• Categories
• Cielo
• Soul
• Matrimonio
• Cerámica
• Liderazgo

Citation preview

Egbe Orun/Egberun (Heavenly mates/Spirit companions/Astral mates) Egbe (heavenly mates; comrades of heaven) is given variety of names in different part of Yoruba land. In places like Ekiti state where I hail from, we call it Egberun; the Oyo people called it Egbe Orun; other parts of Yoruba land regard Egbe as Alaragbo. What is Egbe Orun? Egbe can simply be interpreted as astral mates of human beings, or better put, the comrades of individuals in heaven. It simply means spiritual peer group of an individual in heaven. The Yoruba believe everyone has Elekeji tabi Eni keji Orun (spiritual peer in heaven). It is the interaction or aggregation of the different Enikeji Orun that we call Egbe in Yoruba culture and spirituality. Almost every religion in the world believe human beings come from heaven. Yoruba cosmology is no exception. The physical body in the world is just a representation of the soul. In Ifà and Orisa spirituality we believe all human beings on earth come from Orun (heaven). We believe Obatala (the Orisa in white clothes) is the one who moulded human head from clay and Olodumare (God) breathed the breath of life into it, to turn it into a soul. But these newly formed souls did not have a physical house. They just moved around the astral plane looking for parents who will give birth to them in the form of human beings. It is believed in Yoruba spirituality that every human on earth has a spiritual peer or better put, heavenly peer in heaven. This heavenly peer is believed to be identical in everything with his peer on earth. But the astral pair is believed to be more powerful than its earthly counterpart. The spirit peer is what we call Elekeji Orun or Enikeji Orun. Odu Ifà Owonrin Ogbe explains the existence of Eni keji Orun: Degbe koni gbe Ile aye Bi ko ba si ti enikeji Degbe lorun A dIfà fun ara Orun A bu fun araye Opolope Degbe Orun Ni ko je ki Degbe aye o jiya

Translation: Earth will be uninhabitable for Degbe If not for assistance of replica of Degbe in heaven. Cast Ifà divination reading for heavenly mate Also perform Ifà divination reading for Earthly mate It for the sake of replica of Degbe in heaven That doesn't allow Degbe his earthly replica to suffer. As I pointed out earlier that in Yoruba culture and spirituality, we believe that after Obatala has moulded Ori (head), Olodumare will breathe the breath of life into the Ori. A pair of souls will evolve from the Ori, one comes to the world to dwell in the physical body. His replica stays in heaven but still has connections with the physical one. It is our soul in the astral plane that we normally see in our dreams when we think we dream about ourselves or somebody else. The pair of soul spend a lot of time and engage in a lot of activities together in heaven before one comes to this world through birth, in the form of a biological body. The reasons handed down by people before us to us, why the astral or heavenly replica stays in heaven are: 

They serve as cord between their earthly replicas so that they can access heavenly realm of spirituality.



They oversee affairs of the replica on earth to have good life.



They remove difficulties on path of their earthly replica etc.

The Odu Ifà Owonrin Ogbe I quoted earlier proves this belief to be true. Also the Odu Ifà Obara Oyeku explains the essence of having Enikeji Orun: Awon omode ni won fi eyinju tan ina ale A dia fun Egbe Egbe lo ti Ikole Orun bo wa si aye Ebo ni won ni ko mase E dakun, E mon mon je ki a te Kaka ki egbe aye te Torun ko ni je.

Translation: It is the little children that use their eyes as lamp in darkness Perform Ifà divination reading for Egbe When Egbe was coming from heaven to earth. He was instructed to offer sacrifice We implore you don't let us fall into disgrace Instead for the Egbe on earth to suffer disgrace His heavenly replica will come to his aid Please come to our aid don't allows us to be disgrace. Oju Odu Ifà Osa Meji, also proves the existence of Egbe as Enikeji Orun in relation to human beings: Isansa meji awon ni ki ara won jeejeje Dia fun Egbe aye, a bu fun ti orun Awon borokini Orun, ko ni je ki ti aye o te. Translation: The two fugitives usually greet each other by whispering Perform Ifà divination for Egbe on earth Also cast divination with one in heaven The heavenly dignitaries will not allow the ones on earth to be put to dishonor. So Enikeji Orun as explained above is entirely different from destiny (Ori). Enikeji Orun is strictly concerned with behaviours, not destiny. How to know you have Egbe? As I explained earlier Enikeji Orun is the heavenly replica that people see in their dreams. So the easier way to identify your connection with Egbe is usually through dreams. Although there are other ways; like knowing through Idafa (Ifà consultation/Ifà divination) or strange occurrences like losing of items. For example, one may be having dreams fetching water from streams or rivers in company of others; dreams of having sex with opposite sex; breast feeding or carrying a baby at the back; see yourself in the midst of many children feeding them or dancing with them; or other consistent disturbing dreams. All these can in most cases be a signs that the Egbe are demanding the attention of the dreamer. Or the person may begin to lost items frequently

in a strange way. What our forefathers did when one begins to have persistent dreams like this is to seek spiritual guidance through divination to know what is going on. Egbe appeasement is for one self. One must not forget to reconnect with Egbe in this world if one notices that he or she has strong connection with one spiritually. Appeasing or propitiating Egbe is usually done to have good and stable life, good marital life, to avoid premature death, or other bad occurrences. Some people have covenant with Egbe in heaven but when they get to this world they renege on it. As a result they suffer a lot. No matter religion you belong to it doesn't change your agreement with your Egbe. So those who have Egbe and forsake them usually bear the brunt. It doesn't matter how many times you called blood of Jesus, or called on Mohamed. Even Orunmila himself when he forsake his Egbe he bore the brunt and needed to make redress. For example in Odu Ifà Ogunda Ofun (Ogundafun), Ifà warns against the act of neglecting one Egbe if you have one. Ifà says: Aja n kulu kulu mo kulu Dia fun orunmila Nijo ti ohun ati awon egbe re jo n se ogbe inu si ara won Awon egbe re wifun Gbogbo igba ti o n roko awa re ni Ajankulu mokulu se wa di epe Igba ti o n ko ebe awa ati iwo ni Ajankulu mokulu se wa di epe Gbogbo igba ti o n ya oka awa re ni Ajankulu mokulu se wa di epe Igba o n sun Orun omo nikan ni a ni ki o fe ola ara re. Translation: Ajankulu mon kulu (this is an ancient name of Ifà an Awo) Carry out Ifà divination reading for Orunmila When Orunmila is having dispute with his Egbe(the Astral mates) They told him We were together all the time you are doing your farming work Ajankulu mokulu why did you curse us now When you are making your ridges for planting we stand by you

