In the Yoruba religion, Aje is a traditional goddess of abundance and wealth, often associated with the businesses of the marketplace. She is selective about where she grants prosperity; those who make offerings to her in the form of prayers and good works are often her beneficiaries. However, she is known to simply show up at the market stall of those she deems worthy of bounty and blessings. Aje often slips into the market unannounced and selects the shopkeeper she is ready to bless; once Aje enters your business, you’re bound to make a profit.
War water causes hex but it also repels and remove them. Add war water to your bath water and soak yourself with the water as you focus upon your desires. Do this once a week.
This will help to remove all negative energy/hex upon you and keep you open to receive good things and no more obsactles this year.
This is tested and trusted spell that works with no side effect.
Health or sickness,success or failure,wealth or poverty all begins from the mind. Your physical body and material affairs reflect your state of mind. The person with a positive attitude and strong belief in health prevents sickness from entering or coming close to the person.
Everything you do in this month of January should be at the best,you wear fine clothes,eat good,have good rest at the end of each day,have good meditation session on your own. Neat clothes should be worn all through this month especially white clothes at night. Do things that brings you joy. There are two cleansing you should concentrate on this month period which are house cleansing and personal cleansing. For house cleansing sweep all dirt and drop them at crossroads do this twice in a week. Get oranges and tangerines share them as gifts to loved ones and friends for yourself when you lick an orange or tangerine the first seed you encounter please dry them and carry in your purse this will bring financial luck always and go closer to yemaya in this month give her white roses. I assure you this will be your best year you will shine and Excel in all you do.
I find myself praying a lot throughout the day. I pray to God, our Orishas, and our ancestors. The following prayer is one to our beautiful and powerful Orisha, Elegua. I hope this helps out some of us children.
Prayer to Elegua.
To the Lord of All Paths, illustrious warrior, immortal prince, I offer this humble prayer. Keep away from my abode all matters of evil and guard my home and those who reside in it when I’m awake or asleep, present or not. I ask Olofi God to bless you, Ellegua, beloved Lord of all roads. Ashe.
Elegua, energy of opportunity, with all my respect I honor and praise you. With humble respect, I ask for you blessings and ask you to allow all good opportunities to reach me and to help me take advantage of all the great possibilities that life presents to me today and every day. With your help let me choose the road to success and help me open the doors of opportunities. Allow all positive things to reach me, and block all possible things that may cause me harm. Help me live a winning and positive life. Elegua, you are my guide and my leader. With your blessing all is possible for me. With you, I start my day, and with you, I finish.
9/10 it be the you cursing you. Your actions have consequences. If you won’t leave that lady husband alone, and you got bad relationship juju after that, that’s you sis!!! If you out here sending evil eye to any and everyone, but you can’t come up, it’s you!!
This ain’t to say, people aren’t out here throwing brujeria on you, but let’s be real….ain’t nobody bout to spend the time , the energy, the resources, and the money to hex you….unless you made some terrible choices.
Today is the last day of the year,this is the time to conclude old business today and prepare for the new year. It’s time to stay up to see the old year out and greet the new one. You should learn to remove all garbage today take them out of your house today.
This spell I want to teach you all now will attract a lot of surprise financially to you next year I mean the year 2022.
You must cast this spell before midnight on New year’s eve like today. The effect of this spell is to bring unexpected money from happy sources in the forth coming year.
1: Place some money in a container and bury it. Choose the amount but be aware you are no longer going to spend the money it must be donated to charity so choose amount comfortable for you. It must be real currency not fake money. If you don’t have a backyard to bury it you can bury the money in a flower pot filled with soil.
2: Tomorrow been January 1 dig up the money. This should be done before midnight before the first day of the year ends. This money you must donate to the less privileged or charity.
Do this spell today and tomorrow then make sure you give the money to charity I assure you unexpected blessings that will be flowing your way. It’s tested and trusted,this works very well.
The eldest of Orishas, Orisha nla means (king of white cloth)Father of all orishas and Humanity,Orisha of knowledge, wisdom and pureness.He is embodiment of peace, reason and logic.He is Orisha who fashioned the bodies of mankind as a tasked by Olodumare while Olodumare breathed life into them.
Once a strong warrior who witnessed terrible acts of violence, this patient and compassionate deity provides kindness to those who pray to him. Obatala presides over the other Orishas and intervenes with their arguments and disagreements. He is widely respected as a fair and patient judge.
