and invocation of various powerful spiritual words.

After this They will bring the new Initiate in front Of Edan. They will menion his/her name and name of his mother. They will through the Kolanut to Edan to ascertain whether the Edan have accepted the new initiate as one of her disciple or children. If two out the kolanuts open their face up and two face down it mean yes. The Edan have accepted the new Initiate. If not different ritual will be continue until Edan accept the kolanut throwing. After this the bring one Hen out of the ones bring by the new initiate. They will kill the hen and used the blood of the hen to rub the Edan which is usually two. The will put liitel ou of the blood on the split kolanut. The new initiate will be aske to eat out of it.while other member present will eat out of it. The new initiate will be asked to kiss a two piece of the Edan.

The member present will echo Omu Iya dun(Our mother breast is sweet) Other will respond Ajomu (we will suck it together).

The initiate will be made to stand and the Oluwo who is the leader and number person in the Iledi will shout loudly Eiwoya-yaa three times

Members :will reply Ayagbo-Ayato

Oluwo Iledi: Eriwo yaa three time again

Members: will reply Ayaagbo –Ayato

Oluwo Iledi- will say Eriwo yaa Three times on third Occasion

Memners: will then reply Ayagbo,Ayato, Ayaje-Ayamu .

They will then remove the Blindfold that they to cover the face of the new initiate. Once his face his open he has already become a members. He will now be able to see other members . It is at this stage that most member understand the hypocrisy of the so called most of the moredern religion leaders because at this stage you will see most of top pastor of big churches, prophets and prophetess that people run to in the society, He will see most of the to chief Imam, Sheik, Reverend Fathers and Alfa in both Christianity and Islamic religion that they are members of this cult . But base on curse during his or her oath he /she will not be able to be revealing their names.

After this there will be ineraction with him he will kno days of their mettting ,code of communication and mode of dress. This three element are very important

Meetings Of Ogboni Cult

The meeting of Ogboni cult members is usually Itadogun(every seventeen days interval).

This is subject to exception as Oluwo of Iledi can call for emergency meeting if the need arises. As oppose to what many people claim that the Ogboni don’t conduct their meeting during broad day light. The Ogboni can conduct their meeting any time . but mostly they meet in the evening and night.

Mode of dressing Of Ogboni Cult Members

Ordinarily Saki, shaki or Itagbe (design neck towel) is identity of dressing that can be used to identify any member of Ogboni cult. The Itagbe is normally use by them to cover their shoulder. Ogboni member are found of wearing plenty of bead to create air of intimidation around them.

The mode of dressing of chieftain title holder among Ogboni cult is different and conspicuous. They are found of wearing large trousers with double wrappers. Their neck, hand, and lehs will be decorated with beads in their multitude. They also put their shaki on the shoulder. The chieftain holder usual have Iron staff they carry around as a symbol of authority. If it is this chief that carry this Iron itself He must carry it on the right hand. Ho ever other low rank member among the cult re allow to carry the iron in fron of the learder o special occasion.

Greeting Among the Ogboni Cult Members

When ever Ogboni members want to greet their self they use left hand to shake themselves instead of the right hand.

The mode of exchange of oral greeting is Omu Iya dun(our mother’s breast is sweet) while the Other will respond Ajomu(we will suck it together).

Symbol of Ogboni

The symbol of Ogboni cult is usually pair Edan that is place inside a Coffin

EDAN FESTIVAL OR ANNUAL OGBONI FESTIVAL

There are usually annual festival of Ogboni, Asipa who serve as the public relation officer of the Ogboni cult will be the one to announce the date of the festival. This usually occurs once a year.

The process simply involve consecration or reactivation of the Edan.

Consecration or Annual re-activation of Edan Ogboni As Document By Babalawo Obanifa

To consecrate Edan Ogboni or re-activate Edan Ogbon for annual festival The following leaves

are needed and they must be obtains fresh. They are

Ewe Odundun(leaves of Bryphyllum pinnatum)

Ewe otito(leaves of Ipomea alba)

Ewe sesefun( leaves of Gloria simplex or Gloria superb)

Ewe Ogbo( leaves of Parquentina Nigrescens)

Ewe tete( leaves of Amaranthus Viridis)

Igbin( a land snail)

Ori(shea butter)

Otin schanap ( one bottle of gin)

Preparation

The entire aforementioned leaves will be put inside a bowl. You will pour one bottle of Gin on it. You will break the snail and drain it water and put it on it.pour water on it. The Edan will be remove from the coffin in if is during annual Ogboni festival it will be put on it you will squeeze the leaves together with the Edan and use it to wash the pair of Edan. You will add Shea butter and Palm oil to it. After it you will use kolanut throw to determine which Animal the Edan will take .After ascertaining the animal through Obi divination. They will buy the animal and kill it and use it blood on the Edan. It is instructive to note that what many people from other religion and Islam write about Edan that It is human being they do kill for it is 100% pathological lies.

After this the Edan can be be place in the coffin back. When they continue with all other ceremonies strictly for the enjoyment and relaxation of their member.

CONSECRATION OF EDAN FOR PERSONAL USE

It is instructive that what is reveal hear is not a consecration method use by Ogboni or Osugbo cult, so it is not deems to be secret of Ogboni cult.

Edan tako tabo (Edan image male and female) Eje Alangba tako tabo (blood of Agama lizard or ordinary female lizard) ewe esinsin FUNFUN (fresh leave of Tragia Spatulata) ewe ina (leave of horned cucumber). One bottle of gin, omi agbede (water use by black Smith to cool hot iron) use the water and to squeeze the leaves. Put your edan inside it for seven days. Remove it it will be energise for purposes you want it for. Don't forget to use iyerosun ifa divination powder to imprint odu ifa ogunda meji and pour it inside the mixture on the third day.

Oriki Edan

Edan oo

Iya mi Abeni

Oro ti gbenu Iledi dun yanmu yanmu

Alabenu as sasi

Iku aye

Ajibola, ojeegun osika

Laani, ojeegun eke

Pooye ti maju odale

Eni ti aa Lu gba ki

Abomo - on po bi erupe

Iye omo aboja gborogboro

Abiamo ti daso bo omo lojo otutu

Heepa monle

Ko ku, ko je ki omo re oku

Ko run ko je ki omo re Orun

Oro ti foru oganjo rin

Agbani lowo ogun Oso

Agbani lowo ogun aje

Agbani lowo ogun aye gbogbo Pata

Dabo re bomi iya.

Translation

Edan I invoke thee

The spirit that talk from Ileedi

The one with umbrella under wish people seek solace

The death on earth

Ajibola the Divinity who chew the bone of the wicked

Laani, the Divinity who chew the bone of the liar

Pooye, one who suck the blood of the betrayer

The one whom we beat Agba drum for.

One who has children who is as plenty as land. The mother with very long sash

The mother that cover her child with cloth in the colds

Your majesty diety

She didn't die nor allows her child to die

She didn't fall sick nor allow her child to fall silk

The spirit that walks around the night

One who rescue one from the claw of evil wizard

One who safe one from the claw of witches

One who safe one from all evil hands.

Protect me mother ase.

Meaning Of Iledi Ogboni

The word Iledi is derived from the word Ile –Idinu which mean the house of keeping secret.

Iledi is the house where Ogboni members meet. They meet every seven day and every seventeen days.

Inside Iledi there are different apartment and each apartment have its own purpose. They are :

Apata Odaju(The rock of no mercy): Apata Odaju is arpatment inside Iledi where Ogboni pass jughment on any erring meber or outsider who offend them.

Ojubo Iya (Edan shrine) : Inside Iledi there is usually a small coffin that conatin a pair of consecrated Edan Inside It.

Koto Oku Awo( Pit for death Initiate): Inside Iledi there is A big Hole where they bury the remains of cheitancy title older who is a member of the cult.

Ikoko Ape: This is a big spiritual pot inside Iledi that the cult can use to summount the spirit of anybody who offebd them for whtever purpose they want.

Koro Isura: koro Isura is where they keep some spiritual preparation both benevolence and malevolence.

Ilu gbedu tabi Agba Iledi _This is a big drum that is also a symbol of an established Iledi

Iyewu agba: This is a scared room where they hanged the body of the deceased chief among them as part of burial rite, they will obtain its water. The water is collected as part of ingerident to prepare oath taking on new members.

Arrangement of ranks in Ogboni Cults

It is not all member of the cult that know the secret of Ogboni cults. However there are most Six important meber that must know the secret of the cult.They are :Oluwo,Apena,Aro,Odofin,Lisa and Olori Erelu who is the most aged woman among them. We will examine each in seriatim.

Oluwo: Oluwo is simply transalted to mean the lord of Mystries.He is the number one member who steer the affair of the ogboni cult.

Apena: Apena simply mean the caller of people. He the one who call people to come to meeting as well he stand by the door to as question from the people oustised durin the initiation of new mebers to the cult.

Aro: The function of Aro is to adjudicate dispute.He is a good listener who listen to parties to dispute and settle it for them.

Odofin: Odofin is the protocol Officer of the Cult. He is in charge of admitting of new member and expelling of erring members

Lisa :Lisa is the second in rank to Oluwo his function is to advise Oluwo on important matters

Olori Erelu: This is the woman among them who reprenst the women member of the cult in the conclave .She usualy An older woman as woman under the thirty years of age can not hold position of Erelu in Ogboni cult.

Osorun;: Osorun is an assistant or Deputy Apena

Ejemu/Ojumu: Ojuman is the the welfare officer of the cult. He is in charge of welfare like burial of memebers and other traditionerl ritual and rite of the cult

Asipa: Asipa is the treasurer or finacer officer of the cult. He is the one in charge of spending

Asalu;This is a man that collect dues for the cult he also serve as janitor of Iledi

Baala : this is the man in charge of food,drinks and ceremianlactictibies of Iledi that demand the attention of the members

Otunabade: This is the screening officer of the ogboni cult who scrutinse and do background chectk on new member to be admiited into the cult

Baseere: this is the man in charge of music and drumming in Iledi

Baagbimon:This is one of the chief adviser to the cult

Babaaloja : This is the man in charge of public market

Baase:This is the chef or man who is in charge of cooking for the conclave

Iyalaje: This is the woman in charge of collecting dues

Iyalate:This is the woman in charge of selling spiritual items and good for the member of Iledi

Iya abiye: This is the woman in charge of taking care of pregnant woman and children of the mebre of the cult and the general public

Lika:Like is the woman who screen and invisgate new meber to be admitted to the cult

Iyabese_This is a role of Asipa in female form

Yeyelufe is the most aged woman of the cult who see to the affair of other women.

In my future work I will touch on nitty grity of burial ceremony within Ogboni fraternity.

Copyright: Babalawo Pele Obasa Obanifa, phone 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

Other Useful Article That Give Information on Ogboni Fraternity

Ogboni (also known as Osugbo in Ijèbú) is a fraternal institution indigenous to the Yoruba language-speaking polities of Nigeria, Republic of Bénin and Togo, as well as among the Edo people. The society performs a range of political and religious functions, including exercising a profound influence on monarchs and serving as high courts of jurisprudence in capital offenses.

Its members are generally considered to constitute the nobility of the various Yoruba kingdoms of West Africa.

The Iwarefa Edit

Each Ogboni lodge is led by a group of six principal officers that are collectively known as the Iwarefa ( lit. "The Six Wise Men"). These individuals are the most powerful figures in the polity that the lodge serves and are the inner council of advisors to its king or viceroyal chieftain.

Influence Edit

Though versions of this fraternal group are found among the various types of Yoruba states – from highly centralized kingdoms and empires like Oyo, to the independent towns and villages of the Ègbá and the Èkiti – the Ogboni are recognizable for their veneration of the personified earth (Ilè or Oduduwa) and their emphasis on both gerontocratic authority and benevolent service to the community. While membership in the Ogboni generally signified a high level of power and prestige, the society held pre-eminent political authority among decentralized groups like the Ègbá, where they were intimately involved in the selection of rulers that served as little other than figureheads in practice. In contemporary Yorubaland, Ogboni members still command great power and influence in the affairs of their societies, although this is largely due to the history of their respective chieftaincies and not to any official authority.

Ogboni lodges were one of the main commissioners of brass jewelry and sculpture in pre-colonial Yorubaland, using the metal's rust-resistant qualities as an apt metaphor for the immortal functions and beliefs of Ogboni adepts. The most recognizable of these symbols was a pair of Ogboni initiates, one male and one female, attached by a chain and worn around the neck. The pair are thought to symbolize the attachment of the sexes in procreation and balanced society. Generally, one or both figures will hold a thumb in the grip of the opposite hand, demonstrating the paramount Ogboni handsign denoting initiation and membership.

Legacy Edit

A number of fraternities in Nigeria have incorporated references and insignia from the original Ogboni, including the Reformed Ogboni Fraternity, the Indigenous Ogboni, and various others. Many of these contemporary societies combine elements of Ogboni’s historical functions with superficially similar institutions like Freemasonry and the Rotary Club.

Similar traditional institutions combining political, judicial, and sacred duties exist among the various ethnic nationalities of southern Nigeria, including Nze na Ozo in Igbo-speaking southeast Nigeria and Ekpe/Ngbe/Ugbe in the Cross River region of southeastern Nigeria and southwestern Cameroon. Initiatory secret societies are a common feature of pre-colonial government across much of West and Central Africa.

Nigeria: The Reformed Ogboni Fraternity (ROF), including the nature of its belief system and its purpose; whether membership is compulsory, especially for children of members, and consequences for refusing to join the ROF; whether positions within the ROF are inherited

Publisher Canada: Immigration and Refugee Board of Canada

Publication Date 13 April 2012

Citation / Document Symbol NGA104054.E

Related Document(s) Nigéria : information sur la Confrérie réformée des Ogbonis (Reformed Ogboni Fraternity - ROF), y compris la nature de son système de croyances et son objectif; information indiquant si l'adhésion est obligatoire, plus particulièrement pour les enfants des membres; information sur les conséquences associées au refus de se joindre à la ROF; information indiquant si les postes au sein de la ROF sont attribués de façon héréditaire

Cite as Canada: Immigration and Refugee Board of Canada, Nigeria: The Reformed Ogboni Fraternity (ROF), including the nature of its belief system and its purpose; whether membership is compulsory, especially for children of members, and consequences for refusing to join the ROF; whether positions within the ROF are inherited, 13 April 2012, NGA104054.E, available at: https://www.refworld.org/docid/50aa3c6c2.html [accessed 25 December 2019]

Disclaimer This is not a UNHCR publication. UNHCR is not responsible for, nor does it necessarily endorse, its content. Any views expressed are solely those of the author or publisher and do not necessarily reflect those of UNHCR, the United Nations or its Member States.

