the multidimensional osun

7/26/2019 The Multidimensional OSUN

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1. The Multidimensional OSUN (Oshun, Ochun, Oxum)

I dedicate this work to all our beautiful black (and brown) sisters here at destee.com,and throughout the Diaspora. Our Mothers, who hae toiled relentlessl!, who haesuffered silentl!, who hae carried a people on their backs for "## !ears. $opefull!,

Osun can inspire !ou to keep it moing, with confidence and positie energ!% thatwhen !ou look at !our sister, !ou see !ourself, and !ou loe !ourself. &rom M!selfand all the brothers, we loe !ou, our sisters, our Mothers. 'se.

Iba Osun sekese

raise to the oddess of M!ster!Latojoku awede we mo

*pirit that cleans me inside outIba Osun Olodi

raise to the oddess of the rierLatojoku awede we mo

*pirit that cleans me inside outIba Osun ibu kole

raise to the oddess of *eductionLatojoku awede we mo

*pirit that cleans me inside outYeye kari

Mother of the Mirror

Latojoku awede we mo

*pirit that cleans me inside outYeye jo

Mother of Dance

Latojoku awede we mo

*pirit that cleans me inside outYeye opo

Mother of 'bundanceO san rere o

+e sing !our praisesAse

he child of Ife where the sun rises

he mother who gies a bounteous gifthe tender hearted onehe source of water

he child of I-esahe water to whom the ing prostates to receie a gift

Yeye O Osun Osun O aare me Osun waa se kumara!

(chant to be sung to Osun, initing her to come)

Most people, when the! think of Osun, think of her as a rier oddess, or a fertilit!oddess, the /'frikan 0enus. $oweer, *he is much, much, more than that. Osunis central to 2oruba thought and praxis. $er power is multidimensional. Osun3s


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name means /source. &ormthe word /orisun. he source of a rier, a people, ofchildren, of wealth, of life . Osun represents the perpetuall! renewing source of life.

's the elemental power of water, it is she that makes life possible. Osun is the child4giing and curatie power of water. *he is the /blue rier, the birth canal. +hatsome people forget, is that Osun is also the owner of 5erindinlogun 6 sixteen cowriediination. *he is also the source and condition of political power, as leader of the

'-e3 (the Mothers, I!ami Osoronga). 's such, she is a founder of the Ogboni*ociet!, the counsel of elders that bestow kingship. 7ike 5su, she can change at will.*he can be the lo8uacious and beautiful !oung flirt who succeeds b! killing !ouwith kindness, or the deadl! serious old woman, owner of the /spiritual e!e(m!stical power)% she can be rich or poor, loing or engeful. *he is the 9eneolent

Mother and the fierce warrior. *he heals with her cool waters and destro!sindiscriminatel! with her raging floods. *he is the creator of children, fertilit!s8uared, !et she is the leader of engeful spirits who will take an! child awa! at thedrop of a hat. *he is the fierce defender of her children (priests and priestesses). *he

cries when she is happ!, and laughs when she is sad. o accentuate her dual natures(2oruba is hea! on dualities, polarities etc), Osun carries a brass cooling fan in onehand and a brass cutlass in the other. *trength and compassion% brass and hone!.

In 7ucumi, there are fie different caminos or roads of Ochun. hese are

distinctiel! different Ochuns, each with their own narraties, rituals and songs.here Ochun 2e!e Moro, the beautiful dancer, Ochun Ololodi, the diiner, OchunIbu ole, the powerful bu::ard ('-e3), etc. 9ut there is onl! one Osun, a d!namic,multifaceted Orisa.

In 2orubaland, Orisa sere as the glue that holds communities together. 5ach townor cit! has a founding narratie that includes the founding Orisa and intertwinesfacts, m!ths and metaphor. hese m!thistories create /communit!4ship, which is at

least as strong as the larger sense of citi:enship. I-esa countr! in Osun *tate,

;igeria, is the center of Osun worship. It is the place of the largest annual Osunfestial. eople come from all oer the world to attend the festial and be blessedand


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Oh spirit, Mother from I-esalandhe land of the tough and brae people

Men who would fight to secure their wies5en to the point of killing themseles'long with their wies if eer!thing fails$ail the reat Mother Osun

+hose whole bod! is adorned with brass*he -oins the Owa (I-esa Oba) to celebrate his festial*he shares her hol! da! with *angoM! confidante*he waits at home to assist barren women to bear children

Osun has plent! of cool water to cure diseasesDeath to the apaOsun adorns her whole bod! with 5dan+ith the shining brass as a lantern at night