The oldest and purest divinity
Purify our life and sanctify our step so as to attract prosperity and illumination
King of kings, I call you
Father of All Saints
Father of all the good, all in white
Your peace, an emblem of trust
Always Give me wisdom to understand what we cannot
Dada is the deity of unborn children and therefore related to the development and protection of the human embryo. The Lukumi believe Dada is Shango’s older sibling (often portrayed as an older sister by the Lukumi’s though grouped with the male Orisha in ceremony) and the one responsible for raising him. Dada’s children are ordained to Shango few people in the New World areas are ordained solely to Dada. She represents the Brain and Brain functions.
Bayana’s considered Shango’s crown that aids Shango ruling with an even tempered and level head. Bayana’s said to afford reasoning and judiciousness as well as holistic stability.
These two Orisha are consecrated in tandem. Dada’s attribute are primarily masculine, and Bayani’s tend toward the feminine. The odu Ogunda tells of Dada birth from Yemoja, The colors of the beads worn in honor of Dada and Bayana are white and red. There numbers are 4, 6, and 12.
The name Dadda means : good
Baynai was born before Oggun Ochosi Oshun Inle and Orisa Oko
Dada is the deity of unborn children and therefore related to the development and protection of the human embryo. The Lukumi believe Dada is Shango’s older sibling (often portrayed as an older sister by the Lukumi’s though grouped with the male Orisha in ceremony) and the one responsible for raising him. Dada’s children are ordained to Shango few people in the New World areas are ordained solely to Dada. She represents the Brain and Brain functions.
Bayana’s considered Shango’s crown that aids Shango ruling with an even tempered and level head. Bayana’s said to afford reasoning and judiciousness as well as holistic stability.
These two Orisha are consecrated in tandem. Dada’s attribute are primarily masculine, and Bayani’s tend toward the feminine. The odu Ogunda tells of Dada birth from Yemoja, The colors of the beads worn in honor of Dada and Bayana are white and red. There numbers are 4, 6, and 12.
The name Dadda means : good
Baynai was born before Oggun Ochosi Oshun Inle and Orisa Oko
Listen my brothers and sisters our problems are not always Spiritual in the way we think and let’s be fair to the Spiritual realm the spirits are not the ones that always affect our lives be it good or bad. Our issues are sometimes inherent or self inflicted. So how the Spiritual realm affects us positively or negatively depends on how we handle the weakness that come our way. Through the awareness of our weaknesses we have the power to control and redirect negative or misguided energy. With this you learn to balance the physical,material and Spiritual aspects of our lives.
Orunmila is the Yoruba deity of wisdom, knowledge, and omniscience who is also known by several cognomens that further highlight his nature and role in the Yoruba pantheon. Thus, Orunmia is known as Eleri Ipin, that is, the “witness to creation and destiny,” and as Ibikeji Olodumare, “second to the Creator, Olodumare.” From this position, Orunmila speaks to the complexities of life. Renowned for his wisdom and understanding of humanity and divinity, he is also called Agbonniregun, “a wise man without bones (in his body),” thus emphasizing his omniscience and compassion. Consequently, he is knowledgeable of all human and divine matters, the ways of the world, and all related phenomena. Orunmila is one of the major orisa or IrunMole in the Yoruba pantheon
He was born as Omoba Taiwo Olaniyi Oyewale-Toyeje Oyekale Osuntoki to a father, Aitoyeje, who was a Muslim from Ibadan, and a mother, Mary, who was a Christian from Ogidi. The name by which he became known alludes to the fact that he was the only surviving child of seven sets of twins born to his mother.
Twins Seven-Seven was an itinerant singer and dancer before he began his career as an artist, first attending in 1964 an Mbari Mbayo workshop conducted by Ulli Beier and Georgina Beier in Osogbo, a Yoruba town in southwestern Nigeria. He went on to become one of the best known artists of the Osogbo School.
His work is influenced by traditional Yoruba mythology and culture, and creates a fantastic universe of humans, animals, plants and Yoruba gods. Visually, his work resembles Yoruba carvings in the segmentation, division and repetition of his compositions; conceptually, it reflects this influence in the emphasis on transformation and balance, as well as its embodiment of dualities such as the earthly and the spiritual, past and present, industry and agriculture. Early works such as Dreams of the Abiku Child (1967) make allusion to concepts or figures in Yoruba cosmology and mythology, such as the abiku (devil child), and the orisha Osun. However, Twins Seven Seven also described his work as “contemporary Yoruba traditional art,” not only paying homage to the influence of his cultural background but also to noting his responsiveness to current events and the postcolonial experience.
