Showing posts with label culture. Show all posts
Showing posts with label culture. Show all posts

Sunday, January 28, 2024

Owe ATI akanlo ede Nile Yoruba

Owe ATI akanlo ede Nile Yoruba

Owe ATI akanlo ede Nile Yoruba



Ede Yoruba rorun lati ko ati lati gbo pelu. Akeko ni lati fi okan ati eti sile dada, ki o baa lee mo pelu irorun.





 Bi eniyan ba sunmo awon agba, yoo tete gbo awon owe ati asayan oro ijinle ede Yoruba, bakannaa ni kika re yoo si rorun, nitoripe faweli (vowels) re farakinra pelu oyinbo.





Awon ami ti o wa lori oro kookan, ni nmu aka yeni to ni itumo t’o kun rere wa.




 ami isale – sokoto, eru, kokoro, fila, isale (Trouser, Fear, Papa, Cap, bottom)



ami oke – digi, papa, dupe, sibi, kokoro (mirror, grassland, female name, spoon, key)




Oro ti ko ba ni ami Kankan lori ni ami aarin – aso, esin, emu, pupa, omi. (cloth, horse, palm, wine, red, water)



A ma nlo owe tabi gbolohun atenumao lojoojumo nibigbogbo, nigbagbogbo tabi lore koore.




Awon agba ati odo t’o ba m’ oye je orisun owe tabi asayan oro ijinle. Bi eniyan ba sunmo won, onitohun yoo ni itumo t’o kun – ile eko yi, enu agba ni o. 




1. Awon Owe To Wa Fun Esin – Sise Ife Ati Liana Olorun (Godliness)

   Olooto kii l’eni sugbon ko si sun si’ poi ka.


   B’o l’aya, o se’ka, b’o ba ranti iku Gaa k’o sotito.



   A dun-un se bi ohun ti Olorun l’owo si, a soro se b’ohun t’ Olorun ko l’owo si.
   B’oore po, a di bi.




2. Awon Owe Fun Ise Sise (Industry) Oju boro ko ni a fi ngb’omo lowo ekuro. A gbe’ le ya’na, ni a gb’ oko yaa’ run. Igba yi l’aaro, t’ arugbo nko’ gba. O ko s’emu l’o gbe, o ko t’ eguro l’ofa, o de di ope, o gb enu s’oke, ofe ni nro?





3. Awon Owe Fun Iwa Rere (Decency)
   Ajobi ko f’ eke.
   A wo ‘lu ma te, iwon ara re lo mo.
   Falana gbo tie, t’ara eni l’a ngbo.
   B’ o see re, o ban be.





4. Awon Owe Fun Ibowo Agba (Respect)
   Ai f’agba f’enikan, ko j’aye o gun.
   Enu agba l’obi ngbo.
   A gba ko si, ilu baje, bale ile ku, ile d’ahoro.
   Ai feni p’eni, ai f’eniyan p’eniyan, l’ara oko fin san bante wo lu.





5. Awon Owe Fun Aibikita (Carelessness)
   Enu ko sun won, elenu pon la.
   Ibi ti a r’aye l’a je, b’ ojo npa o, maa to sara.
   Ara o bale, olori arun. Oju yo ro, ni’ rore nso.




6. Awon Owe Fun Awon Ika (Wickedness)
   A k’eyin je, ko mo pe’ di nro adie. A di’kuta s’eru eni o fuye.
   B’ eniyan ba nyo’ le da, ohun buburu a maa yo se.
   B’oo ba, o pa, b’ o bu l’ese.





7. Awon Owe Fun Igboya (Courage)
   Ai lee ja, ni won o bi mi ni le yi. Yijo ekun, t’ojo ko.
   Omo ajanaku ko ni ya’ra, omo t’ekun bi, ekun ni o jo.
   Piri l’olonge nji, a kii b okunrun eye lori ite.




8. Awon Owe Fun Ifowosowopo (Cooperation)
   Ajeje owo kan ko gb’eru d’ori. A kii l’agbara to kekere sikekji.
   Aja t’o ba l’enu l’ehin lo np’obo, eyiti ko l’eni l’ehin, a p’aaya.




9. Awon Owe Fun Eniti O Nse ’Mele (Laziness)
   A de bi eyin ma si agba ole.
   Akuko ko, ole pose.
   Ole ba ti, o gb’odo nla.
   Ibi ti a r’aye l’a nje, b’ojo npa o, maa to sara.




10. Awon Owe Ti A Fi Npon Ni (Flattery)
   Yojo l’enu araye nda.
   B’aye ba t’ ori eni, iwa ’baje l a nhu.
   Eni t’araye fi np’Adegun, naa ni won fi np’Adeogun.
   Mo dagba nko S’oge mo, owo ni ko si
IWOFA

IWOFA

Opolopo eniyan nii ro pe itumo Iwofa ni Eru. 



Be e ko, iyato wa ninu won. Ka muni ni Iwofa san ju ka muni ni leru lo.



Nigba t eru ba n sise ninu ojo ati oorun, ti oju re npon bi aso oyin ati ara re si ri siosio bi ti elede, sebi I se ni Iwofa I se tire ni iwon, ti alo ile olowo re jeje. 




