Egungun from Owo.
1950s.
Owo people can help us with the name of this Egungun and the story behind it.
It came out in the night in this occasion.
Credit: Historical Africa Yorùbá
Showing posts with label egun. Show all posts
Showing posts with label egun. Show all posts
Tuesday, March 12, 2024
If you ignore your ancestors, they would ignore you
If you ignore your ancestors, they would ignore you
We are in a western world where everyone thinks that our culture is evil and many have neglected their roots and culture.
You ancestors are laughing at you because one day whether you like it or not,you are joining them.
When you join your ancestors, you would know what it is to be an ancestors and you would also know the reason why you ancestors are laughing at you.
If you neglect your ancestors,your ancestors would also neglect you.
If you failed to do the needful for your ancestors, they would also failed to bless you , they would never fight your spiritual Battles for you.
Don't say because you are not going to church or mosques and because of that, you would never feed your ancestors.
You are only doing yourself more than any good.
Remember your ancestors because one day you would also be am ancestor.
Feed your ancestors because it is your duty ....
The white man are feeding their ancestors and told you that they are evil..
If you are still thinking that your ancestors are evil, repent before it is too late .
Your ancestors would not wade off bad spirit or any spirit that want to terminate your life prematurely if you failed to feed your ancestors .
Know this and know peace.
Egungun and what we need to know about our ancestors (something to learn)
There was this particular woman whose husband had died in the thick forest where they both lived with their children.
After the death and burial of the husband, the wife and children had to relocate to another settlement. Afterwards, life got horrific and horrible with the woman and her children.
They sought the advise of elders who in turn directed that they should consult with the oracle to show them the way out.
The oracle after consultation directed that they should go back to the grave of their deceased father in the thick forest and bring his remains home.
When they eventually got to their fathers grave, they dug up the grave and found his bone remains which is referred to as “eegun or egungun” in Yoruba language.
The oracle further directed that the “eegun or egungun” should be totally exhumed and wrapped in colourful clothes and be brought back to their new home with big fanfare.
That dead man bones is called Egungun also referred to as masquerade while the dead man “ara orun kinkin” is also worshipped in accordance to the directive of the oracle till date. Egungun is part of the Yoruba pantheon of divinities.
In the tradition of Orisa and ancestor worship, the Egungun represents the “collective spirit” of the ancestors. Ancestor worship or reverence is everywhere in traditional Africa and Egungun is part of this worship.
Ancestors assure a place for the dead among the living. It is their responsibility to compel the living to uphold the ethical standards of past generations. Egungun is celebrated in festivals (Odun Egungun) and family ritual through the masquerade or custom.
In family situations a family elder or Alagba presides over ancestral rites and may or may not be initiated into the local Egungun society.
But in community settings, Egungun priests and initiates that are trained in ancestral communication, ancestral elevation work and funeral rites are placed in charge of invoking and bringing out the ancestors.
Elaborate costumes adorn the Egungun masqueraders (dancers) and through drumming and dance, these dancers become possessed with the spirits of the ancestors.
The Egungun then spiritually cleanse the community and through exaggerated acting/miming demonstrate both ethical and amoral behavior that occurred since their last visit, exposing the strengths and weaknesses of a community with hopes of encouraging behavior more befitting of their descendants.
Once this occurs, messages, warnings and blessings are doled out to spectators. Some important Egungun include Oloolu, Alapansanpa, both of Ibadan land, Alamudu and Aladoko in Akure, Egemurege in Ado Ekiti, Omormo in Akokoland, Gbegbe in Iragbiji, Elewe of the Ìgbómìnà Yoruba sub-ethnics, which is common in the towns of Òkè-Ìlá Òràngún, Ìlá Òràngún, and Arandun
Monday, March 4, 2024
Oloolu Masquerade
Recalling the history and importance of one of the greatest masquerades in Ibadan and Yorubaland as a whole, the head of Aje family where the Oloolu masquerade originated, Chief Raheem Oyerinde, disclosed that their great fore father, Ayorinde Aje, who was a warrior along with Ogunmola, Ogbori-efon, Ibikunle, Oderinde, Oderinlo went to fight in Ogbagi in Akoko, Ondo State and Oloolu was a great war masquerade in that town and was so powerful such that no one could confront him during the war.”
Nobody could defeat Oloolu during that war but it was our father, Ayorinde Aje that fought him and removed his regalia and costumes, before he was brought to Ibadan as a slave.
His eyes caught the Egungun’s outfit and were attracted towards it. But as he moved towards the shrine where the outfit was kept, the war captive warned Aje Ayorinde not to go near it because it could put his life in jeopardy. Hence the name Oloolu, that is, O-LU-NKAN, meaning ‘you will put your life in peril.
Ayorinde took the advice but ordered his captive to take the outfit along with him back to Ibadan. He also ordered the wife of the captive to accompany her husband to Ibadan.
The woman refused. In his annoyance, Ayorinde beheaded her and ordered the captured husband to carry the woman’s head along to Ibadan in addition to the Oloolu outfit.
That woman’s head is what is permanently placed on the masquerade.
It is the original one.
It is because of the head that every woman is barred from setting eyes on the Oloolu. Any woman who sees the real Oloolu – not his pictures – will surely die. It is also true that the first person the Ololu sees on his first day will die.
The Olubadan usually warns the populace to take precautions. During his stay in Ibadan, there was famine, ill-health and crisis in the land and all the elders and chiefs were looking for a way out, that was how Ayorinde Aje suggested that Oloolu should be used to carry the ritual to appease the gods, so immediately he carried the ritual, there was rain and everything got back to normal in Ibadan.
Oloolu helped Ibadan to be what it is today. Since then anybody that is the head of the Aje family becomes the custodian of Oloolu masquerade.
No other Egungun must be seen on the streets whenever the Oloolu is out. However, during the reign of Olubadan Dada, a masquerade called Iponri-Iku tried it. Iponri-Iku came out on the same day the Oloolu was out and challenged Oloolu openly.