Malcolm X during his visit to Nigeria in 1964 - He was bestowed the name “Omowale” (The child has returned home) by the Yoruba in the southwest Nigeria.
TheYoruba calendar (Kojoda) year starts from 3rd June to 2nd June of the following year. According to this calendar, the Gregorian year 2008 A. D. is the 10050th year of Yoruba culture. To reconcile with the Gregorian calendar, Yoruba people also measure time in seven days a week and four weeks a month. The days are: Ojo-Aiku (Sunday), Oko-Aje (Monday), Ojo-Ishegun (Tuesday), Ojo-Riru (Wednesday), Ojo-Bo/Alamisi (Thursday), Ojo-Eti (Friday) and Ojo-Abameta (Saturday).
Time is measured in isheju (minutes), wakati (hours), ojo (days), ose (weeks), oshu (months) and odun (years). There are 60 (ogota) isheju in 1 (ikan) wakati; 24 (merinlelogun) wakati in 1 ojo; 4 (merin) ojo in 1 ose; 7 (meje) ose in 1 oshu and 93 (metaleladorun)ose in 1 odun. There are 12 oshu in 1 odun.
The days are: Ojo-Orunmila/Ifa, Ojo-Shango/Jakuta, Ojo-Ogun, and Ojo-Obatala. The months are: Sere (January), Erele (February), Erena (March), Igbe (April), Ebibi (May), Okudu (June), Agemo (July). Ogun (August), Owere(Owewe) (September), Owara(Owawa) (October), Belu (November), and Ope (December).
Ṣèrè / January
Erele / February
Olokún=Oríṣà of Okún, the deep seas or oceans, patron of sailors, and guardian of souls lost at sea.Erele/Feb 21-25
Èrèna / March Annual rites of passage for menÈrèna/March 12 – 28
Oduduwa (odudu, the dark pigment; ni ewa, is the beauty) / Iyaagbe (iya, mother; agbe, who receives) = Oríṣà of Earth and matron of the Ayé. Oduduwa endows the ebony dark skin pigment that accords greatest gifts of spirituality, beauty and intellect to the bearer. The essence of procreative love.Èrèna/March 15 – 19
Oshosi = Oríṣà of Adventure and the hunt Èrèna/March 21 – 24:
Igbe / April
Ogun = Oríṣà of the metal and war crafts, and engineering. The custodian of truth and executioner of justice, as such patron of the legal and counselling professions who must swear to uphold truth while biting on a piece of metal.
Oshun = Oríṣà of Fertility and custodian of the female essence. who guides pregnancies to term. Igbe starts last Saturday of April, for 5 days-
Onset of wet season (Spring)
Ebibi / May Egungun (Commemoration of the Ancestors, including community founders and illustrious dead.Èbíbí: starts last Saturday of May, for 7 days
Okudu / June Yoruba New YearOkudu 03: Onset of the Yoruba New Year(2008 is the 10,050th year of Yoruba culture)
Shopona (Oríṣà of Disease, shopona, small pox is a viral disease) and Osanyin (Oríṣà of Medicine and patron of the healing professions: osan, afternoon; yin, healing)Okudu 7 - 8
Annual rites of passage for womenOkudu 10 - 23
Yemoja = matriarch of the Òrún-Rere). Oduduwa gave birth to a boy Aganju (Land) and Yemoja (Water) from marriage to Ọbàtala. Yemoja in turn birthed many other Oríṣà. The old Ile-Ife kingdom arose on her burial site. Okudu 18 - 21
Agẹmo / July
Ọrúnmilà / Ifá = Oríṣà of Divination and founder of the Ifá sciences, whose divination is with 16 palm nuts. Mass gathering of the yorubaAgẹmo: first and second weeks in July Oko (Agriculture) Harvesting of the new Yam crop.
