ORISA SANGO DEIFECATION -
ALL YOU NEED TO KNOW BY BABALAWO OBANIFA
– Obanifa extreme Documentaries
In this work I will
reveal historical and spiritual facts about all you need to know about Sango
divinity as an Orisa and Irunmole . This work will be very useful to people in
field of academic and as practitioner of African Spirituality who have Sango as
their designated area of spiritual practice. From my personal experience, years
of research on same subject , I have
come across many academic works from
armchair writers who is not practicing the way I do .The first thing I discovered
is that majority of those work are theoretical as it did not contain any
practical spiritual information that can
be use to enhance spiritual practice. Secondly, I discovered that there is lot
of discrepancies in that information and they are misleading. Most of these works that contain all this
misleading information of course is what our professors in universities still
relay in their thesis and research to their students on the same topic. Thirdly
I discovered most writer before me is either writing to favor one town or one
lineage or certain segment of spiritual practice as a result is either the real
information is thwarted or doctor even though there is iota of truth in what
they say. Another crucial aspect that must be looking into is the area of
spiritual practice of Sango, the is dearth of information on it for the Sango
devotees theirselves. My goals in this
work to give comprehensive detail about this divinity known as Sango to Sango devotees
their selves as well as to educate them on some erroneous myth that pass to
them and they are passing same to others. The work will also be invaluable to
the people in the field of academics who may be researching on this divinity
known as Sango in future. This work is authoritative and can be rely upon as an
authoritative theological practicing guide for Sango devotees their selves. It
will be useful for people who have Sango as their guidance Orisa . The work
will also be use for practicing Babalawo who want to know every things
necessary for practicing sake about Orisa Sango.
Who Is Sango?
The true and genuine answer
to the questions who is Sango cannot be answer without throwing muds to certain
existing widely accepted distorted myths for hundreds of years in Yoruba land.
It will also offend some town that have made even the Sango worship and
practice popular. But the truth needs to be reveals. In Yoruba Ifa cosmology,
Sango is believed to be one of the Irunmole that descended from heaven to earth. Sango is not an Orisa (Saints). Sango
is a is Irunmole (celestial beings). In Ifa cosmology Irunmonle are not born of
Human beings.No body no of their parents such mother or father. The only things
known about them is that Olodumare
delegate them to come to this world to perform one mission or the other. Example
of Irunmonle are : Obatala, Orunmila ,of course Esu Odara too is an Irunmole.
While Orisa are Human being turn
divinity. They are they human being that have extra ordinary sterling qualities
and do extra ordinary thing in life and
when they died or vanished they will be defied . It is those who undergoes posthumous deification
that is known as Orisa in Ifa theology. They are born of human being, we known of their parent
,their father etc. From the forgoing illustration, Can I start to shake the
table? I think I need to. The first point is that even Oyo town remains
spiritual headquarter For Sango worship till today. The real Sango is not from
Oyo. The third Alafin of Oyo that adopt
Sango as name is not the Original owner of that name . He usurp the name . As
at today many Babalawo even here In Yoruba land that ought to known better did
not known that when ever Ifa stanza is talking about Sango . It is not talking
about the popular Sango who is the Alaafin Of Oyo that is deify as Orisa . It
is taking of Sango Irunmonle. My position and argument is this In Yoruba
Cosmology We have two Sango. One is Sango Irunmonle (which is been refer in Ifa
scriptures) and other Sango Orisa (which is human being like me and you turn
deity- That is the one that is been worship today , the worship start in Oyo .
I will explain everything soon and how it started , including how you can make
one for yourself if you want to. ).
Though I know some will still say hmm Babalawo Obanifa have come
again. Yes I have come, I know some of you have been raise on falsehood with
this lies and distorted myth and history , and some of you known the truth but
you are afraid of thrones. All power belongs to the creator the giver and taker
of life.
Sango Irunmole
Sango Irunmole is the one
of the contemporary of Obatala,Orunmila Esu Odara That descended from
heaven to earth . Have it at the back of you of mind that Sango (I mean the
third Alaafin Of Oyo who rule Oyo between C 1252 which historically fall
withing the range of 13th century (the second millennium). He can not be
regarded as contemporary of Obatala, Orunmila, Esu Odara. Those being are
spiritual and they are having been out of physical existence by this time that
this third Alaafin of Oyo rule in 13 century.