Gege bi a ti mon wipe ohun ti a fi se eru a ko le fi se Iwofa nitoriwipe arapa la nra eru eni, bi o ku, bi o ye, ko da nkan kan amuni ko si a fi awoni roro lasan.





Ilo ti an lo Iwofa yato patapata si ti eru nitori pe ona ti a gba ri won yato gidigidi. Eru ni eni ti a mu wa ile lati oju ogun. 



Bi o se omode, bi o se agbalagba bi a ba ti muu de odede, abuse ti buse.




 O di ko maa sise fun eni bi akura, ki a ran an ni igba ise ki o je leralera. Bi o ba si ku, bi igba ti ewure eni ba ku ni.





Sugbon ti Iwofa yato lopolopo. Iwofa ni eni ti a fi ya owo, ti mba ni sise titi onigbese yoo fi ri owo re san.





 Gegebi a ti mo pe ika owo ko dogb, ti ese paapaa ko fi ori-kori.




 Bi a ti ri oloko nla ninu awon baba nla wa, bee ni a si ri supe eniyan ti ko le so kobo meta di kobo marun ninu won. 




Awon oloko nla ni awon alagbara, ti nwon n sise ti won si n lowo lowo. Ko si iru bira ti nwon ko le da, nitori bi nwon se n kole mo ile ni nwon si leesin leekan. 






Iru awon eniyan wonyi bi a lu won gba, a o ba owo lowo won, bi a ba ji won loju orun pelu kobo-kobo ni.





Awon ti ko ni iru ebun bee a lo ya owo fun gbogbo ohun pataki ti nwon ni lati se. Se eni ti ko ba le je “Saka” se a je “Soko”. 



Bi a ba to ile ko a o ko ile, bi a ba to aya fe, a o fee. Bi a ba si to awon nkan wonyii se ti ko si kobo nko?



 Dandan ni ka gbe itiju ta ka lo si ile eni ti o ju ni lo. Ko si ohun meji bikose lati ya owo. 



Bi alagbara ba si ronu re titi a ya oluware lowo. Eni ti o lo ya owo ni yoo se ileri ohun ti o maa se. Bi o ba je eniti ko ti bi omo rara, o le fi ara e s’ofa owo ti o ya. Bi o ba si je eni ti o ti bi omo, yoo fi omo re s’ofa owo ti o ya.


Iru omo bee ti a fi s’ofa owo ti a ya ni a n pe ni Iwofa. Ise Iwofa yi ni lati ba olowo baba re se ise ni ile ati l’oko. Ohunkohun ti a ba ni ko se lo gbodo se. 



Sugbon ohun ti a ko ba le fun omo ara eni se a ko gbodo fun Iwofa se. 



Nitori bi ope bi o ya, Iwofa yo pada lo si ile re. “Iwofa n bo wa di oga, akoko ti yoo se ni eda ko mo”. Bi a ba daso fun omo ara eni a o da fun Iwofa pelu. 



Onje ti omo wa ba je naa ni Iwofa yoo je. Eni ba gba Iwofa sodo gbodo sora re gidigidi ki o rii pe oun ko si iwofa naa lo. Iwofa ko gbodo ku si ile eni, ki gbese ma baa ju eyi ti o wa nibe fun olowo.




Iwofa yi yoo maa sise titi baba re yoo fi san gbese re tan fun olowo. Ni aye igaani awon obi n fi omo won sofa tori kobo marun ti an pe ni egbaa tabi kobo mewa ti a n pe ni egbaaji. 



Elomiran le se iwofa fun osu meta tabi mefa ki owo naa to pe. Bi o ba si je owo to to egbaarun ti a npe ni kobo medogbon tabi oke kan ti a npe ni aadota kobo, dajudaju iwofa yoo se to ise odun meji si meta.



Baba ti o fi omo re sofa ko ni joko lasan, oun naa yoo maa sise taratara ko ba le tete mu omo re pada. O le san owo naa leekan tabieemeji. Sugbon ojo ti o ba san owo re tan ni omo re yoo kuro ni oko ofa.





A ri iwofa miran ti o je pe bi o ba pe pupo a fe di ara ile eni. Nitori pe awon miran wa ti awon obi won ku ki nwon to san gbese won. Iru iwofa be yoo ma sise lo. Yoo lo opolopo odun, yoo si maa se bi omo ni ile olowo re. Iru awon bee le fe iyawo nile olowo won, ki nwon si di eni a nfi gbese naa ji patapata.






Mo fe je ki a mo pe okunrin nikan ko la fi ma n s’ofa. A le fi okunrin s’ofa sodo okunrin ati obinrin sodo obinrin. Bi a ti nya owo lodo okunrin l’n nya owo lodo obinrin.



 Iwofa okunrin a ma ba olowo re se ise oko, Iwofa obinrin a maa ba olowo re se isekise ti o ba kan nile olowo re.



 Nwon le ran owu ki nwon si hun aso. Ojo mefa-mefa ni iwofa I se ise l’oko olowo re ninu ose pelu ero pe yoo lo ojo kan ti o ku fun ara re. 