Ẹlégba-Bara (Ẹlégba, one who has power to seize) / Eṣu (shu, to release eject from; ara, the body) = Oríṣà of male essence and Power, who is the great Communicator and messenger of the will of Olódùmarè. No woman should bara (ba ra, to rub with, have intercourse with) a man who has not done Ikola (circumcision: ike, cutting; ola, that saves) in sacrifice to Ẹlégba. Agẹmo second weekend of July
Ṣàngo (shan, to strike:/ Jakuta:ja, fight; pẹlu okuta, with stones. The Oríṣà of Energy – Ara (Thunder) and Manamana, make fire (Lightening) whose divination is with 16 cowries and whose messenger and water-bearer is Oshumare (the Rainbow).Agẹmo: third week of July
Ogun / August Ọbàtálá = (Obà,to possess; ti ala, of visions or Oríṣà-nla, the principal Oríṣà). Patriarch of Òrún-Rere, the heaven of goodly spirits and beneficial ancestors. As Olódùmarè is too powerful and busy to be pre-occupied by the affairs of any one living being. Ọbàtálá functions as the principal emissary of Olódùmarè on Aye, and is the custodian of Yoruba culture. The aso-ala (white cloth) worn by Ọbàtálá initiates is to signify need to be pure in intent and action: A recurring punishment for social misfits was to try to keep white cloth clean in Africa’s tropical and dusty climate. The misappropriation of aso-ala connection to Ọbàtálá was/is a major weapon against the Yoruba in their psychological resistance of foreign invasion, as Christian and Islamic converts were/are indoctrinated that anything considered ‘white’ is pure: a notion that has also become a key tenet of racialist supremacyOgun: last weekend of August
Òwéré / September
Ọwaro / October
Oya (Oríṣà of the odo Oya (river Niger) whose messenger is Afefe (the Wind), and guardian of gateway between the physical realm (Aye) and the spiritual realm (Òrún).Ọwaro Oṣun (Oríṣà of the odo Oṣun and patron of the (sovereign) Ijebu nationỌwaro third weekend of October
Onset of the dry season (Autumn)
Shigidi (Oríṣà of Òrún-Apadi, the realm of the unsettled spirits and the ghosts of the dead that have left Aye and are forsaken of Òrún-Rere. Custodian of nightmares and patron of assassins. Solemn candlelight to guide the unsettled away from your residence, else they settle in your dolls or other toys.Ọwaro 30 World Slavery Day?
Bèlu / November
Òpé / December Obajulaiye (Oríṣà of Ṣòwò (Commerce) and owo (wealth).Òpé 15
Ibeyi, made up of Cuban-born, Paris-based twin sisters NaomiandLisa-Kaindé Díaz, is an electronic doom soul duo who are forging a new spiritual sound with their debut EP Oya. The 19-year-old musicians are XL Recordings‘ newest signees, and their introductory singles “Oya” and “River” possess a hypnotic blend of hip-hop, electronica, and blues infused with Yoruba prayers and folk songs that will transport you to a higher realm upon first listen.
Singing in French, English, Spanish and Yoruba, Ibeyi count among their primary influences Nina Simone,Meshell Ndegeocello, James Blake and their late father, the celebrated Cuban jazz percussionist Miguel “Anga” Diaz. Ibeyi’s vocal range, which wavers from the raspy and wraith-like to the sonorous and divine, is ideal for their sonic palette which revels in the phantasmagorical groove of liturgical Yoruba songs. Besides singing in Yoruba–which was brought to Cuba by West African slaves–Ibeyi honor their father’s legacy and Afro-Cuban heritage through their percussive production and use of live instruments. Beatsmith Naomi plays both the cajón and the batá while Lisa-Kaindé remains more in tune with the musical mythos of Ibeyi’s sound by weaving Yoruba lore deeply into their lyrics. “River” is dedicated to the goddess Oshun (the mother of the Ibeyi, and their first single and EP are both named for Oya (the benevolent orisha who took the Ibeyi in after Oshun was accused of witchcraft for birthing twins and kicked them out).
In a recent interview produced by NOWNESS, the sisters revealed that the underlying theme of their forthcoming debut effort, which they worked on closely with XL‘s label head Richard Russell, is family and prayer. Though no further details have been released, expect more of Ibeyi’s haunting diasporic spirituals sometime soon. Watch the video for “River” above, and the video for “Oya” here. Oya is out now via XL Recordings. Stay caught up with news from the duo on Facebook andTwitter
Afro-Brazilian architecture, also called Afro-Brazilian-Yoruba architecture refers to an architectural style pioneered by repatriated or returned former Yoruba slaves majorly from Brazil to the western coast of Africa. Majority of them settled in the coastal cities of Port Novo and Lagos, while a few made their way further inland to their former homes in Abeokuta and Ibadan, (should be noted that some also settled in today’s Togo and Ghana). Many of the repatriated Africans from Brazil had previously worked in the building trade and were renowned skilled carpenters and masons.
The repatriated Afro-Brazilians were often called Amaros (together with those from Cuba) and later on also given the term Agudas. By the mid-late 1800′s, it is said that the Amaros made up about 9% of the then general population of Lagos, and their influence extended beyond their numbers especially in architecture. Afro-Brazilian architecture is usually characterized by its similarities to buildings found in Brazilian cities such as Bahia and Rio de Janeiro, it also includes European gothic and baroque elements.