Ajankulu mon kulu why did you curse us now When you are harvesting your corn we also assist you Ajankulu mon kulu why did you curse us now. We were together when you are harvesting your sorghum Ajankulu mokulu why did you curse us now. It is only when you having sex with your wife that, we said we are not involved so you can enjoy yourself What actually happened in that Odu Ifà is that Orunmila after achieving some level of success neglected to take good care of his Egbe. His Egbe was angry with him. He noticed he begin to misplace money and other valuables. But when this happens too often, Orunmila went for divination reading and the Odu Ogundafun revealed that he was in conflict with his Egbe, that it was not any thieves who stole his lost items but that it is his astral mates at work. Orunmila appeased and propitiated Egbe, he regained all his lost money and items. Belonging to Egbe is not age or gender discriminatory. That's male or female can belong to Egbe. Adults or children can belong to Egbe. The leading authority on this can be found in holy Odu Ejiogbe, Ifà says: Iyan ko layoo isu Eko ko layoo agbado Okunrin ko layoo obirin Ilu o laremon Funra isu ni yio yan ara re niyan Funra Agbado ni yio yan ara re ni ayo eko Funra obirin ni yio yan ara re ni ayo Oko Funra omo bibi inu eni ni yan ara re ni Aremon. A dIfà fun Orunmila Nijo ti baba in segbe ewe A bu fun fokunrin ti segbe obirin E dakun e ma je ki Awo o baje Ewee koko ni an fi sami ope

Translation: Pounded yam don't just choose any certain species of yam as it favorite Palp don't just choose certain species of maize as it favorite Men don't just choose certain kind of women as their favorite A city don't just choose certain prince as their heir It is by nature of a yam, that he chooses to become a pounded yam It is by nature of maize, that makes good enough to turn to Palp It is by character of a woman that he make herself to become a favorite wife to a man It is by character of a prince , that will make people see him as heir to the throne. Perform Ifà divination for Orunmila The day Orunmila will share astral group with children. Also divine for men on the day they will share astral group with women Please do not bring priesthood to destruction we shall use the leaves of cocoyam to mark out the palm trees. From the Holy Odu Ejiogbe above one can see that Egbe is not gender or age discriminatory. Both young and old, male and female can belong to Egbe. There are many types of Egbe; the list of type of classes of Egbe is endless. But there are 16 most common and recognized groups or categories of Egbe, including: 1. Iyalode 2. Eleeko 3. Asipa 4. Jagunjagun 5. Baale 6. Olugbogero 7. Adetanyanya 8. Moohun 9. Irekere. It is instructive to note that the classification of Egbe above is done in Yoruba cosmology based on the character or behaviour of children at their tender age or some unusual event that occurs in their life. For example some children may possess exceptional leadership and charismatic attributes. Such children will belong to Egbe Iyalode. Some may experience lack

of interaction with opposite sex or don't even like food eated by everybody; such children are group into Egbe Irekere. Let me explain further: 1.

EGBE IYALODE: The Iyalode group of Egbe is regarded as the most prominent class

of Egbe in Yoruba cosmology. Grouping or classification of Egbe is usually done in relation to the way they behave and natural ability of each individual. People in Iyalode group of Egbe are usually people with charismatic or leadership traits. Iyalode is usually a name given to a leader of a group of women or club or association of women in Yoruba land. So based on this connotation many Ifà and Orisa devotees believe that people belong to Egbe Iyalode are usually women. But this is far from truth. Both male and female can belong to Iyalode group of Egbe, and they can all be called Iyalode, whether they are male or female. The head of Egbe on earth is known as Iyalode, while her counterpart in heaven is known as Janjasa. Janjasa is an alternative name for Iyalode. The Odu Ifà Irosun Meji makes it clear that Janjasa is head of Egbe in heaven. The characteristics of people belonging to Egbe Iyalode are: 

They usually have leadership traits and qualities.



They can settle disputes well.



They have natural psychic gifts.



They love to dress well; they are lovers of clothes and fashion.



They are very successful in business.



They like to take care of children or youth by organizing them.



They are wealth creators.



People in the Iyalode category of Egbe are usually motivational speakers.



They like to give gifts or engage in charitable venture.

There are sub-categories of Egbe Iyalode they are: a. Iyamosa b. Iyamokun c. Iyamopo d. Iyakera.

a.

Iyamosa: Their spiritual power originate and function well in relation to lagoon

spiritual force. The people in this category of sub Iyalode group are usually female. b.

Iyamokun: People in this category have their spiritual power function in relation to

ocean source. Men or women belong to this sub category of Iyalode. They are ocean source of Egbe. c.

Iyamopo: Their spiritual power functions in relation to female vaginas. They are

mostly women. They have high sexual drive, they are weak in relation to success, and most women who trade their body belong to this group. d.

Iyakera: Their spiritual power functions in relation to sand or rock or anything that

come forth from the soil. The Egbe Iyalode group is usually a very good Egbe. Members of this group have gifts of music, dance and good voices. But all the gifts of people who belong to Iyalode group will work best only if they propitiate and sacrifice to Egbe well.

2.

