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58-506: In Yoruba religion , Ogun is a primordial orisha in Yoruba Land. In some traditions, he is said to have cleared a path for the other orisha to enter Earth, using a metal axe and with the assistance of a dog. To commemorate this, one of his praise names , or oriki , is Osin Imole or the "first of the primordial Orisha to come to Earth". He is the god of war and metals. In his earthly life Ogun

116-921: A babalawo in 2013. Spondias dulcis Spondias dulcis ( syn. Spondias cytherea ), known commonly as April plum , is a tropical tree, with edible fruit containing a fibrous pit. In the English-speaking Caribbean it is typically known as golden apple and elsewhere in the Caribbean as pommecythere, June Plum or cythere . In Polynesia it is known as vī. This fast-growing tree can reach up to 20 m (66 ft) in its native range of Melanesia and Polynesia ; however, it usually averages 10–12 m (30–40 ft) in other areas. Spondias dulcis has deciduous , pinnate leaves, 20–60 cm (8–24 in) in length, composed of 9 to 25 glossy, elliptic or obovate-oblong leaflets 9–10 cm (3.5–3.9 in) long, which are finely toothed toward

174-459: A Supreme but distant creator force, encompassing the whole universe. The anthropologist Robert Voeks described Yoruba religion as being animistic , noting that it was "firmly attached to place". Each person living on earth attempts to achieve perfection and find their destiny in Orun-Rere (the spiritual realm of those who do good and beneficial things). One's ori-inu (spiritual consciousness in

232-445: A large mound on the surface of the water and soon after, the winged-beasts began to scatter this around until the point where it gradually made into a large patch of dry land; the various indentations they created eventually becoming hills and valleys. Obatala leaped onto a high-ground and named the place Ife . The land became fertile and plant life began to flourish. From handfuls of earth he began to mold figurines. Meanwhile, as this

290-516: A novelty, especially by children. It can be eaten with salt or made into a drink sweetened with sugar and spiced with ginger . In Barbados , the ripe fruit is eaten naturally, or sprinkled with a bit of salt, or dipped in the ocean's natural slightly salty water while at the beach. It is also used to make juice in Grenada and Saint Lucia . In Trinidad and Tobago , it is curried, sweetened, salted, or flavored with pepper sauce and spices. In Cambodia it

348-415: A person from the world of the living to the world of the dead, and the subsequent journey of the deceased to the afterlife. Oku is a natural part of life, and death is seen as a transition to a new stage of existence rather than an end. The Yoruba people believe that the dead continue to play an active role in the lives of their descendants, and that they can influence the living in various ways. Thus, Oku

406-429: A salad green though they are tart. However, it is most commonly used for its fruit. The fruit may be eaten raw; the flesh is crunchy and a little sour. According to Boning (2006): "The fruit is best when fully colored, but still somewhat crunchy. At this stage, it has a pineapple-mango flavor. The flesh is golden in color, very juicy, vaguely sweet, but with a hint of tart acidity." In Indonesia and Malaysia , it

464-460: A spirit to return to Earth (otherwise known as The Marketplace) through the conception of a new life in the direct bloodline of the family, one of the component entities of a person's being returns, while the other remains in Heaven (Ikole Orun). The spirit that returns does so in the form of a Guardian Ori. One's Guardian Ori, which is represented and contained in the crown of the head, represents not only

522-480: A suitable place for men to live happily, and he has not yet finished this task. In Ewe religion, Gu, also pronounced Egu, is the god of war and craftsmen especially blacksmiths. Worshippers of Gu are not supposed to keep dogs as pets. Menstruating women are forbidden to touch the tools of the blacksmith. Adherents periodically make offerings of palm nuts, food and pour libations to Gu. Metal objects are also often purchased for offering in shrines dedicated to Gu. Ogun

580-399: Is a Yoruba cultural phenomenon that comes in the form of praise poetry, praising either a person, òrìṣà (deity), or town based on their achievements. Ogun worshippers are known to sing Ogun's oríkì and this specific part insinuates that Ògún is in seven paths. Translation: In Dahomey religion , Gu is the vodun of war and patron deity of smiths and craftsmen. He was sent to earth to make it