1. Structure and Nature of the Belief System

According to the website of the Reformed Ogboni Fraternity (ROF), the organization was founded on 18 December 1918 in Lagos, Nigeria (ROF 30 May 2010a). By May 2010, the organization had 940 lledi ("conclaves") in Nigeria, one in Cameroon, five in London, five in Italy and one in Belgium (ibid.). New ones were also being created in Italy, the US, Brazil and the West Indies (ibid.). The website also indicates that the ROF is a voluntary organization, "religious in character" and based on the belief "in the Fatherhood of God, Brotherhood of man and the immortality of souls" (ibid. 30 May 2010b). It is neither a "Secret Society" nor a religion (ibid.). Nevertheless, the ROF website indicates that members are encouraged to talk freely about the fraternity to counteract the "public's innuendos and misconceptions of the order [and] the continuous but unfortunate perception of what the ROF is and what it stands for" (30 May 2010c).

In correspondence with the Research Directorate, Insa Nolte, an assistant professor of African studies at the University of Birmingham, asserted that the ROF is not a cult in the typical sense of the term, but rather a highly syncretic organization that draws on Christianity and traditional Yoruba practices (Nolte 3 Apr. 2012). Nolte also said that the ROF is not associated with organized crime (3 Apr. 2012).

Peter Hunziker, a researcher specializing in Africa who is cited in a report published by the Austrian Centre for Country of Origin and Asylum Research and Documentation (ACCORD), says that the ROF [translation] "pursues the same objectives as the Ogboni, namely to form a network that promotes its supporters politically and economically and supports them in their public functions" (ACCORD 17 June 2011, Sec. 6.3).

1.1 Nature of the Ogboni Institution

William Idowu, a philosophy professor at Obafemi Awolowo University in Nigeria (Brunel University n.d.; Academic Journals n.d.) writing in the Nordic Journal of African Studies in 2005, indicates that the Ogboni group is a "powerful traditional institution [that] represent[s] the traditional attitude [in the] "moral, legal, social and political life" of the Yoruba (Idowu 2005, 177). He indicates that the group "wield[s] utmost constitutional powers" in the religious, judicial and political spheres, and that its members are the de facto lawmakers in their respective enclaves (ibid., 185). He explains that this power arises from the Ogboni's control of the political life of their respective communities as well as from the conception that they "possess the power of the sanctions of the gods," which gives them the status of "the most dreaded institution in Yoruba land" in southwestern Nigeria (ibid., 175, 185). According to Idowu, the "Ogboni cult" continues to be as influential as before, although its importance as a law maker has diminished "significantly" (ibid., 185, 190).

According to Idowu, the Ogboni institution's main goal is to promote law and order in their respective communities according to the "laws of the gods," thereby creating an "awareness" that sin is a punishable offence against the norms of society and that "acts of sacrifice and rites of purification only remedy serious crimes" (Idowu 2005, 188). Idowu further emphasizes that "the Ogboni cult ensures that moral injunctions and laws of the gods are observed while strict punishment is brought to bear on the person who violates the rules and regulations (custom) of the people" since "punishment and sanctions are the sole prerogatives of the gods" (ibid., 188-189).

Idowu also maintains that the Ogboni group is a "secret group" since "[n]o one, except members can really know the depths of its practices" (ibid., 185). Other academics also describe the Ogboni as a "secret cult" (Ajayi, Ekundayo and Osalusi 2010, 155) or a "secret societ[y]" (Adogame Oct. 2010, 481).

Aims and Objectives

With regard to the aims and objects of the ROF, the website indicates the following:·

To associate for the principal purpose of knowing God better such that all the undertakings of the fraternity will be in accordance with His Holy will.

To encourage the diffusion of the practice of benevolence, charity and chastity.

To see to the mortal remains of any deceased members by providing a coffin or financial assistance up to a reasonable cost and to give his/her remains a decent deposit in the bosom of Mother Earth.

To inculcate in all members, the constant practice of the Golden Rule, "to do unto others (members and non-members) as one would wish them to do unto him

To provide necessary funds for the successful prosecution of the business of the Fraternity, according to this Constitution.

To keep and obey the Laws and Constitution of the Federal Republic of Nigeria and those of any other Country in which one resides. (ROF 30 May 2010d)

With regard to this last point, the ROF clarifies that the organization does not represent any particular political interest (ibid. 30 May 2010b). The ROF also indicates that the organization teaches "kindness at home, honesty in business, courtesy in society, fairness in work, pity and concern for the unfortunate, resistance towards the wicked, help for the weak, forgiveness for the penitent, love for one another and above all, reverence and LOVE for God" (ibid.).

3. Membership

The website of the ROF indicates that the society is open to "all men and women [who are] honest and law abiding with a good spiritual belief in almighty God regardless of … religious background" (n.d). According to the ROF constitution, persons wanting to join the organization must meet the following criteria:·

Membership shall be opened to all who embrace a non-idolatrous faith in God.

Any female applicant who is married at the time of application and whose husband is not a member of the fraternity must produce a letter of consent from her husband. (ROF 30 May 2010d, Sec. 2)

Section 15 of the Constitution further details the requirements and procedures for initiation and enrolment of new members as follows:

Applicant shall write an application naming three (3) members as referees of which at least preferably two (2) shall be members of that lledi. All applications for membership shall be submitted to the Apena of the Conclave for the onward consideration of the Executive Body. Applications shall be read by the Apena at the open Conclave meeting and after there is no preliminary objection the applicant shall be issued with form. Applications and admission fees which shall be determined from time to time by the Supreme Council shall be paid by the Applicant to the Apena in the presence of one (1) of his/her sponsors. There shall be a Character Investigation Committee in every Conclave. No candidate shall be admitted until thorough investigation as to his/her character has been made by that Committee which reports its findings to the Executive Body of the Conclave for final decisions. In the case of a female candidate, the applicant shall further be introduced or referred to the lyabiye and her Erelu together with a copy of the completed form 3 for thorough enquiries, and their report shall be passed to the Executive Body of the lledi. It shall be the duty of the Apena of every Conclave to send Notice of application for admission on R.O.F. Form 4 to:- The Conclaves in the Division in which the home town or birth place of the applicant is situated. The Conclaves in the Region in which the applicant seeks admission, and The Central Registry of the Fraternity, at the Reformed Ogboni Fraternity Headquarters, 38 Abeokuta Street, Ebute-Metta, Lagos, Nigeria. Thereafter the Apena of the Conclave shall, at the next ldaji meeting of the Conclave read out the particulars of the Applicant of the Conclaves as stated in the R.O.F. form 4 so that all members may be aware of the particulars of the applicant. The name shall be read out at two (2) more subsequent monthly ldaji meeting for all members to make enquiries about the Candidate and to have opportunity to raise an objection privately to any member of the Executive Committee of the Conclave. (i) The details of the Candidate must be presented to the Divisional Council of the Conclaves to which the application is directed for the consideration and approval or rejection of the Divisional Council before the initiation of the Candidate. (ii) The candidate shall be interviewed by the Executive Body of the Conclave to determine his/her suitability. (iii) If there is no objection by any member of the Conclave or members of the Fraternity or from any other Conclave within the stipulated 3 months and approval of the Divisional Council the Candidate may be initiated in open Conclave. Candidate (male/female) for initiated must be presented to the lyabiye before they are initiated. If the candidate is rejected either by any member of the Conclave

Nolte indicated in her correspondence that forced recruitment is not a problem within the ROF since members can only join formally when they are of legal age and deemed of good character (3 Apr. 2012). She concluded by stating that children of members are not automatically members of the ROF (Nolte 3 Apr. 2012).

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be, conclusive as to the merit of any particular claim for refugee protection. Please find below the list of sources consulted in researching this Information Request.

References

Academic Journals. N.d. "African Journal of Political Science and International Relations." [Accessed 10 Apr. 2012]

Adogame, Afe. October 2010. "How God Became Nigerian: Religious Impulse and the Unfolding of a Nation." Journal of Contemporary African Studies. Vol. 28, No. 4.

Ajayi, I. A., Haastrup T. Ekundayo and F. M. Osalusi. 2010. "Menace of Cultism in Nigerian Tertiary Institutions: The Way Out." Anthropologist. Vol. 12, No. 3.

Austrian Centre for Country of Origin and Asylum Research and Documentation (ACCORD). 17 June 2011. Nigeria: Traditionelle Religion, Okkultismus, Hexerei und Geheimgesellschaften. [Accessed 5 Apr. 2012]

Brunel University. N.d. "Notes on Contributors." [Accessed 10 Apr. 2012]

Idowu, William. 2005. "Law, Morality and the African Cultural Heritage: The Jurisprudential Significance of the Ogboni Ogboni Institution." Nordic Journal of African Studies. Vol. 14, No. 2.

Nolte, Insa, Assistant Professor, Centre of West African Studies, University of Birmingham. 3 April 2012. Correspondence with the Research Directorate.

The Reformed Ogboni Fraternity (ROF). 30 May 2010a. "Introduction and Origin." [Accessed 20 Mar. 2012]

_____. 30 May 2010b. "What ROF Stands For." [Accessed 20 Mar. 2012]

_____. 30 May 2010c. "Ceremony in Conclaves." [Accessed 20 Mar. 2012]

_____. 30 May 2010d. "The ROF Constitution." [Accessed 20 Mar. 2012]

_____. N.d. "How to Join." [Accessed 20 Mar. 2012]

Additional Sources Consulted

Oral sources: Attempts to contact professors from the following universities were unsuccessful: Stanford University, Oxford University, University of Ottawa, University of Florida, University of California, Obafemi Awolowo University.

Internet sites, including: African Journals Online; African Studies Center, University of Pennsylvania; Amnesty International; Centre for African Studies, Dalhousie University; ecoi.net; Factiva; GERDDES-AFRICA; International Association of Nigerian Studies and Development; Institute for the Study of International Development, McGill University; National Library of Australia; The Nordic Africa Institute; Ogboni Fraternity of the Christians; United Nations Refworld.

Copyright notice: This document is published with the permission of the copyright holder and producer Immigration and Refugee Board of Canada (IRB). The original version of this document may be found on the offical website of the IRB at http://www.irb-cisr.gc.ca/en/. Documents earlier than 2003 may be found only on Refworld.

Nigeria: Reformed Ogboni Fraternity (ROF) (April 2001-July 2005)

Publisher Canada: Immigration and Refugee Board of Canada

Author Research Directorate, Immigration and Refugee Board, Ottawa

Publication Date 12 July 2005

Citation / Document Symbol NGA100376.E

Reference 7

Cite as Canada: Immigration and Refugee Board of Canada, Nigeria: Reformed Ogboni Fraternity (ROF) (April 2001-July 2005), 12 July 2005, NGA100376.E, available at: https://www.refworld.org/docid/440ed73720.html [accessed 25 December 2019]

The following information was provided in correspondence to the Research Directorate from the Olori Oluwo-the Head of the Reformed Ogboni Fraternity (ROF):

The Reformed Ogboni Fraternity (Inc.) was instituted on 18 December 1914 by a Clergyman, the late Hon. Archdeacon T.A.J. Ogunbiyi, CBE, L. Th. of the Anglican Mission. It was later incorporated under the land (Perpetual Successions) Ordinance 1942 of the laws of the Federation of Nigeria on 17th day of June 1943.

It is a friendly society which stands for a system of morality and discipline, on the practice of Truthfulness, Honesty, Uprightness, Righteousness and Beneficence (the doing of good) with complete abstention from any taint of Maleficence (the doing of evil) in any shape or form. ...

Before 1900 in Nigeria, it was the spread of foreign freemasonry and the seizure of control by the Europeans that impelled our nationalists then to begin to advocate the kind of indigenous freemasonry represented by societies like the ROF.

The founder emphasized its usefulness and members found in it stimulation for national aspirations. The ROF inculated the spirit of brotherliness and it embraces people of all creeds. Every member is expected to be a man or woman of respect and integrity, must confided [sic] absolutely in all members and help members in distress. Apart from its founder, the first sets of ROF initiates were Medical Doctors, Lawyers, Clergymen and successful BusinessMen and Merchants in the society. ...

At formation, the ROF was named "Ogboni Fraternity of the Christians" but as time went on the founder considered it to admit his friends who are [sic] not Christians provided such entrants embrace a non-idolatrous belief in God. ...

There is no given circumstance whatsoever in which membership in the ROF (inc.) would be compulsory for any Nigerian. For instance, it is not compulsory for my wife or children to be members except when it comes of their own volition.

There are no instances or circumstances as far as the ROF is concerned in which non-members will be placed at risk by ROF Activities. None at all. Like it was in Western Europe of the fifties with Communism, so it is with "Ogbonism" in Nigeria of today, highly misconstrued, vilified and misrepresented to our society as a bogey, a bugbear or an execrable evil, deserving only to be hated and abhorred. It is the handwork of our detractors. It is a pity. However one thing is certain, if the ROF is evil, the government ought to have proscribed it.

There are no "fetish" practices in the ROF that will in anyway place our members and non-members alike at any risk whatsoever, and my answer is equally applicable to the ROF initiation rituals (28 March 2001; see also ROF 1998).

The Olori Oluwo wrote that he was unable to provide any information on other groups using Ogboni in their name since he "subscribe[s]" only to the ROF (ibid.). When asked whether it is possible to distinguish "Ogboni" groups in Nigeria known as "campus-based cults" he responded: "[i]t is highly confusing, as it is erroneous and misleading to equate the ROF with the deleterious so-called University Campus-based Cults. The ROF has no youth wing" (ibid.).

The Guardian, an independent newspaper based in Lagos, provided the following report on the ROF:

ROF, according to its Olori Apena Otunba David Adekunle Olaiya Adeniji, emphasises that membership shall be opened to only those who embrace faith in God and who do not fancy being fetish as a way of life. It is not clear if others believe in this principle.

But observations by The Guardian On Sunday revealed that most members of all the extractions belong to either Christianity or Islam, indicating that their member of Ogboni is just a way of socializing and ensuring that fraternal assistance is available when the needs arise. ...

While bickerings exist among the various extractions, they have a common antagonist in the church. The antagonism which is total is seen as emanating from the belief that Ogbonis are fetish and anti-God. That notion still holds especially as there are moves by some members of the House of Representatives to proscribe the society. ...

Oshowole [a representative of the ROF] said the problem people have in defining Ogboni is the Yoruba meaning of the word. In the Holy scriptures, for instance, in Ezekiel 23 verse 23, the expression "Great Lords and renowned" is translated in the Yoruba version as "Awon Ogboni ti oni okiki"

According to him, the word refers to a distinguished personage who assists in the administration of a domain. "This is why in Yoruba towns and communities, the highest council of chiefs comprise the Ogbonis. Holders of this title are not fetish or idol worshipers but they are the administrators of their communities, guiding the Obas," he said (ibid.).