*he er! 8uickl! moes around the houseo fetch her sword, read! for battle$ail the Mother, Osun OsogboM! mother the marelous cookM! mother, who makes succulent akara, olele and ekuru

hose who refuse to hail m! Motherwill be denied tasteful bean cakes and corn cakesm! Mother who proides bean cake for the 5fon people+hen m! Mother wakes up, she prepares food for her household

M! Mother will then proceed to the kolanut stall's she trades in kolanut*he is also carr!ing her corn to the mill to grind't the same time, she is also d!eing clothes b! the sidewa!

here is no task m! Mother cannot do

*he een keeps a stable for rearing horses>M! Mother lies in the deep water'nd !et sends errands to the hinterland'ladeko-u, m! Olodumare (supreme goddess)

+ho turns a bad Ori (destin!) into a good oneOsun has plent! of brass ornaments on her shelfOrogun, Orogungunnda,he faorite wife of Orunmila

he owner of the indigo pigeonIn iid colors of the rainbow,$er image appears brightl! dressed on the rierbank

'ladeko-u, the owner of the mortar made of brassOsun fights for those she cares about

5ni!an do not want us to eat from a china plateOgbonmele, do not allow the eil world to change our good&ortune into a bad oneDo not let the wicked oercome us

Once, Osun was plucking medicinal leaesOsan!in was also plucking his own leaes9efore Osan!in turns around,


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Osun had taken Osan!in3s leaes from the grinding stoneOnl! Osun can mold m! Ori

*o that it becomes as strong as a rockOsun Osogbo, I greet !ouOsogbo Oroki emerges from afar off,'nd the crowd in the market went wild with -o!

he Oba3s 9eloed +ater, do not forget meOsun who stands on the hill'nd beckons at the kolanut seller in the market to bring kolanut7adeko-u stands on the rier bridge'nd calls to the seller of hone! in the market

*he beckons at the palm wine seller to bring her winehe palm wine sells at an exorbitant price%9ut m! Mother does not bu! oerpriced goodshe might! water is rushing past

It is flowing to eternit!

Osun, as leader of the '-e3 (I!ami), is much inoled in the politics of kingship. heking3s crown is topped b! a bird, s!mbol of the elei!e, /owners of birds, the '-e3.he Oba rules at the discretion of the Mothers and under their watchful e!e.

Medicines that actiate the ing3s spiritual potenc!, his ase, are placed inside thecrown. It is said these medicines are so powerful the mere sight of them would leaehim blind. In ?uba, she is the patron saint, /7a ?aridad Del ?obre. It is said thatshe appeared and led the fight for independence. In 9ra:il, the rh!thms of ?arnaal

are I-esa rh!thms. *he has been behind black moements in ?uba and 9ra:il. 'piece of Oriki illustrates her masculinit!, braer! and prowess, and her dual natureas both beneolent Mother(Osun is a cool Orisa like Obatala, Osan!in etc. asopposed to hot Orisa like Ogun and *ango) and punishing +arrior=

Obinrin "b#ona Okunrin n sahe woman who blocks the road (b! flooding it) and causes men to fleeO tori o"un O da run"bon si

+ho keeps her beard (warrior masculinit!) because of warA"e"un s#oro

One, who in fur!, causes ma!hem and chaosO"bamu"bami obinrin ko see "bamu

he powerful and huge woman who cannot be attacked$e"un "bada"ba ti i "be ti i ji %on bi erin

Might! Mas8uerade (ancestor) whose wa! it is to trumpet on awakening like theelephant

Akeke orisa Ijesa Osore*corpion Orisa, I-esa woman from Osore

Ijesa mo %#osi na mi omo oro l#$%on

I-esa woman, don3t strike me with !our left hand, ?hild of +ealth at 5fonase

Man! Odu speak to Osun as the 9eneolent Mother, who bestows mone! and richeson people. 'n example can be found in Odu Irete Obara. Osun had gone to a poorIfa priest named O-i!aomegun when she was childless. O-i!aomegun3s work made