EGBE ELEEKO OR OLANLOKA (Ekiti side we call it Eleriko): The Eleeko class of

Egbe is known mostly for their notorious character. They are regarded as Esu inside an Egbe because they share some attributes of an Esu. For example if a child engages in too much mischievous behavior, it will be said to belong to Eleeko class of Egbe. Propitiation or ritual of certain categories will be performed by Babalawo to rectify the behaviour. Thus if a child is garrulous - like to talk too much, he gossips, he is very unruly and stubborn, he is over-ambitious beyond his age, very impatient and ruthless, such children are said to belong to Eleeko Egbe category. Egbe rites would need to be performed for them so they can behave well during their lifetime. Failure of many parents to notice this makes some children become menaces to society. Most thugs, touts, hooligans, and street urchin, pick-pockets, armed robbers, drug lords are Eleeko children whose parents failed to carry out the requisite rites for them.

However children in Eleeko class of Egbe still have good traits. They are very intelligent, they have gift of music; they are gifted dancers. Apart from these behaviours I have listed, there are other ways to identify Eleeko children. For example in Yoruba land if a child is born and he holds a small fan or a cowrie in his left palm, such children usually belong to Eleeko class of Egbe. Their major taboo is reptiles or anything crawling with their chest on ground e.g. snakes, lizards, crocodiles, etc. It is believed that if Eleeko children eat snakes or reptiles they can die prematurely. But in actual fact eating this by Eleeko children usually make them susceptible to diseases. The Eleeko class of Egbe also provides wealth and children for its members. Let me quickly make some extract from Oriki of Egbe Eleeko to reveal some of what they do. Eleeko owonwonwon A re omo leyin are fun omo tie Obasa ti ba eke ninu je O ba alaseju fara finra Bi o ba n looks Ile onile Dakin mon ya nile mi Sugbon ti o ba ti Oko ole bo Ile mi lokankan Ile Odede mi ni ki o tete ya osan lo n tosi Ti o ba dale ni o di olowo Translation: Eleeko owonwonwon You who take children from others and give them to your devotee. One who make dubious person to be bankrupt One who curb the immoderate one Whenever you are going on stealing mission Please do not come to my house But on your return from stealing trip Make my home your pathway My house is the place you need to enter quickly. You look poor during broad day light But you become rich once it is dark.

From the praise above one can deduce that Eleeko group of Egbe give children and money, they punish wrongdoers, and their major weakness is stealing. Eleeko is also class of Egbe that is good with use of leather or hide and skin. They are successful in leather business. Hence they earn the alias Jalawoota (one who assists leather trader to make good sale).

3.

ASIPA: This is the third class of Egbe I will make mention of. Asipa children can be

easily identified by their behavioural traits, which range from the following: 

They are very proud and conceited.



They are extrovert by nature.



-They are very outspoken and bold.



-They are secret keeper. They can keep secret.



The major disadvantage of members of Egbe Asipa is Amnesia (loss of memory) they tend to loss their memory whether temporary or for long periods.

Members of Egbe Asipa don't usually lose their memory, buts loss of memory occurs with them when their Egbe needs their attention either by propitiation or initiation but they neglect their Egbe. Their loss of memory do manifest in the form of; forgetting the faces of people they know; forgetting where they keep items etc. One major weakness of members of this Asipa class of Eygbe is that the like to cause fights between persons of their age group and friends. But observation over the years in Yoruba cosmology has proven that members of Asipa class of Egbe are good secret-keepers.

4.

JAGUNJAGUN: Another important class of Egbe is Jagun or Jagunjagun. Jagunjagun

is a Yoruba word for soldier or warrior. The members of this class of Egbe share some similarity with Eleeko in terms of stubbornness, but unlike Eleeko, Jagunjagun don't have the trait of stealing. Let me quickly explain some attributes of Jagunjagun children. 

They are peculiar in that their characters can only be known when they are growing up.



When they are growing up they like to play with metal objects, wooden guns, and toy gun and knifes. Both their male and female try to behave like men in terms of characters.



In terms of their temper they are usually hot- and quick-tempered. They easily get angry for little things.



Their hobby is wrestling and boxing.



They hate to tell lies, because they are very brave.



Even though they are quick to anger, their anger does not last long.



They are very principled.



…ut they tend to be sexually promiscuous.



They take good care of their clothes. They are very neat.



Their choice of occupation is usually soldier, police, any military or paramilitary job.



Some of them like boxing or sports.



One thing that people hate about Jagunjagun children is that they are bossy and domineering in nature.

Let me quickly make allusion to some of the praises of Egbe Jagunjagun: Jagun okin Iku arogun ma tidi Omo eru ofa Jagun ni wi fun alejo Pe ko rorin Aleejo to ko ba rorin koni muko lodede jagun E ma je ki jagun o mo ibi alo Bi agoro ogun ba mon ibi a n re Ohun nikan ni yo o mu otin mu tan. Translation: Jagun the king of bird the offspring of Eru Ofa It is you that instruct your guest to brush his teeth Any guest who did not brush his teeth will not be served food in Jagun compound Don't let Jagun known where about If Jagun know the direction we are heading he alone will drink all the wine available. From the extract of Oriki Egbe Jagunjagun above it can be deduced that they have a domineering character, they are disciplined and principled. In most cases the children of Jagunjagun have great knowledge of herbs. In terms of body physics they are usually physically strong some time very muscular.

Communication and propitiating is usually done through Ikoko Egbe (Egbe pot) other images like sword and images of gun and arrow can be consecrated and added when initiation on Egbe on this category is been done.

5.

BAALE: Another category of Egbe is Baale. Baale is a Yoruba word for village head

or administrator of a village. Baale class of Egbe is the direct opposite of Iyalode in terms of gender domination. Baale is a male-dominated group of Egbe, while Iyalode is femaledominated. Although Baale share some similarities with Iyalode in terms of honesty, domineering and dressing and leadership acumenwhat has been observed as their downfall is that they lack a forgiving spirit. They don't like anybody who has committed any offence to go scot-free despite any plea of leniency or forgiveness.

6.