Base on this premises Sango the third Alaafin of Oyo is not the first
owner of that name and also he can not be regarded as Irunnmole (celestial
being) he is an Orisa (a saint).
Now that I have been able
to prove to you that Sango ( the first one who is Irunmonle exist before the
reign of third Alaafin of Oyo). As
elucidate in Ifa scriptures Ifa make it clear that Sango ( I mean the Original Sango which is
Irunmole ) get mandate from Olodumare
(God) to be in charge of: Rain,lightining and thunder ,Fire. In Ifa cosmology . It was believed that whenever
human race have any issue related to this aforementioned it Sango they should approach. Odu Ifa
Ofuntola which is also known as Odu Ifa Ofun Oturupon make us known Sango have sphere of influence over rain.
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Oturupon Ofun says:
Ese kan soso ni mo ti bo
Egan
Igba Eke ni mo sa jade
Dia Fun Sango
Ti Olodumare fun ni Ado
ase ko ma fi Ojo se omo Araye lore
Ttranslation
It is just one legs I put
inside the forest
It is two hundred of
rafters I brought out
This was Ifa’s message
for Sango
That Olodumare gifted
with Ado Ase to be blessing the people of the world with rain.
Ifa Ifa cosmology it
believe that when all Irunmone is coming from heaven to earth . The ride on
some of the Odu Ifa as their compass. The compass for Sango Irunmonle is Okaran
meji .
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When Sango Irunmole was on earth, Myth have it that he
wear red color cloth , he eat a lot of
bitter kola . he drinks. He easily gets angry. He is fierce in looks. They say
he eat Amala and Gbegiri . That is what they said I don’t live then. During his
time, He hate Hypocrisy, stealing, robbery or any form of illicit behavior.
Have natural power to use thunder to punish offenders . I probe furthers to
know what end him . Up till now I was
unbale to get any living who proffers answer to how Sango Irunmole turn back to heaven or which town he lives
during his life. After his demise. History have that many people do incarnate
as him by exhibiting his traits and characters.
Sango Orisa
Sango Orisa
is the third Alaafin of Oyo . he
is human being; he is born of human. He is one of the human figure that is
re-incarnated as Sango. Historically his mother is from Tapa. And history have it the Elempe Of Tampa give one of his
beautiful daughter known as Torosi in
Marriage to Oranmiyan as peace treaty. Though some oral traditition in Oyo town
dispute the name , those who dispute this name claims that the name of Sango
mother that was Marry to Oranmiyan then is Omotoyosi. Wether the Name of Sango
(Sango Orisa) is Torosi or Omotoyis is immaterial . The point to prove is that
he have mother. He was gave brth like you and me. In fact her mother give bath
to Ajaka before him. And is name was not even known as Sango from the beginning. Some say
his actual name his Tella oko, some say it is simply Tella that Oko is not
there . In this work I will stick with Tella. According to Oral tradition when
Tela mother (torosi/Omotoyosi) was pregnant with her second child. Whenver she
goes out in the night where the is darkness
he will sense that the will be
sounless ligtning that will bright her path as everywhere will become clear .This
occur times without numbers put her in fear . This is what promt Her and her
husband to invite an Awo to make Ifa consultaion for them to ascertain what is going on, in the course of the Ifa
consultaion Odu Ifa Okanran Meji was
reveal . The Awo told them that the child that woman is carrying in her stomack
is powerful chilld that is going to be famous arpund the globe. They were
Advise to venrete Sango Irunmole for him. So her mother normaly venerate Sango
with yam flour foods and Amala and Gbegiri
untill Tella is born.
On the
day of delivery of Tella , he was given birth during dry season. It is not
expected that rain will fall. It was claimed
by the elders who handle down this history that rainfall and that there
is incessant thunder strike and lighthinig.
When the child is is born his left hand is tightly folded. And his
unblical cords was tightly wraped around
all over his body and to big for one child. The parent call The Awo again to
divine for them to ascertain what to do.