Oloolu then dropped a special cowry on the ground and challenged Iponri-Iku to pick it up. Iponri-Iku bent down to pick the cowry but could not. In the process, he got his backbone broken instantly and could no longer stand up.
His followers had to carry him home. Iponri-Iku died on the same day. Since that day, no other Egungun had dared to challenge the Oloolu. According to Chief Oyerinde, ”any area in Ibadan where the people try to fight the Oloolu anytime he is out, such areas will continue to experience bloodshed, and that is what is happening in Opopoyeosa area till date, because they tried to beat Oloolu there sometimes ago.
Oloolu is so great that he gives the barren children, he provides for the needy, he prospers business among other good things he can give to an individual who is ready to serve him”
The Oloolu masquerade is an individual masquerade.
It has its unique attire which looks like an elongated pyramid made from different pieces of clothes and a net. The most bizarre piece of the Oloolu masquerade is that it has the skull of a woman as its crown. As the Oloolu dances round the city in its strange rhythm with a female skull dangling on its head, the bearer proudly displays the human bone while accompanying the dreaded cult figure.
The bearer of Oloolu must not wear shoes nor carry any kind of load on his head. Also, he must not go to bed with any of his wives 30 days before coming out.
In fact, a few days before the festival opens, all females must vacate his compound and return after the Oloolu festival is over. Besides, he must not carry a child on his shoulders with his feet slung round his neck.
It is believed on good account that all the egunguns worshipped in Ibadan and probably in all of Yorubaland, none is as dreaded as the Oloolu Masquerade.
This cult figure is believed to have immense supernatural powers and one of these is the ability to mysteriously kill the first person man or woman who sets his or her eyes on the Oloolu (in his weird costume which is usually kept inside its own special shrine).
Oloolu still maintains all the acclaimed prestige and every year around July, its colourful festival is carried out with many Ibadan sons and daughters trooping out for the celebrations.
Source:
YorubaRenaissance
Credit: Tayo Johnson, Lazyeditor and Abiyamo.
Ancestral curse and unresolved dispute with your late parents - AJE NLA speak on the way out
Ancestral curse and unresolved dispute with your late parents - AJE NLA speak on the way out.
Sometimes we have issues and fights with our parents because someone told us that they are evil and at one point in life we need their blessings .you need to feed Egun
This is a video content where AJE NLA speak a universal English language for every tongue to listen and learn something.
Language: English
Content: what to do when they say your parents are source of your problem.
Monday, November 20, 2023
History of Family Orisa (ORISA Idile)
History of Family Orisa (ORISA Idile)
There was a time in each family where there was tribulations and trouble and the whole family was in discord..
Someone stood up, and sacrifice himself or herself on behalf of the family and was transcended into an Orisa, something of worship and of bond between him and the family, something to remember him and his effort on his family..
But we all have seem this great men and woman who sacrifice the self for our family to be what it is today and our religion has told us that they are evil.
I can never forget AGBODERE, my great ancestor who turn to a snake. When my wife was pregnant he gave me something to fortified her and the baby and when she gave birth he was present, he named the baby and give her presents.
He used to visit once a while and I have promised to his alter once I have the monetary aspect.
Your ancestorial Orisa is the reason why your wife would not bring a bastard into your home.
Religious marketing are the ones that says they are evil, but they are not.
Sunday, November 19, 2023
Do you want to know your family history?
Do you want to know your family history
This article was inspired by one of my friends while having a hot conversation last night.
I have friends who are fans and we spend quality time talking and hosting about IFA and the way forward.
If your grandfather or father change their surname because they feel that the name is cursed, there would be a break in the family history and lineage.
Imagine your great grandfather change his name ,you will have no link with your ancestors and there would be now one to ask about your family history .
If you fall within this category, there is a way out for you, there would be a predation for you such that you will go in a trance and spiritual journey where you will see your past ancestors and have a real conversation with them.
Yes, this predation involves a lot of money though not that expensive but you will meet all your family members and they would guide you on your path.
Tuesday, October 24, 2023
Army of the dead
Army of the dead
Yes, our churches are the one causing problems for so many of Us.
They tell us lie that after death, its judgement which is a typical lie.
Do you know that you can have the army of the dead?
The army of the dead would fight your spiritual battles for you.
All what you will be doing is to make sure that you feed them from time to time and be doing some small other things which would be yearly.
The feeding is not something that is cost, you can do the feeding once in 4 months. You can’t spend 6k to feed your army.
For full details on this article contact AJE NLA .
Full details of this article attracts a donation of 5k
Monday, October 23, 2023
Once things are hard, this is what to do
Once things are hard, this is what to do
If you are in a hard condition right now, if things are not working well for you, there are things you can do.
First check if you have a dead in heaven
What do i mean if you have a dead in heaven, do you lost your wife or husband, or your Parents? This are your dead in heaven.
All you have to do is to feed and appease them.
Cook their favorite food, their favorite food is not the food they love to cook while on earth, their favorite food has changes the day they died to the foos of the dead.
One of their favorite food is AKARA
Once you do this akara (bean cake)
The first beans you remove from the oil, you spill it on the ground and you say your prayers.
The rest of the beans you would shared with everyone passing by or even took with you to friends and neighbors.
That is all. For more details on the rest of the article, contact AJE NLA ON WHATSAPP
Full Details of this Article attracts a donation of 5k.
Wednesday, September 20, 2023
The story of Egun
THE STORY OF EGUNGUN
According to the myth, EGUNGUN becomes a known deity in two different ways. In the beginning,
Egungun was among the great divinities (IRUNMOLES) that came directly from the heaven beyond .
The history made us aware that there was once lived a great man whose name was called LAPANPA , he was the one that started the cult of EGUNGUN.
