Orisa Obaluaye.docx 5t3e44

ORISA OBALUAYE(THE HIDDEN FACT ABOUT OBALUAYE) BY BABALAWO OBANIFA

image of Obaluaye Shrine In this work Babalawo Obanifa will document fact about Orisa Obaluaye. One of the Orisa in Yoruba spirituality that there is a lot of misinformation about is Orisa Obaluaye. This work is made available in public domain to correct all the misinformation about this Orisa. Obaluaye which his name can literally be translated to mean king of the earth is an Irunmole cum Orisa that is regarded in Yoruba spirituality as divinity in charge of healing of Arun Igbona( Small pox diseases). It is also believe that this divinity can cause the outbreak or affliction of small pox on an individual, family or a whole community if his taboo is trample upon. Obaluaye is the pleasing name use for this Orisa. The actual name for this Orisa is Sanpona, the devotee usually avoid using this name because it is more associate with diseases know as Small pox. This Orisa is also known as Baba-Ode,Baba-Oye,Oluaye, Olode, Alapa-dupe. But his real name is Sanpona according to Ifa. It is the same Obaluaye that the Fon People refer to as Sakpata in their tradition. In the Santeria, It is the same Obaluwaye that that is Syncretize as Lazarus. People who practice Palo Mayombe refer to same Obaluaye as Pata en Llaga.In some part of Cuba this Orisa is known as Asojona. Oral tradition made it known to us that the area of influence of this Orisa is earth as a result he can as in the case of other Orisa grant his devotees the goodies of life such as wealth, sound health , victory over enemies at war etc. The only dark side this Orisa which is also it s his power is that he is closely associated with outbreak and healing of small pox. Hence many previous writer on this Orisa who are not indigenous writer or practitioner refer to it in their writing as god of small pox. It is instructive to note that the writer of Wikipedia err in their writing when they write

that, Babalú-Ayé (Yoruba: O̩balúayé, lit. 'Father, Lord of the Earth'[1]) is an Orisha strongly associated with infectious disease and healing in the Yoruba religion, including the body, wealth, and physical possessions. In West Africa, he was strongly associated with epidemics

of smallpox, leprosy, influenza, ebola,

and HIV/AIDS.[2] Although

strongly associated with illness and disease, Babalú-Ayé is also the spirit that cures these ailments. Both feared and loved, Babalú-Ayé is sometimes referred to as the “Wrath of the supreme god” because he punishes people for their transgressions. [3] People hold BabalúAyé in great respect and avoid calling his actual name, because they do not wish to invoke epidemics.[4] His worship is widely associated with the Earth itself, and his shrines are often separated from commonly travelled areas. His ritual tools include a ritual broom for purification, [5] a covered terra-cotta vessel, and abundant cowry shells.[6] Usually considered hobbled by disease, he universally takes grains as offerings.[7] ’’ Though this writer may be right in some of their description ,but the area of misleading information is where they write that Obaluye, In West Africa, he was strongly associated with epidemics of smallpox, leprosy, influenza, ebola, and HIV/AIDS.[2] Although strongly associated with illness and disease. The only diseases that is traceable to Obaluaye in Yoruba tradition is Ile –gbigbona (small pox). It is wrong to associate this Orisa to other diseases except Small Pox. So it is wrong for some tradition as the Ewe people do, to refer to every spirit that causes diseases as Obaluaye. So the Anyigbato In Ewe Tradition that is closely associate with causes of diseases and sickness cannot be regard as Obaluaye as many practitioner has write earlier, that is misinformation. Any deity that his sphere of influence grows beyond small pox in term of diseases cannot be regarded as Obaluaye. It is also instructive that the Candombe version of myth which claim that Obaluaye is child of Nana Buruku is grossly invalid and incorrect, such myth must not be across to the coming generation. This current work will authoritatively give original version of how Obaluaye evolve

as

Orisa

among

the obaluaye

Yoruba Element

people. Icon

Original Version of Mythological and Historical Fact on How Obaluaye evolve as Orisa as Document by Babalawo Obanifa. From mythological perspective Ifa make us known that Obaluaye /Sanpona is an elder brother of Sango. Sanpona descended from heaven with chain on a horse. He carries with him in his hands, bow, swords and a bunch of broom. When he wants to land, he landed in a place known as Tapa. So Tapa is the original town of Obaluaye not Oyo as many writers before this documentation write. It is Oba Alaafin Sango (the king of old Oyo empire that undergo posthumous deification as Orisa ) that bring the practicing Of Sanpona/Obaluaye from Tapa to Oyo. Obaluaye worship and practice become prevalent in Oyo after his death. It should be noted that Sango mother Torosi is from Tapa not Yoruba. It is from Oyo town that the practicing Of Obaluaye spread to the rest Of Yoruba land. It is true that before Sango bring