Through the 19th century and into the 20th century, Afro-Brazilian architecture gradually changed the architectural landscape in Yorubaland. Traditional Yoruba architecture can be described as “a one story building, nestled within a compound setting around similar houses, which surrounded by a common courtyard.”
[ Figure1. Typical Plans for Traditional Yoruba Houses. A. An urban compound with a central courtyard. Built in 1933 by the Aronmaye family, Ife. B. Rural village houses. The three buildings to the left were built by Josuah Obua between 1956 and 1969. The two houses to the right were built by Amusa Olaoseji in 1966. These two farming compounds are located in Aroko, 12 miles southeast of Ife. Drawing by John Vlach. (Note that the scale, unless otherwise indicated, is in feet.)]
The Afro-Brazilian or Aguda architectural design “usually consisted of a two story house (ile petesi) with elaborate trimmings along the edge of the roof around the windows. Rooms in the house were planned around a central hallway, with a door in the front and in the rear of the house. A series of rooms were situated on both sides of the hallway: the first, usually receiving room for guests; the rest were bedrooms or rooms used for some other purpose.”
[Figure 9. Plan of a Two-Story Brazillian House. Built by S.J. Olayinka in Ife, 1929. Drawing by John Vlach.]
An “Aguda” Yoruba-Brazilian home, by legendary Nigerian photographer Okhai Ojeikere. Here is what is called a typical 19th century Afro-Brazilian house, which generally consisted of “two building types: aSobrado, a building two stories tall, two rooms wide and three rooms deep; and a terreo, the same plan built to only one story in height.”
Other architectural movements present in Yorubaland in the 19th century was that of the British-Europeans, which wasn’t very popular among the local people, Vlach says: “These Europeans, it appears sought to impress Africans with the grandeur of their architecture which in turn they hoped would help impress the “natives” with the superiority of the European political, economic, and moral order.” Vlach continues that British architecture wasn’t readily accepted by the local people because it was directly linked to colonial domination and also not fancy enough. Therefore, the Afro-Brazilian house was adopted.
The other is what is called the Anglo-Creole architecture or in Yoruba Ile-alapako (due to its use of planks), which refers to buildings built by the Saros or Creoles (Repatriated Africans either from Sierra Leone or by way of Sierra Leone). Anglo-Creole architecture has however not had the lasting impact on local building practices as that of the of the Afro-Brazilians. By the 1930′s and 40′s Afro-Brazilian architecture had become part of the cultural and artistic landscape in Yorubaland for almost a century. “Thus even if the Brazilian house had ecological shortcomings such as internal rooms without adequate ventilation, it was sociological, politically and aesthetically appropriate. Positioned midway between the European and African worlds, houses of the Afro-Brazilian were a good choice on cultural grounds to a native people moving into that middle ground.”
Ebun House, Lagos, Nigeria. Built in 1913 and demolished in 1987. Home of A.W.U Thomas, a Sierra Leonean immigrant. Possibly built by Joao Baptista da Costa, an Afro-Brazilian immigrant master-mason. Source: Pierre Verger.
Presentation at @alaralagos during @lagosfashionweekofficial in October 2021
OSUN SÈÈGÈSI PROJECT 6
#Lagos #Nigeria
shot by @adedamola_op #lagospaceprogramme #alaralagos #lagosfashionweek #lagosfashion
Special thanks to @renoflife and her team.
Lagos Space Programme now available for #preorder . Buyers to please contact @thefashionagent for line sheets and price lists. T&Cs do apply. _______________
Jewelry: collaboration with @redgoldimportexport Shoes: collaboration with @shemparonelli.artisanal
Film Credit: Film by @femi.johnson_ Assisted by @asamaiige Osun Festival Sequence by @mrshua Model @lawal_folarin @mybookermodel Creative direction in collaboration with @iamdanielobasi Styling by Daniel Obasi and Adeju Thompson Location: @theorchidbistro
A special thank you to @renoflife @alaralagos for her immeasurable support.