638-604: Is a ritual food offered to all gods in the Candomble pantheon; it is made of a paste of corn mash steamed in banana leaves. A variation, acaçá de feijão-preto, substitutes black beans ( Phaseolus vulgaris ) for corn. This variation is only offered to Ogum in the Casa Fanti Ashanti temple in São Luís , in the state of Maranhão . Feijoada , a stew of beans with beef and pork, is also a common offering to Ogum. Ogun's centrality to

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696-531: Is also associated with the concept of "ara orun," which refers to the spiritual realm or the world of the dead. The Yoruba people believe that the dead reside in this realm, where they continue to live and interact with the living. Furthermore, an earthly representation of the Oku is the Egungun , which embodys the spirits of the ancestors, and are often used to communicate with the dead and to honor their memory. The Egungun

754-594: Is also noted to like women and alcohol. In Vodou ceremonies followers of Ogou wear a red shirt, pants, and scarf. A follower of Ogou in a possession-trance is offered Haitian white rum during the ceremony. In some ceremonies rum is burned in a container to allow Ogou to "wash" the hands of the followers. Two Vodou songs to Ogou, as recorded and translated by Michel S. Laguerre: Fè Ogou Fè, Ogou Fèray o, Fè Ogou Fè, Ogou Fèray o I am an iron, I am covered with iron. Fèrè Fèray tout ko Fèray sé kouto, Fèrè Fèray tout ko Fèray sé manchèt. The body of Ogou Fèray

812-583: Is covered with knives, The body of Fèray is covered with machetes. Léo Neto, et al. observed various kinds of animals used in sacrificial ritual in twelve Candomblé communities of Caruaru , Pernambuco and Campina Grande , Paraíba in the Northeastern region of Brazil between August 2007 and June 2008; dogs were the only sacrificial animal offered to Ogun in both communities. Yoruba religion The Yoruba religion ( Yoruba : Ìṣẹ̀ṣe), West African Orisa (Òrìṣà), or Isese (Ìṣẹ̀ṣe), comprises

870-438: Is depicted as a warrior; a similar theme to some depictions of Shango and Adams. This theory supposed that this resemblance was used by the population as a covert form to honor their ancestral deity. In the early 21st century, Nigerian migrants have also taken Yoruba religion to Brazil. Koshikawa Yoshiaki  [ ja ] , professor of literature at Meiji University , became the first Japanese person to be initiated as

928-607: Is eaten with shrimp paste , a thick, black, salty-sweet sauce called hayko in the Southern Min dialect of Chinese . It is an ingredient in rujak in Indonesia and rojak in Malaysia. The juice is called kedondong in Indonesia, amra in Malaysia, and balonglong in Singapore . The fruit is made into preserves and flavorings for sauces, soups, braised and stews. In Fiji it

986-541: Is grown in South Florida as far north as Palm Beach County. The fruit is also widely grown in Somalia's agriculture belt, probably introduced during the colonial times preceding 1960. Spondias dulcis is most commonly used as a food source. It is a very nutritional food containing vitamin B, C, and A. In West Java , its young leaves are used as seasoning for pepes . In Costa Rica , the more mature leaves are also eaten as

1044-761: Is known in the Afro-Brazilian tradition of Candomblé as Ogum ( Ketu , Ijexa and Efon nations) or Gu ( Jeje nation). Ogum is syncretized with Saint George , notably in Rio de Janeiro and the state of Rio Grande do Sul . Candomblé tradition in Northeast Brazil , especially in Bahia , associates Ogum with Saint Sebastian or Saint Anthony . Individual devotees of Ogun in Brazil avoid certain foods. These include goat, cajá-manga ( Spondias dulcis ), sugar, black beans, yams, and

1102-722: Is largely due to migration—the most recent migration occurred with the Atlantic slave trade , and with Nigerian and Beninoise Yorùbá emigrating to the United States, the UK, Brazil, and other countries of the Americas and Europe. During the pre-colonial period, many Yoruba were captured and sold into the slave trade and transported to Argentina , Brazil , Cuba , Colombia , Dominican Republic , Puerto Rico , Trinidad and Tobago , St. Vincent & The Grenadines , Uruguay , Venezuela , and other parts of