In further reference to the perception of Ogboni as fetish, Olori Oluwo Ogboni Olufe, Chief Adeleke Oyenuga – ["also the Oluwo Alakoso of Ogboni Aborigine Fraternity of Nigeria (Ikorodu Division)"] stated that:

though the Ogbonis of whatever extractions are not allowed to do anything devilish, they are encouraged to stand by one another as they are taught to see themselves as brethren. Which is why they are referred to as Omo Iya. "It is our tradition to be ever ready to assist our fellow Omo Iyas maybe that is why they say we are in a cult," he emphasised (ibid.).

The following information was obtained from a Website identified as that of the Reformed Ogboni Fraternity (ROF) with a contact address of 38 Abeokuta Street, Ebute Metta, Lagos, Nigeria (n.d.a).

The Reformed Ogboni Fraternity was founded on December 18, 1914 at Obun Eko in Lagos. The original name of the Fraternity was, "Egbe Ogboni Onigbagbo" which could be translated to mean, Ogboni Fraternity of the Christians. Originally, it was a society planned exclusively for Christians, as the primary objective of the founder was to cement truthfulness, love and sincerity among Christians with the view of lending a helping hand to the Church in its exponents (n.d.b).

It was "duly registered and issued certificate of incorporation" on 17 June 1943 (ibid.). The Constitution of the Reformed Ogboni Fraternity Incorporated lists its aims and objectives as:

1 (a) To associate for the promotion of the Principle of Universal Fatherhood of God – the All-Seeing Eye, and Universal Brotherhood of man, without any discrimination of Race, Color, Creed, Sex, Religion or Political affiliations.

(b) To associate for the principal purpose of knowing God better such that all the Undertakings of the fraternity will be in accordance with His Holy will.

2. To encourage the diffusion of the practice of benevolence, charity and chastity.

3. To offer assistance (as a bounden duty) to all poor and distressed Brothers and Sisters of this Fraternity, without detriment to themselves and their connections, or injustice to others who are not members of this Fraternity.

4. To see to the mortal remains of any deceased members, by providing a coffin, up to a reasonable limited cost and to give his/her remains a decent deposit in the bosom of Mother Earth.

5. To inculcate in all the members, the constant practice of the Golden Rule, "to do unto others (members and non-members) as one would wish them to do unto him".

6. To provide necessary funds, for the successful prosecution of the business of the Fraternity, according to this Constitution.

7. To keep and obey the Laws and Constitution of the Federal Republic of Nigeria and those of any other Country in which one resides (1998).

The Olori Apena, Otunba David Adelkunle Olaiya Adeniji of the ROF and "until his retirement in 1976 a deputy commissioner of police" explained to the Guardian, what ROF is.

ROF is anything clean, holy, transparent and honourable. It doesn't have anything to do with the use of fetish means, and that has been the mode of events since that fraternity was founded in 1914, the same year that Nigeria was annalgameted, by an Anglican Archdeacon, late Thomas Adesina Jacobson Ogunbiyi. ...

ROF was founded at Isale-Eko and named Christian Ogboni, but when friends and wellwishers of Archdeacon Ogunbiyi saw and marvelled at what had been founded – both male, female Christians and non-Christians applied to join and the society could no longer be called Christian Ogboni. That brought about its change of name to Reformed Ogboni Fraternity (31 Dec. 2000c).

Asked to explain why the ROF uses the name "Ogboni", the Olori Apena stated:

What baffles many people and even church members is the name Ogboni. But their worry would have not been necessary if they bothered to find out what Ogboni means.

Ogboni is a circle of elderly, wise people who advise the Oba on matters affecting the town – they stand by the Oba day and night, they are always in the Oba's court.

In those days they ruled the town in such a way that whatever disputes arising in the town is settled. In modern days, we call them Oba's court. Even when the Europeans came they met the institution – they wanted to find out ways of banning it but they discovered it was a formidable society.

Again they discovered the do's and don'ts. They were pleased that it was a peaceful society. What you should do is to find out about the history of Abeokuta – the Ogboni history in Abeokuta.

Why then do people have to fear Ogboni? It is because they are always upright in whatever they do. They are always firm in their decisions and they are not given to acting under the influence of sentiments. Then if they say someone should be killed that person is killed because their judgement is based on transparent investigation.

I can also assure you that the manner of making enquiries is representative and judgement sound. For instance, if you were accused of murder or theft, emissaries were sent to the paths leading to the stream or paths leading to the farm to eavesdrop on what passer[s]-by would say about the accused persons. If per adventure the majority message is it serves him right, this is not his first time – that person is allowed to face the judgement. But if they say that person is not bad, it is a mistake that person is eventually set free.

So judgement then was people-oriented, whatever message brought to the Oba determines at the end of the day what becomes of an accused. It constituted a major part of adjudication in whatever matter and Ogboni used to coordinate them (ibid.).

Speaking about the aims and objectives of the ROF, the Olori Apena said:

We also associate for the principal purpose of knowing God better such that all the undertakings of the fraternity will be in accordance with His Holy will. Our major concern is to make good men, Christian or Moslems better men. We encourage the diffusion of the practice of benevolence, charity and chastity.

Our aims and objectives also include the offer of assistance (as a bounding duty) to all poor and distressed members and non-members, without detriment to themselves and their connections, or injustice to others who are not members of the fraternity.

While striving to inculcate in all members, the constant practice of the golden rule, "do unto others (members and non-members) as one would wish them do unto him", we ensure that as responsible citizens our members keep and obey the laws and constitution of the Federal Republic of Nigeria and those of any other country in which one resides (ibid.).

Professor Akin Alao of the Center for African and African-American Studies at the University of Texas credits the ROF with providing the best example of a successful merge of Yoruba traditional religious belief with Christianity (24 Jan. 2003). In a paper entitled "Yoruba: An Enduring Legacy," Alao argues that the ROF "as conceived and brought into the Christian church remains the most visible imprint of Yoruba cultural tradition in Christianity" (ibid.).

This Response was prepared after researching publicly accessible information currently available to the Research Directorate within time constraints. This Response is not, and does not purport to be, conclusive as to the merit of any particular claim for refugee protection. Please find below the list of additional sources consulted in researching this Information Request.

References

Alao, Akin. 24 January 2003. "Yoruba: An Enduring Legacy." Paper presented at the Center for African and African-American Studies. [Accessed 5 July 2005]

The Guardian [Lagos]. 31 December 2000a. Lekan Fadeyi. "We Are Misunderstood, Says Oyenuga." [Accessed 14 Feb. 2001]

_____. 31 December 2000b. Lekan Fadeyi. "Perceptions of Ogboni." [Accessed 14 Feb. 2001]

_____. 31 December 2000c. Lekan Fadeyi. "'ROF is Not a Secret Society'." [Accessed 14 Feb. 2001]

Reformed Ogboni Fraternity (ROF) [Lagos]. 28 March 2001. Correspondence from Olori Oluwo.

_____. n.d.a. "Contact." [Accessed 16 Feb. 2001]

_____. n.d.b. "The Reformed Ogboni Fraternity: The History." [Accessed 16 Feb. 2001]

_____. 1998. "Constitution of the Reformed Ogboni Fraternity Incorporated." Lagos. Owotutu & Sons Nigeria Limited.

Additional Sources Consulted

Denmark. January 2005. Danish Immigration Service. Report on Human Rights Issues in Nigeria: Joint British-Danish fact-finding mission to Abuja and Lagos, Nigeria, 19 October – 2 November 2004. (1/2005 ENG) [Accessed 16 June 2005]

Norway. October 2004. Directorate of Immigration and Immigration Appeals Board. Report from a Fact-Finding Trip to Nigeria (Abuja, Kaduna and Lagos) 23-28 February 2004.

Peel, J.D.Y. 2000. Religious Encounter and the Making of the Yoruba. Bloomington: Indiana University Press.

Internet Sources: Allafrica.com, BBC News, FACTIVA, Ingenta Connect, Integrated Regional Information Networks (IRIN), University of Texas at Austin.

Ogboni fraternity is an indigenous fraternal institution of the Yoruba language-speaking polities. They are spread in Togo, Republic of Benin, Nigeria and Edo. This society performs a range of various political, cultural, religious and economic functions. They are very close and exercise major influence to monarchs, presidents and community leaders. How to become one of them and who are they actually? Read the article to find out!

Ogboni Secret Society overview

What is Ogboni? For today, it’s considered to be a secret society or even cult that appeared amongst the Yoruba people a long time ago. This organization has always been a part of the mystery for the government. Therefore, it’s unclear to understand what the date of launch for this organization is. The earliest mention about the Ogboni was in 1884. For that time, they started to perform religious, political and judicial functions.

In the early days, they served to be the link between Gods and humans. They worshipped the goddess of Earth as she gave them the real power of unity. Ogboni used to be the highest court in Yorubaland. No person was punished without their judgment or consent. They were so powerful, that had the ability to choose or remove kings.

When it comes to the different rituals performed by Ogboni, scientists still can’t get clear answers on that! There is not enough information about the Ogboni fraternity symbols, rituals and initiation process. It’s even a secret whether only men are allowed to become a part of Ogboni big family! Ogboni Lodges also were a part of this secrecy as people who tried to show off and open their secret locations were doomed to be expelled from life!

What is more interesting about Ogboni is their undesired to open up to the society. It seems that people who are part of this secret society have no permission to tell anybody about the affiliation to the society. Nevertheless, even if women are permitted to be part of the society, the highest position is still to be occupied by the elder and most powerful man.

Ogboni secret society existed through the ages, but their power is still to be relevant today with the newest technologies of influence. They seem to have their parts in politics all around Africa. Who knows? Maybe they are the people who decide the fate of the whole Africa continent and people who live there!

Reformed Ogboni Fraternity

Reformed Ogboni Fraternity is also referred as ROF. It shares the same principles and organization like the Ogboni Fraternity. Nevertheless, they still have some differences that you should know if you don’t want to misunderstand them.

The ROF is the offspring of Ogboni Fraternity. According to the Facebook page of ROF, the organization was founded in 1918. The ROF do not consider themselves a part of any secret society! They are not associated with any political party.

The main objective of ROF is to launch a network that can spread the ideas through their supporters economically, politically and socially. They want to uphold the ideas of serving people and abide laws of the country and God. Therefore, they promote charity, benevolence, chastity and provide help to people in distress regardless of their nation, religion, colour of skin or membership status.

It’s interesting that this organization accepts men and women to be their members. Nevertheless, there are some rules that both sexes have to follow when they enter the organization. They should abide laws, be honest and believe in God.

Men have to be at least 21 years old to be acceptable for the organization. At the same time, women are allowed to become part of this society only if they are 40 years old. Nevertheless, if a woman is married to a man who is a member of ROF, then she can also become a member of the society. Still, it only drops the age of this woman to 30 years old. Moreover, if a woman is married – she needs permission from her husband to become a member of the society.

Aborigine Ogboni Fraternity

There is also another type of Ogboni Fraternity that can be traced back to the era of the primordial civilization of humans. It can be traced back to 4500 BC in Ife-OOdaye. It’s the period of the legendary Oduduwa himself that lies between 4th and 5th centuries A.D. What is known about Oduduwa? He was the acclaimed father of all Yoruba people. In the beginning, there was Ife-Oodaye. Therefore, it was Ife language and not Yoruba.

Therefore, for today, all descendants of Oduduwa can generally be called Yoruba. The colonial era provided new ways of identification of Yoruba. The British Empire desired to distinguish various tribes and divide the country.

Nobody could precisely say what motivated Ogboni cult to become a secret society. Aborigine Ogboni could exist during the pre-colonial era as part of chieftains. Odudawa is considered to be a person who came to the lands of Ile-Ife communities. Therefore, Ile-Ife tried to protest against his coming to their land. Nevertheless, they couldn’t provide any adequate resistance to the invaders.

That’s why they decided to become a part of the society of Odudawa. Ile-Ife started the cover activities that could help to restore the order in their communities. Moreover, it worked really well against Odudawa people as they had to follow the ideas of Ile-Ife people. They provided terrorist attacks that spread the fear of invaders.

The most prominent terrorist attacks were in the lifetime of Queen Moremi. She was married to Oranmiyan who was one of the Ife Kings. Moremi was a paragon of beauty and wittiness. She tried to fight the terrorist attacks and especially the group called “Omo Iya,” which we now can call Ogboni. She even discovered their hidden base in Ondo State. It was a small, but a well-fortified village.

With the distraction of Ile-Ife and their settlements, Ogboni became a part of new society. For this time, they were masters of their own fates. For a lot of people in Yorubaland today, Ogboni became a symbol of the Traditional Religion and beliefs.

The Aborigine Ogboni Fraternity for today is the traditional religion which is spread not only amongst Yoruba people, but other tribes in Africa. It can also be called one of the traditional religions in Africa and Worldwide. It represents the importance of good faith and resistance of people.

The Aborigine Ogboni also played a major part during the colonial era. They provided a real help in saving the traditions of Yoruba people. Moreover, they provided real assistance in terms of creating the resistance against the colonial regime. It helped to promote the ideas of the indigenous society of Nigeria.

What is the difference?

What is the difference between the Reformed Ogboni Fraternity, Ogboni Society and Aborigine Ogboni Society? It’s quite a difficult task to understand the difference because of the secrecy of these societies.

The first thing you should know about the Aborigine Ogboni Society and Ogboni Fraternity is their secrecy. Aborigine Ogboni Society existed long before the creation of Nigeria and their cultic abilities were seen even in the old ages. They tried to resist invaders of their lands, but they had no opportunity to do that. That’s why they become a part of a new society which they later started to protect.

Ogboni Fraternity might have appeared as a result of fighting against the colonial regime. Their main task for that time was to save the traditions of Yoruba people and provide the real resistance against invaders.

What can be said about Reformed Ogboni Fraternity? Compare to other two groups, the ROF holds no secrets. The members of this group are free to disclose their personalities. Nobody is going to punish them for this, and they can also share the ideas of their community to other people.

Ogboni Fraternity and ROF are still active for today. What can be said about Aborigine Ogboni Fraternity? They seem to be a part of the history right now. There is no strong evidence of their existence today. However, it was, or it’s a secret society! No one can tell the very date when this society was created or when it was destroyed. It’s also possible that modern secret societies get some ideas from the origin Aborigine Ogboni People.

Well, for now, it’s clear to you the difference between all of these societies. All of them may share the same symbols and traditions. Still, the most interesting society here is Ogboni Secret Society.

Ogboni initiation

Here is not enough information about the whole process of Ogbon initiation. What is really known is that you can’t become a member of this society just because you want to. There are certain steps where you should follow to take the interest of this organization. Do not forget that you are not the one who chooses Ogboni – they choose you.

How can you make this society to choose you and go through the initiation process? Well, first of all, you have to be Yoruba. The second thing is that you should be a very successful Yoruba. You should add the value to the society, and that’s the reason why you can become a part of it.