PAAKA INU ABIKU /OLUGBOGERO /GEGE LO SE: The spiritual power associated

with this class or category of Egbe is flowing streams and rivers. The Abiku (children who die young and keep coming back to the world through same parents) are said to be associated or belong to Paaka inu abiku or Olugbogero class of Egbe. Their symbol is rag whether in form of fashion or design it can always be found in their dress. It is believed in Ifà cosmology that close association with Olugbogero can make someone overcome all enemies. They are always very rich because they like to save money but they are not givers; they don't like giving out. Let me quickly make reference to some of the praises of Egbe Olugbogero to identify and ascertain what they stand for. Paaka inu abiku Eyin ni so ekun derin Eyin la soro dayo Olugbogero olore ito Onamonaya ti be nicer Timi Orisa ti Timi ko ri ti fi Ifà wa kiri

Olugbogero awele Ponpola abaso yepe yepe bi mo n re Ibadan nile Oluyole arosi ma Ja mi ju si ogunpa. Orisha to ti inu agbara jade Eni oluwa mi ba daso fun Iru won ni ma hun yora Translation: Paaka the one who is closely related to abiku You that turn weeping to laughter You that turns sadness to gladness Olugbogero the one with fierce cane One who flog mother and child that leaves in city of Timi Olugbogero awele Ponpola with flamboyant and myriad clothing If I get to Ibadan city the abode of Oluyole please don't dump in Ogunpa river The deity that originate from muddy erosion whomever my lord give clothes He will be changing clothes the way he wants. From the praise of this Egbe, one can deduce that their attributes range from: 

Conquering of enemies.



Provision of clothes and children.



This class of Egbe has close affinity with the city of Ede in Osun State, Nigeria. Because Timi the king, an ancestor of Ede people was said to have a close affinity with this class of Egbe who help during times of war to conquer enemies.

It is instructive note that during sacrifice to Olugbogero class of Egbe some of the sacrificial items must be dump in river why some is used to feed Ikoko Egbe known as Awee.

7.

EGBE AKITAN/ADETA/ADETAYANYA: For this class of Egbe, their spiritual force

is associated and derived from spirits of refuse dumpsu. The behavioral traits of children belong to Adetanyanya group is playing around refuse dumps or dustbins/waste bins. They find it difficult to resist the sight of refuse dump site or waste bin. Ojumon ki mon ka ma ko egun kun akitan, Ojumon kan ko ni mon ki Adetanyanya ma ki akitan

A day will not pass when we will not dump refuse in refuse dump site; a day will not pass by that Adetanyanya will not say hello to refuse dumpsite. When propitiating the Adetanyanya class of Egbe on any occasion part of the sacrificial items must be dumped at refuse site.

8.

ALUKU LAKA: This is another class of Egbe. Their behavioural pattern is associated

with deficient speech. Their spiritual force is located on refuse dump, as that of Adetanyaya.

9.

MOOHUN: This is a class of Egbe that is usually associated with feminine qualities.

Even though both male and female can belong to this class of Egbe. Their behavioural patterns range from laziness, indecision, procrastination, refusing to run errands, forgetfulness and abandonment of duties. But they have the exceptional quality of looking very neat and beautiful.

10.

ORISHA OGIYAN: With this class of Egbe, their behavioral pattern is purely

hostility and cruelty, they are bold and very disrespectful. That is the characteristic of children that belong to this category of Egbe. They like quarrel and fighting; that is their hobby. In short they are very wicked: Orisa ogiyan koni ika ninu, o gbe ana re ju sinu omigbona Ogiyan deity is not innately wicked, although he do push the head of his in_-law into hot boiling water.

11.

EGBE ANIWURA: This is a class of Egbe has their spiritual power connected to

jewellery like gold, silver or in some cases aesthetic bead work. The behavioural trait of children in this category of Egbe is that they are lovers of fashion and music. They are very industrious and the can do anything to get money…whether legal or illegal. 12.

AJISAFE: This class of Egbe that shares some similarities with ANIWURA, except

that Ajisafes courage to do illegal activities to earn money like ANIWURA children.

13.

ALESINLOYE: Their spiritual force or power is connected to harmattan. They are

very strong but inactive. 14.

AMORI APA: This class of Egbe is really what people don't pray for. The children in

this class of Egbe engage in acts of wasting their parents properties or business. Proper propitiation by a competent Babalawo is needed to rectify such situations. 15.

DEJI: This class of Egbe is good and twin or children that is more than one during

their birth usually belong to this class of Egbe. Although it has been argue by some elder before us that it is meant for twins only. I share the later position as well. 16.

EGBE IREKERE: This class of Egbe is usually common to females. They are the type

who make promise to their Egbe that they will die on the day of their naming ceremony; or that they will die on the day that their mother give birth to another baby; or that if they live, they will die on their graduation day or wedding day etc. What Yoruba people do if they discover this type of children is to make incision on their faces and rub it with Ebu Ilemere (the Akose Ifà to prevent Abiku). So these are the 16 major groups or classes of Egbe. Some claim there are other categories of Egbe, which I didn't dispute, but this 16 is what this writer knows well and how they function. I humbly suggest that even if there are other types or class of Egbe they will only fall to a sub-category of one of the 16 classes of Egbe I have explained above.