Obaluaye worship from Tapa to Oyo town.Obaluaye is not worship as Orisa in Yoruba land. They just see small pox as a disease people usually avoid, but with the Yoruba people have a wide range of herbal formulae to treatment of small pox at this period. History make us known that is Tapa people that are the first set of people to worship Obaluaye as Orisa and Irunmole. It is true that people usually avoid in from dealing with people suffering from small pox because of the way it can quickly transmitted and spread. So there are set of spiritual healer and herbalist who specialize in the treatment of small pox then. They are usually pay well and compensate well for their service. It is these set of people that they first established the priesthood of Sanpona or Obaluaye in Yoruba land. They start spreading from Oyo town to other part of Yoruba Land. How Sanpona got his Power and It The Mode of Initiation Into Obaluaye Priesthood. Odu Ifa Obara –Meji make it clear that it is Orunmila that give Obaluaye it power. Ifa make us known that when sanpona descend to place known as Tapa ,no body fear him or worship him. They do treat him with contempt. This is what make him to go to Orunmila for empowerment. Orunmila order him to bring his sword, arrow, bunch of broom and one thousand four hundred unit of money. He complied. See what Odu Ifa Obara-meji Have to say on this: Pansaga afoja gbooro awo Alaragba Dia fun Alaragba omo Erigimagba Nijo ti omo araye o beru re Woni ko lo ni ako esin kan ni ebo Ko ni esi,oko ati Osusu owo Ko egbagbeje owo si Alaragba gbo ebo n be o rubo Orunmila pase si ohun ebon na fun je Ifa ni pele o alaragba Omo Erigimagba Kos i eni ti yi o le duro de nile aye mon Omo erigi magba O ti di Obaluaye Translation: Pansaga afoja gbooro the Awo Of Alaragba Make Ifa consultation for Alaragba daughter offspring Of Erigimagba When he was been treat with contempt He was advised to offer ebo with one horse And arrow/sword and a bunch of broom He should add one thousand four hundred unit of money with it

He complied Orumila use his Ase to blessed the ebo for him to eat Ifa say, I greet you Alaragba offspring of Erigimagba No one will be able to treat you with contempt again on earth Offsping of Erigimagba, You have become Obaluaye. This is how Obaluaye got his power. It is this same process that is normally adopts in consecration of Obaluaye Element or empowerment of Obaluaye Element as well initiation into Obaluaye priesthood. For a person to be initiated into the priesthood of Obaluaye. The would-be initiate will need to provide the following items: Oko irin meji(two sword made of Iron) Esi ofa (Arrow) Opa irin terete( a thin iron staff) Osusu owo( a bunch of broom) Suku agbado (maize comb) Odidi agbo kan ( one ram) Odidi Obuko kan ( one he –goat) Akukodiye kan (one cock). He or she will also need to provide other food items for feeding Sanpona/Obaluaye with it. They are: Eko riro (soft corn meal) Eyan agbado ti a ro ni epo pupa( fry corn that is mix with red palm oil). Emu (palm wine) Adalu (cook corn and beans mix together). The would be initiate must provide a cloth that is dye in red color. Which will be in this format? Seven yard of clothe for covering of the body Fila tabi Oja iwei pupa( cap or head scarf which is red in color). The major color of Obaluaye is red, hence is devotee is found of wearing red clothe.his real cloth is Aso Osun(camwood clothe) The would –be initiate will also provide sixteen Cowries that will be consecrated and tied around his wrist after the initiation. The Aworo Obaluaye (the priests) will shave the head of would-be initiate and they will carry out the necessary initiation rites. Then they will start to teach the new initiate the secrets of the cult.