1160-412: Is locally referred to as "Ife Oodaye" – "cradle of existence". In Yoruba religion and culture, Oku is a complex and multifaceted concept that encompasses various aspects of death, the afterlife, and the relationship between the living and the dead. Oku is often translated as "death" or "the dead," but it carries a deeper meaning that goes beyond the physical act of dying. Oku refers to the transition of

1218-412: Is made into jam, its leaves are used to flavour meat. In Samoa and Tonga it is used to make otai . In Sri Lanka the fruit is soaked in vinegar with chili and other spices to make acharu . In Vietnam the unripe fruit is eaten with salt, sugar, and chili, or with shrimp paste. Children eat the fruit macerated in artificially sweetened licorice extract. In Jamaica , it is mostly considered

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1276-405: Is said to be the first king of Ife . When some of his subjects failed to show respect, Ogun killed them and ultimately himself with his own sword. He disappeared into the earth at a place called Ire-Ekiti , with the promise to help those who call on his name. His followers believe him to have wo ile sun , to have disappeared into the earth's surface instead of dying. Throughout his earthly life, he

1334-588: Is the female counterpart to Ogou. Ogou Feray is syncretized with St. James the Greater ( St. Jacques Majeur ) in the Vodou tradition. He is a flower spirit and he guides Vodou followers against their enemies. He is symbolically covered in iron and may not be harmed by his enemies. As in Africa, his symbol is a piece of iron, a machete, or a knife. As in Africa, Ogou is revered among blacksmiths, many of whom are of Yoruba origin. He

1392-527: Is the foundation of Yoruba spiritual knowledge and has influenced spiritual communities in the Americas, such as Santeria . Ifá refers to the deity Orunmila, who is associated with wisdom, intellect, and divination . In 2005, UNESCO designated the Odu Ifá tradition as one of the world's Masterpieces of the Oral and Intangible Heritage of Humanity . Olódùmarè is the most important "state of existence". "They" are

1450-466: Is the physical representation of the Oku tradition, which is focused on honoring and paying respects to the ancestors. The Egungun possesses spiritual powers and to be able to communicate with the ancestors, an Oku tradition of seeking the blessings and protection of the dead or ancestors. However, it is worth noting that Egungun traditions is not simply a representation of Oku, but rather has its own unique characteristics and significance, depending on

1508-592: Is thought to have fought for the people of Ire, thus is known also as Onire. He is now celebrated in Ogun , Ekiti , Oyo , and Ondo States. Ogun is the traditional deity of warriors, hunters, blacksmiths , technologists, and drivers in the Yoruba region. Followers of traditional Yoruba religion can swear to tell the truth in court by "kissing a piece of iron in the name of Ogun." Drivers carry an amulet of Ogun to ward off traffic accidents. The primary symbols of Ogun are iron,

1566-810: The African diaspora in countries such as Haiti and Cuba , also New Orleans , Louisiana in the United States . In Latin America , Yoruba religion has been in intense Syncretism with Christianity , Indigenous religions and Spiritism since the first arrival of African immigrants. In Brazil, the religion of Umbanda was born from the rich interaction of beliefs that Latin America provided. Followers of Umbanda typically consider themselves Monotheistic , but honor Catholic Saints and Orisha as manifestations from god or as Tutelary deities . Umbanda worship also include elements from Native South American rituals such as

1624-559: The Vodun practiced by the neighboring Fon and Ewe peoples to its west and with the religion of the Edo people to its east. Yoruba religion is the basis for a number of religions in the New World, notably Santería , Umbanda , Trinidad Orisha , and Candomblé . Yoruba religious beliefs are part of Itàn (history), the total complex of songs, histories, stories, and other cultural concepts which make up

1682-562: The "life force" and "energy" that regulates all movement and activity in the universe". Every thought and action of each person or being in Aiyé (the physical realm) interact with the Supreme force, all other living things, including the Earth itself, as well as with Orun (the otherworld), in which gods, spirits and ancestors exist. The Yoruba religion can be described as a complex form of polytheism , with