Propitiation or Feeding of Egbe This aspect of this work, will give detailed information about feeding or propitiating of Egbe (Astral or heavenly mates). And I will critically examine Eru Egbe Didi.firstly what do we mean by feeding of Egbe, or propitiating Egbe, and what necessitate the feeding of Egbe?.Feeding of Egbe simply mean rituals carry out to gain favors of one Astral mates, it may be done to gain their favors or to prevent them from menacing a person life. Wide range of food items associated with children are use in feeding Egbe, although any edible food items by human being can be used. The next question to answer is what can actually

demand for feeding of Egbe. The following conditions or situation I will highlight below usually responsible for feeding of Egbe. They are: - By Instructions Of Ifà During Divination :this is usually the most conditions that demand for feeding of Egbe. The Odu Ifà that appear on divination tray can reveal to the Babalawo that the client should appease or feed Egbe if the client want to achieve the purpose he divine on. Most Babalawo do have Egbe pot at home they can do such for the client, If the Babalawo don't have Egbe pot at home, he will direct the client to other Babalawo that have the pot. Or the client can go to Egbe shrine or any priest/priestess of Egbe to carry out the feeding. -Through dreams Or Personal Intuition: some people do know through dreams that they need to feed their Egbe e.g. they may see themselves in dreams sharing banana or ground nut with group of children. Some people who have active Egbe force in them can notice the sign that indicates they need to appease Egbe. -Self Volition :some people can actually feed or propitiate Egbe on personal volition. -Peer Group Influence :some people can imitate their peer. A combination of all what I highlighted can actually be responsible for feeding of Egbe. The next thing to discuss is about what item are actually needed to feed Egbe? Normally as I said earlier that any edible things can actually be used to feed Egbe, but food items associated with children is normally used. I will make mentioned of some few items use in feeding Egbe. The list goes thus: -Eso lorisirisi (all varieties of fruits) - Ogede wewe(banana) -Ireke (sugar cane) -Oyin (honey) -Epa sise tabi yiyan (cook or roasted groundnut) -Wara (cheese) -Epo pupa (palm oil) -Obi(kola nut) oti(gin) ori (shea butter) - Mindinmindin (all varieties of modern provision or candies like biscuits, chocolate bar etc.)

There are some items that are very important that cannot be overlooked in feeding of Egbe. Although the most this food are no longer fashionable for modern day children to eat but it must still be added in feeding of Egbe. Examples of this age long food using in feeding Egbe are these: -Aadun :Aadun is prepare from fried dry maize. The maize will be ground to powder form salt will be added to it.if this powder is take ordinary it is called Ekute, if palm oil is mix with it is called Aadun. -Asaro:this is yam porridge. Yam porridge is prepare by cooking yam and mix it with palm oil and other cooking spices. -Ekuru Funfun :Ekuru is prepared with beans, grinded into paste and cook. It normally eat with stew but the one to be used for Egbe will be ordinary white. -Iyan(pounded Yam) Amala (Yam flour) -Adalu (cook bean) Akara (local bean cake) -Esunsu(roasted Yam) moinmoin (this is same things like ekuru I explained above with different that palm oil and pepper is added to grinded soak beans before cooking) After all items required to feed Egbe has been gather. The Babalawo or Egbe priest or priestess will ask the person to whom the propitiation of Egbe is meant for to do Iwure (prayer) on the assemble items. Sometime if the animals are part of the things to be use the person can use the rope tied to that animals to rob his body. The next thing to do by the Babalawo is to render the praises of Egbe. If the Babalawo know the classes of Egbe the client belong to, he can also render praises of that particular Egbe on behalf of the client. After this he will explain the reason why the client is making the ritual. And requests Egbe the come to his aids. I have explained the categories or classes of Egbe at the beginning of this work . Let me quickly explain little out of the general praises of Egbe that can be chant before feeding Egbe : Egbe oga ogo Alabelenu a n sasi Atelesin tele A po Jojo bi erupe Borokini ode Orun ti ki je ki ti aye o te Nitori lagbaja omo lagbaja

Ni a se pe yin E wa je ki o sese Translation: Heavenly mates the great ones You with umbrella under wish people seek solace You that the affluent people to your path You are plenty like sand The heavenly mates who prevent disgrace of his counterpart on earth. We invoke you because of (Babalawo will then mentioned the name of the client and her mother) Let everything done for this person be effective. Babalawo can also go further by quoting Osa meji Odu in relation to Egbe, let me quickly recite the Odu here : Isansa meji ni ki ara won jejeje A dIfà fun egbe Orun a bunch fun ti aye Borokini Orun e ma je ki ti aye o te Borokini Orun e gba wa Ti aye n te lo. Translation: It is two truant that greet each other gently Cast Ifà divination for Astral mates Cast Ifà divination also for comrades on earth It is the heavenly mates that prevents those on earth from falling into disgrace. Astral mates please come to our aid The comrades on earth is about to be disgrace. After this chant may have been made by Babalawo. He will then proceed to take the sacrificial items one by one to do Iwure (prayer) for the client in question. For example he can take oyin (honey) Didun Didun la ba oyin aye re a dun Translation Honey is always sweet your life will always sweet. He can take banana and said Ogede re o Ogede ki sunkun atide

Ki ara o de o Translation This is banana Banana doesn't cry to become soft when ripe Your life will full of comfort. That is how Babalawo will go on with the items available to pray for the client. He will then eat small out of the items. And give little to the client to eat. The next stage is the placement of the food items use to appropriate location or spot. Sacrifice to Egbe in most occasion is often place beside the Awe or the fan of Eleeko. And in some occasion Ifà may direct where the sacrifice is to be placed e.g. besides big trees like :Araba, Iroko, Iyalode leave also known as lapalapa, or Akitan (refuse dump) eti odo (river or river bank) after this has been done. The Babalawo will then use Obi oloju merin( four lobe kolanut) to divine if everything is well and acceptable. IDIGBA or IGBA DIDI IDIGBA EGBE OR IGBA DIDI /IDIRU EGBE