Ninu sise eyi ni oro naa ti suyo eyi ti a npe ni IWOFA tabi IWO-EFA (sise ise ojo mefa-mefa).   
kiki Oba ATI oloye Nile Yoruba (Greeting kings and chief in Yoruba land)

kiki Oba ATI oloye Nile Yoruba (Greeting kings and chief in Yoruba land)

Iteriba ati iyesi ti awon Yoruba ni ni won fi ma n ki oba ati oloye, die ninu ba ti n ki wo niwonyi:


A ma n ki oba pe:


                               Kabiyesi, alase ekeji orisa.




                               Kia de pe lori.
                               Ki bat ape lese.
                               E o je ju ara iwaju o.





Awon Oloye la nki pe:


                               Ebo a fin o
                               Eru a da
                               Baba re a gbe e o.
                               E ku eto ilu.




Ori awon oba ati oloye ma n ya bi a ba nki won bayi, nitoripe a fi han pe a mo riri ipo won.





 Bi a ba farabale wo daadaa, a o ri wipe kikini lede Yoruba ko lopin be si ni idahun wok o si lonka. 






Asa yi ti wa di ajebi, ko si ohun ti o le gba a sonu lowo wa, bi o tile je wipe opo omo bibi ile Yoruba lo ti n te asa na mere sugbon “igbo kii di ka a ma mo Iroko, oja kii di ka a ma mo afin.” 






Bi o ti wu ki oju la to, a ko ni saimo omo Yoruba tooto lawujo nibi won gbe nki ni.
IKINI Nile Yoruba

IKINI Nile Yoruba

Ikini tabi kiki ni ni ile Yoruba je ohun pataki ninu asa ile Yoruba. 


Awon Yoruba ko gba omo won laaye lati hu iwa omugo Kankan.




 Awon Baba wa bo, won ni “bi a ba bi omo ni ile ogbon, o gbodo moiran wo”.




 Omo ti o ba ji loowuro lodo agabalagba ti ko si mo ohun ti o lati se yoo gba abuku.




 Sugbon omo ti o ji ti o ti ki gbogbo ara ile, ti o ki baba, ti o ki iya, eleyi ti kogo ja gege bi omo Yoruba gidi.




 Asa ikini je asa ti awon Yoruba fi nko ara won ti ko si se gba lowo eni ti a ba fi asa naa to dagba.




Bi a ba se akiyesi iran Hausa daradara, nse ni won ma n wole ki baba tabi iya won. Bi a ba si wo bi iran Ibo ti n ki baba tabi iya won, nse ni won ma ate ori ba laasan bi o se okunrin tabi obinrin won.




 Sugbon bi a ba wo iran omo Yoruba lookunrin nibi ti o ti n ki bab, iya tabi agbalagba, pelu idobale gbooro ni. Nwon a na ese, nwon a si faya bale, nwon a si ni “e kaaro oo”.




 Baba tabi iya naa yoo dahun pe “Pele o, Aremu omo Akin, o kaaro, o o jire bi?” Omokunrin ko ni kuro lori idobale titi baba tabi iya re yoo fi dake.




 Asa yi ti mora to be ti a fi npe awon omo Yoruba ni “Omo e kaaro, e o jii re?”





Bi o tise Pataki fun omokunrin lati ki baba tabi iya re loowuro naa lo je dandan fun omobinrin lati ki baba tabi iya loowuro bi won ba ji.





 Idobale ni ti omokunrin sugbon ori ikunle laa mba omobinrin. 



Omobinrin a kunle, a si wipe baba tabi iya, e ku aaro o.




 Baba tabi iya yoo dahun pe, “Apeke mi, omo Ekun to fin toritori, se daradara lo ji o?” 



Omobinrin gbodo duro soori ikunle naa tit obi re yoo fi pari kiki re.




Owuro nikan ko la nki eniyan ni ile Yoruba. Bi a ti n ki ara wa ku aaro, e ji re, bee laa nki ara w ape, ‘E ku osan’, ni deede agogo mejila si meji osan; ‘E ku irole ni deede agogo merin si mefa’; ‘E ku ale ni deede agogo meje ale si monkanla’.





 Ohun kan ti o se Pataki ninu asa ikini Yoruba ni wipe, bi o se aaro, osan, irole ati ale ni, pelu idobale fun omokunrin ati ikunle fun omobinrin la n ki awon to ba ju ni lo. 






Yato fun ikunle, eyi ti o wopo laarin awon omobinrin, awon kan tun wa ninu awon Yoruba t ii fi ori bale bi nwon ba nki ni.






 Asa iforibale tabi kaa fori ba iganna tabi igi nigba ti oju ba nkan ni yi wopo pupo laarin awon Ekiti.





Awon oyo lo ni ikunle, Ekiti lo ni iforibale. Sugbon bayi, asa iforibale yi ti n kasenile, gbogbo awon omobinrin ile Yoruba ni o maa nkunle ki awon asaaju won.






 Awon Yoruba tun ki ara won nigba tin won ba fe lo sun ni ale. Akoko yi ni a ma ngbo pe ‘O daaro o, ki Olorun ji wa re o, kaa ma toju orun doju iku o, tabi laayo la o ji o’.