Special thanks to @saramaino_ #voguetalents and #cameramoda #milanofashionweek #lagosspaceprogramme
Pre-order for P6 collection starts on 27.09.2021. Buyers to please contact @thefashionagent for line sheets and price lists. T&Cs do apply. Stock collection EXW Lagos, Nigeria from 15.02.2022. _______________
Jewelry: collaboration with @redgoldimportexport Shoes: collaboration with @shemparonelli.artisanal
Film Credit: Film by @femi.johnson_ Assisted by @asamaiige Osun Festival Sequence by @mrshua Model @lawal_folarin @mybookermodel Creative direction in collaboration with @iamdanielobasi Styling by Daniel Obasi and Adeju Thompson Location: @theorchidbistro
A special thank you to @renoflife @alaralagos for her immeasurable support.
Special thanks to @saramaino_ #voguetalents and #cameramoda #milanofashionweek #lagosspaceprogramme
Pre-order for P6 collection starts on 27.09.2021. Buyers to please contact @thefashionagent for line sheets and price lists. T&Cs do apply. Stock collection EXW Lagos, Nigeria from 15.02.2022. _______________
Ayo is a traditional board game that’s played by the Yoruba people where two players attempt to “capture” their opponent’s seeds.
Defined by two of six pockets, the board game is rectangular by design and features a similar premise to the game of chess. Inspired by the games’ similarities, African designer Philion merged the two by abstracting the shapes of conventional chess pieces into rounded forms and incorporating pockets into the chessboard. While the game of chess is being played, using the layout and look of Ayo gives the board a unique personality.
The chessboard takes on a minimalist profile, with natural wooden elements and a free-flowing design.
another random pull. almost didn’t bring it along because i low key feared it would be too heavy, but it was oh too lovely!
4.0/5.0
i believe i would have enjoyed this text much more if i was familiar with more of brother soyinka’s works as well as details of afrikan political history. books such as this one truly embrace holistic education. in one experience i was informed & mildly educated on nigerian cultural, religious, & political history as well as radio & shakespearean playwright techniques.
if you love soyinka, nigeria, afrikan culture, or playwrights in general i would highly suggest taking the time to read this text. i would be interested in reading more synopses by gibbs because it read easily & truly seemed unbiased. it seems this text originated from an older siblings scholastic era.
These are worn by all Voodoos to carry the protection and blessings of their favorite Orisha.
The first one to be worn is of course Eleggua or Legba (black & red). To open the doors, clear the way, remove barriers and obstacles in life.
Other beads shown are Oggun (green and black) . For work opportunities and protection from accidents and in battle.
Obatala (white). For peace and justice in all things.
Yemaya (blue and white). She is the Godess of all mothers and all seas and oceans. She helps protect mothers and children, promotes fertility, abundance and calm your sorrows.
Oxun or Oshun (yellow/amber). Our Lady of Charity, patron-saint of Cuba. She is the mistress of all loves and passion. Brings abundance but remember that abundance is in the sharing!
Chango (red and white). Once king of Africa, Chango promotes virility, good health and vitality. Will protect you from lightning and storms.
Oya (not shown: wine color). The wise woman, she facilitates changes in life and helps you fight your battles.
Yemaya, mistress and Lady of the water and Queen of the sea, essential source of life. Orisha greater Universal mother principle. Considered as the mother of all the Orishas. Also referred to Olokun, Yenbo and Yemú. Olokun is basis of Yemaya, the largest of roads, is the Orisha of procreation.Attributed to Yemayá Iyá Moayé, mother of the world, Ife-Ife, sacred city of the Yoruba creation. Festivities last for several days. The toned songs and dances in their honor are the most beautiful of the Yoruba pantheon. It is said that the Saint was born of the sea. The Earth as we know it was transported on a shell and also the shellcreatures on the tasks that should be performed.There are wood-carved figures depicting her as a beautiful woman pregnant, full of life, with very large breasts. This image also symbolizes fertility that allowed him to be the mother of all the Orishas.Yemaya is a woman beautiful, of medium height, black as coal, with completely curly hair. Mother admirable, brave imposing, witch fearsome, but loving, human and complacent. Attentive and deferential. It is just as Obatala reigns sovereign of a matriarchal Government.She is comprehensive, intelligent and loving with their children and is also an involvement grandmother who lets Oshun in their care. Ibeyis, sons of Oshun and Shango and Oshé Adéu Son of Oshun and Orunmila.She is Orisha of creativity and nature. Sea shells are born and it that is why within the religion is together with his sons the true shell.She is kind and noble with their children, who has great patience. But when not calm anything, gets angry when this happens it causes calamities to the person who offended her.She was wife of Babalu Aye, Aggayú, Orula and Oggun. She likes to hunt, cut grass and handle the machete. She is astute and indomitable. Her punishments are harsh and your anger is terrible, but righteous.Whoever has her crowned should not utter her name without first touching the ground with the fingertips and kissing them traces of powder. All the Orishas are born of Yemaya and therefore participate in the ceremony of the River, where also lives Oshun.“-Yemonya in Life Giving Waters”mixed media on masonite-2006Credit:Ammar Nsoroma
The Pataki of Orisha Oko Orisha Oko was a man that tended to his job with the upmost respect. He would work all day on his crops to make sure the crops are growing as said. Once the sun would start to go down and the moon would rise, he would go to bed and leave his brother Korinkoto to tend the crop fields as tomorrow was another long day. One morning Orisha Oko was walking near the seashore planting his crops in a new town to help bring harvest for them.