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it possible for her to hae children. Osun wanted to reward him and his twoapprentices, Ifon, ifa priest of Ido, and Duuru, Ifa priest of 7iki. *o, she took mone!,

beads and expensie clothes to O-i!aomegun and his apprentices, but O-i!aomegunwas not around. *he waited a er! long time, but he didn3t show up. *o she left giftswith the apprentices and went home. *he ordered her serants to dig a deep pit(along the rier bank), and put O-i!aomegun3s gifts there. hat is wh! we hae oriki

which contain the words=

Osun alade okin

Osun, oddess with fantastic crown of peacock plumageOoni mole odo

oddess of the rierOore yeye Osun

$ail the beneolent mother OsunO wa yanrin wa yanrin

*he who digs up sand, digs up sand&owo si

'nd keeps mone! there (for her omo 6 children)Yeye o a %i ide re omo

Oh beloed Mother, !ou pamper children with brass (riches)Oyeye ni mo eni ide kii sun

+ise one, owner of brass who neer sleeps (eternal energ!)$ "be#nu imo %i ohun t#ore Ota were were ni ti Osun

2ou lie with wisdom and gie it awa! freel! (through eerindinlogun)

Osun k#e k#owo t#emi %un mi o

Osun, please gie me m! own mone!$ ma ri owo t#emi mo yanrin

Do not bur! m! mone! in the sand

Ore Yeye O!

Oh> hank !ou dear Mother>

In the aboe opening inocation for the Osun festial b! the Oba, one of the stan:assa!s, /only Osun can mold my Ori. +e know that '-ala Mopin is the molder of

heads as he works with Obatala in the molding of humans, so what is Oba referringto@ Osun proides the water that Obatala (and '-ala Mopin)uses to smooth the cla!with which he molds human beings. Osun3s traditional occupation is hair4plaiting,which is a mark of honor to Ori. he hair plaiting st!le of Osun is similar to the

pattern weaed into the making of Ile4Ori, house of Ori, a cowrie coered structurethat seres as a shrine, or pot to one3s Ori. he oriki stan:a, /Osun owner of thebeaded hair comb for beautiful women alludes to Ori. his aspect of Osun is often

oerlooked, but is important to her role as owner of sixteen cowrie diination(eerindinlogun, or dilogun), and the efficac! of ebo (no diinit! can bless one

without the consent of his


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Osun pot contains stones (ota Osun) from the Osun rier. 'longside the pot is aspecial pot for water drawn at dawn (before an!one else gets there) from a spring

and containing one of the stones. his water is calledAgboand is used for healing,fertilit!, securit!, success, protection, progress, etc. In the Diaspora we use oriki andese Odu to inoke the spirit of Osun in the water.

Ase "bere wa aye

he one who unexpectedl! comes into the worldOmi lo maa "baa

+ill be admitted b! waterArinrin "bere lo sode orun

he one who slowl! goes back into heaenOmi lo maa "baa

+ill be receied b! waterOmi l#abuwe

It is water that we bathe withOmi l#abumu

It is water that we drink$nikan ki I b#omi sota

;o one makes an enem! of water

'se

In the following itan from Odu Osetura, we are introduced to the real power ofOsun. +hen Olodumare sent the first Irunmole (odAs task force) down to earth, he

sent 1B male Orisa and Osun. In accordance with Olodumare3s instructions, the!started to set up the world, but the! didn3t include Osun in an! of their actiities.he result was that eer!thing the! did was a total failure. Cain did not fall, womenwere barren, illness preailed, there was bitterness and restlessness all oer the

world. he sixteen male Orisa went back to Olodumare to find out what was going

on. he! said the! were liing on earth in accordance with the instructions ofOlodumare, but nothing the! did was good. Olodumare asked them if the! hadincluded Osun in all the! were doing. he! said no, the! hadnAt bothered with her%after all, sheAs -ust a woman.Olodumare ni danidani l#oun oun e e dani leemeji

Olodumare said that he was the ?reator, but he would neer create an! person orthing twiceO ni e pada sohoun o ni e ree be e ko maa yin lowo si nkan' O ni "bo"bo

nnkan yin o si maa "un'

$e told Orunmila to go back to his colleagues and that all of them should go andbeg Osun for forgieness, so that she would agree to to be inoled in their affairs.

$e assured them their affairs would then be good. *o the sixteen male Orisa wentand begged Osun for forgieness, but she didn3t !ield until Orunmila made his

personal appeal. *he said=$ maa be ori yin ateledaaa yin pe oyun ti n be ninu oun yii koun o bi I

l#okunrin nnkan yin oo"un' Amo toun ba bi I lobinrin e kan"un'

/9egin to beg !our Ori and !our ?reator, so that the fetus which is in m! womb be

deliered as a male child.*he assured them that if it was a male child, their matters from then on would bestraight, but if it was a female child, war would begin in earnest. Obatala used his


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powers to peer into Osun3s womb, and saw that it was a girl. $e (Obatala isandrog!nous) pointed his ado asure at her womb and commanded that the fetus

change into a male. Orisanla was the first to hold the bab! when born. henOrunmila, the father, carried the bab! and named him Osetuura, who became OduOse Otura, the Odu that imparts ase and inokes 5su.he! said, /If someone is pounding !ams without the knowledge of Osun, his or her

pounded !am will not be smooth. If someone is preparing oka without inolingOsun in it, the oka will not come out fine. +e will inole Osun in whateer we do.+e will inole Osun in all our deliberations. Our reat Mother, who must bepresent at eer! important deliberation.