Awon ikini Pataki miran tun wa fun igba otooto, yala ninu odun tabi fun isele ayo ati ti ibanuje. Ni igba eerun a ma nso pe, ‘e ku eerun yi, eku ogbele yi e ku ooru yi’. 




Ni igba ojo a maa nki nip e ‘e ku ojo yi, ku oginnitin yi tabi e ku otutu yi’.




 Bi o ba je akoko ti onje won ni a maa nki eniyan pe, e ku iyan, e ku aheje tabi e ku owon onje yi.





 Bi o ba si je akoko ti onje po ni a maa nki nip e, ‘e ku opo onje, e kun mudun-mudun, e ku imuje, e ku iwasaya’. 





Awon Musulumi ti n gbawe la nki pe e ku ongbe, e ku ise laada.





Orisirisi ona lo wa ti a ngba ki awon eniya ni ile Yoruba. 




Sugbon ma menu ba die ninu re.




A. Aboyun ile laa nki pe:
                                    E ku idura.
                                    Isokale anfani.
                                    Afon a gbo ko to wo o.



          A o gbo ohun iya, a o gbo tomo o.
                                    Tibi tire le o bi o.
                                    Abiwere o.
                                    Eku o ni gbo, eye o ni mo o.






B. Bi aboyun ba sese bimo re, a o ki pe:
                                    Barika, e ku ewu omo.
                                    Omo tuntun, o ku atorunbo.
                                    Mo yo fun yin o.
                                    Oluwa yoo da omo si, Oluwa yoo wo.






                                    Eku owo lomi.   
                                    Yoo loowo rere lehin.
                                    Yoo se omo kale.
                                    Oluwa a somo ni bantale.





                                    Eku owo losun o.




D. Eni ori ko yo ninu ewu la nki pe:
                                    Barika, e ku orire.
                                    E ku ewu.
                                    E ku inu ire.
                                    Bi o ba ku, ki Olorun yo ni.




E. Bi omo-owo tabi omode ba jalaisi, a o ki awon obi re pe:

                                    E pele.
                                    E ku amu-mora naa.
                                    Omi lo danu.
                                    Oluwa o nijagbe o fo
                                    Oluwa yoo pese bantale.



                                    Oluwa yoo pese ti elemi gigun.


                                    Oluwa yoo se dada miran.
                                    Olorun a so ibanuje dayo fun yin.






E. Bi odomode ba ku ninu ewu moto, iji, efuufu tabi ti ina, a o ki awon obi tabi ara re bayi pe:   



                                    E pele o, e ku ara fera ku.
                                    E ku ajalu.
                                    E ku iroju.
                                    E ku ofo.
                                    E ku afimora naa.
                                    Olorun yoo fi mo bayi.
                                    Olorun yoo ti ilekun ibanuje.
                                    Olorun o ni je ka ri iru eyi mo.
                                    Ojo a jina si ara won.
                                    Emi a jina semi o.




F. Bi enikan ba wa ninu ejo tabi aisan, a o ma kii pe:
                                    E ku wahala.
                                    E ku rigboriye.
                                    Ori a ko o yo.
                                    Inu rere a ko o yo.
                                    Edumare a da o lare.



G. Bi enikan ba padanu ohun ini re sinu ewu ina tabi effufu, a o ma kii pe:


                                    E pele o.
                                    E ku ofo.
                                    E ku adanu.
                                    Ki Oluwa fofo ra emi.
                                    Olorun ko ni je ka riru re mo.



                                    Olorun yoo fi mo be.
GB. Bi baba tabi iya to lojo lori ba ku, a o ma ki awon omo re pe:



                                    E ku aseyinde
                                    E ku inawo.
                                    E ku idele.
                                    Eyin baba tabi iya a dara.



                                    Olorun a basiri o.
                                    Baba tabi Iya a fohun rere paroko.



                                    Baba tabi Iya a moore.




I. Eni to sese kole tan to nsi i la n kip e:
                                    E ku inawo ile yi.
                                    Emi a lo o.
                                    Oluwa ko ni se e ni akota.



                                    Tire tomo ni o lo ile yi.
                                    Ile a tura o.
                                    E o ko eyi to ju yi lo o.



Bi a ti nki awon eniyan si ohun to sele naa la nki won si ohun ti won nse lowo. Ma menu ba die ninu orisirisi ona ti a ngba ki eni to n sise lowo.



A. Awon Agbe la ma n ki pe: Aroko boodun de tabi owo a ya o.


B. Awon Akope tabi Agunpe la ma nki pe: Igba a ro o tabi Emo o


D. Awon Atuko tabi Awako la ma nki pe: Oko a refo o.




E. Awon Alaro la ma nki pe: Aredu o, Areye o tabi Amugbe, ti won a si dahun pe Olokun a gbe o.


E. Awon Onidiri la ma nki pe: Oju gbooro, ti won a si dahun pe Ooya o, Iya moja a gbe o.



F. Awon Babalawo la manki pe: Aboru-boye o, ti won a si dahun pe Aboru-boye bo sise, Ifa a gbe o.



G. Awon Ode la ma nki pe: Arepa ogun, ti won a si dahun pe Arepa ntogu.



GB. Awon Alagbede la ma nki pe: Aroye o tabi Owu a ro o, ti won a si dahun pe Ogun a gbe o.