The Awo Make Ifa consultaion and davsies
them to offer ebo and venerate Sango. That the
mother of the baby should cover her body with Red color cloth and also
cover the baby with red color cloth. They allow the baby to roll in his bath
blood . They should Equally venerate
Sango . which they did . Tella finaly open his hand nad inisde it was wa one Edun Ara ( sango
scared stone) . The umblical cord was also removed. They name the babay Tella and Afonja. Some
say Tella is derived from the habit of forcifully try to open left hand at
birth Te la (to be force to Open) while Afonja is derive from that which will
try pull without getting severe. Wether
this is the actual meaning of this names
I can say. That is what pass on to
us.The Edun Ara was kept for Him. He was made to become devotee of Sango. So tella which people deiffy and
worship as Sango today is a devote of Sango himself. It after his death that
his follower deify him as deity.
When
Tella grow up he choose acrobatict display and muisc and druming as profession.
He aproach the powerful Awo to prepare charms of various sort for him. He
become extremely talented and powerful in the act of Magic. Be become an astute
magician.he can dis apper and re appera and also walked on on air, emitt fire
in his mouth at will.
But all these various account whether myth or
historical prove that Sango elder brother is Dada known as Ajaka. This Ajaka is
said to be a weakling and extremely timid individual as oppose to his younger
brother Sango who is extremely brave and powerful. From all the historical
account available it prove that Sango is
the one that dethrone his elder brother
Ajaka as second Alaafin Of Oyo. This
incidence give rise to How Sango Become the third Alafin Of Oyo.
Sango was a very fierce
and versatile magician. He does emit fire and smoke in the mouth to enhance his
dancing trade. Sango act of bravery and power come to lime light when Oyo was
under the servitude of Olowu during the
reign of his weakling brother Ajaka as Alaafin Of Oyo Empire.It was Sango who
was able to wage war against Owu and liberate Oyo from the captivity of Owua
and even able to bring other twon in Yoruba land under dominace of old Oyo
empire.This lead to forceful dethronement of Ajaka And how Sango become third
Alafia Of Oyo. Sango was a revered King, all his subject respects him not
because he is a king. But he is extra ordinarily brave and powerful both physically
and in act of magic.
It is after his death
that he was deify as Orisa. Let succinctly peruse the historical account Of
Sango death. Though there are various historical accounts on Sango death. Some
school of thought in tradition said that
Timi and Gbonka who are two powerful warrior that serve under Sango that
force Sango to abdicate the throne and commit suicide. With due respect this
school of thought is wrong based on the preponderance of account available
about Sango. However the seemly most valid account about Sango death is the one
that claim Sango in attempt to test and reaffirm his magical power of emitting
fire he accidentally burnt down his palace which lead to loss of his wives
,children and properties. This make some of his follower to flee from on him
.It is only his Bata drummer that remain dedicated and follow him when he left
Oyo in attempt to found another city. But history has it that when he got to
certain Ayan tree .He hangs himself.
The prevalent story about
Sango death is suicide by hanging. Though after his death his follower gather
to practice their trade and whosever try to abuse them that Sango hanged
himself. They will through magical
preparation that Sango do use during his life time to strike such household
with thunder. The people then begin to say Sango Oba koso to avoid the wrath of
Sango follower who have the spiritual know how on how to send thunder to strike
enemies. History have it that during the
lifetime of Sango his follower and disciple that practice magic and lightening after his death did not have access to this
secret knowledge. They need to go back to Ibariba Land where Sango’s mother
Torosi hail from to learn how to make preparation that they can use to make thunder to strike the enemies who
abuse them that their leaders Sango hang himself to death. After they have strike such house with
lightening and thunder. The occupant of such house will need to offer varieties
of sacrificial items, because Sango followers will go to such house and tell them it is because they abuse
and repeat the story of hanging about Sango that is what make Sango to strike them. They will compel them
to offer many items to prevent further anger of Sango and that they must stop
repeating the story hanging of Sango. That is how Sango earn his nickname
Oba-koso (a king that did not hang) after his death. If you want to know how to
send thunder to enemies, You can read Babalawo
Obanifa previous work on how to send Sango on Errand. It is true that Sango
devotee often denied the suicide of Sango up till today. But the fact remain
that Sango actually commit suicide
The Deification of Sango As Orisa.