1740-451: The Americas. With them, they carried their religious beliefs. The school-of-thought integrated into what now constitutes the core of the "New World lineages" which are a variety of Yorùbá-derived contemporary African religions: The Vodun faith, which originated amongst a different ethnic group (the Gbe speaking peoples of present-day Benin , Togo , and Ghana ), holds influential aspects on

1798-519: The Yoruba belief system, Olodumare has ase over all that is. Hence, it is considered supreme. The Yoruba scriptures are called the Odu Ifá , which is a collection of revealed oracular texts originally passed down through oral tradition among babalawos . It is traditionally divided into 256 sections, or Odu, which are divided into verses. It is closely related to the divination system of Yoruba religion, Ifá . The verses contain proverbs, stories, and statements that cover every aspect of life. The Odu Ifá

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1856-498: The Yoruba originate from the religious worship of Olodumare and the veneration of the Orisa. According to Kola Abimbola, the Yorubas have evolved a robust cosmology. Nigerian Professor for Traditional African religions , Jacob K. Olupona , summarizes that central for the Yoruba religion, and which all beings possess, is known as "Ase", which is "the empowered word that must come to pass,"

1914-664: The Yoruba religion has resulted in his name being retained in Santería religion, as well as the Shango religion of Trinidad and Tobago . In Santería, Ogún is syncretized with Saint Peter , James the Great , Saint Paul , Saint Michael the Archangel , and John the Baptist ; he is the deity of war and metals. In Haitian Vodou Ogun is known as Ogou and consists of an array of manifestations; most carry

1972-452: The Yoruba society. The Yoruba name for the Yoruba indigenous religion is Ìṣẹ̀ṣẹ, which also refers to the traditions and rituals that encompass Yorùbá culture. The term comes from a contraction of the words Ìṣẹ̀ (Ishɛ), meaning " source/root origin ", and ìṣe (Ishe), meaning " practice/tradition " coming together to mean "The original tradition"/"The tradition of antiquity" as many of the practices, beliefs, traditions, and observances of

2030-545: The apex. The tree produces small, inconspicuous white flowers in terminal panicles . Its oval fruits, 6–9 cm (2.4–3.5 in) long, are borne in bunches of 12 or more on a long stalk. Over several weeks, the fruit fall to the ground while still green and hard, then turn golden-yellow as they ripen. According to Morton (1987), "some fruits in the South Sea Islands weigh over 500 g (1 lb) each." Spondias dulcis has been introduced into tropical areas across

2088-507: The aspect of iron smithing and tools from the Yoruba tradition. The Ogou guard the badji , the sacred altar of the Vodou temple. He carries an iron saber and wears a red sash. Ogou is also the god of pioneering, intelligence, justice, medicine, and political power; these are associated with the symbol of the tool that can "advance humans' mastery over the environment. Ogou Feray is the god of war. Other manifestations of Ogou are Ogou Badagri, Ogou Balenjo, Ogou Batala, and Ogou Je Wouj. Ezili Dantor

2146-402: The context. Egungun can have its own set of rituals, ceremonies, and practices that are separate from the Oku tradition, although the two are conected and closely intertwined. Therefore, Yoruba people may refer to Egungun as "Oku ara orun," which means "the Oku of the heavens" or "the Oku of the spirits." This name reflects the close connection between Egungun and the Oku tradition, and highlights

2204-529: The dog, and the palm frond . They symbolize Ogun's role in transformation, mediation, and function. Iron is the primary emblem of Ogun. Ogun altars and ceremonies display and use iron objects both in Yoruba areas and across the African diaspora. Followers of Ogun wear chains of iron implements; Ogun festivals feature the display of knives, guns, blacksmith implements, scissors , wrenches, and other iron implements from daily life. Meats are sacrifices for Ogun. Dogs are

2262-404: The individual throughout their lifetime. At the end of that life they return to their identical spirit self and merge into one, taking the additional knowledge gained from their experience with the individual as a form of payment . According to Professor Adams Abdullahi Suberu, the Yoruba were exquisite statesmen who spread across the globe in an unprecedented fashion; the reach of their culture

2320-601: The manga-espada (an elongated mango cultivar of Brazil) in the Ketu nation; yams and manga-espada in the Ijexa nation; and partridge in the Jeje nation. Ogun, as a male orisha ( Boró ), only "eats" male animals. Ox , billy goat , rooster , snake (typically a red snake), dog and game animals are sacrificed ("orô") on festival days associated with Ogum in the Candomblé tradition. Acaçá