According to IFA verse
ONA NI KO TO
TARARA NI MO YA
LODIFA FUN LAPANPA
TI O TI ALADE ORUN
LO RE E MEGUNGUN WAYE
OLODUMARE WA FUN UN LEGUNGUN
EGUNGUN TI ELEDUMARE FUN LAPANPA
KII SE EYI TI O DA ASO BORI
SUGBON O DABI ORI
BI LAPANPA TI GBA KINNI TI O DABI ORI YII
O NPADA BO WA SAYE
OORUN MIMU SI NYO ORI TI LAPANPA MU LOWO
TRANSLATION
The path is not straight
I branch and follow the path
This divine IFA oracle for LAPANPA
That started his journey from the heaven above
To bring the cult of EGUNGUN to the physical world
The believe that, GOD gave him EGUNGUN
The type of EGUNGUN given to LAPANPA by great GOD
Was not the type that covered head with long cloth?
But looks like a Shea-butter
He returned to the physical world
The sun heated the Shea -butter brought by LAPANPA
He thought of what he could do to protect the Shea-butter from melting away, he later hid the remaining ORI (Shea- butter) in his mouth to prevent it from total melting and wasting away. On getting to the physical plain of existence. He wanted to alter a word saying ‘’MO DE TI ,’’O FE KE NI OHUN RE BA YI PADA’’ translating ‘’ I have, before he could altered such a powerful word, his voice change because the Shea-butter had melted and slipped into his throat . His voice changed and resembled not the voice of his contemporaries. He was ashamed of his voice, his character and his life. He was planning what to do to prevent the shame. He decided to cover his own head with cloth. Whenever he wanted to speak out, he noticed a strange voice, completely different from the normal voice of his generation of his days, thus, people became exceedingly grip with fear. People started to revere him that consequently resulted into ‘’EGUNGUN CULT’’. Meaning ‘’ORACLE FROM HEAVEN OR DEITY FROM UNKOWN THAT REPRESENT SPIRITUAL PAST OF THE PEOPLE
The second myth was, there was a great grandchild of ODUDUWA whose name was called OBONBA. This man had three children. The first child was called ALARA, the second was called AJERO , while the third was called ELEKOLE . On reaching adulthood, they lived in different cities far away from IFE. They later, became the king of three different cities in Yoruba land . It was believed that their grand- mother killed their father -0BONBA – because she was a witch , however , as these three children become advanced in age, and they wanted to inherit the exalted position of their father .They were gripped with fear of their grand-mother who had previously killed their father with her witchery . This made them sought spiritual advice in the house of IFA priest, which according to IFA verse came out
PAAFA TEERE NII LEKE OMI
LO DIFA FUN OBONBA TO
TORUN RO WA YE
BABALAWO NI KI WON RU EBO YII
ASO OYEPE MEJI ATI ASO GOGOWU OKUNRIN
ALAWE MERINDINLOGUN
NIGBA TI AWON BABALAWO DE IGBO IGBALE
ENI TI YOO SE ETUTU SO FUN WON PE
OUN RI BABA WON LORUN
O SI SO FUN OUN PE KI OUN KI WON LAYA
ATI WIPE KI WON O MAA RU EBO SI OUN LODOODUN
EYIN TOO JE AMI ATI APEERE IRANTI OUN ATI PE IPA IYA
WON AGBA TABI AJEKAJE KO SI NI KA WON
TRANSLATION
PAAFA TEERE NII LEKE OMI--- PAAFA TEERE IS ALWAYS ON THE SURFACE OF THE RIVER
This divine IFA oracle for OBONBA
Who was coming from the heaven above to the physical world
IFA priest advised them to offer sacrifice
OYEPE cloth two yards
GOGOWU – men cloth sixteen yard
When IFA priest reached the forest of secret (IGBO IGBALE
The man who wanted to offer the sacrifice
Said he saw their father in heaven
Telling him he should helped the three
Children to be brave , strong and vehement
And that they should always offer annual sacrifice to him
As a sign and pact toward ancestral support
As a remembrance of his continue existence
And their grandmother, who was his (OBONBA) mother
Or any other witch would not have influence on their blessing or overcome them
According to the tradition the name of this IFA priest was called BABATUNDE ESA OGBIN, he was the first ,ALAPINNI , the head chief of EGUNGUN cult in the land of Yoruba. These children got all the sacrificial materials, took then to the forest of deities (IGBO-IGBALE) . On getting to the forest of deities, they tailored OYEPE cloth similar to EGUNGUN cloth , they sewed GOGOWU cloth to cover the head of image that look like human structure, and , they did the same with shoes and the socks , BABATUNDE , the first priest of EGUNGUN cult wore the cloth and he went to the house of the grand – mother. On seeing her , that is, their grandmother , she was gripped with fear because she had not seen EGUNGUN in her life . The rumour in the cities was that the dead father of the children came to visit his children on earth. The rumour also reached their grand-mother , and she was filled with awe.