IGBA DIDI or Idigba Egbe simply mean the ritual perform with loads of items to separate a person from evil afflictions of Egbe or turn the disastrous covenant a person make with his heavenly mate to good or to separate a person from certain group of Egbe (Astral mates) so that the individual involved can have happy marital life, relationship or have children of his or her or in most cases to prevent premature death. The act of doing ritual explain above is what we call Idigba or Eru Egbe didi. firstly in Yoruba spirituality. Factual past story abounds and we still have same story today where ladies we have marital challenges, like having his husband dead many times, even if she remarry she will still experiencing death of husbands. This circumstances is not peculiar to women alone men can in most cases experience this ugly scenario I just mentioned. What some women who will always dreams they are pregnant in dreams but in real life they don't even menstruate let alone to talk of becoming pregnant. Or some time the husband of the woman will have Erectile dysfunction whenever he was with the woman but will not experience same with another woman. Some people do breast feed baby in their dreams always. Some, is dreams of sexual Intercourse with a woman or man they do have often and they wake up they

observe sperms on their bed or body. When most ladies experience this they might find it difficult to get husband or if they get one they make continue to experience trouble and unstable marital life. It is believed in Yoruba spirituality that this are sign of Oko Orun or Aya Orun (you can read my work on that:solutions to Oko Orun or aya Orun spiritual husband problems by Babalawo ObanIfà) for details of what the concept mean. So after divination in most cases, If it is discovered that the source of this problem relate to Egbe. IDIRU Egbe or Igba DIDI is the solution usually adopted by Babalawo to help the victims get solution. If children belong to Eleeko cartigories of egbe (I have explained classes of egbe in my previous articles on egbe) and exhibit high level of anti social behavior like stealing, stubbornness, thugry. IDIRU egbe or igba did can also be use by babalawo to solve such problems from him or her. Before Eru Egbe didi or Idigba can be adopted as solution, Babalawo must have known that the causes of the client problem have some element traceable to Egbe(Astral mates) the most commonly example is usually in the case of a woman or man who have partner in heaven. And they have made promise or covenant to each other not to marry when they come to this world. Or their marriage in spiritual realm may have been short-lived as consequences of coming to this world by process of birth. The problem is usually that the partner in heaven usually do everything possible to make sure his partner on earth come back to him or her, the mechanism of operation use by them is are what I explained in my work as regards Oko Orun or aya orun(spiritual spouse). So in such instances Babalawo can engage in Eru Egbe didi.firstly or Idigba to appease the Astral spouse to allow the one earth to live his or normal stable life as normal human being. The problem in most cases is that some people who belong to this Egbe don't actually know that they belong to any Egbe (Astral) even they will be telling you I don't believe or think I have any Egbe. And some actually do know they belong. So in short let me briefly analyze the instances that can call for Eru Egbe didi or Idigba: -Night mare of sexual Intercourse in dreams. Any categories of Egbe can actually responsible for it. Eru Egbe didi or Idigba can be used to cure this. -Anti social behavior like :thuggery , stubbornness, lying, wish can usually find in trait of

children who belong to Eleeko class of Egbe. Eru Egbe didi or Idigba can actually be used to correct it. - Stealing : persistent stealing by Eleeko children class of Egbe also can call for Eru Egbe didi. - Bedwetting :normally children ought to stop Bedwetting by age of two to three years. If bedwetting persist after this age there is a deviation that need attention. We even have some married women or man that bed wet. Idigba or Eru egbe can also be used to rectify it if it is discovered that it has something related to Egbe. - promiscuity or running away from home :when some children do wander away from home often and without any sign of mental disorders. But they can just stay away from home sleeping in anywhere they find there self. And this is even repeated after bringing them back home. Or if they are girl they enjoy having sex around at very tender, idigba can be use by babalawo to correct this issue. This issue usually affect children that belongs to adetanyaya class of egbe. After the Babalawo or diviner have ascertain that Idigba or Eru Egbe is needed the next thing is to proceed to get all the items ready. Firstly a big empty calabash that has never been use before is needed, sometime an ancient sack call 'Oke' (oke is a weave raffia in form of bag) can be required instead of big calabash. A piece of white or red cloth is needed; some time blue can be use depending on the category of Egbe the client belong to and purpose of the Idigba. The problem is that there is usually mysterious loss of items or other uncomfortable difficulties may be experiencing in attempt to get all items for Idigba for the client. Especially in situations in which the Idigba is meant to separate Oko Orun or aya orun(spiritual spouse) the heavenly spouse usually bring difficult in procuring the items in other to prevent the Idigba, but Babalawo must always endeavor to get all the items for the client despite all odd. When all the materials has been ready for the Idigba. Babalawo will tell the client to bath. He or she will now use his remove trouser or remove wrapper to form Osuka (cushion). He or she will wrap around his waist with white or red cloth. He will be instructed to sit on Apoti (sitting box) then the Babalawo and other initiates that will carry out the ritual will surround the client, they will begin to chant incantations and praises of Egbe involve. The Osuka I

mentioned earlier will be place on ground and the Oke sack or calabash in mentioned earlier will then be place on the cushion. Chanting of incantations will rent the air as the items arrange and been put into the calabash. After the invocation of relevant class of egbe involved. All other things wish I will it mentions here will be done. Then the Babalawo will throw obi oloju merin (kola nut) with four lobes to ask wish location to drop the Eru Egbe or Idigba. It usually at the bank of the river, sometime beside Iroko tree, or inside group of banana plantation. Mostly the Idigba I have participate in so far, and carry out myself ,river has always been appropriate location even without kolanut enquiries it is believed rivers is better option to drop Eru egbe or Idigba. The client will be ask to proceed to the river bank you can go in car no problem. Then at the river bank. But this stage is delicate Babalawo will stand behind the client and instruct him or her to proceed forward with the calabash. But in some cases the Egbe may appear face to face refusing the client to drop the calabash. The priest can move closer if such ugly event occurs. There is some incantations to chant wish I didn't deem it fit to recite here. The Egbe will retire and disappeared. Then Babalawo will instruct the client to drop the calabash in the flowing river. He will then turn straight on the road leading to home, they will not look back until they get inside their car or get home. On getting home the Babalawo who carry out the ritual will get water from Awee pot. (Consecrated Egbe pot) and give the water to the client to drink and add some to the water that the client will use to bath before wearing his or her clothes. And drop the white or red clothes tied around his waist. Then the problem will be gone , Idigba is usually the best way to solve Egbe affliction. The use of exorcism is not really a good option. Let me quick discuss exorcism in Yoruba spirituality. We call it IYONI LEGBE, IYONI LEMERE: this is type of rituals use by Babalawo to remove Egbe spirit from individual totally. Mario fresh palm fronds and ashes (eru) is normally used. The client will be instructed to lie down on Eni oree(traditional type of mat) certain Ifà verse and incantations wish I will not reveal in this work, because of uninitiated people who may be privileged to read this work,will rent the air. Ifà will be use to discover the taboo of the spirit Egbe of the client. Then it will be applied. Fitila) wish is equivalent to candle will be lighted around the client during the whole ritual. Most modern religion especially white garment churches in Christianity have copy and learn this from Africa spirituality. But it is not a better option as a lot of harm can be done if not properly carry