2378-720: The master of languages, Eshu is responsible for carrying messages and sacrifices from humans to the Sky God. Also known for his phallic powers and exploits, Eshu is said to lurk at gateways, on the highways and at the crossroads, where he introduces chance and accident into the lives of humans. He is known by a variety of names, including Elegbara. Ìjẹ̀lú, Èkìtì . (Home) _______ Igbeti , Ọ̀yọ́ . (Site) _______ Iworo, Lagos . (Site) Ìràwọ̀ , Oyo State . (Home) Ìrè , Èkìtì . (Home) _______ Ṣakí, Ọ̀yọ́ . (Associated) Ṣakí , Ọ̀yọ́ State . (Home) _______ Ibara, Abẹ́òkúta , Ògùn State . (Site) Shoponna priests prevented

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2436-599: The original entities sent by Olorun to complete given tasks, often acting as liaisons between Òde Ọ̀run (the invisible realm) and Ilé Ayé (the physical realm). Irunmale(s) can therefore best be described in English as the highest ranking divinities; whereby such divinities are regarded as principal Orishas. The Irunmale or Imalẹ̀ are the primary foundational divinities or divine entities. In summary, all Imale are also Orisha, but not all Orisha are Imale. The Yoruba believe in Atunwa,

2494-470: The owner of all heads, for during human creation, Olódùmarè gave "èmí" (the breath of life) to humankind. In this, Olódùmarè is Supreme. Perhaps one of the most important human endeavors extolled within the Yoruba literary corpus is the quest to improve one's "Ìwà" (character, behaviour). In this way the teachings transcend religious doctrine, advising as they do that a person must also improve their civic, social and intellectual spheres of being; every stanza of

2552-446: The physical realm) must grow in order to consummate union with one's "Iponri" (Ori Orun, spiritual self). Iwapẹlẹ (or well-balanced) meditative recitation and sincere veneration is sufficient to strengthen the ori-inu of most people. Well-balanced people, it is believed, are able to make positive use of the simplest form of connection between their Ori and the omnipotent Olu-Orun: an Àwúre (petition or prayer) for divine support. In

2610-511: The planets that were newly formed. The earth , being one of these, was visited but considered too wet for conventional living. After a successful period of time, a number of divinities led by Obatala were sent to accomplish the task of helping earth develop its crust. On one of their visits to the realm, the arch-divinity Obatala took to the stage equipped with a mollusk that concealed some form of soil , winged beasts, and some cloth like material. The contents were emptied onto what soon became

2668-460: The possibility of reincarnation within the family. The names Babatunde (father returns), Yetunde (Mother returns), Babatunji (Father wakes once again) and Sotunde (The wise man returns) all offer vivid evidence of the Ifa concept of familial or lineal rebirth. There is no simple guarantee that one's grandfather or great uncle will "come back" in the birth of a child, however. Whenever the time arrives for

2726-459: The practices and beliefs of neighboring groups, though they may be more strongly or closely associated with certain places, occupations or subgregions spread across Yorubaland. There are said to be 400 plus 1 of them in total; The 200 of the right ( Igba Ọ̀tún ), the 200 of the left ( Igba Òsì ) and one more. Eshu is the Orisha of chance, accident and unpredictability. Because he is Olorun's linguist and

2784-463: The ritual use of Tobacco and communication with the spirits of deceased Indian warriors ( Caboclo ). In the 1949 documentary Fiestas de Santiago Apóstol en Loíza Aldea , anthropologist Ricardo Alegría noted a similar tendency at Loíza, Puerto Rico , arguing that the affinity between the black population in the municipality and the Catholic saint Santiago Apóstol may derive from the way in which he

2842-737: The role of Egungun as a representation of the ancestors and the spiritual realm. The Orisha , ( Yoruba : Òrìṣà ) are entities that possess the capability of reflecting some of the manifestations of Olodumare. Yoruba Orishas (commonly translated "unique/special/selected heads") are often described as intermediaries between humankind and the supernatural. The term has also been variously translated as "Deities", "Divinities" or "Gods". Orisha(s) are revered for having control over specific elements of nature. They are thus also referred to as Imole . There are those of their number that are more akin to ancient heroes and/or sages than to primordial divinities. These are best addressed as dema deities . Even though

