ORISA SANGO DEIFECATION - ALL YOU NEED TO KNOW BY BABALAWO OBANIFA – Obanifa extreme Documentaries

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