He noticed a beautiful woman in the waters and was struck by her. He put down his farming tools and walked towards the sea and yelled out to her. She turned around and stayed looking at him. In his eyes, you can notice the look of a similar puppy love he had for the women laying in the sea. The women looked straight at him and told her that her name was Ibu Agana Eni and she was not looking for any type of love affairs of puppy looks because she had a defect that made it impossible not to leave the ocean. Note* Different people say that the woman he saw in the ocean was Olokun and that’s who spoke to him.
Olokun to some including myself is derived as a male orisha, father of the bottom of the ocean floor. It was an aspect of Yemaya that spoke to Orisha Oko. Orisha Oko looked at Agana and told her that he didn’t care about her defeated looks. He told her that he did not care of that. Agana told him ok, and she then told him to make a pact with her. She told him, you never discuss or make fun of my defect or we will separate and never talk again.
Orisha Oko who was yearning for love none the less a wife agreed to the pact. Ibu Agana agreed and she started to come to the waters edge. Now Agana had a beautiful face but her body was somewhat deformed. She had one leg bigger than the other, multiple scars and blisters near her womb area and she had one breast. Orisha Oko seeing this paid no attention to it. Olofi seeing all of this from the heavens came down and told Orisha Oko that he did not want any disrespect towards Agana. He told Orisha Oko that he made a castle for Agana deep in the ocean so she wouldn’t be ridiculed by anyone for her defects. Orisha Oko gave Olofi his word that he will never disrespect Ibu Agana and he will always cherish her.
Olofi then told the both that they needed to be married. Years passed on and Orisha Oko and Ibu Agana lived happily together. Due to the fact that Orisha Oko’s harvest was so abundant, he decided to sell his crops. So Orisha Oko would go and collect the crops and the fruits that he grew and took them to his wife where she would sell them to the people. Every day the townspeople would come and purchase their harvest from Agana at the seashore. She always was dressed to hide her defects from the world so they would not make fun of her. One day some townsmen came to the seashore to buy some fruits from Agana. They stayed staring at the orisha and were whispering under their breath to one another.
Ibu Agana was feeling very reluctant and asked them what were they discussing. They told her that they came because there was a man who plowed the fields has said that there is a woman by the seashore who is totally deformed. Agana got such in a rage that she turned into a ghostly figure. You could see the hurt and dismay of her face. She left the sea and went to where Orisha Oko was at. When Orisha Oko saw her approaching him, he was wondering why his wife was coming to him at such a fast pace and in such a rage. Agana told him of the hurt and the promise he broke to her and she stated that as while the world is the world, I will always detest you and we will live in separate places. And you will live far from me and you and I will go upon your lands whenever I feel like it.
I will never talk to you and everyone must pay homage to me and with that I will save my children who honor me. I will assign Elegua who is the guardian of Olofi’s house, to receive the souls of the children of the earth as well as yourself. I curse you that your own weapons will turn against you, your animals will also turn against you. The lands that you fertilize will become bad soil. Your children will no longer be your children, you will never see the fruit of your harvest and man will always step on your grounds. She then turned around and disappeared into the ocean.
Olofi who was very upset at Orisha Oko and he descended to where he was at and told him with a strong voice that upon what Agana told him, his harvest will always shrivel and die. The box that he uses to help with his harvest will die of thirst, and the land will become sour. Orisha Oko upset and shamed didn’t know where to turn his head as he has just be scolded by the great Olofi. He went and collected fruits, a pig, and harvest and made a haste to the seashore. He constructed a makeshift boat and sailed out into the sea.
The oceans water became very rocky as Agana was still in such a rage. There Orisha Oko made a sacrifice to Agana and told Elegua to take the sacrifice to her. He returned to land and picked up all the scraps from the marketplace with 2 roosters and made a sacrifice to Elegua at the well. He left there and sacrificed one of the ox’s to Olofi in forgiveness. By him doing these ebbos or offerings, he was able to diminish the epidemic that was coming upon the land from Agana.
