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Yoruba mythology
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The Yorùbá religion comprises religious beliefs and practices of the Yoruba people of old before the Yoruba community encountered Islam, Christianity and other faiths. It originated from Africa (chiefly in Nigeria and Benin Republic), and in the New World, where it has influenced or given birth to several Afro-American religions such as Lucumí in Cuba and Umbanda and Candomblé in Brazil in addition to the transplantation of the homeland religions.
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Encyclopedia
The Yorùbá religion comprises religious beliefs and practices of the Yoruba people of old before the Yoruba community encountered Islam, Christianity and other faiths. It originated from Africa (chiefly in Nigeria and Benin Republic), and in the New World, where it has influenced or given birth to several Afro-American religions such as Lucumí in Cuba and Umbanda and Candomblé in Brazil in addition to the transplantation of the homeland religions. Though specific numbers are unknown, it is possibly the largest African-born religion in the world. Though claims are made for an ultimately Egyptian/African origin to Judaism, Judaism was finalized as the religion of the Hebrew people of the Levant. Christianity and Islam also have long histories in Africa, but neither of those can claim to be African in origin in their present state like the undoubtedly African religion of the Yoruba. While much of Africa has increasingly adopted foreign religions, many indigenous faiths remain. The lack of proselytizing or establishing written "rule books" prevents these religions from spreading as much as Islam or Christianity. Regardless, they survive, both in Africa and the Western Hemisphere.
Yoruba religious beliefs are part of itan — the complex of songs, histories, stories and other cultural concepts which make up the Yorùbá religion and society.
Yorùbá, In Brief
The philosophy of Yorùbá (also known as Irunmole, Ifa, Orisha or Aborisha) is that all humans have Ayanmo (manifest destiny) to become one in spirit with Olódùmarè (Olòrún, the divine creator and source of all energy). Each person in Ayé (the physical realm) uses thought or action energies to impact the community of all other living things including the Earth, and so to move towards destiny. As such, one's destiny is in one's hands. To attain transcendence and destiny in Òrún-Réré (spiritual realm of those who do good and beneficial things), one's Orí-Inu (spiritual consciousness in the physical realm) must be elevated to unify with one's Iponri (Orí Òrún). Those who stop improving are destined for Òrún-Apadi (spiritual realm of the forsaken). Life and death are cycles of habitation in physical body and spiritual realms while one's spirit evolves toward transcendence. This evolution is most advanced in Irùnmol? (oní irun, of the unique hair that distinguishes humans from beasts; imo, enlightened of destiny, il? on the land)
For most people, iwap?l? (balanced culture), meditation and sincere veneration sufficiently strengthen one's Orí-Inu. One is able to gbadúra (pray) for support of the Egungunk, (one's elevated ancestors) or the Orí-Òrún for application of the Odu (knowledge of all ages) to one's benefit. Those with strong motivation to manipulate destiny may consult Orunmila through Ifá (divination sciences) and ?bò (offering). In invoking the Orunmila so directly, care is required to ensure alignment of thought and action. The Orunmila brings into motion either Orí?à (benevolent or angelic forces) or Aj? (malevolent or demonic forces). All communication with the Òrún is energized by invoking À?? (the essence of Olódùmarè that gives life to all). À?? is delivered by ?légbara (E?u, the divine messenger) who, without distortion or partiality for good or for bad, negotiates communication to the Òrún and navigates Òrún forces to the Ayé.
Deities and other entities
Yòrùbá Orishas, literally, owners of heads, are the means to get into contact with the supernatural. The term is often translated as deities.
Olodumare
Olodumare is perhaps the most important divinity. Olodumare is so important, that there can be no gender assigned to this God, for Olodumare is seen mostly as a spirit. Olodumare is therefore more correctly referred to as an IT. IT is the owner of all heads, for during human creation, Olodumare gave the emi, or breath of life to humans. To the Yorubas, Olodumare is seen as their god. If there was a conflict among the other Orishas IT would take over and the fight would end.