Which one of this picture is evil?

Which one of this picture is evil?

In spirituality, it's common knowledge that the stone has the memory to store our messages. 





It's the reason many spirituality systems cherishes the stone. 




So don't let anyone tell you, you are a disbeliever/Idol worshipper for venerating the energy of the universe





Embrace your own original spirituality and unapologetically! You are your ancestors and your ancestors are you.

Wednesday, January 24, 2024

Yoruba Trouser called Kembe

Yoruba Trouser called Kembe

The Yoruba Trouser named ‘Kembe’ or ‘Abenugbangba’ means;


 A wide-mouthed pair of trousers, it gives a clear description of the nature of the trousers. 





The legs are very free and they stop a little below the knees.


The top is called Gbariye
Yoruba names for each month of the year

Yoruba names for each month of the year


January 
(Ṣẹ́rẹ́, 1)



February: Oṣù Èrèlè (Èrèlè, 2)




March: Oṣù Ẹrẹ̀nà (Ẹrẹ̀nà, 3)




April: Oṣù Ìgbé (Ìgbé, 4)



May: Oṣù Ẹ̀bibi (Ẹ̀bibi, 5)




June: Oṣù Òkúdu (Òkúdu, 6)




July: Oṣù Agẹmọ (Agẹmọ, 7)



August: Oṣù Ògún (Ògún, 8)



September: Oṣù Owewe (Owewe, 9)




October: Oṣù Ọ̀wàrà (Ọ̀wàrà, 10)




November: Oṣù Bélú (Bélú, 11)




December: Oṣù Ọ̀pẹ̀ (Ọ̀pẹ̀, 12)

Tuesday, January 23, 2024

The almighty allegator pepper

The almighty allegator pepper

Alligator pepper, which is botanically known as Aframomum melegueta is a popular herbaceous perennial plant that is originally from West Africa in countries like Nigeria, Cameroon, Liberia, Cote D’ivoire, Sierra Leone, Togo, Gambia and Ghana.With the Yoruba Name (Ataare).




 It belongs to the zingiberaceae or ginger family and thrives mainly in swampy habitats especially in the West African coasts.





The seeds of the alligator pepper are similar to the grains of paradise however alligator pepper seeds are usually sold enclosed with the pods while the grains of paradise are sold as single seeds.



The tree grows about 1 meter tall with narrow lanceolate leaves that have similar appearance with the bamboo leave.




The fruit is distinguished by its ovoid shape with reddish colour when fresh however, the colour changes to brown when dry.






The skin of the fruit has close similarity with the back of an alligator and this suggests the origin of its name.



 The fruit contains many small brownish seeds with sharp peppery, bitter, pungent and  aromatic flavour. 




The fruit encloses the seeds, which are sealed with inner thin papery whitish skin.



 It’s strong pungent, peppery taste is as a result of its aromatic ketones and high tannin content.




The Alligator pepper is very useful both spiritually and medically, Alligator pepper is a highly valuable spice as a result of its high medicinal and nutritive values; for example, the phytochemicals derived from its seeds are being used since time immemorial for treating several diseases.
Benefits of Alligator Pepper

Benefits of Alligator Pepper

Benefits of Alligator Pepper



1. Consumption Purposes



Alligator pepper is a popular spice that is normally snacked upon especially by elders and sometimes youths.




 In traditional meetings and events such as baby naming ceremonies, traditional marriages, burial ceremonies, town meetings etc, the alligator pepper is usually served together with kola nuts and peanut butter (ósè ọ́jị́) as part of the customary rites.




Both the seeds and leaves can also be used for garnishing salads and for preparing assorted dishes such as pepper soup, stews, chicken and lamb dishes etc.



 It’s hot peppery and pungent flavour augments dishes and makes them spicy.



 While cooking, alligator pepper can be substituted with black pepper, grains of paradise, piper guineense or black cardamom. 



The seeds are usually ground before adding to dishes as they tend to be a little bit hard.




 Furthermore, the beer industry normally uses the alligator pepper for strengthening and flavouring alcoholic beverages such as gin, beer, wine and ale.






2. Anti-oxidizing Properties

Alligator pepper seeds are an excellent source of phytonutrients such as terpenoids, alkaloids, flavonoids, tannins, cardiac glycosides, saponin and phenolic compound. 



They scavenge for free radicals and offer protections against viruses, allergens, microbes, platelet aggregation, tumors, ulcers and hepatotoxins (chemical liver damage) in the body. 




This suggests why it is commonly used in folk medicine for preventing and tackling intestinal problems.




3. Treatment of Gastrointestinal Disorders
The seeds extracts of the alligator pepper can be used for treating gastrointestinal disorders such as stomach pain, diarrhea, ulcer and intestinal worms.




4. Wound Healing


The seeds can be crushed and used for preparing concoctions for treating and healing wounds. 



Alligator pepper contains a high amount of tannin that is distinguished by its stringent property and as such it is very effective for healing wounds, treating burns and soothing inflamed mucous membrane.





5. Antimicrobial Properties


The seed extract has antimicrobial properties due to its constituents of phenolic compounds that are normally used as disinfectants. 