According to the myth, anybody under the attack of the witches and the wizards , IFA priest will invoke the spirit of EGUNGUN to deter such a negative vibration . The children claimed their inheritance and they were installed as the king of three different cities in Yoruba-land . That was how EGUNGUN cult sprouted up in land of Yoruba , from there , the cult gained prominent significant among Yoruba in Diasporas and devotees of IFA all over the world. EGUNGUN becomes a special divinity to be worshipped annually among devotees and also as a sign and pact with the spirit of dead to bring into manifestation the blessing of heaven upon the people of the earth. It is also a remembrance to the spirit and the soul of the dead. It teaches people that their beloved one who has departed to the world beyond should not be totally forgotten but constantly be in their memory through the cult of EGUNGUN
THE WORSHIPPERS OF EGUNGUN
EGUNGUN SIGN
ATORI , EYI TI AFIN TI A SI DIPO NI AMIN EGUNGUN, THAT IS ATORI ( GLYPHAEA BREVIS (SPRENG) MONACH,TILIACEAE) remove parts of outer-coat , heated with fire and bind it together is the sign of EGUNGUN
SACRIFICIAL MATERIALS
ORUKO -MALE GOAT (HE –GOAT)
AKUK O- COCK (MALE HEN )
OBI - KOLANUTS EITHER WITH THREE, FOUR , FIVE, SIX LOBES
OOLE OR OLELE--- THAT IS , A BEAN FLOUR , MIXED WITH INGREDIENTS( PEPPER , ONION , TOMATOES AND OTHER FLAVOR ( WRAPPED INSIDE A LEAVE OR NYLON AND COOKED IN THE EXTREMELY HOT WATER
DIE NINU ORIKI EGUNGUN, - PARTS OF EGUNGUN ADORATION
AJE OLELE MA LE E SARE
EATING OLELE TO THE STATE OF RUNNING LESS
AJE MOIN -MOIN SU SASO
EATING COOKED BEAN FLOUR TO THE EXTENT OF EXCRETING ON THE OWN BODY
EGUNGUN ARA OKO
EGUNGUN FROM THE TRIBE OF OKO
ANOTHER ORIKI EGUNGUN -- ADORATION OF EGUNGUN
ODUN PE AWO ELEJIO
THE YEAR COMES , THE SECRET OF THE OWNER OF EJIO
OSUN OMO ARINNAKO
MONTH, THE CHILDREN OF ARINNAKO
AJODUN WE RO DE AWO AROSINKO
THE CELEBRATION GOES BEYOND IMAGINATION, THE SECRET OF AROSINKO
ODUN LA RA TA, ODUN LA ROBI
EVERY YEAR , WE SEE PEPPER, YEARLY WE SEE KOLANUTS FRUITS
ODUN WADI PEREGUN
YEAR BECOME PEREGUN( DRACAENA ARBOREA)
ODUN NI PEREGUN YE
YEARLY PEREGUN IS ALIVE
AJODUN WA RO DE AWO AROSINKO
OUR CELEBRATION GOES BEYOND IMAGINATION, AND THE SECRET OF AWOSINKA
EGUNGUN OJE YAWA JIYO, WA JEPO
ALL EGUNGUN’S DEVOTEES AND ITS WORSHIPPER COMES AND EAT THE SALT AND THE PALM OIL
ADUDAMADA BI ENI PORI
ADUDAMADA LIKE MELTING THE SHEA BUTTER
OYO FUN SARA RE LO YIN
MELTING ITSELF LIKE THE SHEA-BUTTER
YAGBO-YAAJU BI OSUN IWERI
LIVING IN THE FOREST AND IN THE JUNGLE LIKE FEMALE DIVINITIES OF IWERU
AGBALAGBA YA WA JIYO WA JEPO
THE ELDER COMES AND EATS THE SALT AND THE OIL
ODU WA DA PEREGUN
OUR YEAR IS LIKE THAT OF PEREGUN
ODUN NI PEREGUN YE
EVERY YEAR PEREGUN LIVES
EMI SESE TI KOWE DUN
WITH CALMNESS AND MYSTERIOUS VOICE WAS THE SOUND OF KOWEE (A SPECIAL BIRD THAT INFORM US OF FUTURE DEATH , OR IMMINENT DEATH OF A FAMILY , OR BELOVED ONES)
SONGS OF EGUNGUN CULT
IYA UN O FE LEGUN O JARE
FELEGUN (2TIMES)
BABA UN O FE LEGUN O JARE
FELEGUN( 2 TIMES)
BODUN BA DE MA ME GBA DANI
FELEGUN
BOSUN BA DE MA KERO LEYIN
FELEGUN
ORO YI A DARI WO BE JE FELEGUN
TRANSLATION
MOTHER , I WILL LIKE TO MARRY A MEMBER OF EGUNGUN CULT
LET ME MARRY ONE OF THEM( 2 TIMES)
FATHER, LET ME MARRY ONE OF THE DEVOTEES OF EGUNGUN SECT
LET ME MARRY ONE OF THEM
EVERY YEAR , I WILL TAKE UP MY WHIPING STICK
THAT GIVE ME THE STRENGTH TO CARRY OUT MY EGUNGUN RITE
EVERY MONTH , I WILL GATHER PEOPLE FOR EGUNGUN FEAST
TO DISCHARGE MY EGUNGUN DUTIES
IT WILL BE A TOTAL CHAOS , IF YOU SHOULD NOT ALLOW ME TO CARRY OUT MY EGUNGUN RITE
ANOTHER SONGS
OLOBI MAJE NBI KO WU MI OOO
OLOBI MAJE NBI KO WU MI
OMO BII OLUMOKO OOO
OLOBI MA JE NBI KO WU MI
TRANSLATION
NEVER ALLOW EVIL DOERS TO AFFLICT EVIL UPON ME
NEVER ALLOW EVIL ONES TO DESTROY ME WITH EVIL
LIKE THE CHILDREN OF OLUMOKO
NEVER ALLOW EVIL TO BEFALL ME
ANOTHER MYTH SORROUNDS THE CULT OF EGUNGUN
EGUNGUN ARA ORUN KIN-KIN? EGUNGUN, THE HEAVENLY HOST FROM ABOVE
It is a deity with a colourful dress , it is one of the greatest divinities in the land of Yoruba. Among oral traditions, there are lot of stories about EGUNGUN cult and how it sprouted up among Yoruba race
IFA told us about a man called KUJENRA who turned the cloth of ORO to EGUNGUN , which attract people’s adoration of this said cloth and consequently led to the object of worship. While other myths made us to know that EGUNGUN and ORO are of the same family that is brothers. The myth went further that both ORO and EGUNGUN were good merchants . They took their trade to neighbouring cities . ORO was a spendthrift , squandered and a compulsive shopper. He had no reserve ,while EGUNGUN was found of pleasing himself with various cloths and meticulously dressing himself to taste. When it was a time to go back to their town , EGUNGUN put on beautiful , elegant and flamboyant dresses while ORO could not have a good wear on his body because he was a wastrel. This brought shame , dishonour and indignity to him. In disgrace , he was forced to enter into forest very close to their city, while his brother EGUNGUN entered the city with exotic and ostentatious dresses that befitted the glory of OLODUMARE and his statues as a revered deity.
ORO , lived in the forest nearby , but designed a mean to intimidate people in the market place whenever he wanted to buy food with his strange noise of ‘’NO MU UN , NO MU UN’’ . This unusual attitude was to bully and frighten the people in the market to run and leave their good behind. When people ran helter-skelter for their lives , ORO would cease the opportunity to take all what he wanted and the food to support his continues stay in the forest. That was how ORO became a fearful being that eventually turned to a deity ,worshipped by men, while his brother EGUNGUN also become an attractive deity among Yoruba and the cult later spread to the other part of the world.