out. That is why our forefathers prefer Idigba as most appropriate. Iyonilegbe is only use on rear occasion where the person involved is experience mental problem. Having explain what is Idigba , it will be worthy to dicuss how Egbe initiation can be carry out. IRARI EGBE(EGBE INITIATION) In this aspect of this work, I will explain and document in detail Irari Egbe/ initiation into Egbe. No leave will be left un-turn, everything needed to be done will be explained. Everything I(Babalawo ObanIfà) know I gain from others and people before me , so there is no need to deprived others of it. This aspect of this work will be useful to practicing Babalawo and Orisa devotee who need knowledge on how to carry out Irari Egbe/Egbe initiation. Also the uninitiated general public who need knowledge on Egbe will also gain as well as academic researchers in the field of Africa spirituality. Irari Egbe (Egbe initiation) is the rituals carry out on individual by Babalawo or other priest/Preistess of Egbe through wish the person was able to connect with his or her Astral mates for the purpose of having a successful life. Through the Initiation the initiate can actually harness his God given potential and maximize it to fullness. There are major three spiritual force that we believe in Yoruba cosmology to have details information about the life of a human being. They are :Ifà, Ori, and Egbe. People do get initiation into Ifà to know what they are really is. The same way one Ori can reveal everything about individual. Egbe( Astral mates) can actually use by individual to find his path hence the Initiation into Egbe in most cases. Initiation into Egbe is a form of spiritual rebirth that help an individual involved to reconnect to his or her spiritual power supply unit Most reason for IDIGBA EGBE can also be regarded as reason for Egbe initiation. One may deem it to ask that what are actual reasons for initiation of Egbe. The Initiation of Egbe can be done for one or more of the following reasons. - To cure antisocial behavior in children especially children that belong to Eleeko categories of Egbe -If person is suffering from bizarre night mare that is incessant. -If during Ifà divination reading, Ifà reveal from the Odu that appears on divination tray that the client should be initiated to Egbe. -Curing childlessness in children. -Some people do initiation to Egbe get luck and fortune in business

-Initiation can be done to cure prolonged sickness. -Some people do Initiation of Egbe to end want and poverty if the source of it is traceable to Egbe. Now let quickly examine the items needed and process involves in initiation to Egbe, My first point of call will be Awee. (EGBE sacred consecrated pot) which is the symbol of Egbe. Another important symbol of Egbe is leather hand fan design with cowries, this is added to Awee pot of initiate of Egbe who belong to Eleeko, sometimes the carving image of gun or sword can be added to consecrated elements of initiation of Egbe who belong to Jagunjagun. awee pot is a symbol of Egbe that any initiate of devotee of Egbe must have to be able to connect with his or her Egbe. This Awee pot is usually make by the local clay worker or better put pottery maker. Awe pot is usually make with design of animals or tree or other graven image at its back. The pot must be consecrated with normal ritual process before it can become Aawe (Agbe sacred connection pot) STAGES OR PROCESS INVOLVLE IN EGBE INITIATION. The first stage involved in Egbe initiation is for the Babalawo or Egbe preist or priestess who wants to initiate the client or initiates to be, is to find out which classes of Egbe the client belong to. Whether the client belong to Egbe Iyalode, or Egbe Jagunjagun or Egbe Eleeko. If the client belong to Jagunjagun the people who want to carry out the initiation will know that gun image or sword need to be consecrated along with the Awee(EGBE sacred connection pot) for the client. If divination reveal that the client belong to Eleeko, they will know that a cowries beaded hand fan need to be consecrated along with Awee(sacred pot of Egbe) for the client. This is what the Babalawo or priest/preistess of Egbe will deliver to the client after the initiation. It is instructive that determination of the class of Egbe that, the would be initiate of Egbe belong to can be done by(Isobi/obi dida) kolanut divination, but in most cases if it is Babalawo carrying out the initiation Opele (Ifà divination chain) can be used. Now let proceeds to other items needed for the Initiation. The following items must be available : - Ogidi ose dudu (local black soap) - Efun (is a form of local white chalk)

- Osun(camwood) - Eyele ejide(two pegions) - Igbin ero(snail) eku meji (two rats), eja meji (two dry fish) Kongo odo (toad whether fresh or dry) - Otin(gin) - Odidi obuko (mature he_goat) - Atare lopo(many alligator pepper) - Obi ipa oloju Merrin (red kolanut with four lobes) - Obi ifin oloju merin (white kola nut with four lobes) - Eko Odidi (parot feather) - Eye Awo (Guinea fowl) - Epo pupa (keg of Palm oil), Ori (shea butter) All other necessary food items use during propitiating of Egbe or IDIGBA Egbe which range from. Ogede wewe(banana) oyin igan(honey) agbon (coconut) egba size tabi yiyan (boil or roasted groundnut) wara (cheese) all forms of modern groceries and candy like chocolate bar, sweets, biscuits affordable. All range of fruits affordable, Ekuru funfu ( a soak grinded cook beans no palm oil or pepper added)Adun or ekute) a fry dry sweet maize grounded into powder. The powder is ekute, if palm oil is added it becomes Adun. Asaro(yam porridge) after all this item have been arrange. Babalawo will proceed to look for the following Ifà leaves : Ewe Iyalode tabi ewe sagbadigogo(leafs of Croton plant /Jetropha Curcas) Ewe Abiwere(Leafs of Eragrostic Tenella/Hybanthus Enneaspermus) Ewe Ogbo( Leaf of Flax plant/Parquentina Nigrescens) Ewe efo Atetedaye(Amaranthus viridis/Amaranthus Hybridus) Ewe Etipa Elila(Bohervia Diffusa/Bohervia Coccinea) Ewe ehin olubi sowo(Leaf of Phyllanthus niruri) Ewe rinrin(leaf of Pepperoma Pellucid) Ewe Akoko(Fertily plant/Newbouldia laevis) Mariwo Ope(palm frond) Ewe Sofin/Isu efuru/(Leafs of Dioscorea Rotundata) Ewe Sikirimini/Akonimonra(Lantana Camara/Hibiscuss surattentisis) Ewe Aje(Leaf of Aerva Lanata) Ewe alukerese(leave of Ipomea Ericarpa)