The information of initiation process may vary. The only thing you may need to know is that you have to get rid of something that is the most valuable to you. That’s why it may include human sacrifice. Still, it’s only a rumour that has no real prof.

Ogboni human sacrifice

Human sacrifice has been practiced in various religions throughout the world. There is only some controversial information about Ogboni human sacrifices. You may meet this information in your local news, like “Young Man Kill For Refusal To Join Cult Group,” “My Son Was Killed By Cult Group” and so on.

There is no strong evidence that this cult is killing people. What is known for today is the idea that this cult might be accustomed to human sacrifices.

Ogboni rituals

Ogboni rituals are similar to Yoruba rituals provided in the modern society. Nevertheless, there is not enough information about the precise nature of the rituals. First of all, the organization hides its secrets very efficient. What is known is that their rituals include some sort of physical transformation and can be very mysterious.

Ogboni signs and symbols

Ogboni signs and symbols are usually connected with the idea of great mother Earth. They may be similar to other fraternities’ signs, like pyramids or eyes of God. Nevertheless, there is no certain information about that.

The breast milk may symbolize the welcome sign for Ogboni organization. Moreover, they seem to like the idea of a woman to be a part of everything. That’s the reason why they worship the Goddess of Earth.

Ogboni hand sign

What is known about Ogboni hands is their famous handshake. When they handshake, they use their left hand to do this. You should also say the following words: Ta ba fe bowo Ogboni, Owo osi la na, Anakan siwaju, A nakan sadarin.

Why do they use left hand? It’s simple! According to their belief – the left hand is for gods, and the right hand is for humans.

How to identify an Ogboni man?

It’s easier said than done. They do not wear any special clothes and they are quite discreet when it comes to hiding their identity. Do not forget that if they fail to keep everything secret, then it can be punishable by death.

What can be concluded about Ogboni Fraternity Symbols and Society? They do their work quite well! There is almost no information about them. It’s hoped that they will reveal their secrets to all people one day! Right now, you can only enjoy the part of the information which is still available!

There is nothing negative about Ogboni Fraternity – Meshioye

The leader of the fraternity, Chief Francis Meshioye, said this at a news conference in Lagos on Friday.

The Reformed Ogboni Fraternity (ROF) says its ultimate objective is to promote good values, discipline and justice in the society.

The leader of the fraternity, Chief Francis Meshioye, said this at a news conference in Lagos on Friday.

The News Agency of Nigeria (NAN) reports that the news conference was to flag off the Founder’s Day celebration of the fraternity.

Meshioye expressed regrets that the fraternity had been misunderstood by some members of the public as a secret society.

He pointed out that there was nothing secret or negative about the fraternity, saying the group was set up for the good of society.

Meshioye added that the group was actually founded in 1914 by a Christian, Deacon Jacobson Ogunbiyi, to promote Christianity and the fear of God among people.

He said the group was later expanded to accommodate people of different faiths, explaining that this was responsible for the change in name from Ogboni Fraternity to Reformed Ogboni Fraternity.

Meshioye emphasised that the fraternity was strictly for positive values, saying some respected Nigerians were members of the fraternity.

“The objective of Ogbonism is to elevate the whole man by inculcating in all members the constant practice of virtue and the Golden Rule to do unto others (members or non-members) as one would wish them to do unto him.

“This provision invokes the intellectual, moral and physical capabilities of members. It is the summary of the teachings of the greatest commandment that Jesus Christ gave his apostles.

“ Strictly adhered to, we would not have the evils that plague our society today. On the other hand, there would have been peace, harmony, love and unity among the nations of the world.

“If a good Ogboni is not sober, honest, industrious, benevolent, charitable, a good husband, a good housewife, a kind father, a kind mother, a loyal and virtuous citizen, it is because he has not understood the principles inculcated through various stages of his or her elevation processes.

“The many other positive impacts of ROF on the generality of society include good citizenship, moral discipline and personal discipline.

“The fraternity teaches its members to practise universal brotherhood of man because the ROF dissociates itself from tribalism and nepotism.

“The ROF embraces all its members as uterine brothers who are faithful, honest and sincere to one another,” he said.

Meshioye, who said it was important for people to truly understand what the group stood for, called on Nigerians to embrace the fraternity’s virtues.

The group leader also urged Nigerians to join the fraternity and be part of the movement to make the society better for all.

Meshioye said the celebration of ROF’s Founder’s Day was to promote the ideals of the group and to show the world the “ right light.’’

All you need to know about this organization

09/10/2017

Tell your friends

The Reformed Ogboni Fraternity is not a secret society that people think.

The Reformed Ogboni Fraternity is one of the popular cults or secret societies in Nigeria.

There are noted discrepancies on the date it was founded. A few sites claim it was founded on December 18, 1918. According to the official Facebook page of R.O.F, it was founded on December 18, 1914.

The Reformed Ogboni Fraternity claims not to be a secret society. "The R.O.F is not a Secret Society, It is not a religion, but it is religious in character based on the belief in the Fatherhood of God; Brotherhood of man and the immortality of souls.

"It endeavours to make a good man a better man, a good Christian" reads the 'About' section on its Facebook page. Growing up in Nigeria, we have been made aware of secret societies and cults made of powerful men who control the destiny of this nation. One of such societies we have heard about is the Reformed Ogboni Fraternity.

R.O.F gets its name from the Yoruba cult Ogboni. This secret society has been around since ancient times and indigenous to the Yoruba nation.

[No available link text]

The Ogboni secret society was (and is) very powerful, highly influential in the affairs of the state and leadership. A secret society to the core, the practices of the Ogboni is hidden and not revealed to the public. Its members are hardly known.

The Reformed Ogboni Fraternity is the opposite of this. It is not a secret society. Its members can come out and say that belong to the fraternity. It does, however, have the same objective as the Ogboni which is to have a network that elevates its members economically and politically.

[No available link text]

Men and women can be members of the Reformed Ogboni Fraternity. According to the R.O.F constitution obtained from "refworld":

Membership shall be opened to all who embrace a non-idolatrous faith in God.

Any female applicant who is married at the time of application and whose husband is not a member of the fraternity must produce a letter of consent from her husband. (ROF 30 May 2010d, Sec. 2)

These are the aims and objectives of the Reformed Ogboni Fraternity also;

To associate for the principal purpose of knowing God better such that all the undertakings of the fraternity will be in accordance with His Holy will.

To encourage the diffusion of the practice of benevolence, charity and chastity.

To see to the mortal remains of any deceased members by providing a coffin or financial assistance up to a reasonable cost and to give his/her remains a decent deposit in the bosom of Mother Earth.

To inculcate in all members, the constant practice of the Golden Rule, "to do unto others (members and non-members) as one would wish them to do unto him

To provide necessary funds for the successful prosecution of the business of the Fraternity, according to this Constitution.

To keep and obey the Laws and Constitution of the Federal Republic of Nigeria and those of any other Country in which one resides. (ROF 30 May 2010d)

As of 2010, R.O.F has 940 conclaves known as 'Iledi' in Nigeria. It also has conclaves in Cameroun, Italy, England and Belgium.

Reformed Ogboni Fraternity

HOW TO BECOME AN ROF MEMBER :

You simply show your interest by discussing with any of our member who will educate/teach you what ROF stand for and encourage you to buy the membership application form and fill as advised. A date of interview will be communicated to you as one of our admission processes.

Most importantly your location address will be giving because there is going to be a confidential character attestation/investigation in your environment through and from our member living around your area. Anyone convicted of any crime in any court of law can NOT be enrolled into ROF. ONLY ADULTS ARE CONSIDERED FOR ADMISSION. Jobless individual may not scale through our admission interview. And in the case of a married woman , your husband Must consent to your membership aspiration before you can be considered for admission except in special cases where the woman is either a Widow or a Single mother. After the submission of your application form and the interview that follows, your enrolment/admission day/date will be communicated to you and you will be advised appropriately.

Our application form is affordable, it is #1000( one thousand naira only). Other enrolment requirements will be communicated to you during interview.

For further enquiries, please visit ROF Headquarters at No. 38,Abeaokuta street, Ebute Meta( West) Lagos or Any of our Conclave close to you. Join ROF, Live ROF, Love ROF, Speak ROF.

The Yoruba Occult Group

The History of Aborigine Ogboni, could be traced to that era of primordial civilization of ‘MAN’ sometimes around 4500BC in Ife-Oodaye. That period of antiquity and a geological era, very long ever before the arrival of the legendary Oduduwa himself to lle-ife around 4th – 5th centuries A.D (Oduduwa was their acclaimed father of Yorubas).

In the beginning, there was ife-Oodaye, as earlier mentioned. The language spoken was ‘Ife’ and not ‘Yoruba’ people. Maybe one might wondered and asked, who then are the yorubas? the answer to this, is a different issue and perhaps which some past issues of ‘Aborigine’ has answered among its previous inferences, that had explained among others, that the calling of all descendants of Oduduwa generally as YORUBA today, was the making of the Colonial British Authority in their desire to have unique identities for the colonised Nigerian people during the early part of the century.

‘Awo’ ogboni, among so many other ‘Awos'(i.e cults) in Ife then, became so prominent and relevant, more as a pressure group to protest the unceremonious arrival of the great colonial master in history, (i.e.) Oduduwa, just as certian people of today’s Nigeria, first resisted the coming of the British imperialism, so also, the aboriginal Ife people and their particularly leader, Obatala; vehemently resisted the unexpected arrival of Oduduwa and his followers into Ile-ife.

But when they could not withstand the might and high political network of Oduduwa, these ancient Ife people, resorted to cover activities, by making use of their ogboni group to determine oduduwa’s authority. And in most cases, against oduduwa’s people themselves, who were not their members. Most of these terrorist acts take place during the life time of Queen MOREMI, an Ofa indigene, married to ORANMIYAN, one of the Ife kings at that time.

A paragon of beauty she was. Moremi used this as a leverage to entice their enemy’s leader, so as to decode the antics of these marauders, which was, possibly a faction of the ‘omo Iya’ (later referred to ogboni today), who used Igbomokun, one of the riverine settlement areas, ‘Ondo state’ of today as their base, from where they regularly launched their offensive attacks against their ‘colonial maters’ in Ife land. But with the eventual penetration of the setters(i.e oduduwa and his people), into these aboriginals ‘secret cult’, who perhaps were using this secret society as a weapon of resistance, this Egbe Omo Iya, or Ogboni, as popularly know, eventually became a cult synonymous with oduduwa, hence.

‘N’mesi awo Oodua, later became a popular clinched for the ogboni people. But what Awo Ogboni was, in Ile-Ife in the beginning, was not what it later looked like, in other parts of yoruba land, as at the time it started to spread. For examples, in place like Egba, Ijebu, Remo etc., Ogboni was more or less the SENATE and dispensers of justice in the communities. The power of the ogboni otherwise called OSUGBO, among the Ijebu people, was so enormous and very deadly.

Among so many, The Aborigine Ogboni Fraternity is the Traditional Religion of the Yoruba’s and indeed African Traditional Religion Worldwide. The importance of every good thing in life is faith and believes. The truth is, if you find a faith with no obstacles, it is most likely to be a faith that doesn’t lead to anywise important.

Tradition is very expensive. Firstly we are Africans and secondly, we are Nigerians. The world is created on the foundation of tradition. Before Christ, before Mohammed, tradition has being in place. When God wanted to create the world, he said “come, let create….” Who are “us” God was referring to? They are the other creators that are not angles but are super beings with lots of power. The sea constituted about 75% (percent) of the entire World. Right in the deep sea, we have the Iyemoya and many other spirits.

The rolling ball is what we call the Eridinloguns in the African Traditional Religion. These Eridinloguns are the things we find out details from. They are the oracles that reveals mysteries.

The way it is pressed in Nigeria here, it is been pressed the same way in Egypt, London, Greece, Austria, South America and other part of the world. Tradition supercedes every other religion in the world because it is practiced in holiness.

Aborigine Ogboni Worshipers leads, while others follows. Ogboni members are people who have seen light by worshiping Onile Ogboduora (God Almighty) in truth and in spirit. Which is the reason why their prayers are being answered quickly. The Ogboni recognizes the presence of the elemental forces of creation. The elements are: Earth, Water and Air.

Ogboni uses the EDAN (image) to represent man, the intelligent centre of life, using it to visualize positively and to invoke the virtues and powers of the primordial ancestors -communication with the spiritual and elemental world is constant, for man has to be guided in his battle to discover who he is.

The method of communication varies but, the most recognized one is the IFA (oracle), through oracle of God force, man is spiritually educated as the way he should live. Aborigine Ogboni is a Religion, just as we have Christianity and Islamic Religion. Ogboni is a religion that is built on truth equality and fairness.

Source & Written By: Oba-Ogboni-Agbaye

Ogboni Fraternity formed to promote Christian values —Leader

Leader of the Reformed Ogboni Fraternity, Chief Francis Meshioye, has again debunked the public perception that the fraternity is a secret society.

Addressing newsmen in Lagos, Meshioye said there was nothing sinister in the activities of the fraternity.

“We are far from being a secret society; we are a registered entity that abides with the laws of the land and our objectives are to promote positive values, truth, justice and cultural heritage,” he said.

He explained that contrary to beliefs in some quarters, there was nothing secret or sinister about the fraternity, saying it was founded for the good of the society

Meshionye further explained that the fraternity was actually founded in 1914 by a Christian, Deacon Jacobson Ogunbiyi, saying “the initial objective was to promote Christian values among the people.”

He added that the group was later expanded to accommodate people of other faiths, hence the change in name from Ogboni Fraternity to Reformed Ogboni Fraternity.

He said it was note-worthy that the founding fathers of ROF were part of those who fought for the decolonisation of Nigeria, developed such establishments as the civil service, judiciary and many functional post-colonial institutions.

He listed some of them as late Sir Adetokunbo Ademola, late Chief Ladoke Akintola and late Sir Adeyemo Alakija.

(NAN)

Nigeria: Ogboni society, including its history, structure, rituals and ceremonies; information on membership and the consequences of refusing to join [NGA104213.E]

Research Directorate, Immigration and Refugee Board of Canada, Ottawa

1. General Background

The Ogboni society should not be confused with the Reformed Ogboni Society, which was created by Christians in the 1900s (Professor 5 Oct. 2012; Ribeiro Junior May 2008, 20).

Sources indicate that information about the Ogboni society is limited (Professor 5 Oct. 2012; Ribeiro Junior May 2008, 21). Several sources also indicate that they are referred to as a "secret" society or as a "cult" (Professor 5 Oct. 2012; Norway Aug. 2006, Sec. 4.1). In a chapter on organized crime in Nigeria in the book entitled Traditional Organized Crime in the Modern World, Obi N. I. Ebbe catalogues the Ogboni secret society as an organized crime organization (Ebbe 2012, 178). Corroborating information could not be found among the sources consulted by the Research Directorate.