As I explain at the
beginning of this work. Sango is one of the personality in Yoruba Land that
undergo posthumous deification. There are some school of thought In Yoruba
tradition that believe that Sango was deify as Orisa to redeem his image of
hanging himself to death or In some circle they claim the deification of Sango
is to prevent and stop wide circulation news about his suicide. I totally
disagree with these schools of thought and those who share such view. I do this
with reason. The reason is simple:
If Sango did not commit suicide he will still be
deify as Orisa because every person who ascend
the throne of Alaafin Of Oyo have always undergo posthumous deification
Sango case would not have be an exception. Up till the time I am writing this
work If You Visit Alaafin Of Oyo Palace you will see shrines dedicated to all
the previous King Of Oyo starting from
Oramiyan,Ajaka,Aganju,Sango,Alaafin Aole,Alaafin Abidoun. Because the Oyo
people view Alaafin As A representative of Olodumare(God)on earth.
The Uniqueness of Sango Deification As Orisa
There are some unique
things about Sango. Sango deification is a bit more different and unique from
the way other Alaafin are deified. Other Alafin that are Deify are only worship
in the Palace of Alaafin of Oyo as Orisa
by the descendants of such king alone as
their ancestor. None of them is associated with any natural phenomenon. But
Sango on its own is associated with natural phenomenon which expand his scope
of worship and followers beyond Oyo palace even beyond Yoruba land. The phenomenon that Sango is associated
with is lightning and thunder, because the myth about Sango give credence to
the association of Sango with this natural phenomenon. During life time of
Sango, Sango is said to be a powerful magician who do emit fire and smoke from
his mouth when he spoke .He is said to
be an expert in how to attract thunder and lightning and cause it to strike
human being are his enemies or other
human habitation. As I said earlier non among his follower during his lifetime
have knowledge of this power. They need to go to Nupe land to learn about how
to make this preparation .When they come back to Oyo lightening was striking
the houses of those who repeated the story of Sango’s hanging. Each time
thunder struck such house Sango ‘s
follower will go there and claim the
lightning’s struck indicate Sango’s anger against the lair that claim Sango
hang himself to death when he was alive. They will tell them Sango is now in
heaven angry about such abuse. That is while it struck the house with
lightening. They will tell those who live in that house to offer varieties of
item which can usually cost them a lot of resources that can cost them the
house itself. That is how people stop abusing Followers’ of Sango about the
hanging of Sango till today. With due respect to those who may concern Babalawo
Obanifa documentaries is not try to belittle the follower of any deities rather
than we are trying to document and preserve the undiluted version of fact about
all these deities for future generation.All my documentaries are from impartial
perspective.
It is instructive that
there are other deity that is associated with lightning and thunder before
Sango. The name of this deity is called Jakuta. Jakuta is not an
Orisa like Sango.Jakuta is an Irunmole. Sango is human being turn deity. Jakuta
is not an human being. Jakuta fall
into category of spiritual entity like
Obatala, Orunmila ete. That descend from heaven that are not born of human.Jakuta is believe to be a spirit in control of
the wind and lightening and thunder and he has the ability to thrown stone
using the power of the wind. Hence he was given the name Jakuta. Jakuta simply mean one who fights with
stones. In Yoruba culture and spirituality we have five days in the week.
Each of these days was dedicated to worship of certain Orisa and Irunmole. It
is the third day of the week that we refer to as Ojo Jakuta(Jakuta’s day) .
Jakuta’s day is the third day of the week that is dedicated to the worship
of Orisa Jakuta.Jakuta is believe to be
gentle and kind spiritual forces. Despite the fact that it represent lightning
and thunder.Jakuta never exercise any act of malevolence force of using
lightening and thunder to strike anybody, evidence abounds that people pray to
Jakuta for procreation . But with the coming of Sango Worship. Sango took over
this day of the week from Jakuta the original owner. In fact Sango as a deity usurp all the function and
privilege that has been hitherto accorded to Jakuta.
How Sango
Usurp Jakuta Roles
Sango himself would have be worshiping Jakuta, been the only deity
available that is associated with the lightning and thunder. But Jakuta is too
meek and kind deity. Jakuta did not
exercise a single control over lightning and thunder. But with the coming of
Sango, Sango was a very ruthless being who was able to exercise control over
lightening and thunder and practices it to the knowledge of everyone how he can
use it to strike anything he want. People fear him than Jakuta. Hence his
domineering over the Jakuta.The day that was previous allocated to Jakuta which
is the third day of the week people now uses it to worship Sango.Sango and
Jakuta are different deities even though some Babalawo and Orisa devotees do
think Sango mean the same thing as Jakuta. But it is two different things.
Consecration Of Sango element as Orisa
To be continue
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