Studies reveal that Aframomum melegueta extract is broad spectrum and as such has inhibitory effect on the growth of bacteria such as Salmonella typhi, Staphylococcus aureus and Klebsiella pneumonia etc.




6. Aphrodisiac Properties
Studies reveal that the alligator pepper is aphrodisiac in nature thus can be used for stimulating sexual desires.





7. Anti-inflammatory Properties
The seed has anti-inflammatory properties due to its constituent of gingerol that inhibits the leukotriene and prostaglandins synthesis. It offers protection against inflammation of the body.





8. Analgesic Properties
The aqueous extract of the plant is analgesic in nature and as such can be used for relieving and alleviating pains such as joint pain, toothache, stomach pain, arthritic pain and rheumatoid pain.





9. Dermatological Care
Alligator pepper can be used for preparing herbal remedy for treating infectious skin diseases such as measles, chickenpox and smallpox.




10. Stimulating Properties
Due to its stimulating properties and peppery pungent taste, the alligator pepper is normally chewed as a stimulant to keep the body alert.





11. Malaria Treatment
The leaves are used for preparing herbal medicines for preventing and treating malaria.



12. Digestive Properties
The seeds aid easy digestion of food thereby preventing constipation and bloating.
Spiritual Usage of alligator pepper

Spiritual Usage of alligator pepper

Spiritual Usage of alligator pepper 




Such person should eat atare (alligator pepper) before he recite it.



 The prayer goes thus.



A mon Ana
A mon oni
A o mon Ola
Botunla omo iya re
Bi o suhan bi ko suhan
A ko mon




A difa fun Orunmila
Ifa yi o raga bo omo re bi igun Igemon
Ifa raga bo mi
Ewe oori ni raga boori
Ifa raga bo mi
Ewe etipa elila ni raga bo Ile
Ifa raga bo mi




Nitori bi adiye ba pa omo tire
A raga bo o
Ifa raga bo mi
Bi omi nla se raga bo yanrin lodo




Orunmila raga bo mi
Bi ikan se n raga bo olu ogan
Raga bomi lowo riri ati airi.

Beliefs and Myths About Abiku in Yoruba Mythology

Beliefs and Myths About Abiku in Yoruba Mythology

Beliefs and Myths About Abiku in Yoruba Mythology
 





AbIKu In Yoruba mythology, Abiku is a term that refers to the spirits of children who die before reaching puberty




 Etymology of Abiku

abiku is from abi (that which possesses) and iku (death) and means predestined to death. 




A child who dies before twelve years of age is called an Abiku as well as the spirit, or spirits, who caused his death 



 Beliefs about Abiku 



When an Abiku has entered a child he takes for his own use, and for the use of his companions, the greater part of the food that the child eats, who in consequence begins to pine away and become emaciated.



 If an Abiku who had entered a child were not bound to supply the wants of other Abikus who had not succeeded in obtaining human tenements, no great harm would ensue, since the sustenance taken could be made sufficient both for the child and his tenant.





 It is the incessant demands that are made by the hungry Abikus outside, and which the indwelling Abiku has to satisfy, that destroy the child, for the whole of his food is insufficient for their requirements. 





When a child is peevish and fretful it is believed that the outside Abikus are hurting him in order to make the indwelling Abiku give them more to eat; for everything done to the child is felt by his Abiku. 




The indwelling Abiku is thus, to a great extent, identified with the child himself, and it is possible that the whole superstition may be a corruption of the Gold Coast belief in the sisa. 





A mother who sees her child gradually wasting away without apparent cause, concludes that an Abiku has entered it, or, as the natives frequently express it, that she has given birth to an Abiku, and that it is being starved because the Abiku is stealing all its nourishment. 




To get rid of the indwelling Abiku, and its companions outside, the anxious mother offers a sacrifice of food; and while the Abikus are supposed to be devouring the spiritual part of the food, and to have their attention diverted, she attaches iron rings and small bells to the ankles of the child, and hangs iron chains round his neck. 





The jingling of the iron and the tinkling of the bells is supposed to keep the Abikus at a distance, hence the number of children that are to be seen with their feet weighed down with iron ornaments. 



Sometimes the child recovers its health, and it is then believed that this procedure has been effective, and that the Abikus have been driven away. 




If, however, no improvement takes place, or the child grows worse, the mother endeavours to drive out the Abiku by making small incisions in the body of the child, and putting therein green peppers or spices, believing that she will thereby cause pain to the Abiku and make him depart. 





The poor child screams with pain, but the mother hardens her heart in the belief that the Abiku is suffering equally.




 Should the child die it is, if buried at all, buried without any funeral ceremony, beyond the precincts of the town or village, in the bush; most other interments being made in the floors of the dwelling houses. 



Often the corpse is simply thrown into the bush, to punish the Abiku, say the natives. Sometimes a mother, to deter the Abiku which has destroyed her child from entering the body of any other infant she may bear in the future, will beat, pound, and mutilate the little corpse, while threatening and invoking every evil upon the Abiku which has caused the calamity.