Irunmole
The irunmole were spirits sent by Olodumare to complete various tasks, often between Orun (the invisible realm) and Aiye (the physical realm). Some were acknowledged as Orisha for their accomplishments. The orishas help to create and maintain order on earth. (see Orisha article)
"Everything wrote are okay but Orisa is different from Irunmole. Human beings can become Orisa if they performed extra ordinary tasks in the world before they are gone to heaven. Examples are Nelson Mandela, Bill Gates, Murtala Mohammed of Nigeria, Martin Luther, Jesus, Mohammed, etc. But Irunmole are numbered, they are not more than 401. The number cannot increase. They are the ones Olodumare (Supreme Being) gave the rights to care for the earth before the human beings came to the world. And they also thought us how to live life as we are living today. We are worshiping God through them. We are not worshipping Orisas, they are human beings like us. In Yoruba belief, human being cannot be worshiped but they can be honored. We are honoring Orisas and our Ancestors. The number of Orisas would continue to be increasing as the world is existing. There is no English word for Irunmole, better to leave it as Irunmole, the servants of Olodumare, God, the Supreme being. - by Prince (Babalawo)Adigun Olosun MA MA PGDJ PGCR. (www.yorubareligion.org)
Egun
The egun are ancestral spirits who made transition, but are still placated to assist and guide one throughout life. (see Egungun article)
Other concepts
Ifá dafa as well as merindinlogun or (cowrie shell divination) are important element of Yòrùbá religious practices.
Another manifestation of the yoruba belief in reincarnation is the belief in the emere.
Àjòdún / Festivals
This schedule, as determined by the Yoruba calendar, is illustrative for 10050 year (2008 A.D.) Note the actual dates may vary.
?èrè / January
Erele / February
Olokún = Orí?à of Okún, the deep seas or oceans, patron of sailors, and guardian of souls lost at sea
Erele/Feb 21-25
Èrèna / March
Annual rites of passage for men
Èrèna/March 12 – 28
Oduduwa (odudu, the dark pigment; ni ewa, is the beauty) / Iyaagbe (iya, mother; agbe, who receives) = Orí?à of Earth and matron of the Ayé. Oduduwa endows the ebony dark skin pigment that accords greatest gifts of spirituality, beauty and intellect to the bearer. The essence of procreative love.
Èrèna/March 15 – 19
Oshosi = Orí?à of Adventure and the hunt
Èrèna/March 21 – 24:
Igbe / April
Ogun = Orí?à of the metal and war crafts, and engineering. The custodian of truth and executioner of justice, as such patron of the legal and counselling professions who must swear to uphold truth while biting on a piece of metal.
Igbe
Oshun = Orí?à of Fertility and custodian of the female essence. who guides pregnancies to term.
Igbe starts last Saturday of April, for 5 days-
Onset of wet season (Spring)
Ebibi / May
Egungun (Commemoration of the Ancestors, including community founders and illustrious dead.
Èbíbí: starts last Saturday of May, for 7 days
Okudu / June
Yoruba New Year
Okudu 03: Onset of the Yoruba New Year
(2008 is the 10,050th year of Yoruba culture)
Shopona (Orí?à of Disease, shopona, small pox is a virual disease) and Osanyin (Orí?à of Medicine and patron of the healing professions: osan, afternoon; yin, healing)
Okudu 7 - 8
Annual rites of passage for women
Okudu 10 - 23
Yemoja = matriarch of the Òrún-Rere). Oduduwa gave birth to a boy Aganju (Land) and Yemoja (Water) from marriage to ?bàtala. Yemoja in turn birthed many other Orí?à. The old Ile-Ife kingdom arose on her burial site.
Okudu 18 - 21
Ag?mo / July
?rúnmilà / Ifá = Orí?à of Divination and founder of the Ifá sciences, whose divination is with 16 palm nuts. Mass gathering of the yoruba
Ag?mo: first and second weeks in July
Oko (Agriculture) Harvesting of the new Yam crop.
?légba-Bara (?légba, one who has power to seize) / E?u (shu, to release eject from; ara, the body) = Orí?à of male essence and Power, who is the great Communicator and messenger of the will of Olódùmarè. No woman should bara (ba ra, to rub with, have intercourse with) a man who has not done Ikola (circumcision: ike, cutting; ola, that saves) in sacrifice to ?légba.
Ag?mo second weekend of July
?àngo (shan, to strike:/ Jakuta:ja, fight; p?lu okuta, with stones. The Orí?à of Energy – Ara (Thunder) and Manamana, make fire (Lightening) whose divination is with 16 cowries and whose messenger and water-bearer is Oshumare (the Rainbow).