To arrange for EGUNGUN festival
In the first place , the chief priest of the cult of EGUNGUN will take a lead after a due consultation with EGUNGUN devotees, on the spiritual direction of IFA oracle to give light to every step toward achieving a successful festival . One of the highly placed priests of EGUNGUN cult , most especially ALAGBA would ask IFA oracle again about the duration of the festival that can be either three, fifteen or seventeen days. After IFA has spoken and days chosen , the priest of EGUNGUN would go and report to the king to sanction and sanctify the days of the festival. Hence both the priest of EGUNGUN and the town crier of the king would announce the days to both the devotees and the populace in general. The announcement precedes the commencement of the festival . While all worshippers both in the city and in the neighbouring villages would really prepare for the festival , and they would bring fire –sticks to prepare the food , beans, pepper , chicken , maize , cassava flour and other materials for EGUNGUN festivals
The first day is always fall on the day of EGUNGUN according to IFA verse ‘’OJO NI I BO ESE AWO’’ meaning ‘the first day always fall on the day of secret and its ritual’
EGUNGUN represent in reality ancestral divinities that shows the belief of IFA devotee in the life after death and the resurrection of every soul in the universe. The remembrance signifies that every soul in the universe must ensure that he works toward making a universe , most especially the physical world a place of learning , and for the redemption of soul to attract the wisdom and light of ODU , the vibration from OLODUMARE. IFA teaches us to learn and to turn our learning into meaningful step to shape our life on the daily basis,
ORI BABA RE AGBE OOO
ORI IYA RE AGBE OOO
ASEYI SAMODUN
OJO AJI NA SI ARA WON
EGUNGUN A GBE WA OOOO
TRANSLATION
The soul and the spirit of your father will lift you
The soul and the spirit of your mother will lift you
Annually, we shall all be blessed
We shall live long to attract the blessing of GOD
EGUNGUN will bless us
Ase
Wednesday, September 6, 2023
EGUNGUN cult chieftancy and ranks
EGUNGUN chieftancy and ranks
ALAPINNI --- The head priest of EGUNGUN cult
ALAGBAA--- is the head of the OJE, ---second in command to ALAPINNI
ALARAN--- it is the third in command in the hierarchy of EGUNGUN cult .
It is second in command and important to ALAGBAA
EESORUN--- mostly women, they are fourth, most important title , and revered position in the cult of EGUNGUN
AKEERE--- it is the least most important position in the cult of EGUNGUN
OJE---- this is the name given to all EGUNGUN worshippers
Sunday, August 20, 2023
50 Facts about EGUNGUN
50 break-downs on what and what not Egugun is:
1. The word Egúngún has no translation in to another language.
2. Egúngún is not a masquerade.
3. Egúngún is a sacred representation of the Yoruba ancestors.
4. Egúngún worship is dedicated to the people who lived on the earth and died “Ara Orun”.
5. Egúngún worship is part of the Yoruba traditional Religion.
6. Egúngún is not an Òrìsà.
7. Egúngún is representing forms of human of deceased.
8. Egúngún is covered from head to foot with cloth similar to the deceased.
9. Egúngún dress consists of cloths of various colours .
10. Egúngún dress can be as well with feathers of different kind of birds.
11. Skins and bones of different animals can be used too for Egúngún dress.
12. Egúngún cloth is called Eku
13. Egúngún shoes are made of Iyamoje cloth
14. Egúngún speaks with an unnatural tone of voice.
15. Egúngún drums Bata, Gangan, Agere, Dundun, Adamo, etc
16. The mysteries of Egúngún are held sacred.
17. Egúngún mysteries are not known by women.
18. Ato is a name given to a female child, who belongs to Egúngún since birth.
19. Ato born with a veil covering the face of the new born baby girl.
20. Ato has access to the mysteries of Egúngún since a tender age.
21. Iya Gan is a title given to an elderly woman.
22. Iya Gan can have access to the mysteries of Egúngún
23. The high priest of Egúngún is called Alagba.
24. In a big town each quarter has its own Alagba.
25. Next to Alagba in Egúngún is Alaran.
26. Next to Alaran is Esorun.
27. Next to Esorun is Akere.
28. Akere is the one who carry the Atori whips.
29. The highest rank in Egúngún worship is the Alapinni.
30. Alapinni is one of the seven noble men of Oyo Mesi.
31. Alapinni is a political leader.
32. Egúngún is worship with beans cake and palm oil (olele).
33. Kolanut (obi) is used to consult Egúngún.
34. Egúngún Festival normally is between May and July.
35. Egúngún Festival symbolizes the re-appearance of the ancestors.
36. Egúngún Festival normally takes 17 to 21 days.
37. Every Yoruba community is involved in celebrating Egúngún.
38. Egúngún is divided in 4 categories.
39. Egúngún Babalago represents the worship of the ancestors.
40. Egúngún Apidon, Orebe, Paka, Eleru, Alagangan have the function of entertaining showing their power. No represents the worship of the ancestors.
41. Egúngún Alagbo has the function to protect the community. In the Olden days led the war. No represents the worship of the ancestors.
42. Egúngún Layewu belongs to the Ode (hunters) to chant Ijala. No represents the worship of the ancestors.
43. Alapinni’s Egúngún is called Jenju .
44. Egúngún Ologbojo is Baba Egúngún.
45. Alaafin’s Egúngún is called Mohuru.
46. Egúngún chanting is called Esa.
47. Egúngún priest is called Oje.
48. Egúngún shrine in the bush is called Igbale.
49. Egúngún shrine in the house is called Ilesanyin.
50. Egúngún initiation is done on the feet.
Types of EGUNGUN
Types of Egun
Egun baba/lya: Souls of our immediate family.