 The indwelling, Abiku is believed to feel the blows and wounds inflicted on the body, and to hear and be terrified by the threats and curses
The Yoruba Perception About Leaves (Ewe) and the History

The Yoruba Perception About Leaves (Ewe) and the History

The Yoruba Perception About Leaves (Ewe) and the History




EWE (Herbs)




The use of herbs and plants, called ewe in Yoruba, is of great importance. 


Herbs are picked for medicinal, and the spiritual powers they possess. 





In Yorubaland, herbs are gathered by the Oloogun, or by the various types of herbalists who inhabit the regions where Osain is practiced. 





The population can usually obtain herbs either by private practice or from the marketplace in town. 



In the Americas and the Caribbeans, Osain based practitioners are also directed to use herbs as medicine. 




Here the Oloogun or priests, as well as devotees alike gather herbs for medicine, baths, and religious artifacts. 



Because of the wide-spread practice of Osain in the New World, Nigerians and people from other African countries have begun to set up herbal businesses in increasing numbers. 






More and more indigenous herbs are now being made accessible to devotees here in the Americas. 





It is said that ewe (herbs) are for the "healing of Nations" and many health food stores provide them in powder, leaf, and capsule form. 





Adherents to the traditional practices of Osain are usually advised to use herbs as medicine before going to Western allopathic drugs for healing.





There are many books written on the subject of herbology. 



Therefore, researching the possibilities of herbal use is recommended.

Monday, January 22, 2024

Rituals to PROTECT YOUR HOMES AND PROPERTIES FROM THEIVES

Rituals to PROTECT YOUR HOMES AND PROPERTIES FROM THEIVES

Rituals to PROTECT YOUR HOMES AND PROPERTIES FROM THEIVES





This work will document some of the potent spiritual preparations available in Yoruba spirituality to protect the house and properties from thieves or burglars. 








Both physical and spiritual measure is essential to protect our home and properties from thieves. It is the spiritual perspective of the aforementioned that we are concern about in this work. 








Below are some of the preparations that can be effectively used for the aforementioned purpose.








1.      Ewe owo tutu(fresh leaves of Aerva lanata),Odidi orogbo kan (One seed Of bitter kola  with scientific name Garcina kola), Eyo omo atare kan ( One seed of alligator pepper with scientific name aframomum meleguetta) 

Egungun monu tabi Egun oku ( dry bone ). You will grind the ewe owo tutu(fresh leaves of Aerva lanata). 


Use  knife to pierce the seed of the ewe owo tutu(fresh leaves of Aerva lanata), put the grinded leaves inside the pierce hole of the bitter kola, add one seed of the alligator pepper, add the dry bone to it. 


Use black and white thread to bind it well. The tread must cover it whole body. 


Uses: you will instruct the talisman that no thieve should be able to come here to steal, let the spirit of the dead be scaring them if they want to come, let  all other blessing come to this abode.






 You will hide it somewhere in your properties such as house, car or properties you want to secure from thieves






2.      Odidi atare meji ( two whole fruit of alligator pepper with scientific name aframomum melegueta) igbe eni ti a ko mon ri ( the excreta or feaces of an unknown person) Ado ijamon ( a small gourd). 





You will remove all the seeds of the two alligator pepper and pour it the Ado ijamon (small gourd), you will add the feces of unknown person on it. You will use whole Atare aja (a species of alligator pepper) to block the mouth of the gourd.



 Use white and black thread to tie and wrap the alligator pepper that you use to block the gourd and also the whole body of the gourd. 





Uses: hang it somewhere in the properties with the explanation that thieves should not enter into the properties.








3.       Epo ope to ku (bark stem of a palm tree that dry up or die on it own), Isasun( one clay pot with cover),Eyin ti adiye fi dele ( an egg that remain unhatched by hen , when it has complete hatching the other eggs  lay at same period). 


You will pound the back stem of dry up palm tree until it become like sponge, you will put this pounded palm tree at the bottom of the clay pot, you then defecate or pass feces on top of  it.


 You will put an unhatched egg describe above at the middle of the feces, make your explanation on it , dig a pit put it inside and cover it up.




HERBAL TREATMENT FOR DIABETES?

HERBAL TREATMENT FOR DIABETES?

HERBAL TREATMENT FOR DIABETES




I will give at least three different herbs that is sure to cure diabetes if religiously applied. It is certain failure is impossible.





1. Ewe ewuro  (bitter leave ) that  have scientific name called Vernonia Amydalina (Ewe Efirin) (Basil or scent leave) with scientific name Ocimum  Grattissium. ewe ejirin wewe  (known as bitter melon) with scientific name jatropha. 



The green fresh leave of this three aforementioned leaves that's: 



bitter leave, bascil or scent leave and bitter melon  should be get in sufficient quantity depends how the quantity of juice we intend to get from the leaves, we wash the leaves with clean wate to remove soil or germs or insects. 





We now put the three leaves inside mortal and will use pestle to pound it. We not add any water, because we only need the juice from the leaves. After that we seive the juice we get from the three leaves. We now add little salt for preservation.




Usage: A diabetic patients of any of the type either type 1 or type 2 will be taking this herbs one small cup in the morning after meal, another small cup in the  afternoon after meal, and another small cup in nights after meal. 