1.1 Historical Background

In his masters' thesis for a degree in archaeology at the University of Sao Paulo, Brazil, Ademir Ribeiro Junior indicates that it is not known when the Ogboni society was created (Ribeiro Junior May 2008, 21). According to him, the oldest text referencing the Ogboni society is from 1884, where it was described as a secret society (ibid., 23). He indicates that it was an [translation] "assembly of elders" that created a cult based on the cosmology of Yorubas (ibid., 20). Sources note that the Ogboni society emerged among the Yorubas (Professor 5 Oct. 2012; Mazama 26 Jan. 2009, 479). The Ogboni performed religious, political and judicial functions (ibid.; Ribeiro Junior May 2008, 20; Professor 5 Oct. 2012).

In an article published in the Encyclopedia of African Religion, Ama Mazama, professor of African religion at Temple University, indicates that the Ogboni considered themselves as the "privileged intermediaries between the living and the ancestors" (Mazama 2009, 479). They venerated mother Earth (ibid.; Ribeiro Junior May 2008, 20) or goddess Earth (Professor 5 Oct. 2012). Sources indicate that the Ogbonis acted as the "check and balance" against the power of the king to the point of having the authority to remove him if necessary (ibid.; Mazama 2009, 480). George B. N. Ayittey, an economist in residence in the Department of Economics at American University and author among other books of Indigenous African Institutions (The Independent Institute n.d.), indicates in an article published in the Social Research journal that even though the Ogbonis had judicial functions, their primary role was the preservation of the "Ife oracle" (2010, 1193). According to Mazama,

priests of the Obgoni [sic] society are often called on to consult the oracle to determine a number of sensitive issues, such as ancestral support for the King. In fact, members of the Obgoni [sic] society are guardians and protectors of the divine oracle and laws. (2009, 479)

In correspondence with the Research Directorate, a professor of law and forensic science at the University of Leicester indicated that during the pre-colonial era, the Ogboni society was the highest court in Yorubaland, with the power to judge powerful individuals that did not face justice in the open judicial system (Professor 5 Oct. 2012). He further indicated that during the colonial era and after Nigeria's independence, the Ogboni "had no formal role to play in society" (ibid.).

1.2 Current Status

The professor further added that "since the people no longer had any use for them as their protectors, they now protect any of the self-centered interests of their members by blackmail, intimidation, and murder" (ibid.). Corroborating information could not be found by the Research Directorate among the sources consulted within the time constraints of this Response. The professor contends that the Ogboni society,

[i]n most Yoruba parts of Nigeria, ... have no real power whatsoever. The only Yoruba parts of Nigeria where they still have some real influence on the traditional administration of the cities are in the Egba, Egbado and Abeokuta parts of Nigeria. These would correspond roughly to pockets of areas in Ogun State and Lagos State. Also, in some rural villages and small towns along in the borders of Ogun State with Oyo, Osun and Ondo States, they might still be able to intimidate pockets of people. (ibid.)

However, according to Mazama, the Ogboni still have "quite significant" influence and power over the affairs of the nation (Mazama 2009, 480). Nevertheless, she also indicates that the political integrity of both the Ogboni society and the Reformed Ogboni Fraternity "has been called into question given their strong links with Freemasonry, the Rotary Club, or the Rosicrucian Brotherhood" (ibid.). Sources indicate that some Ogboni members are from the elite (Norway Aug. 2006, Sec. 4.1; Nigerian Observer 19 Feb. 2009), "including the Police, Judiciary, government establishment and traditional institutions [which] makes members of the cult to be seemingly above the law" (ibid.). Similarly, Ebbe contends that Ogboni members "run all kinds of businesses, both legitimate and illegitimate, without any government interference [and] the societies support political candidates who can protect their enterprises" (2012, 178).

1.3 Structure

According to Mazama, all Ogbonis are under the authority of the political leader, referred to as the Alafin, who has the authority to convoke the priests into "extraordinary sessions" (2012, 480). However, the professor indicated that the structure of the Ogboni society is a "secret that only an Ogboni member can answer," risking death by poisoning (5 Oct. 2012). Corroborating or additional information on the structure of the Ogboni Society could not be found among the sources consulted by the Research Directorate within the time constraints of this Response.

1.4 Rituals and Ceremonies

The professor at the University of Leicester indicated that particularities about the rituals and ceremonies of the Ogboni society are a "secret that only an Ogboni member can answer," risking his or her own death (5 Oct. 2012). Corroborating or additional information on the rituals and ceremonies of the Ogboni Society could not be found among the sources consulted by the Research Directorate within the time constraints of this Response.

2. Membership

According to Mazama, membership is open to Yorubas and other ethnicities, and that men and women are eligible for initiation within the society, although the "predominance of male elders is undeniable" (2009, 480).

The professor indicated that the society is "potentially very dangerous for individuals who join them" (5 Oct. 2012). He also indicated that even though positions within the Ogboni society are not inherited,

[i]f one person’s parent was a member of the Ogboni Society, and that person had been exposed to their activities (e.g. meetings held at his or her parents’ house while the child was present so that over the years the child grew up knowing the identities of the Ogboni; or, the parent deliberately pledged that his or her child would become a member; or, if the child had been used as an assassin by the Ogboni in the sense that he or she had been the “courier” who went into a target’s compound and added poison to the water source or whatever), that child would be expected to join). So, in essence only someone who has had a history with them in a very close manner can be intimidated into joining. And if this were in the Egba, Egbado or Abeokuta areas of Ogun State in particular (or within that region generally), their intimidation might work. Notwithstanding, the primary means of membership is voluntary. In most situations, individuals deliberately and voluntarily join these societies because they want power, financial rewards, and success…. (Professor 5 Oct. 2012)

A Nigerian Observer article reports the case of a young man who is reportedly being "hunted" by Ogboni chieftains after he refused to take his late father's position in the society given his Christian beliefs (The Nigerian Observer 19 Feb. 2009). One of his family members reportedly said to the Nigerian Observer that, as of February 2009, the man had not returned to his home since 2007 "because of the potential threat to his life" (ibid.). Corroborating information could not be found by the Research Directorate among the sources consulted within the time constraints of this Response.

Transnational Activity

Mazama indicates that the Ogboni society was re-created in Bahia, Brazil, during the early 19th Century when the Yorubas became a major cultural group in that region (2009, 480). According to the professor, people in countries such as the United States have joined the Ogboni society over the last 15 years as a "way of connecting with their indigenous roots" (5 Oct. 2012). Corroborating information could not be found by the Research Directorate among the sources consulted within the time constraints of this Response.

References

Ayittey, George B. N. 2010. "Traditional Institutions and the State of Accountability in Africa." Social Research. Vol. 77, No. 4.

Ebbe, Obi N. I. 2012. "Organized Crime in Nigeria." Traditional Organized Crime in the Modern World: Responses to Economic Change. Edited by Dina Siegel and Henk van de Bunt. New York: Springer.

The Independent Institute. N.d. " George N. N. Ayittey." [Accessed 13 Nov. 2012]

Mazama, Ama. 2009. "Ogboni Society." Encyclopedia of African Religion. Edited by Ama Mazama and Molefi Kete Asante. Thousand Oaks, California: SAGE Publication.

The Nigerian Observer. 19 February 2009. "Cultists Vow to Eliminate Man for Refusing Initiation." [Accessed 4 Oct. 2012]

Norway. August 2006. Geir Skogseth. Landinfo: Country of Origin Information Centre. Fact-finding Trip to Nigeria (Abuja, Lagos and Benin City) 12-26 March 2006. [Accessed 4 Oct. 2012]

Professor, University of Leicester. 5 October 2012. Correspondence with the Research Directorate.

Ribeiro Junior, Ademir. May 2008. Parafernália das mães-ancestrais : As máscaras gueledé, os edan ogboni e a construção do imaginário sobre as "sociedades secretas" africanas no Recôncavo Baiano. Master's Thesis. University of Sao Paulo, Brazil. [Accessed 4 Oct. 2012]

Additional Sources Consulted

Oral sources: Attempts to contact researchers from the following organizations were unsuccessful: Harvard Divinity School, Harvard University; Instituto do Patrimônio Histórico e Artístico Nacional, Brazil; Obafemi Awolowo University, Nigeria.

Internet sites, including: AllAfrica.com; Amnesty International; Austrian Centre for Country of Origin and Asylum Research and Documentation; Denmark — Danish Immigration Service; ecoi.net; Factiva; Freedom House; The Guardian [Nigeria]; Human Rights Watch; Nigeria — Ministry of Interior, Police Force; Nigerian Tribune; The Punch; The Reformed Ogboni Fraternity; The Sun News [Nigeria]; UN — Integrated Regional Information Networks, Refworld, Reliefweb; US — Central Intelligence Agency, Department of State, Overseas Security Advisory Council.

Checkout The Secret Ogboni Fraternity Membership Form In 1955 (PHOTO)

The Ogboni Fraternity is regarded by some as the most powerful secret organization in Nigeria. According to the Nigerian Constitution, you cannot be a member of a secret cult and run for office of the President of the Federal Republic. This has not stopped rumours from flying about that some former Nigerian presidents are devoted members of this cult. At any rate, this piece is on how one of the secret membership forms of the Ogboni Fraternity in Nigeria looked like in July 1955. That was five years before Nigeria got independence and precisely 60 years ago. The form has an insignia of a skeleton, a coffin and a club. Some Christian priests and imams also held these cards as members. The membership form had spaces for name, sex, age, education, tribe, family history, occupation, financial position, any other society the person belonged to, the name of the nominator, the date of membership and the name of the president. Curiously, there was no space for the religion of the member. Ogbonis do not consider religious affiliation and anyone is free to join irrespective of religious leanings.

What is Ogboni?

Let’s kick this off with Ogboni. It is often considered to be a secret society or even a cult, which emerged among the Yoruba people a long time ago. As it has always been a secret organisation. it is still unclear when exactly it was founded, but the earliest mentions date back to 1884. Ogboni performed judicial, political and religious functions.

In their early days, they served as a link between the ancestors and the living; they worshipped the goddess Earth. Ogboni also used to be the highest court in Yorubaland. When they were most powerful, they had the ability to control the king and ‘remove’ him if necessary.

When it comes to their different rituals, membership or structure of the organisation, most scientists are stumped. Ogboni lodge has always been shrouded in secrecy, and those who gave up its secrets often paid with their lives. Therefore, there is not much known about it.

We do know, however, that both men and women were allowed to become members, but they could not tell anyone of their affiliation with Ogboni. It is also important to note that even though women were permitted to become members, the highest positions were occupied by older men.

Even though Ogboni have existed for ages, with their peak of power being in the pre-colonial era, they are still relevant today. Now that we have figured this one out (as much as we could, given the circumstances), let’s move on to the slightly newer organisation.

What is Reformed Ogboni Fraternity?

Reformed Ogboni Fraternity, often referred to as ROF, can be considered an offspring of Ogboni. According to ROF’s Facebook page, it was founded in 1914, even though some sources claim it was 1918. Unlike their namesake, ROF do not consider themselves a secret or religious organisation, but they claim to be religious in character. They also are not affiliated to any political parties.

The main objective of ROF is to create a network, which could promote its supporters economically and politically and support them in public functions. ROF also aims to uphold the law (both of the country and of God), promote chastity, charity and benevolence, and to provide help to people in distress regardless of their membership status, among other things.

Both men and women can become members of ROF, as long as they love and revere God, abide the law and are honest. Men have to be at least 21 years of age, while women have to be at least 40, unless their husband is a member; then the age limit drops to 30. If a woman is married, she needs a permission from her husband to become a member.

How are they different?

Now, when it comes to the differences between the Ogboni Society and the Reformed Ogboni Fraternity in Nigeria, things get complicated due to the secretiveness of the older of the two.

The most obvious difference between the two societies is the fact that the former was (and probably still is) a secret society, a cult, if you will, while the latter is nothing of the sort. ROF do not consider themselves to be a secret society, on the contrary, they seem to be quite transparent in most regards.

However, as the Ogboni is very secretive, it is hard to compare it to ROF, as so little is known about it. From what we have been able to find, members of Ogboni could not dare to tell anyone about their membership, especially back in the day. It is said that those who have slipped up could expect a terrible death by poisoning.

On the other hand, members of ROF are free to disclose their membership as they please; nobody is going to punish them about it. It is also interesting to note that children of ROF members do not automatically become members, whereas with Ogboni, if the child knew of their parent’s affiliation with the society, they often had no other choice but to become members as well.

As for everything else, it seems like the Reformed Ogboni Fraternity took a big portion of their ideas and principles (as well as the name) from the original Ogboni and ma

d principles (as well as the name) from the original Ogboni and made them their own.

Both groups are still active and relevant to this day, but, judging from the news, the younger organisation gets more coverage than its predecessor, even though it does not seem to have quite the same influence as the Ogboni once had. Both organisations interest people with their promises of success, power and financial rewards, even though neither of them outright state that.

Taking into account all that we have said, it seems like the main differences between Ogboni and ROF are the age of the groups, their openness to the public and their relevance/position in the present day. We hope this might have helped you to figure out which one is which.

‘Ogboni Fraternity is not bad but…’

Bishop Zacheaus A. Adebayo , a retired Captain in the Nigeria Army, has a doctorate degree in Theology. He is the Head and Patron of African Church, and head of Christian Association of Nigeria (CAN) Ogun State. In this interview with Taiwo Abiodun, he talks about Ogboni Fraternity and the state of the nation.

CONGRATULATIONS on your 70th birthday. Sir, how do you feel joining the league of septuagenarians?

Thank you. I thank God for my life. I could have died so many years ago if not for God. Is it when I was young and treading dangerous paths? Or is it the risk I took and went to enlist in the Army without the knowledge of my parents? At 70, I think God still needs me. And I need to contribute my service to humanity, I want to do more than before. I want to serve my community and church before I leave this planet.

How was your career in the military?

I once worked at the West Africa Examination Council office, Yaba. From there I went to join the Army in the 60s, and rose to the rank of a Captain. I went to the war front to pay the soldiers their salaries during the Nigerian civil war. I was in the Pay and Records department. There, I witnessed the bloody. That is why I don’t pray for war at all in this country again.

Each time we went to pay the soldiers their salaries we would be seeing bullets flying by our sides and many died from this. I witnessed many of this and God rescued me. I escaped bullets many times. I risked my life going to the war front. I was honest, dedicated and careful. It is the spirit of accountability and responsibility that made me to be able to have control over communities. I saw dead bodies all over the place during the war.