2900-407: The sacred Ifá oracular poetry ( Odu Ifa ) has a portion covering the importance of "Ìwà". Central to this is the theme of righteousness, both individual and collective. Adherents of the Yoruba religion regard Olodumare as the principal force of creation. According to one of the Yoruba accounts of creation , at a certain stage in the process, the "truth" was sent to confirm the habitability of

2958-483: The spirit and energy of one's previous blood relative, but the accumulated wisdom he or she has acquired through myriad lifetimes. This is not to be confused with one's spiritual Ori, which contains personal destiny, but instead refers to the coming back to The Marketplace of one's personal blood Ori through one's new life and experiences. The Primary Ancestor (which should be identified in your Itefa) becomes—if you are aware and work with that specific energy—a "guide" for

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3016-407: The spread of contagious diseases by being responsible for the removal of corpses and belongings of those who died from them. Sopona priests seem to have known of the protective and dangerous nature of the virus and often inoculated people against the disese by skin incisions. Ilé Ifẹ̀ . (Home) The Irúnmalẹ̀, from the words; Ìrun meaning ' Origin ' and Imalẹ̀ meaning ' Primal divinity ' are

3074-533: The term Ajogun comes from the words; A + Jẹ + Ogun , literally meaning; "That which feeds/thrives on trouble/war". The Ajogun are often personified as "warriors" who wage war against humanity . Out of their number, there are eight principal Ajogun led by 'Iku' (Death). The Yoruba have developed a robust pantheon of divinities, each well developed in their different rites and traditions. Many of these have attained national/pan Yoruba statuses and are known all across Yoruba country, even diffusing beyond Yorubaland into

3132-491: The term Orisha is often used to describe both classes of divine entities , it is properly reserved for the former one. The Ajogun on the other hand are best described as active negative, destructive or malevolent forces of nature. They exist at the same operational plane as the Orisha but occupy counter positions and work against one's Ori. They represent the other side of the Yoruba duality of existence which can either be Ire " (Goodness) " or Ibi " (Evil) ". Broken down,

3190-725: The traditional companions of hunters, but Ogun's personality is also seen as "doglike": aggressive, able to face danger, and straightforward. Other sacrificial animals associated with Ogun are the spitting cobra (blacksnake); its behavior is aggressive and fearless. Hunters and blacksmiths avoid eating or witnessing the mating of blacksnakes. Other important sacrificial offerings to Ogun are the Clarias submarginatus (a species of catfish), alligator pepper , kola nuts , palm wine and red palm oil, small rats, roosters, salt, snails, tortoise, water, and yams. (Clyne: 1997). Many of these sacrificial offerings were carried into New World traditions. Oríkì

3248-471: The traditional religious and spiritual concepts and practice of the Yoruba people . Its homeland is in present-day Southwestern Nigeria , which comprises the majority of Oyo , Ogun , Osun , Ondo , Ekiti , Kwara and Lagos states , as well as parts of Kogi state and the adjoining parts of Benin and Togo , commonly known as Yorubaland ( Yoruba : Ilẹ̀ Káàárọ̀-Oòjíire ). It shares some parallels with

3306-622: The world. It was brought to Jamaica in 1782, and it is cultivated in Panama , Cuba , Haiti , the Dominican Republic , Puerto Rico , Suriname , Brazil , Costa Rica , Grenada , Trinidad and Tobago , Barbados , St. Lucia , and eastern Sucre in Venezuela . The United States Department of Agriculture received seeds from Liberia in 1909, but it did not become a popular crop in the US. Nevertheless, it

3364-445: Was happening on earth, Olodumare gathered the gases from the far reaches of space and sparked an explosion that shaped into a fireball. He subsequently sent it to Ife, where it dried much of the land and simultaneously began to bake the motionless figurines. It was at this point that Olodumare released the "breath of life" to blow across the land, and the figurines slowly came into "being" as the first people of Ife. For this reason, Ife

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