The treatment continues for like six months. Even when there no sign of diabetes after 1 month or two weeks some time the treatment should still be continued for six months. Notice instructions that I will give below as regards  foods to eat and food to avoid must accompany the treatment to get effective results.






2. You can also use this second herbs if you don't want the first I recommend Ewe afomo (mistletoe)  boil this leave with clean water and nothing.




 Drink it one small cup in the money after meal, another small cup in the afternoon after mean, another in the night after meal.





3.You can also use  ewe eti Erin  (Aloevera)  with scientific name Aloe barbendis.  Sufficient quantity of this leaves can be get it juice obtain and  preserve it takes it three tea spoon in the morning after meal, three tea spoon in the afternoon and three tea spoon in the evening.




Notice for all the three herb recommend they are  very effective cure for diabetes but the number one proof to be very effective and easy to prepare.



 The instructions on diet that will  be given below must be strictly adhere with when taking this herbs to get best results. If any body what ever the type of your diabetes take the herbs as described and follow the dietary instructions religiously as I give it. You get cure by grace of olodumare, ifa and orunmila ase



Note: Am not a doctor... 
Yoruba HERBAL Treatment FOR MIGRAINE HEADACHE

Yoruba HERBAL Treatment FOR MIGRAINE HEADACHE

HERBAL CURE FOR EFORI TULU (MIGRAINE HEADACHE)




1. Epo igi akoko( bark of family tree, its scientific name is called Newbouldia leave,it is from the family Bignoniaceae ) put a sufficient water inside oru (a small pot) take the fresh bark cover of this tree inside the water. 


Boil it for an hour; don't cover it during boiling so that it will not spill over the fire or the cooking stove you are using. 



After that remove it from fire and leave it for a whole day to get cool. You can now cover it to avoid contamination. 



Start using it from the second day. Use the herbal concoction to wash your face and head every night and every morning. 


Also drink half of a cup of it two times a day for a week or until you cure migraine totally.

2. You can also take alubosa ayu mefa (six bulb of garlic onion) and alubosa gidi mefa (six bulb of ordinary onion) add one litre of water boil it in a local clay pot. 


Always use the water to wash your face and head in the morning.

Sunday, January 21, 2024

To hear from your Ancestors

To hear from your Ancestors

"To hear from your Ancestors 




1. Pay attention to the voice of your conscience




2. Pay attention to your mental movements




3. Pay attention to your feelings




4. Pay attention to your intuitive perceptions 




5. Pay attention to your bodily sensational movements




6. Pay attention to the behavioural pattern of people, animals, plants, tree, the elements in your environment.





Spiritual consciousness is gained through deliberate exercises. 



They don't just happen. 



A seeker soul must seek in truth and determination. 




It is not for the faint hearted."

-Ezinwa
Sometimes sorry can't fix anything

Sometimes sorry can't fix anything




Grab a plate and throw it on the floor





-Okay, done !
-Did it break?
-Yes, it did
-Now say sorry to it.
-Sorry
-Did it go back to how it was before?
-No, it didn't
-Do you understand?






Sometimes, Sorry can't fix everything..





Some broken lives cannot be the same again.





The lives you tore with your blatant lies, wrong accusations, negative criticism, and attitude for no just reason might not be the same again.






Mind how you treat people in this life. The life you don't create, don't be the one to destroy it!!! 👌

Saturday, January 20, 2024

There is only one true prophet and Pastor in the world , find out here

There is only one true prophet and Pastor in the world , find out here

There is only one true prophet or pastor in the whole world who loves and cares for you 100%, and the true prophet or pastor is  inside yourself. 






That true prophet is your inner self 



Your inner intuitive power or subconscious power in yourself. 



Your failure and success in life depends on yourself from yourself. 




No external supernatural power is responsible for your success and no external supernatural evil power is responsible for your failure on earth. 




Your success and failure is from within yourself."
OBATALA FESTIVAL IN IFE 2024 - The right festival at the wrong season

OBATALA FESTIVAL IN IFE 2024 - The right festival at the wrong season

OBATALA FESTIVAL IN IFE 2024 - The right festival at the wrong season



I can't believe I am saying this .




First of all who is OBATALA? OBATALA is the Father of all ORISA .



He is the true ORISA and the only ORISA ever created by OLODUMARE him/her self.




OBATALA created all other ORISA and all things that ever existed. I know you would argue but it's Ok.




OBATALA is a water related ORISA. He owns everything in the world and he share them with other ORISA .



I am not against OBATALA festival that was done in Ile ife but I am against some things which are not right.





Have not seen wherr they do OSUN festival in the dry season?





So why would do OBATALA festival in January when the land is all dried up.?




There are some festival that must be done during raining season and there are some festival that must be done during dry season.





The question of whether the ORISA is water related or not should also be considered 




Sango is water related and we can't say that we are celebrating SANGO festival in January.





Secondly, it was a cheap publicity.




A tribe call Judah was in everyone's lip ,I wonder why they can't pay for a good publicity to boost culture. Have we all forgotten the Ojude Oba that was hosted few months ago in Ijebu?

It was a talk of town for days and weeks.

Why would IFE (OONI ) hosted OBATALA festival and the world is not shaking?

They would think am back again with my talk but let is do the right thing at the right time.


Thank you.