Egun ilu....
souls of the founders of a clan/community/town
Egun idile ...souls of ones relations/blood lineage
Egun eleko: Spirits of friends met in past lives.
Egun enia sasa: Souls of great priest/priestess/great/famous people
Other types of EGUNGUN are
Egungun eleru,
egungun olopon (masqurade with big load on thier head),
egungun Janduku (switch carrying masquarade),
egungun Alate also known as Tombolo etc
Facts about EGUNGUN
They are present in the family and they guide the living member of the family.
2: Egungun (maternal and paternal) are fed so that will continue to guarantee protection, safety, prosperity, good health and all ire for the living.
3: Egugun should be fed at least twice in a year
4: Egungun comes out in the form of masquerades which are called "Ara-Orun-Kinkin" that is, "The inhabitants of heaven".
5: Egungun symbols are: Decorated switches and whips, a hand woven coarse cloth used as egungun, socks and foot wear. This cloth is known as "Aso Iyamoje".
6: Egungun taboos: Palm kernel oil. Women are declined to enter egungun's shrine. Obatala devotee must not carry egungun masquarade. Egungun face must not been seen or disclosed to anyone. Palm wine. Egun masquerade must not enter a blacksmithery.
7: Egungun is fed in three forms; while kneeling, sitting or bending.
8: If the egungun to be fed is a specific ancestor all the feeding materials will be taken to the tomb site of the ancestor and all the necessary ritual performed there.
9: There are various types of egungun (custom) amongst are; Egungun eleru, egungun olopon (masqurade with big load on thier head), egungun Janduku (switch carrying masquarade), egungun Alate also known as Tombolo etc. other categories of masquarades are Gelede and Aabe. The hunters egungun are known as "Egungun ode".
10 : Egungun feeding materials are: Kolanuts, bitter-kola, gin, Ram, swallow foods (Pounded yam, Amala) to mention a few.
Saturday, August 5, 2023
ANCESTOR WORSHIP (meaning and Importance)
ANCESTOR WORSHIP
Ancestor worship is a formalized structure for connecting with the ac�cumulated knowledge, wisdom, and power of our dead blood relatives.
Ifa understands that energy—the essence of us all—cannot be created
or destroyed.
The energy and wisdom of our deceased blood relatives is uniquely connected with and available to us.
It is not simply RNA or DNA that links us to our past; it is a road of energy and power that is available to those of us who know and practice the rituals.
Sunday, July 30, 2023
Worshipping / feeding your EGUNGUN without Babalawo
Sometimes, Egungun requests for specific feeding materials, and sometimes the propitiator is the one who decides what he is willing to offer.
This depends on the directive he’s being given by Ifa or Egungun.
Okay, let’s go to our main reason; How to Propitiate/feed Egungun
Step 1
LIBATION
This is a step necessary not only in the feeding of Egungun but when feeding all deities.
The reason for Libation is that, it is one the process in invoking the spirit of your Ancestor to listen to you painstakingly and also which happens to be a polite way of approaching them.
So, how do you go about this?
Take a half shot of gin without swallowing and then splash it three on the Egungun icon with the following chant
Èrí sẹ̀
Here comes the Morning dew
Bí èrí bá sẹ̀, ewé oko á jí
When the morning dew appears, all the plants will wake
You will take the same quantity of water and repeat the same chant
Step 2
INVOCATION
Here is when to be specific as regards the particular spirit(s) you want to summon and also state the reason why you need their attention.
How do you do this?
Beat your left or right hand on the Earth three times and recite this.
Ilẹ̀ mó pè ọ (3x).
Meaning: Earth I call upon you (3x)
Egún mó pè ọ (3x)
Meaning: Ancestors, I call you)
You then call the name of your Ancestor maybe it’s your dead father or mother or grannies.
For example, am going to use the name of my late grandfather, Adeboye Oyesanya:
Adéboyè mó pè ọ (3x)
Meaning: Adeboye I call on you
Mi ò pè ọ fún Ẹ̀gbà (3x)
I do not call you for loss (3x)
Mi ò pè ọ fún Ìjà (3x)
I do not call you for a fight (3x)
Mi ò pè ọ fuń Ese (3x)
I do not call you for Tragedy (3x)
Mi ò pè ọ fún Àìṣèrí (3x)
I do not call you for Failure (3x)
Mi ò pè ọ fún Gbogbo Ajogun (3x)
I do not call you for all Evils (3x)
Ire ni mo pè ọ fún (3x)
I call you for goodness
Kí o wá jẹ́ mi sí Àìkú (3x)
Come answer me with longevity (3x)
Kí o wá jẹ́ mi sí Owó (3x)
Come answer me with Prosperity (3x)
Kí o wá jẹ mi sí Aya/Oko (3x)
Come answer me with Wife/husband (as applicable) (3x)
Kí o wá jẹ mi sí Ọmọ (3x)
Come answer me with children (3x)
Kí o wá jẹ mi sí Àláàfíà (3x)
Come answer me with Good health (3x)
Kí o wá jẹ́ mi sí Aṣeyọrí (3x)
Come answer me with Success (3x)
Kí o wá jẹ mi s´i Ire-gbogbo (3x)
Come answer me with all blessings (3x)
Step three
PRAYER(s)
Having said this, you move on to next, which is where you say your prayers. This place you have to know requires a delicate and detailed approach because all that you say is believed to come to pass.
You, therefore, have to state why you are propitiating Egungun, what you expect them to do for you as regards the reason and other personal prayers you may desire.
After this, you then support your prayer(s) with some Ifa stanzas or verses that have to do with Egungun.
Here are a few I provided for you.