' fimo -o t3Osun+e will inole Osun in all are deliberationsA"bere"ede ajuba

Ajuba A"bere"ede

A d#i%a %un Osun Sen"esi

'gberegede, a-uba'-uba 'gberegedeDiined for Osun *engesiOlooya yun

Owner of the hair comb decorated with i!unO "be koko

+hen she was in a secret placeO n bebo Irunmole e je

*he spoiled the ebo of other diinitiesTa ni en rubo

+ho is performing eboTi o ke selebo

+ithout inoling the owner of ebo@

Osun $wujiOsun, whose other name is 5wu-i,A kunle

+e are all on our kneesA be o

+e are all begging !ou$ wole %obinrin

7et us all kneel and prostrate before womenObinrin lo bi wa

+e are all born b! women&a too deniyan

9efore we become recogni:ed as human beings'se

;othing moes without Osun>> Ore !e!e O> Ogun can3t een begin his eolutionar!work without Osun.

Osun completes the &emale4Male principle in the unierse. Osun as aestheticbeaut!, a reminder of the wonders of creation, and all that is good in the unierse.Osun the fertilit! goddess, protector of children, soothing healer, bestower of


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wealth. Osun as 7eader of the I!ami, and the potential for destruction. *he candestro! at /night, with the awesome power of the elei!e, or during the /da!, with

the awesome power of the flood. Osun as fierce warrior, defender of her people,leader of reolutions and reolts. he +ater oddess, the perpetuall! renewingsource of life. Osun transforms through water and through the /blue canal, them!ster! of birth. Osun, from Orisun /he *ource.

Osun is the embodiment of women3s m!stical power, the real power in 2orubacosmolog!. he abilit! to control ph!sical and spiritual forces, to create life throughprocreation, and the sustenance of life, are considered to be the ultimate power inthe 2oruba worldiew. It is this secretie power, that men can neer understand, thathas drien men to tr! and control women throughout the ages. It is the power of the

I!ami.

Iyami Osoron"a

M! M!sterious Mother, OsorongaApanimahaa"un

0ulture who kills without sharingOlokiki oru

he dominant force at midnightAjedo eniyan ma bi

One who deours human liers without omiting$yi tii lo ni"baoja bat u

One who acates onl! when the market closesA(le mo loju ala wiriwiri

One who terrifies in dreams'se

'nother facet of Osun energ! (no, she ain3t done !et>) is her ownership of

Eerindinlogun, sixteen cowrie diination, the /seeing e!es of Orisa. Osun

priestesses are the best diiners, hands down. 'nother Itan from Odu Ose3ura tellsthe stor! of how Osun became the owner of sixteen cowrie diination. +e learnmuch about Osun3s intimate connection with Ifa diination in her own right, as wellas through her son , Osetuura.

Osun was married to Orunmila, the prophet, and keeper of the oracle. $e wasleaing town on business, and told Osun to tell his man! clients that he would beback in a couple of weeks. +ell, Osun, being Osun, got tired of sending awa! all ofOrunmilaAs clients so she figured out his diination s!stem and started diining for

his clients> *o when Orunmila comes home, he finds his house full of people%/+hatAs going on> +eAre waiting for Osun to diine for us, he was told. *a!what> *o he was angr! with her for a little while, but no one sta!s angr! at Osun

for long. $e was actuall! 8uite ama:ed with her abilit! to learn so 8uickl!.Orunmila then gae Osun the eerindinlogun and told her that from then on, she

would own the cowrie s!stem and he gae her the oracle. Osun shared herknowledge with other Orisa, starting with Obatala.

'lthough Osun receies the 5erindinlogun s!stem from Orunmila and he created it,

another erse of Odu Ose3ura tells how this s!stem of diination receied its ownase from Olodumare, thus making it independentl! Osun3s. 5er! sixteen !ears,Olodumare would sub-ect the earthl! diiners to a test, to find out whether the!