Ewe Jogunrasin(Leaf of Dissototis theifolia) Ewe Iseketu eba ona( LEeaf Of Sida Cuta by the road path) Ewe Maui owo kan omo mi(Leafs of Argemone Mexicana) Odo ewe ogede omini( Tender leafs of Musa Sapentium) Ewe igi Iroko(Leafs of Chlorophora Excels) Ewe Efo worowo(Leafs of Senecio Biafrae) Ewe Isaju/Ojusaju(Leafs of Blepharis Maderaspatensis) Ewe ewuro odo(leaf of Struchium Sparganophora) After all this leaves have been get and soak in a bowl of water fetch from the stream that day. It will be squeeze and add gin, Shea butter, Palm oil, killing of the snail and water from it will also be added to the soak leave it will be squeeze together again .water derive is known as omi ero Egbe. The shafts of the leaves and the water will then be use to thoroughly wash the Awee (the Egbe consecrated connection pot) and other elements to be consecrated during the initiation. It is instructive to note , that during this whole process the pot must be place on a dug hole with banana tree buried to hold the pot. Then the praise, incantations, and chant and Iwure prayer necessary will be done for the client. The pot will then be removed and palm oil, shea butter and water from the snail will then be pour on the hole. Then all the other items I listed above will be place on Eni ore (an hand weave local mat) in way that everybody attending the Egbe initiation can have access to the food items on the mat when necessary. The person who will be the spiritual father or mother to clients to be initiated into egbe will also be present. The chant will continue to praise Egbe. The person to be initiated will be dressed in white, and sit, knell down beside his/her Aawe pot. All items on the mat will be taking one by one to pray for the client. One after the other. The Babalawo will take a sample from the items, he will use it to touch the client head, and pray, he will eat small out of the sample after each prayer, give small to the client to taste. He will drop little inside the dug up hole besides the Awee pot. But when the Babalawo reach stage of Ipabi/iIdabi(kolanut throwing/kolanut divination,) after praying with the two kolanut I have list earlier he will not eat any out of the kolanut, nor give it to the client, but drop it inside the dug hole besides the Awee. After he had do Iwure (prayer) for the client for Egbe initiation with all the materials available. Then the bird, dry fish, and toad will be grind together with the

reminants of the shafts of the leaves and mix with the local black soap I mentioned earlier, then the Babalawo will stick it to the bottom base of the Awee (the Egbe consecrated pot) The next thing is for all the Babalawo or Egbe preist/priestess there to do Iwure for the new initiate of Egbe with the items on the mat. As they pray they will be taking item they have preference for on the mat. The rest of the material remain on the mat will be drop inside the dug hole besides the Awe pot. The next stage is the killing of the goat, part of the blood of the goat will be used to touch the client head and the rest of the blood goes inside the dug hole. The same process is applicable to all animals use during Egbe initiation raging from the pigeons to Guinea fowl. The Babalawo will take gin and alligator pepper and do iwure for the new initiate the Awo will call on Egbe with the initiate language. Then blade will be used to shave the head of the new initiate the hair obtain will then be drop into the dug hole., the hair will also be added to part of the soap already pound and stuck to the bottom of the Awee pot. Then the remaining remnants of the Ifà leaves will be used to wash the head of the new initiate. Into the hole. The children and priest/preistess of Egbe ,if they are available will be singing. And eating on one side why all this process goes on. The Awee pot consecrated and charge already will then be lower down into the pit, and mud will be make immediately to hold it firm. Although for mobility sake Indian mash golden pot can also be used for Egbe for aesthetic value. The new initiate can then stand up. He or she will then be cover with white clothes and parrots feather place on his or her head the way we do in IFÀ initiation. Then the Babalawo will go on to place an Ase inside the pot the Ase (command power) is usually in form of stone for Egbe and perforated cowries and coins tied together wrap with white and red cloth then consecrated and charged and put inside the pot. As in IFÀ that will want to know the Odu that come out during Ifà Initiation, the Babalawo will then use obi Oloju merin (kolanut with four lobes )to discover wish class of Egbe the pot come out with. When all this process is going on the goat and all other animals like Guinea fowls, legions use during the initiation process would have been cook by women around. The Orisa Egbe will then be feed with part of the food. And the Ile (mother earth will then be feed on behalf of the new initiate. Then people in attendance can start to eat and dance. Egbe initiation is usually conducted in a day, but for ceremonial purpose it can be done in three day but that is not necessary. After the Initiation the next thing is to know the taboo of the new initiate that is the does

and don't. In IFÀ initiation it is very easy to ascertain this, because the Odu that gives birth to and individuals in Igbodu will make his taboo easily ascertainable, but in Egbe the first point of recourse is to know the class of Egbe the new initiate belong to. Each class of Egbe have their taboo. Food taboo will be discovered through Obi dida( kolanut divination). An astute Babalawo can use the following behavioral pattern to know the behavioral taboo of the new initiate : -Jingling of metal or bell to sound and observe the reaction of the new initiate - Sweeping of dirt to the new initiate space to observe his reaction -Broken of calabash to sound. -By using broom to beat the initiate accidentally and unnoticed whistle. -Look at the new initiate with contempt. The positive or negative reactions of the initiate to any of this can also be used to discover his or her behavioral taboo. However in the process of doing this palm oil must be available in case the situation wants to get out of hand.