Olofi spoke to him from the heavens and told Orisha Oko that he was pleased with the sacrifice and he saw his serenity of what he did and from that day forth Orisha Oko will have his harvest and be the orisha of ii and his lands will always live very far from the ocean. This is where love was born and then died.
She turned around and stayed looking at him. In his eyes, you can notice the look of a similar puppy love he had for the women laying in the sea. The women looked straight at him and told her that her name was Ibu Agana Eni and she was not looking for any type of love affairs of puppy looks because she had a defect that made it impossible not to leave the ocean. Note* Different people say that the woman he saw in the ocean was Olokun and that’s who spoke to him.
Olokun to some including myself is derived as a male orisha, father of the bottom of the ocean floor. It was an aspect of Yemaya that spoke to Orisha Oko. Orisha Oko looked at Agana and told her that he didn’t care about her defeated looks. He told her that he did not care of that. Agana told him ok, and she then told him to make a pact with her. She told him, you never discuss or make fun of my defect or we will separate and never talk again. Orisha Oko who was yearning for love none the less a wife agreed to the pact.
Ibu Agana agreed and she started to come to the waters edge. Now Agana had a beautiful face but her body was somewhat deformed. She had one leg bigger than the other, multiple scars and blisters near her womb area and she had one breast. Orisha Oko seeing this paid no attention to it. Olofi seeing all of this from the heavens came down and told Orisha Oko that he did not want any disrespect towards Agana. He told Orisha Oko that he made a castle for Agana deep in the ocean so she wouldn’t be ridiculed by anyone for her defects.
Orisha Oko gave Olofi his word that he will never disrespect Ibu Agana and he will always cherish her. Olofi then told the both that they needed to be married. Years passed on and Orisha Oko and Ibu Agana lived happily together. Due to the fact that Orisha Oko’s harvest was so abundant, he decided to sell his crops. So Orisha Oko would go and collect the crops and the fruits that he grew and took them to his wife where she would sell them to the people. Every day the townspeople would come and purchase their harvest from Agana at the seashore. She always was dressed to hide her defects from the world so they would not make fun of her. One day some townsmen came to the seashore to buy some fruits from Agana. They stayed staring at the orisha and were whispering under their breath to one another.
Ibu Agana was feeling very reluctant and asked them what were they discussing. They told her that they came because there was a man who plowed the fields has said that there is a woman by the seashore who is totally deformed. Agana got such in a rage that she turned into a ghostly figure. You could see the hurt and dismay of her face. She left the sea and went to where Orisha Oko was at. When Orisha Oko saw her approaching him, he was wondering why his wife was coming to him at such a fast pace and in such a rage. Agana told him of the hurt and the promise he broke to her and she stated that as while the world is the world, I will always detest you and we will live in separate places.
And you will live far from me and you and I will go upon your lands whenever I feel like it. I will never talk to you and everyone must pay homage to me and with that, I will save my children who honor me. I will assign Elegua who is the guardian of Olofi’s house, to receive the souls of the children of the earth as well as yourself. I curse you that your own weapons will turn against you, your animals will also turn against you. The lands that you fertilize will become bad soil.
Your children will no longer be your children, you will never see the fruit of your harvest and man will always step on your grounds. She then turned around and disappeared into the ocean. Olofi who was very upset at Orisha Oko and he descended to where he was at and told him with a strong voice that upon what Agana told him, his harvest will always shrivel and die. The box that he uses to help with his harvest will die of thirst, and the land will become sour. Orisha Oko upset and shamed didn’t know where to turn his head as he has just be scolded by the great Olofi. He went and collected fruits, a pig, and harvest and made a haste to the seashore.
He constructed a makeshift boat and sailed out into the sea. The oceans water became very rocky as Agana was still in such a rage. There Orisha Oko made a sacrifice to Agana and told Elegua to take the sacrifice to her. He returned to land and picked up all the scraps from the marketplace with 2 roosters and made a sacrifice to Elegua at the well. He left there and sacrificed one of the ox’s to Olofi in forgiveness. By him doing these ebbos or offerings, he was able to diminish the epidemic that was coming upon the land from Agana.
Olofi spoke to him from the heavens and told Orisha Oko that he was pleased with the sacrifice and he saw his serenity of what he did and from that day forth Orisha Oko will have his harvest and be the orisha of ii and his lands will always live very far from the ocean. This is where love was born and then died.