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were telling lies or the truth to their clients. +hen Orunmila finished his turndiining for Olodumare, Olodumare said, /+ho3s next@ Orunmila said, /*he is.

Olodumare asked if this woman (Osun) was a diiner at which point Orunmilaanswered, /2es, she is. Olodumare asked, /+ho is this one@ Orunmila explainedhow he had gien her eerindinlogun. +hen Osun diined for Olodumare, she hit onall those things in his mind. 9ut she did not sa! it in full. *he mentioned the gist, but

she didn3t tell the root of the matter, like Ifa. Olodumare said, /It3s all right. $efurther said that een though she did not go into details, he, Olodumare, gae hisassent to it. $e added, /&rom toda! on and foreer, een if what eerindinlogun sa!sma! not be detailed, an!bod! who disbeliees it would see the conse8uencesinstantl!. It must not wait until the following da!. his is wh! the predictions of

eerindinlogun come to pass 8uickl!, een though the stories might not beimpressie.)i eerindinlo"un se "ba ase Lodo Olodumare nu un

hat is how eerindinlogun receied 'se directl! from Olodumare

9efore the diiner starts the diination process, she pa!s homage to Onile, the 5arthdiet!, pointing to the ground, and to I!ami (elei!e) pointing to the sk!.

Ibaa yin o!

2our +orship>$yin l#awo

2ou are the custodians of m!steries$mi l#o"beri

I am ignorant$ %#oro yii han mi o

Ceeal this secret to me$ ma %#ire pe bi

Do not reeal good instead of eil

$ ma %#ibi pe re oDo not reeal eil instead of goodase

he connection between Osun and 5su is interesting. 5su controls the '-ogun,maleolent spiritual beings. Osun is the leader of the '-e, een more feared than thea-ogun. 2et both are capable of bestowing the greatest of blessings% 5su bestowsase, and Osun fertilit!. 's reealed in Odu Ose3tura, the Odu that incarnates 5su and

contains much information about Osun, Osun is Osetuura3s mother. 7ike 5su, shehas a central role in the maintenance of creation. '-e3, also known as I!ami, arepowerful. Olodumare has committed the unierse to their care. $e has gien them

power and authorit! oer its affairs. he! strongl! hold the unierse together. he!maintain the order in the world. Osun is not onl! one of them, she is their leader.

Osun, through the I!ami, and 5su, preside oer ebo, and support or empower theefficac! of herbal preparations and ritual elements. Osun is a complex, d!namic,and powerful energ!. Osun, wife of Orunmila and subse8uentl! *ango, spirit whocures with water, one of the founders of the Ogboni societ!, partner of Orunmila in

the establishment of the Ifa corpus, and fertilit! oddess.

Mo ke mo"ba lodo omi!


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I cr! for delierance through water>

o understand Osun is to know the intelligence, italit!, caring, and nourishingabilities of womankind. 7ong4suffering, cheated, oerlooked, and oerworked, butalwa!s committed to the surial of humanit!. 9esides signif!ing wealth, brassneer rusts, it is eternal. In Osun we hae the embodiment of wealth, prosperit!,

loe, beaut!, elegance, sexualit! and sensualit! and a diinel! sanctioned feminist.'se.

Omi o!

Oh sacred water>

Ota o!

Oh sacred stones>$dan o!

Oh sacred 5dan (s!mbol of Ogboni)$ kore Yeye Osun o

'll hail the 9eneolent Mother'se

Osun *oods

5ko 6 a corn product made from ogii powder.2anrin and tete 6 Osun3s faorite egetables'di!e agagda 6 fowl with the feet tied together5!in adi!e 6 chicken egg

Oti sekete 6 corn wine2ellow and orange fruits (pumpkins, bananas, oranges, mangos), egetables andflowers

Sa+red implements

Osun pot 6 containing fie consecrated stones, among other things'gbo pot 6 containing Osun3s blessed waterOsun3s ileke9rass bracelets

9rass bellsOsun caringeacock crown9rass fan

9rass cutlass

Mbe mbe ma Yeye

5xist, exist alwa!s, MotherMbe mbe l#Oro

5xist, exist alwa!s in our traditionOsun Awuraolu

he *pirit of the Cier, urtle DrummerSer"e si elewe roju oniki

Open the path of attraction, Mother of *alutationsLatojoku awede we mo

?leansing *pirit that cleans me inside out


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$ni ide ki su omi o san rere

he maker of brass does not pollute the waterAlose k#oju ewuji o san rere

+e are entitled to wear the crown that awakens all pleasureAlode k#oju emuji o san rere

+e are entitled to wear the crown that awakens all pleasure

O male o dale o san rere

he *pirit of the 5arth that wanders freel!Mo juba o mo juba o

Ase ase ase o!