I can remember one Bashiru; we were together in the Army. I saw the late Fuji musician Ayinde Barrister; we were together, I remember Kolawole ( Ayinla Kolington ) and Lt. Somefun. When paying the soldiers, for those who had died their list would be taken to Casualty and when their names are called the families or wives of fallen soldiers would come up to take their pay. We took death as nothing, it has no meaning to us, so we had no choice than to go and pay in the battlefield. We wore the army uniform and had no choice, we experienced the heavy rain of bullets. I joined in 1965 and retired from the military in 1979.

But sir, you are not tall how did they recruit you into the Army?

I did not tell my parents when I went to join the Army until after I had served for two years. I told them that I was in Ibadan working. During the recruitment exercise they brought a scale and we were asked to go there for measurement, if you are not up to 5feet, six inches there were some hefty men lurking around who would beat and chase you away from the scale if you are not tall enough to go to the Army. I was enlisted into the Army because I was among the few educated ones. I had a secondary school certificate, I had RSA (account), IAB ( Accounts) .

You cannot compare our education in those days with now. Today whether you passed or not you will be promoted but it is not like that before. Today, I have a Master’s Degree and Phd. in Theology.

Are you a member of Ogboni Society as some church leaders are?

I am not a member. In 1952 my grandfather Jacob Adebayo was the chief ARO IMO in Ogboni Society in Abeokuta. As a young man I used to follow him to Ogboni meetings and wherever he went, and whatever sacrifices that were being offered I was always interested in eating their food, and I knew all these things. In Ogboni House all children are given titles to grow up with, I was given the chieftaincy title of Apesinola in Ogboni among them all, and they said when I grow up I should celebrate and be a staunch member. I continued and since I was young that I was being called Pastor by my father Timothy Oso for whatever I said then would come to pass. After about 15 years I had been going to Ogboni meetings, one day I met a preacher around Lafenwa who was preaching telling us not to leave Christianity and go to traditional religion that whoever was in Traditional Religion should denounce it and convert to Christianity. When the man died they were looking for a replacement, each time I was asked to go I would not. They were looking for who will be representing him and the family in their Ogboni meeting, and who knew little about it but each time they gave me transportation fare to go to the meeting I would not go, when they realized this they said I had gone back to Christianity, they said I had turned back and no longer a member, and since then I had not gone to the meeting again! So I had denounced it since.

But what is the difference between a Christian and Ogboni?

The Ogbonis know how to settle disputes and they are peace makers, they settle disputes in families and towns. They tell stories and give examples to teach morals. Now we have abandoned these stories and allowed our religions to overshadow all these morals. Though I had challenges since I stopped my membership but as a Bishop I believe in God and I did not go back and God has been with me since then. But, the Ogboni is still relevant if we follow the tenets and rules. That is why some are going secretly and some are still staunch members but doing it secretly. No one called some of today’s pastors but their pockets.

Is Nigeria drifting to anarchy with the way things are going?

I don’t blame President Jonathan for what is happening, he cannot do it alone. If we are sincere with ourselves we should know things are not going well in the country. Look at the political parties, our youths are jobless, armed robbers are getting sophisticated every day, illegal bunkering, hired killers are on the prowl, newly born babies are being sold and ritualists are having a field day.

Ogbo Edan *** Ogboni Society…

*** Good Character Is What Adorns A Man…

(( Ogboye, Ogboran, Ogbo Edan!))

Ogboni = known as Osugbo in Ijèbú is a fraternal institution indigenous to the Yoruba language-speaking polities of Nigeria, Republic of Bénin and Togo, as well as among the Edo/Benin people groups. The society performs a range of political and religious functions, including exercising a profound influence on regents and serving as high courts of jurisprudence in capital offenses. Its members are generally considered to be part of the nobility of the various Yoruba kingdoms of West Africa.

Though versions or lodges of this fraternal group are found among the various types of Yoruba polities – from highly centralized kingdoms and empires like Oyo, to the independent towns and villages of the Ègbá and the Èkiti. The Ogboni are recognizable for their veneration of the personified Earth (Ilè or Oduduwa) and their emphasis on both authority and benevolent service to the community. While membership in the Ogboni generally signified a high level of power and prestige, the society held pre-eminent political authority among decentralized groups like the Ègbá, where they were intimately involved in the selection of rulers that served as little other than figureheads in practice. In contemporary Yoruba land, Ogboni members still command great power and influence in the affairs of their societies, although this is largely due to the history of their respective chieftaincies and not to any official authority.

Various fraternities in Nigeria have incorporated references and insignia from the original Ogboni, including the Reformed Ogboni Fraternity, the Indigenous Ogboni, and various others. Many of these contemporary societies combine elements of Ogboni’s historical functions with superficially similar institutions like Freemasonry and the Rotary Club.

History and Structure: With regard to how to describe the Ogboni, members of the Ogboni “society” would likely take offence at having their organization referred to as a “cult” or a “secret society” and would probably refer to themselves as a “lodge” similar to that of the Masons. In Nigeria the Ogboni are commonly referred to as a “secret society” by Nigerians, but that Ogboni members would likely self-identify the group as a social club whose members help each other in matters such as commerce, marriage. Consequently, in this Response the Ogboni will be referred to as a Society. There has been a lot of “cross-fertilization” between the Masons and groups such as the Ogboni, since there are many Masons in Nigeria and that they have been there since the 19th century.

The Osugbo’s being titled chief of the Oba can however attend functions of the Aborigine because they are respected members of the society. It is therefore not expressly possible for a member of one society to gatecrash into another’s. Asked to state when the traditional Ogboni was created, the Oluwo Ogboni Aborigine, Iledi Iyadamilola I, Imota Chief Emmanuel Olatunji Akinyemi said nobody could say when Ogboni started. “What is known about Ogboni is that they existed before the advent of colonialism, they ruled with the Oba, they governed and adjudicated matters in traditional ways and they were so meticulous that even when the colonialists came, they found the system so formidable that they coudn’t tamper with it,” he explained.

*** Ogboni society, including its history, structure, rituals and Sources indicate that information about the Ogboni society is limited. Several sources also indicate that they are referred to as a “Secret” Society or as a “Cult”.

Historical Background: Ogboni society is an “assembly of elders” that created a cult based on the cosmology of Yoruba. The Ogboni considered themselves as the “privileged intermediaries between the Living and the Ancestors”. They venerated mother Earth or goddess Earth, Sources indicate that the Ogbonis acted as the “check and balance” against the power of the king to the point of having the authority to remove him if necessary. The Ogbonis had judicial functions, their primary role was the preservation of the “Ife oracle”. Priests of the Obgoni society are often called on to consult the oracle to determine a number of sensitive issues, such as Ancestral support for the King. In fact, members of the Obgoni society are Guardians and Protectors of the Divine Oracle and Laws. The Ogboni society was the highest court in Yorubaland, with the power to judge powerful individuals that did not face justice in the open judicial system.

The only Yoruba parts of Nigeria where they still have some real influence on the traditional administration of the cities are in the Egba, Egbado and Abeokuta parts of Nigeria. However, the Ogboni still have “quite significant” influence and power over the affairs of the nation. Nevertheless, the political integrity of both the Ogboni Society and the Reformed Ogboni Fraternity “has been called into question given their strong links with Freemasonry, the Rotary Club, or the Rosicrucian Brotherhood”. All Ogbonis are under the authority of the political leader, referred to as the Alafin, who has the authority to convoke the priests into “extraordinary sessions”. However, the structure of the Ogboni society is a “secret that only an Ogboni member can answer,” risking death by poisoning.

Rituals and Ceremonies: particularities about the rituals and ceremonies of the Ogboni society are a “Secret that Only an Ogboni Member can Answer,” risking his or her own death. Membership is open to Yorubas and other ethnicities, and that men and women are eligible for initiation within the society, although the “predominance of Male Elders is undeniable”.

The society is “potentially very dangerous for individuals who join them”. Even though positions within the Ogboni society are not inherited, if one person’s parent was a member of the Ogboni Society, and that person had been exposed to their activities meetings held at his or her parents’ house while the child was present so that over the years the child grew up knowing the identities of the Ogboni; or the parent deliberately pledged that his or her child would become a member. In most situations, individuals deliberately and voluntarily join these societies because they want power, financial rewards, and success….

*** The Apena was the spokesman of the Ogboni society which was a central and important institution in all Yoruba states. The Ogboni has been defined as a ‘secret and ritually united corporation of political and religious leaders and its special priest. The Egba Ogboni as the ‘real leaders of the town’. The Ogboni was once the civic court, the town council and the Electoral College… In principle the Ogboni stood between the King and his subjects, preventing the one from being despotic and ensuring the proper subordination of the other.

Ogboni Fraternity: The Oyo perspective

Oduduwa founded the Ogboni cult to protect the ancient customs and institutions of his people. The History of Aborigine Ogboni, could be traced to that era of primordial civilization of ‘MAN’ sometimes around 4500BC in Ife-Oodaye. That period of antiquity and a geological era, very long ever before the arrival of the legendary Oduduwa himself to lle-ife aroung around 4th – 5th centuries A.D. In the beginning, there was ife-Oodaye, as earlier mentioned. The language spoken was ‘Ife’ and not ‘Yoruba’.

Who then are the yorubas? the answer to this, is a different issue and perhaps which some past issues of ‘Aborigine’ has answered among its previous inferences, that had explained among others, that the calling of all descendants of Oduduwa generally as YORUBA today, was the making of the Colonial British Authority in their desire to have unique identities for the colonised Nigerian people during the early part of the century.

While no one could precisely say what motivate ‘ogboni’ cult or confraternity, to come into being in Ife-Oodaye, but postulations in Yoruba mythology, shed light on the pre-Oduduwa era in the IIe-Ife, when ‘Obatala’ and Oreluere were the ruling chieftains of the Aborigine Ife-speaking community. ‘Awo’ ogboni, among so many other ‘Awos'(i.e cults) in Ife then, became so prominent and relevant, more as a pressure group to protest the unceremonious arrival of the great colonial master in history, (i.e.) Oduduwa, just as certian people of today’s Nigeria, first resisted the coming of the British imperialism, so also, the aboriginal Ife people and their particularly leader, Obatala; vehemently resisted the unexpected arrival of Oduduwa and his followers into Ile-ife. But when they could not withstand the might and high political network of Oduduwa, these ancient Ife people, resorted to cover activities, by making use of their ogboni group to determine oduduwa’s authority. And in most cases, against oduduwa’s people themselves, who were not their members. Most of these terrorist acts take place during the life time of Queen MOREMI, an Ofa indigene, married to ORANMIYAN, one of the Ife prince at that time. A paragon of beauty she was. Moremi used this as a leverage to entice their enemy’s leader, so as to decode the antics of these marauders, which was, possibly a faction of the ‘omo Iya’ (later referred to ogboni today), who used Igbomokun, one of the riverine settlement areas, ‘Ondo state’ of today as their base, from where they regularly launched their offensive attacks against their ‘colonial maters’ in Ife land. But with the eventual penetration of the setters(i.e oduduwa and his people), into these aboriginals ‘secret cult’, who perhaps were using this secret society as a weapon of resistance, this Egbe Omo Iya, or Ogboni, as popularly know, eventually became a cult synonymous with oduduwa.

‘N’mesi awo Oodua, later became a popular cliche for the ogboni people. But what Awo Ogboni was, in Ile-Ife in the beginning, was not what it later looked like, in other parts of yoruba land, as at the time it started to spread. For examples, in place like Egba, Ijebu, Remo etc., Ogboni was more or less the SENATE and dispensers of justice in the communities. The power of the ogboni otherwise called OSUGBO, among the Ijebu people, was so enormous and very deadly. Among so many of their strict injunction in the early time, was the restriction of any stranger from entering their domain; not even to dream of ever coming to live in any part of the ijebu at that time.

The secret of the Ogboni, which has been closely guarded from other, uninitiated Yoruba as well as from outside inquiry, is that they worship and control the sanctions of the Earth as a spirit. Earth, they hold, existed before the gods, and the Ogboni cult before the kingship. Earth is the mother to whom the dead return. Earth and the ancestors, not the gods (ovifa), are the sources of the moral law. The Ogboni is thought of by the Yoruba generally as supporting the power of the Alafin. The Apena, one of the leading officials of the cult there, once said to me, ‘Every Oba must have Ogboni so that people may fear him.’ While the Basorun is celebrating the Orun festival in Oyo, the Alafin in the secrecy of the Ogboni lodge makes his yearly rite to Ile, the Earth, and divines to verify that the Earth still sup- ports his rule. The cult shrine is in a lodge (iledi-lit. ‘ tied house ‘) in the forecourt of the palace, at a place called Tapa Ogboni.The association is known as Ogboni Oba,

The King’s Ogboni’. It is said to have this name because of the Alafin’s perpetual right to own the whole land of the Yoruba, a right acquired by the founder of the Oyo dynasty from his ancestor, Odudua, king of Ife. But the Alafin only hears what is transacted at Ogboni meetings from the reports of a certain woman of the palace whose duty is to attend all meetings of the Ogboni on his behalf. He does not take part in the meetings, but the Oyo mesi do. Like other cult groups, the Ogboni has its titled officials, the priests of the cult. Each title is the property of a lineage; the successor to a title is proposed by his fellow lineage members. The choice has to be submitted to the cult members, who put the selection, if it is in other respects acceptable to them, to the sanction of the Ifa oracle; and finally the Alafin must accept the appointment. When there is no suitable candidate for the title, in which case the duties of the office are carried out by a deputy, the lineage retains the right to propose a successor to the title in due course. The two leading officials of Ogboni are the Oluwo (Lord of the Mystery) and the Apena (Maker of the Way) who is in charge of the cult’s judicial functions.

There are two grades of membership of Ogboni, the ‘ children’, and Ologboni or Alawo (Owners of the Mystery or the Secret), which includes the titled officials. Members of the junior grade do not take part in the rites of the cult, though they may eat sacrificial meat. They are not, in Oyo admitted to assemblies in the cult house. They are bound to secrecy over anything they may hear of the activities of senior members. Each of the Oyo Mesi must be admitted to the senior grade, but he cannot hold titled office in the cult; which means he cannot officiate at any of the Ogboni rites or conduct its judicial inquiries.

He must attend the full assemblies of the cult, which take place at sixteen-day intervals, on the day (Jakuta) sacred to the worship of the Alafin’s deified ancestor, Sango. The Oyo mesi meet every morning in the house of the Basorun, and then go together to pay homage to the Alafin and advise him on the affairs of the day. On the sixteenth day they then take their seats in the iledi (lodge), in company with all other initiates of the senior grade. The meeting opens with a libation of gin to the Earth and to the spirits of the dead within it, but ordinarily no sacrificial rites take place. At the end of the meeting, kola nuts are split and eaten, an act reminding the members of their bond of secrecy. During these meetings, anyone may raise for discussion any issue of general concern whatever. Usually the discussion is informal -the exchange of views and gossip about events in the town, carried on over glasses of gin and during the eating of a meal.