Ìdin wòrì ni kò jẹ́ kí wọn ó pa lọ
Idin wori prevents them from expressing the tales
Adífáfún Égúndèyí ọmọ òkú Ọ̀run
Cast Divination for Egundeyi, offspring of the Ancestor
Ẹ̀yin kò mọ̀ pé Egúngún lorò ilé wa
You all don’t know that Egungun is the deity of our Heritage
-------------Idin-Iwori -----------
The second chant is I extracted from Irente-gbe (Ogbe)
Kátẹ̀ẹ́ ká fi gbè é
Let’s print it to support it
Adífáfún Òkúfíjàdùgbèmí ọmọ Òkú Ọ̀run
Cast divination for the “Dead supports me”, offspring of Ancestor
Mo bọ egúngun elégúngún
I propitiate the Ancestor
Mo bọ eegun eléegun
I propitiate the Spirit
Ọ̀rọ̀ mi afìjàdugbè
I am always protected
Gbogbo ìwàrẹ̀wàrẹ̀ ọ̀run wọ́n láwọn ó gba èyí tí mo ṣe
All the Dwellers of Heaven assure me that my sacrifice shall be accepted
-------------Irete-Ogbe ------------------------
Step four
FEEDING AND FEEDBACK
That being completed, we move to give Egungun the feeding material we set aside.
Before that, you have to throw obi/orogbo (kola nuts/bitter kola) to know if your request and prayer have been accepted. This you know through the obi formation when thrown.
After it has been accepted, you then give egungun all or some of the obi (depending on your choice) and along with other materials you set aside.
If accepted, give thanks to Egungun and if not, find out why via Obi and then fill in the
Monday, July 17, 2023
Difference between EGUNGUN and IWIN
There is a difference between EGUN and IWIN.
EGUN= ancestral family members and those of Lineage of Osha
IWIN= ghost or imaginary being in human form, fairy.
In the Yoruba Orisa tradition, ancestors are the foundation of all things.
They are the link between what is seen and not seen on the earth plane.
You can talk to them and ask for their help and guidance when you need it.
Because they were once alive as humans, they have a good understanding of our needs, desires, and wants even from the other side.
However, asking for help must first be balanced with honoring their lives.
In the orisa tradition, as in many other traditions around the world, we commemorate the work, struggles, and triumphs of the people who lived before us.
"Egun are the spirits of departed ancestors, whether related by blood or by religious lineage.
Honoring one's ancestors can be viewed in simple or in complex, metaphysical terms, which we will examine here.
When an individual is born, her soul incarnates, that is, takes on a physical body.
This soul comes from a constellation of energy that continuously incarnates within a family line.
This is a very broad concept, because all family lines eventually return to one people.
However, it is commonly believed that familiar energies tend to stay together, which is why we bear the traits of our recent ancestors.
While the soul is here, it gathers wisdom and knowledge through its experiences on this plane.
When the individual dies, the spirit dis-incarnates and returns to that constellation of energies, the cull of souls, if you will, to await reincarnation.
Because time is not a reality but a series of labels we put on reality to be able to comprehend events in some sort of order, we must understand that all incarnations of all souls exist simultaneously. We are all living one big life.
This is why so many people can cite so many varied experiences in past lives and why so many people experience the lives of famous people as their own past lives.
This is also the main reason we revere our ancestors: to revere our source, those experiences that our souls have had beyond those which they are having in their current incarnation.
When I give offerings to my grandfather, I am "feeding" that part of myself and my family line that lived the life my grandfather lived.
When I continue my relationship with a deceased family member, it is because, in some way, that relative still exists, whether the particular energy that powered the particular body of that family member has reincarnated or not.
To have existed at one time is to exist eternally. To deny the importance of the experiences that our souls had and continue to have on other planes of existence is to deny our very selves.
When we are told that an Egun has a problem with us or that an Egun wants our attention, what we are really being told is that we are neglecting some part of the experience of our ancestral soul that needs attention and the energy that a particular offering can give.
We must remember that those souls, even though they are a part of us, have their own feelings, thoughts, and emotions that remain autonomous.
Our Egun can be happy, sad, or upset. They are not static pictures of our past lives
. They are still our mothers, fathers, sisters, brothers and grandparents regardless of our understanding of the metaphysics behind their existence.
An important side to our understanding of Egun is to realize the importance of our treatment of each other.
To realize that we are all living one big life is to realize that the evolution of each individual is important to the evolution of the community as a whole.
To treat each other poorly is to go against the positive evolution of the whole. To foment that evolution, we must create and maintain firm and fruitful connections with all of our relations, living and dead.
It is the realization of our interrelated existence and the willingness to contribute to its productive growth that will heal our world and carry us into ever-improving creation."-Egun-Ancestor Reverence by Shloma Rosenberg ( Ibae bae tonun Afolabi /Oni Yemaya )
Egun is the collective representation of the Ancestors.
We often call our Ancestors by the name, Egun, which in Yoruba language means bones.
As we walk upon the Earth our feet press against the bones of the Ancestors on whose shoulders we stand. Like most indigenous cultures of the world, Africans believe that those who go before us make us what we are.
When we walk on the Earth, we literally stand on the shoulders of those who bodies have been committed to the soil, the water, and the wind. Our Ancestors influence our lives through heredity and human culture.
However, there is an even deeper connection to the Ancestors as active spirits who continue to influence our lives. We humans honor them with altars, music and prayer.
They in turn offer us guidance, protection and prosperity. We treat our ancestors with loving reverence. Asking for help from our Ancestors must first be balanced with honoring their lives.
In the Orisha tradition, as in many other traditions, we commemorate the work, struggles, and triumphs of our Ancestors.
By remembering them and remembering their lives we continue to have them with us.
To know the stories of your Ancestors is to know your history. To know your history is to know where you are from. To know where you are from is to know where you are going.
To know where you are going is to have the ability to dream outside the box that others may try to put you in. To dream outside the box is to know and believe in all that you could possibly become in the world.
And to do that would honor your ancestors deeply because all of their hard work and sacrifice would have not been in vain!
Our Ancestors who anchor us on the face of this Earth.
It is the reverence of our ancestors, and paying homage to our ancestors that gives us the strength that will keep us on the face of the earth for a long time.
Ancestor rituals help to heal the ancestors themselves and our connections with them.
Ancestors are at an disadvantage because they know how to improve things and yet they do not have the body required to act on what they know.
We are at an disadvantage because, although we have bodies, we often lack the knowledge required to carry out things properly.
This is why Spirit likes to work through us.