Ehe material in this paper was deried from multiple sources, including but notlimited to, the book /Osun 'cross the +aters.

1. Osun (as leader of the I!ami, the mothers)holds aspecial place in 2oruba thought,and is indispensable to successful and harmonious political, economic, religious,and social life.

It was diined for the sixteen Odu+ho were coming from heaen to earth' woman was the seenteenth of them.+hen the! got to earth,

he! cleared the groe for Oro,Oro had his own space.he! cleared the groe for Opa,Opa3s abode was secure.

he! prepared a groe for 5egun,5egun had a home.

9ut the! made no proision for Osun,'lso known as /*eegesF, the preeminent hair4plaiterwith the coral4beaded comb.

*o, she decided to wait and see $owthe! would carr! out their mission successfull!%Osun sat 8uietl! and watched them.9eginning with 5-i4Ogbe and O!eku me-F,

IworF me-F, Odime-F, Irosun me-FOwonrFn me-F, Obara me-F, Okanran me-F,Ogun4da, Osa, Orangun me-F and so on,he! all decided not to countenance Osun in their mission.

*he, too, kept mute,'nd carried on her rightful dut!,+hich is hair4plaiting.*he had a comb.he! neer knew she was an /a-eG

+hen the! were coming from heaen,od chose all good things%$e also chose their keeper,'nd this was a woman.


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'll women are a-e.'nd because all other Odu left Osun out,

;othing the! did was successful.he! went to 5egun3s groe and pleaded with him,hat their mission be crowned with success./5egun, it is !ou who straightens the four corners of the world,

7et all be straight.he! went to 'dagba O-omu+ho is called Oro/2ou are the onl! one who frightens Death and *ickness.lease help drie them awa!.

$ealing failed to take place%Instead epidemic festered.he! went to OseG and begged himo let the rain fall.Cain didn3t fall.

hen the! went to OsunOsun receied them warml!,'nd entertained them,9ut shame would not let them confide in Osun,+hom the! had ignored.

he! then headed for heaen'nd made straight for Olodumare,+ho asked wh! the! camehe! said it was about their mission on earth.

+hen the! left heaen, 'nd arried on earth'll things went well%hen later things turned for the worse,;othing was successful.

'nd Olodumare asked

/$ow man! of !ou are here@he! answered, /*ixteen.$e also asked,/+hen !ou were leaing heaen, how man! were !ou@

he! answered, /*eenteen.'nd Olodumare said, /2ou are all intriguers.hat one !ou left behindIf !ou do not bring her here,

here will be no solution to !our problem.If !ou continue this wa!,2ou will alwa!s fail.

he! then returned to Osun,'nd addressed her,

Mother, the preeminent hair4plaiter withthe coral4beaded comb.+e hae been to the ?reator'nd it was there we discoered that all Odu

were deried from !ou Osun,'nd that our suffering would continueIf we failed to recogni:e and obe! !ou.


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*o, on their return to the earth from the ?reator,'ll the remaining Odu wanted to pacif! and please Osun.

9ut Osun would not go out with them.he bab! she was expecting might go out with them,9ut een that would depend on the gender of the bab!&or she said that if the bab! she was expecting

urned out to be male,It is that male child who would go out with them9ut if the bab! turned out to be female,*he would hae nothing to do with them.*he said she knew of all the! had eaten and en-o!ed without her,

articularl! all the delicacies and he4goat the! ate.'s Osun was about to curse them all,Ose coered her mouth'nd the remaining Odu started pra!ing

hat Osun might delier a male child.he! then started to beg her.+hen Osun deliered,*he had a bab! bo!+hom the! named Ose4ura.

ase

1. In the diination erse aboe, the ?reator4od has placed all the good thingson earth in Osun3s charge, making her /the ital source as her name suggests.+ithout Osun3s sanction, no healing can take place, no rain can fall, no plants canbear fruit, and no children can come into the world. ranted that eer! orFsa must

hae their own ase, one must wonder about Osun3s seemingl! superior ase that wasable to counteract the actiities of her fellow orFsa. 'lternatiel!, it is conceiable

that the ase of female orFsa is inherentl! different from the male orFsa, and perhapseen antagonistic when the! compete, with one (presumabl!, the female ase)neutrali:ing the other (that is, the male ase), as appears to be the case in this stor!

the multidimensional osun

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