It is important nevertheless for the formation of a body of opinion and because this is the one place where they could meet and talk freely, without fear of being reported on, or having to conform to the prejudices of their supporters.

Not only do these meetings bring the Oyo mesi face to face with what, so the Yoruba assert, are the wisest people in the community, and under conditions where their policy can be discussed; the fact of their attendance necessarily means that the Oyo mesi are constrained by certain sanctions. They must from time to time share in the Ogboni ritual on equal terms with other initiates, unattended by their usual following. The strength of these sanctions will become obvious when we discuss the religious side of Ogboni. Their social effects are these:

(a) The secrecy of the meetings at which doubts and disagreements may have been urged makes it hard for a minority of the chiefs to appeal to faction without breaking the condition of secrecy and inviting ritual sanction.

(b) Ogboni priests in Oyo and elsewhere have made it quite clear to me that sanctions are imposed not only to guard secrets but also to protect agreements reached at Ogboni meetings. Attempts are made to reach unanimity, and sanctions come into force if it is afterwards broken. If unanimity cannot be reached, members bind themselves ritually to accept and uphold the majority decision. This must reduce the likelihood of an open split developing within the Oyo mesi

(c) Just when a man acquires political power and is confirmed in a position of leadership through the achievement of a high town title, a new obedience is imposed upon him.

The judicial functions of Ogboni are concerned with the shedding of blood. To shed human blood upon the ground, whether the wound is slight or grave, except in sacrifice is to profane the Earth. If blood is spilled in a fight, word will reach the Apena. The report may be passed on to him by the Alafin, or it may come to him directly. Immediately, he sends his messenger to carry a sacred object, the edan,and lay it beside the shed blood. This puts the parties under a complete religious ban, and requires them to go at once to the place where the edanare lying, and announce themselves to the messenger. The Apena summons other Ogboni officials and elders to a meeting in the iledi, where the fighters are brought by the messenger. The Apena hears the dispute and makes a judgement intended to reconcile the parties. They both pay a fine and provide animals for sacrifice, the blood of which is poured over the fdan.If it is obvious that one of the parties must be lying and, because he is pressing false claims, the quarrel cannot be satisfactorily mended, an ordeal is imposed. The fdan are placed in a bowl of water. In some towns a little earth is sprinkled in, too.

The disputants are required to drink. It is confidently expected that the one who put his case falsely will die within two days. ‘Earth has cast him aside’, the Ogboni say, and once the ordeal has been administered, nothing can be done about it-it is irreversible. Yoruba quarrels are far less likely to entail bloodshed than those in many parts of Africa-among their neighbours the Bini, for a conspicuous example -and the force of the Ogboni sanction may well explain this. Someone may seriously offend another in the town, and the other may not wish to be involved in a fight or in a long-drawn-out dispute involving many people and perhaps sorcery as well. He may appeal to the Ogboni. The Apena sends out his edan, summoning both parties to the iledi. The wrong-doer must pay heavily in money and animals to be sacrificed over the edanwhich have been brought out. If the matter is trivial the edanare not to be sent out, they are too important and powerful. Disputants will instead be told to refer to their ward chiefs or lineage heads.

While some people are of the opinion that the Ogboni society is a social club, others have argued that it is a cult because of their secrecy. But while the argument rages on, the incontrovertible fact is that during the nineteenth century, the society acted as check on the Oba in the Yoruba society. Just as like the legislature, executive and judiciary check on one another, it was the duty of the Ogboni society to check the excesses of the Oba whenever he was becoming despotic or misusing his powers. Based on this vital role, every Yoruba town or village had one form of Ogboni society or the other to check on the Baale or village head whenever he was wielding his power arbitrarily.

Leader of the Reformed Ogboni Fraternity (ROF), Chief Francis Meshioye, has again debunked public perception that the fratenity was a secret society.

Addressing newsmen in Lagos during flag off of 2019 Founders’ Day Celebration of ROF, Meshioye, said there was nothing sinister in the activities of the fraternity.

He explained that contrary to beliefs in some quarters, there was nothing secret or sinister about the fraternity, saying it was founded for the good of the society.

Meshionye further explained that the fraternity was actually founded in 1914 by a Christian, Deacon Jacobson Ogunbiyi, saying the initial objective was to promote Christian values among the people.

He added that the group was later expanded to accommodate people of other faiths, hence the change in name from Ogboni Fraternity to Reformed Ogboni Fraternity.

Meshioye said a number of distinguished Nigerians, dead and living, were members of the group, emphasising that the fraternity was strictly for positive values.

He said that it was note-worthy that the founding fathers of ROF were part of those who fought for decolonisation of Nigeria, developed such establishments as the civil service, judiciary and many functional post-colonial institutions.

He listed some of them as late Sir Adetokunbo Ademola, late Chief Ladoke Akintola and late Sir Adeyemo Alakija.

The ROF leader said every Nigerian of good character could join the group as the fraternity was not for those who were seeking quick wealth.

According to Meshioye, it is important for people to understand what the group stands for, urging Nigerians to embrace the virtues of the fraternity

”The Reformed Ogboni Fraternity (ROF) has the ultimate objective of promoting good values, love discipline, not only in Nigeria but in other parts of the world wherever her members finds him or herself.

”There is a clear distinction between ROF as a fraternity and any other forms of organisations.

”Our fraternity compels her members to imbibe the fundamental injunction of ”do unto others as you wish others to do unto you ”

”However, the fraternity had to overcome many challenges that were rooted in misinterpretations of what we stand for,” the ROF leader said.

He said the celebration of ROF’s 2019 Founders’ Day was to promote the ideals of the fraternity and show the world that the group was all positive.

A Nigerian equivalent to a Masonic lodge, deriving mainly from the efforts of an educated Yoruba Anglican clergyman, J. A. T. Ogunbiyi, who had been chaplain to the Masonic lodges ...

From: Reformed Ogboni Fraternity in The Concise Oxford Dictionary of World Religions »

Subjects: Religion

A Nigerian equivalent to a Masonic lodge, deriving mainly from the efforts of an educated Yoruba Anglican clergyman, J. A. T. Ogunbiyi, who had been chaplain to the Masonic lodges ...

From: Reformed Ogboni Fraternity in The Concise Oxford Dictionary of World Religions »

Subjects: Religion

Nigeria: Entering the World of Ogboni

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14 DECEMBER 2014 This Day (Lagos)

ANALYSIS

By Nseobong Okon-Ekong

Held in awe by many, misunderstood by most, the Reformed Ogboni Fraternity, nevertheless thrives on a wave of controversy. In its 100th year, the ROF is eager to dispel many myths and old wives tales about it. Nseobong Okon-Ekong enters the intriguing world of the leader of the society, Olori Oluwo, Otunba Francis Meshioye

You would be forgiven to think that the head of the controversial society, Reformed Ogboni Fraternity (ROF) is an old, wizened and feeble man who supports his gait with a staff. The vibrant middle-aged man who held court in his expansive living room at Maryland-Lagos did not fit that description. Yes, he was dressed in a flowing white agbada, his wrist and neck shackled with shiny red beads - a fitting dress for the global head of a Yoruba cultural and spiritual sorority. A chair hewed out of fine, polished wood is mounted on a little dais in a vantage position where he sat, striking a regal pose. Otunba Francis Meshioye commanded the presence of royalty. Two of his lieutenants were already seated when we joined them. With the introduction formalities over, he signaled to the bottle of Hennessey XO, bidding me to have a drink. But I'd enjoyed much hospitality in his waiting lounge and I was eager to engage him.

■ ‘Being Ogboni leader has made me a good disciple of Jesus Christ’

For many Christians, Ogboni society is not only regarded as a secret cult but also treated as an abomination that must not be identified with. A senior member of the Christendom however feels otherwise and in fact made a shocking revelation that will leave many gasping for breath.

For over four decades, 65-year-old Pastor Solomon Oladimeji has been a shepherd in the vineyard. Apart from being the founder of Cherubim and Seraphim Church, Orisun-Ayo, with branches at Alapere, Ketu, and Odogunyan in Ikorodu area of Lagos, Prophet Oladimeji reveals that he is also a top member of the Ogboni fraternity. He belongs to Saala Ogboni Fellowship of Nigeria (SOFN) – within the fraternity – where he occupies the position of Oluwo and the third in command to the overall head of the fraternity.

“I am not ashamed to confess my membership of the fraternity. I’m proud to be Ogboni member. In actual fact, being an Ogboni leader has made me not only a good disciple of Jesus Christ, but it has also gone a long way to make me a better citizen,” he proudly told Saturday Sun’s TUNDE THOMAS in an interview in which he talked about his relationship with Christian Association of Nigeria, CAN, members of his congregation, Ogboni and the Scripture among a host of others. Apart from Oladimeji, another cleric who has also founded several churches, Prophetess Eritosin and the paramount head of Saala Ogboni, Olamilekan Ifayemi also opened up on their relationship with Christendom. Below are excerpts:

When did you become a member of the Ogboni, and what were the circumstances that prompted you to be a member?

Although, my journey as shepherd for Jesus Christ’s flock is over 40 years, I became a member of the Ogboni society over 20 years ago. Initially, I was initiated into the Aborigine Ogboni fraternity, that is the one they call Ogboni Ibile, but later I joined Saala Ogboni fraternity, and since I made that decision, I have no regret.

As a member of Ogboni fraternity, my life is having a meaning. I have prospered. My coast has been enlarged. Members of my congregation are increasing everyday. I also thank God that due to my diligence as a committed member, I have been able to rise to the enviable position of Oluwo within the Ogboni fraternity.

Are your members, that is members of your church aware that you belong to Ogboni fraternity?

What is there to be hidden? I am not ashamed of my association with Ogboni Society, and I don’t hide it from members of my church. They all know that I’m a leader in the Ogboni group. When you even come to my house, I openly display my regalia as Ogboni chief. Let me quickly tell you this, by making my members know that I’m Ogboni member, it makes me popular among them. They describe me as an open and honest person. For that, many of them have been voluntarily coming to me pleading to be initiated as a member of Ogboni fraternity.

Some people would think that you use charms on them?

Why should I use charm on them or to charm them as some people will say? God forbid. I’m a child of light; darkness or anything evil has no place in my life or church. Your member will like you, when they know that the power you are using to solve their problems is power from Jesus Christ, my Lord and Saviour. I have never committed evil in my life and I will never do so till the day my Lord calls me home.

Are you saying that charm doesn’t exist?

No. I’m not saying so. Charms do exist, but it depends on how you use it. I used herbs and leaves combined with other items to prepare soap, anointing oil for members and other people that are having spiritual problems.

It is unfortunate that today a lot of Christians are suffering out of ignorance. You see some saying it is what my pastor or what my prophet tells me I believe. I will never use any soap, cream, oil by just any minister of God, but only if those members know what those pastors are doing.

whether it is in the house of babalawo or any juju priest. We are all calling on the name of the same God.

In my neighbourhood, both at Alapere and Odogunyan, many residents know me both as a cleric and Ogboni leader. In fact, Baale of Odogunyan, that is the community leader, knows me as the Oluwo of Saala Ogboni. I’m highly respected in the community. I joined the Ogboni fraternity because I like their ways of life. They are decent people. Contrary to misconception some people have about Ogboni, that we are evil people. Far from it, rather I will say that Ogboni members are not only children of Light, but we are also messengers of the Most High God because, we don’t kill but only save lives.

But some people believe that Ogboni is evil, and that it is an evil association condemned by the Bible.

Those who say so are ignorant. They have been brainwashed by our colonial masters. But thank God, we are now in a different era, and we can all be reading the Bible without relying or depending on what the imperialist swould want us to believe in order to suit their own purpose. Some will tell you that Ogboni is evil because they use juju, they still carry out sacrifices of various forms by shedding blood of animals, and birds. Some even out of ignorance say we eat human flesh. Rubbish. May Almighty God forgive our traducers.

If you are talking about sacrifice, where did the Bible condemn sacrifice? Let our accusers point it out either in the old or the New Testament. Throughout my years at the seminary and the Bible school, I never come across such.

Then the sacrifice you are talking about, on several occasion especially in the Old Testament, sacrifices were carried out to atone for the sins of the Israelites.

It was also often carried out when the children of Israel were looking for one favour or another.

But coming down to the New Testament, don’t mind those confusionists who say that Jesus Christ, my own Lord and Saviour condemns sacrifice, what a big lie. If you can still remember when Jesus Christ himself was born the day His parents Joseph and Mary were taking Him to the Synagogue, Joseph has to sacrifice doves, and pigeon. He took the birds to the church. You can read in the book of Matthew and Luke.

So, if the parents of Jesus, my Master, the Author and Finisher of my Faith were involved in sacrifice, why would I say I want to distance myself from such?

Again, they accused us pastors of asking some people that have problems to go and bathe in a running stream, what is wrong with that, did such not happen in the Bible? Have we forgotten the story of Naman, the Syrian Army General who had leprosy and was looking for a cure, how Prophet Elisha asked him to go bathe inside River Jordan, and Naman was healed after complying with the prophet’s instruction, and this is why I said some people are dying due to ignorance.

Sacrifice is biblically ordained. I sacrificed animals and birds to offer prayers to cure and heal people of their ailments.

When I pray for you and it is revealed to me that I should kill duck, cow or even goat to offer prayers for you, I will tell you to make available such animals for sacrifice, and the moment we do that, you receive your healing.

When I kill fowl, goat, duck or even cow for sacrifice to heal somebody, I have not in any way transgressed. I’m only doing the will of Jesus Christ, who is my personal Lord and Saviour. Whatever is outside the Bible, you will never see me doing it.

Even in the book of Revelation, the use of leaves and herbs was recommended for healing. And for those who describe Ogboni fraternity as a cult, this is wrong. Ogboni is a society. We are transparent and honest people. Ogboni abhors evil. We are organized and disciplined. A cult is a group of people involved in secrecy, we are open to scrutiny. Let those who out of hearsay say evil about Ogboni be bold and come to our meeting and see whether it is true that we drink blood.

All those pastors saying rubb

You also read in several other places both in the Old and New Testament where blood sacrifice took place. You remember the case of Cain and Abel. I even read Bible before I carry out this killing of animals as sacrifice in order to save souls.

You said you belong to Cherubim and Seraphim sect, is the leadership of the church aware of your membership of Ogboni fraternity, and again are members of the Christian Association of Nigeria aware of your position in Ogboni?

I have never hidden my membership of the Ogboni group. The church leaders are aware, and nobody has raised any eyebrow. I’ve even used my membership of Ogboni to win more souls for Christ. As for CAN leaders both at Alapere, and in Odogunyan, I play prominent roles in the affairs of the association. I pay my dues as and when due. I also sacrifice my time and energy for evangelism. They respect me a lot.