Ag?mo: third week of July
Ogun / August
?bàtálá = (Obà,to possess; ti ala, of visions or Orí?à-nla, the principal Orí?à). Patriarch of Òrún-Rere, the heaven of goodly spirits and beneficial ancestors. As Olódùmarè is too powerful and busy to be pre-occupied by the affairs of any one living being. ?bàtálá functions as the principal emissary of Olódùmarè on Aye, and is the custodian of Yoruba culture. The aso-ala (white cloth) worn by ?bàtálá initiates is to signify need to be pure in intent and action: A recurring punishment for social misfits was to try to keep white cloth clean in Africa's tropical and dusty climate. The misappropriation of aso-ala connection to ?bàtálá was/is a major weapon against the Yoruba in their psychological resistance of foreign invasion, as Christian and Islamic converts were/are indoctrinated that anything considered 'white' is pure: a notion that has also become a key tenet of racialist supremacy
Ogun: last weekend of August
Òwéré / September
?waro / October
Oya (Orí?à of the odo Oya (river Niger) whose messenger is Afefe (the Wind), and guardian of gateway between the physical realm (Aye) and the spiritual realm (Òrún).
?waro
O?un (Orí?à of the odo O?un and patron of the (sovereign) Ijebu nation
?waro third weekend of October
Onset of the dry season (Autumn)
Shigidi (Orí?à of Òrún-Apadi, the realm of the unsettled spirits and the ghosts of the dead that have left Aye and are forsaken of Òrún-Rere. Custodian of nightmares and patron of assassins.
Solemn candlelight to guide the unsettled away from your residence, else they settle in your dolls or other toys.
?waro 30 World Slavery Day?
Bèlu / November
Òpé / December
Obajulaiye (Orí?à of ?òwò (Commerce) and owo (wealth).
Òpé 15
Onset of the second dry season (winter solstice)
Reincarnation
The Yoruba believe in reincarnation, similar to the Indian dharma and karma. They sometimes name children Babatunde ("Father returns") and Yetunde ("Mother returns") to signal this belief.
Twins in Yoruba society
The Yoruba have the highest ratio of twin births compared to single births in the world. Twins are very important for the Yoruba and they are often known for tending to give special names to each twin. The first of the twins to be born is traditionally named Taiyewo or Tayewo, (which means 'the first to taste the world'), this is often shortened to Taiwo, Taiye or Taye. Kehinde, (sometimes shortened to Kenny), is the name of the last born twin. Kehinde (or Kenny) is sometimes also referred to as Kehindegbegbon which is short for Omokehindegbegbon and means, 'the child that came last gets the eldest'. The reason for this is because the Yoruba traditionally say that Kehinde, is the true eldest of the twins despite being the last to be born. It is said that in the womb at the time of birth, Kehinde sends Taiyewo on an errand to check whether the outside world is good or not, and in Yoruba culture sending someone on an errand tends to be a prerogative of one's elders. However, the first born twin is also sometimes referred to as Taiyelolu or Tayelolu which is short for Omotaiyelolu and means, 'the child that came to taste life excels'.
Yoruba religion in the New World
Many ethnic Yoruba were taken as slaves to Cuba, the Dominican Republic, Puerto Rico, Brazil, Venezuela and the rest of the New World (chiefly in the 19th century, after the ?y? empire collapsed and the region plunged into civil war), and carried their religious beliefs with them. These concepts were combined with preexisting African-based cults, Christianity, Native American mythology, and Kardecist Spiritism into various New World lineages:
The popularly known Vodou religion of Haiti was founded by slaves from a different ethnic group (the Gba speaking peoples of modern day Benin, Togo and Ghana), but shares many elements with the Yoruba-derived religions above. in addition, author Ed Morales has claimed that Yoruba religious beliefs and traditions played a part in early American blues music, citing blues guitarist Robert Johnson's Cross Road Blues as a "thinly veiled reference to Eleggua, the orisha in charge of the crossroads."
See also
Yoruba deities
Other references
, pg. 277
- Chief S. Solagbade Popoola, 2007. Asefin Media Publication
- Chief Solagbade Popoola Foundation ISBN 978-0-9810013-1-9 Asefin Media LLP 2008
Ase Magazine titles: Olodumare, Irunmole, Irunmole Faithfuls, Obatala, Ogun, Yemoja, Esu, Orunmila, Osun, etc. Ibile Faith Society. (Nigeria/Germany) www.yorubareligion.org
External links
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- Baba'Awo Awoyinfa Ifaloju, showcasing Ifa (blogs, podcasting, video & photocasting)
- - all about yoruba culture, art, traditional religion.
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