There is dreadful fear about Obaluaye /Sanpona cult in the day of the old. The preist of Obaluaye weild so much power ,to the extent that people believe they can cause the outbreak of small pox or plague any community or household with small pox. From unbiased perspective some either before us reveal that what Obaluaye cult do then is that they do make a powder preparation from the dry skin of those who died of small pox. It is that powder they would pour in the house of the enemy, the water source of the town or city they want plague. They have the ability to do this in the day of the old because they are the only one who is in care of corpse of people who die of small pox. The obaluaye recent Babalawo (Ifa preist) then because they know the a genuine Babalawo know all their secret and even know the secret behind the worship of Obaluye and the atrocity of the people who practice Sanpona in the day of the old.so they do avoid associating with Ifa priests. However the advanced in orthodox medicine which has wipe out the epidemic of small pox as wipe out the cult of Obaluye. But Obaluaye is still practice in some city like Oyo in Yoruba land. And the atrocity of the day of the old has been totally removed from their spiritual practice. This they only tap to the spiritual energy of Obaluaye to do good thing such healing and blessing, I make my research well from the field and I confirm this assertion to be truth. But not withstanding Obaluaye /Sanpona have its own taboo. It is believed that infringing on such taboo can provoke Obaluaye to cause outbreak of small pox. The elder says Obaluye abhor burning corn combs in fire during dry season. The leading Odu Ifa scripture that give credence to this taboo is Odu Ifa Ogbe –eguntan where Ifa says: Kuku agbado ko se dana lerun Ki inu o ma bi Obaluaye Ki o ma ba mu eni rere lo,ki o fi eni buruku sile A dia fun Olofa –kan- ati- dagba A bu fun Timi Agbale Olofa ina Translation: It is not goo to use corn comb to make fire in dry season So Obaluaye will not get angry So that he will not kill the good person and leave bad person alive This was Ifa make for Olofa –kan- ati- dagba and Timi -Agbale- Olofa- ina AKOSE IFA TO SEEK FAVOR OF ORISA OBALUAYE BY BABALAWO OBANIFA This work will document the Akose Ifa that is available in Yoruba spirituality to seek favor of Orisa Obaluaye. This Akose Ifa for this purpose is derived from Odu Ifa Osa Ofun.Orisa Obaluaye is one of the powerful Orisa in Yoruba spirituality. The main area of coverage of this Orisa is human and environmental sanitation. This Orisa is one of the dreadful and most

fearful Orisa in Yoruba spirituality. Though the advancement in the field of orthodox medicine has reduce the tension and sway that this Orisa have on people in our culture. But incidence abound where people have experience the anger and fights of this Orisa energy in our modern society despite the medical and technological advancement notwithstanding. The major fighting tools of this Orisa energy is the outbreak and spreading of heinous diseases like small pox. This Orisa energy can target the outbreak of this disease on individual person, household or community at large. When it is observe that Orisa Obaluaye is fighting an individual ,household or a community at large. Appeasements and Akose Ifa can be made to placate this Orisa energy and remedy the situation. And Akose Ifa can also be used as preventive and curative measure against the outburst of Orisa Obaluaye.It is one of the Akose for this purpose that we are concern with to document in this work. To prepare Akose Ifa to seek favor of Obaluaye, you will need the following: Ewe Aja-rere(Cassia-podocarpa) Ewe popo tutu(fresh leaves Adenia Lobata) Ako okuta mesan (Nine stones) Omi tutu(cool water) Emu(Palm wine) Orogbo (bitter kola) Agbado sunsun(roasted maize) Ekuru(ground and boiled beans) Akukodiye kan( A cock). Preparation: If a household or a community is facing the wrath Of Orisa Obaluaye by experiencing the persistent outbreak and spread of small pox. The hole should be dig at the center of such community or household. The leaves of Aja-rere should be put at the bottom of the pit. Ako okuta mesan(nine hard stones will be set on it).The cock will be killed and its blood pour on the stones inside the whole. little roasted corn will be pour on it. You will chew a bitter kola in the mouth and pour it on it. You will use your hand to pieces a morsel of ekuru on it.Drink little palm wine and pour it in the pit too. Pour cold water in excess on the whole preparations. Iyerosun will be used to imprint Odu Ifa Osa Ofun thus: II

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Prayer will be offer for prevention and curative soothing effect to Orisa Obaluaye toward prevention of outbreak of pestilence or diseases in such household or community. The Iyersoun imprinted with this odu that this prayer is said on ,will be pack and put inside the hole. The Hole will be cover up. This Akose Ifa just explain is normally use in the day of the old to salvage a community from pestilence and diseases. It instructive to note that if this Akose is for whole community or town the ruler of such community will buy A dog and He-goat as part of animal to be used for this Akose. But if the community is small or household a cock will suffice as explains earlier.