There are also other pastors there who are fellow Ogboni members. But I won’t mention names here unless the situation warrants it. Just as I’m not ashamed of the gospel so also I’m not ashamed of being an Ogboni pastor.

Some pastors do come to us at Ogboni meetings seeking spiritual assistance for their church grow in terms of membership. At other times, they seek our help that their members will obey them or do whatever they ask them to do without questioning their authority. But it is a big shame that these pastors when they mount pulpits would be deceiving their members by behaving and talking as if they are truly holy spirit-inspired. They should learn to give credit to whom it is due.

Let me be bold in saying this that it is unfortunate that the church is full of deceit today.

It is a big shame that many of these so-called men of God that claim that they rely on the power of the Holy Spirit to do miracles are liars. They are big liars.

Many of these pastors both within the orthodox and the Pentecostal fold are members of Ogboni fraternity. They come to the Ogboni meetings seeking powers which are given to them. We also have many professionals including lawyers, doctors, engineers, university lecturers, imams, Islamic and Christian leaders, and traditional rulers as our members. We don’t discriminate. Our mission here on earth is to save mankind.

Why do you think Ogboni has such powers that even pastors, as you say, seek power from it?

Ogboni members derive power from God. We call on the name of the supreme being which Yorubas called Olodumare. We call on Him and He answers our prayers anytime we call upon him. We also get power through some deities like Ogun, god of iron, Sango, god of thunder and so on and so forth.

What matters most is to have purity of heart and mind. When your mind is pure, when you call on God, He will answer your prayer. If God is not with us, the power we use as Ogboni members will fail us.

Without God’s backing, there is nothing we can do. Ask those pastors or any other person that have been to our meetings if we ever call on any other name during our meeting than that of Supreme being, Olodumare.

As the saying goes, the taste of the pudding is in the eating, whosoever is in doubt about what we do or wants to know whether I lie that God is the source of our power should endeavour to come to our meeting. Saala Ogboni runs an open-doors policy. You are welcome into our midst any time.

You said Ogboni is not a secret cult; if so, why is it not holding its meetings openly as other religions?

It was in the days of the yore that Ogboni holds meetings in secret. Today everything about us is open. We hold our general meetings on 1st Sunday of every month in broad daylight.

During the meeting, we welcome new members, then we exchange ideas on issues that will bring development to the society. We also conduct vigils in the open like Christians and Muslims do. Just like their own, we hold such vigils in our headquarters, local branches, but we conduct our fellowship in the open. We hold such vigils in the second Sunday of every month. As a reporter who is naturally inquisitive, you are invited either our night vigils or general meeting as doing so will enable you to have open mind while writing your report.

Christians believe in Christ, Muslims believe in Mohammed, what does Ogboni believe in?

We believe 100 percent in Olodumare, the Supreme being, and it is from Him we derive our power to do all things. However, we also believe in lesser deities such as Ogun, Sango, Sonponna, and other deities which are believed to be mediums through which we can also call on the name of Olodumare. Ogboni strongly believes in the culture and traditions of our forefathers. You can call us traditionalists.

As Ogboni pastor, what spiritual advantage do you have that other pastors who are not Ogboni members don’t have?

The advantages I have are enormous. You know when you are doing something with purity of mind and purpose, God will answer your prayers. Being an Ogboni pastor, I have 100 percent direct access to Olodumare and when I call upon Him, He never disappoints, and that is why you see some people that call themselves pastors, they can’t see any vision, they can’t cure anybody, and that is why they come to our members in the Ogboni fellowship to acquire powers to enable them perform miracles.

You don’t need to kneel down before me before I know who you are or your problems. The moment I pray for you or you send a prayer request from any part of the globe, I will know what your problems are and the way out. But how many of these pastors can lay claim to such? The moment you become a member you will be automatically qualified to have or enjoy these powers.

As I said, Ogboni is not evil. We are not children of darkness, but that of light. If we are evil, why is our membership increasing with even both Islamic and Christian clerics seeking our assistance?

Pastors that are not Ogboni members will have problem of church growth that is talking about membership, that is why in some churches they don’t have up to 30 members, whereas in other ones you see a mammoth crowd.

For those who have large members, do you think it is by their own power that they do it?

No. Several pastors come to us and we do what we call Aworo in Yoruba for them.

Aworo is a kind of charm that draws crowd to a place. We do it for pastors, and that is why you see many of them driving state of the art cars. For those pastors that don’t know their ways, you see them in penury, drinking garri and coconut most of the time.

What is your educational background?

What does educational background have to do with my work as a servant of the Most High? However to satisfy your curiosity, I had elementary education, and that was a period when standard six certificate was of high quality than secondary school certificate today.

I was into private business of buying and selling textiles and wood when God called me into His ministry. Initially I resisted because my business was flourishing, but later I succumbed to God’s call.

Then, if you are asking about my educational background, which school or seminary did Moses, Joshua, Elisha and Elijah attend? And yet were they not great ministers of God who performed wonders? Even my Personal Saviour and Lord Jesus Christ, did He attend any school?

To be a minister of God is not an academic issue but everything depends on God who call you. If God does not call and you call yourself, your ministry will not prosper. You will be living from hand to mouth, but when it is God that called you to be a servant in His vineyard, you will prosper beyond your own wildest imagination.

At formation, the ROF was named “Ogboni Fraternity of the Christians” but as time went on the founder considered it to admit his friends who are [sic] not Christians provided such entrants embrace a non-idolatrous belief in God. …

There are no instances or circumstances as far as the ROF is concerned in which non-members will be placed at risk by ROF Activities. None at all. Like it was in Western Europe of the fifties with Communism, so it is with “Ogbonism” in Nigeria of today, highly misconstrued, vilified and misrepresented to our society as a bogey, a bugbear or an execrable evil, deserving only to be hated and abhorred. It is the handwork of our detractors. It is a pity. However one thing is certain, if the ROF is evil, the government ought to have proscribed it.

There are no “fetish” practices in the ROF that will in anyway place our members and non-members alike at any risk whatsoever, and my answer is equally applicable to the ROF initiation rituals (28 March 2001; see also ROF 1998).R ROF according to its Olori Apena Otunba David Adekunle Olaiya Adeniji, emphasises that membership shall be opened to only those who embrace faith in God and who do not fancy being fetish as a way of life. It is not clear if others believe in this principle. But observations by The Guardian On Sunday revealed that most members of all the extractions belong to either Christianity or Islam, indicating that their member of Ogboni is just a way of socializing and ensuring that fraternal assistance is available when the needs arise. … While bickerings exist among the various extractions, they have a common antagonist in the church. The antagonism which is total is seen as emanating from the belief that Ogbonis are fetish and anti-God. That notion still holds especially as there are moves by some members of the House of Representatives to proscribe the society.

Oshowole [a representative of the ROF] said the problem people have in defining Ogboni is the Yoruba meaning of the word. In the Holy scriptures, for instance, in Ezekiel 23 verse 23, the expression “Great Lords and renowned” is translated in the Yoruba version as “Awon Ogboni ti oni okiki”

Accordingto him, the word refers to a distinguished personage who assists in the administration of a domain. “This is why in Yoruba towns and communities, the highest council of chiefs comprise the Ogbonis. Holders of this title are not fetish or idol worshipers but they are the administrators of their communities, guiding the Obas,” he said.

though the Ogbonis of whatever extractions are not allowed to do anything devilish, they are encouraged to stand by one another as they are taught to see themselves as brethren. Which is why they are referred to as Omo Iya. “It is our tradition to be ever ready to assist our fellow Omo Iyas maybe that is why they say we are in a cult,” he emphasised.

According to the seasoned administrator and chartered accountant, Francis Oluwagbenro Meshioye, the Olori Oluwo (Supreme Leader) of the Reformed Ogboni Fraternity has said being a member does not stop members from practising religions of their choice.

The following information was obtained from a Website identified as that of the Reformed Ogboni Fraternity (ROF) with a contact address of 38 Abeokuta Street, Ebute Metta, Lagos, Nigeria (n.d.a).

The Reformed Ogboni Fraternity was founded on December 18, 1914 at Obun Eko in Lagos. The original name of the Fraternity was, “Egbe Ogboni Onigbagbo” which could be translated to mean, Ogboni Fraternity of the Christians. Originally, it was a society planned exclusively for Christians, as the primary objective of the founder was to cement truthfulness, love and sincerity among Christians with the view of lending a helping hand to the Church in its exponents (n.d.b).

It was “duly registered and issued certificate of incorporation” on 17 June 1943 (ibid.). The Constitution of the Reformed Ogboni Fraternity Incorporated lists its aims and objectives as:

(b) To associate for the principal purpose of knowing God better such that all the Undertakings of the fraternity will be in accordance with His Holy will.

2. To encourage the diffusion of the practice of benevolence, charity and chastity.

4. To see to the mortal remains of any deceased members, by providing a coffin, up to a reasonable limited cost and to give his/her remains a decent deposit in the bosom of Mother Earth.

5. To inculcate in all the members, the constant practice of the Golden Rule, “to do unto others (members and non-members) as one would wish them to do unto him”.

6. To provide necessary funds, for the successful prosecution of the business of the Fraternity, according to this Constitution.

7. To keep and obey the Laws and Constitution of the Federal Republic of Nigeria and those of any other Country in which one resides (1998).

Professor Akin Alao of the Center for African and African-American Studies at the University of Texas credits the ROF with providing the best example of a successful merge of Yoruba traditional religious belief with Christianity (24 Jan. 2003). In a paper entitled “Yoruba: An Enduring Legacy,” Alao argues that the ROF “as conceived and brought into the Christian church remains the most visible imprint of Yoruba cultural tradition in Christianity” (ibid.).

Reformed Ogboni Fraternity

Views 2,886,549 Updated Nov 28 2019

Reformed Ogboni Fraternity. A Nigerian equivalent to a Masonic lodge, deriving mainly from the efforts of an educated Yoruba Anglican clergyman, J. A. T. Ogunbiyi, who had been chaplain to the Masonic lodges in Lagos. In 1914 he established a Christian Ogboni Society, both as a Yoruba version of Christianity modelled on the traditional Ogboni secret society, and as an alternative to imported freemasonry.

There is nothing evil about us - Ogboni Fraternity

Chief Francis Meshioye, leader of the Reformed Ogboni Fraternity (ROF) dispelled claims of them being evil at the flag off of 2019 Founders’ Day Celebration in Lagos state.

Meshioye disclosed that the fraternal institution was founded in 1914 by a Christian, Deacon Jacobson Ogunbiyi and the initial objective was to promote Christian values among the people.

The leader of the group who disclosed that the group was expanded to accommodate people of other faiths hence the change in name from Ogboni Fraternity to Reformed Ogboni Fraternity, stated that founding fathers of ROF were part of those who fought for the decolonisation of Nigeria, developed such establishments as the civil service, judiciary and many functional post-colonial institutions.

Francis Meshioye debunked claims of the fraternity being for people who are seeking for easy and quick wealth and also urged members of the public who are of good character to join. He listed some known members of the group as late Sir Adetokunbo Ademola, late Chief Ladoke Akintola and late Sir Adeyemo Alakija.

He said;

“We are far from being a secret society; we are a registered entity that abides with the laws of the land and our objectives are to promote positive values, truth, justice and cultural heritage.

”There is a clear distinction between ROF as a fraternity and any other forms of organisations.

”Our fraternity compels her members to imbibe the fundamental injunction of ”do unto others as you wish others to do unto you ”

”However, the fraternity had to overcome many challenges that were rooted in misinterpretations of what we stand for."

Nothing secret, negative about Ogboni, formed for good of society ― Meshioye

THE Reformed Ogboni Fraternity (ROF) has said that there is nothing secret or negative about the fraternity, pointing out that the group was set up for the good of society, with its ultimate objective aimed at promoting good values, discipline and justice.

Leader of the fraternity, Chief Francis Meshioye, said this at a news conference in Lagos on Friday to flag off the Founder’s Day celebration of the fraternity.

This year’s celebration, according to him, is focused on promoting the ideals of the group and to show the world the “right light.”

Meshioye, who expressed sadness that the fraternity had been misunderstood by some members of the public as a secret society, contended that there was nothing secret or negative about the fraternity put together for the good of society.

Going through Memory Lane, Meshioye said the group was actually founded in 1914 by a Christian, Deacon Jacobson Ogunbiyi, to promote Christianity and the fear of God among people.

According to him, the group was later expanded to accommodate people of different faiths, saying that this was responsible for the change in name from Ogboni Fraternity to Reformed Ogboni Fraternity, adding some respected Nigerians were members of the fraternity.

ROF leader emphasised that the fraternity was strictly for positive values, pointing out that: “The objective of Ogbonism was to elevate the whole man by inculcating in all members the constant practice of virtue and the Golden Rule to do unto others (members or non-members) as one would wish them to do unto him

“This provision invokes the intellectual, moral and physical capabilities of members. It is the summary of the teachings of the greatest commandment that Jesus Christ gave his apostles.

“Strictly adhered to, we would not have the evils that plague our society today. On the other hand, there would have been peace, harmony, love and unity among the nations of the world.

The many other positive impacts of ROF on the generality of society include good citizenship, moral discipline and personal discipline,” he added.

Meshioye said the fraternity teaches its members to practice universal brotherhood of man as the ROF dissociates itself from tribalism and nepotism, adding the fraternity “embraces all its members as uterine brothers who are faithful, honest and sincere to one another.”

Meshioye said it was important for people to truly understand what the group stood for, calling on Nigerians to embrace the fraternity’s virtues.

“Ogboni Fraternity has 1.5 million members” – Supreme Leader

The Olori (Supreme Leader) of the Reformed Ogboni Fraternity, Otunba Francis Meshioye has disclosed that the organisation has been wrongly labelled a secret cult by members of the society who lack the patience to examine their teachings. Meshioye stated this at a recent unveiling of the fraternity’s centenary celebration in Ikeja, Lagos.

According to him, “The biggest challenge that many fraternities have is the impatience of those who are not their members to examine their purposes with open minds and without prejudice. A pure and investigative mind that is searching for unbiased understanding should possess these qualities. Many people create mental stereotypes on what the fraternity should be or how its members should or must look like. Many believe that they can perpetrate criminality when they become our members, they are also disappointed when they are informed of the need to uphold high morals and to be obedient to every law in the country they live”.

Meshioye added that members would not engage in unnecessary debates to change what he described as public misconception about them but would conquer “the unfairness with pure thoughts, good words and honourable deeds”. Describing the spread of the organisation and the growth of membership as the greatest achievement of ROF in the past 100 years, Meshioye said the fraternity had grown from the 6 initiates that started it on December 18, 1914 to its current 1.5 million members, fostering unity and love among people of diverse religions, political affiliations, professions and race.

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