A person with a body is an ideal vehicle for Spirit to manifest things in the world. It is important to understand that when we feel that something is missing in our life, when we feel somehow disconnected or displaced, that these feelings are a sign for us to repair our connection with the world of the Ancestors and spirits.
A shrine to the ancestors is a very simple looking one. It has two main components:
The first one is a bundle of 9 sticks that are tied together by red cloth.
These cannot be just any sticks; they must be taken from the proper tree identifiable by priests knowledgeable in the rites of Egun.
Only after these sticks have been ritually prepared are they considered a valid shrine. It is to this bundle of sticks that all offerings are given to, be they food, drink or animal.
There is a story (itan) on how this came to be:
One day a man died and it was his sons responsibility to organize his funeral. The son did not care much for tradition and did not want to spend the money to have the funerary rites done for his father.
He took his father to the bush and left him at the base of a tree (people were not buried in the ground in the beginning, they were left at the foot of the sacred Iroko tree).
Afterwards, everything in his life began to go sour. The son could not prosper or find happiness.
This went on for years until he could not take the despair any longer. He decided to get a reading with a diviner.
The diviner told the man that his problems stem from his father, that he was unhappy with him (the son).
He was advised to find the remains of his father and perform the necessary rites. When he went to the place where he had left his father, all he found were bones and some of his clothes.
He gathered the bones and put them in a bundle and tied them with strips of his father's tattered clothes, which were red. It was to this bundle that the son performed the necessary ceremonies for his father.
Ever since then we use sticks from a certain tree to represent our ancestors. This story also goes to show how much influence our ancestors have over our lives.
The other component is the "Opa egun". This is usually a walking stick or a regular straight branch that is both thick and tall.
The "Opa egun" is used during the invocation. A person, always a male, taps the floor with the staff as he or another person is invoking the ancestors.
The slow tapping serves to get the attention of the ancestors so that they will hear the prayers of their children clearly. "Opa egun" is tapped on the floor because that is where are ancestors are buried (on the ground).
A basic offering to the shrine when doing prayer is as such:
obi[kolanuts],orogbo[bitter kola],atare[alligator pepper],water,wine,palm oil, smoked rat,smoked fish,rooster,goat,ram, and edible food offerings etc .
"We eat...they eat. We drink...they drink"
It is customary to offer the first serving of any meal to egun. If there is a shrine in the home, a plate of food will be placed to it before the people are served on certain religious occasions.
In cases where there is no shrine, you can still make offerings. By placing a small portion of one's meal to the side of one's plate and dedicating that food to the ancestors, it will be received by them. Drink is also very important, usually it is water and liquor.
Water is a necessary component to all forms of prayer in yoruba tradition. We usually sprinkle a few drops in front of the egun shrine before beginning our prayers. We can also pour or spray (through ones lips) liquor onto the shrine. In the absence of a shrine, a prayer can be said and the liquor be poured on the ground.
This can be done even in casual settings for it is traditional that our ancestors partake in drink even before us.
Oro to Egun
When making offerings to our ancestors involving a fowl or a she-lamb, we perform what is called "oro". The word "oro" means "ceremony". In this case we sing many traditional yoruba songs that are directed towards the ancestors. Some of the songs are praise, some explain theological concepts, and some will explain what is being done at that moment.
lba (Honors)
The Honors are performed only for individuals who were orisha initiates in life and while alive made a significant impact on the society in which they lived. This ceremony is performed usually long after the individual has passed away (but not always).
In this, the honored ancestor's friends, family, acquaintances and community members come to play homage to the departed. This ceremony takes several days to complete.
The first day consists of a large offering of cooked foods, drink and animal offerings. There is much singing.
The next day a solemn ceremony is performed in the morning followed by a feast, which include drummers and singers. Here people dance in honor of the deceased and food is given to all.
Sunday, July 2, 2023
Types of EGUNGUN
Types of Egun
Egun baba/lya: Souls of our immediate family.
Egun ilu....souls of the founders of a clan/community/town
egun idile ...souls of ones relations/blood lineage
Egun eleko: Spirits of friends met in past lives.
Egun enia sasa: Souls of great priest/priestess/great/famous people
Abiku: Souls of children who continually die during childbirth or shortly there after.
Ebora: The spirits of fire and lava.
Eleye/Aje : Witches
Oso: Souls of warlords and indigenous medicine men. .
Egun gun olufe: Souls of Babalawos
Egun Igi: Souls which inhabit tree
Wednesday, June 21, 2023
EGUNGUN prayer for ancestor
EGUNGUN prayer for ancestor
ADURA FUN EGUNGUN
Prayer for the Ancestor
Ile mo pe o
Akisale mo pe o
Eti were bu tu ekute ile o
Asunmaparada ni tigi aja
Awa ome re ni pe o; a aw lati se odun re
Ma ke ki ari ija igbona
Ma je ki ari ija Ogun
Lile ni ki a maa le si, a je ki a pedin
Ara orun kinkin
Orisa oun ao re meji
Orisa ti a nji ti anfi obi kan
Gbogbo, Egun mi dele o Ase!
Translation:
Earth I call you
Egungun I call you
Etibure, I call you
House rats are very alert
Rafters never change their position
We, your children, gather here for your annual ceremony
Allow us to live, so that we may perform your ceremony yearly
Save us from death
Save us from pestilence
Save us from the wrath of Ogun
Let us multiply and increase
The sacred one from heaven
Thursday, June 15, 2023
origin of EGUNGUN
EGUNGUN originated among the OYO YORUBA who have added and adapted the MASKING TRADITIONS, honoring the Ancestors found among the NUPE ITAPA.
The Society is composed of SPIRITUAL SPECIALISTS who oversee the observance of ANCESTRAL DEVOTION and come to the Aid and Comfort of the Community when Death Strikes.
There is a well known YORUBA EXPRESSION AYE’ LOJA ORUN-ILE – Earth is but a market place – Heaven is Home.
Earth is often seen as a form, at the end of a day We return home to count our gains and losses. So too, is our Sojourn of Earth. ASE!
.jpg)