yoruba panthan

8/12/2019 Yoruba Panthan

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Yoruba panthan

Olrn is the Yorb name given to one of the three manifestations of theSupreme God in the Yoruba pantheon . Olorun is the owner of the heavens and is

commonly associated with the Sun. The vital energy of Olorun manifests inhumans as Ash, which is the life force that runs through all living things . [1] TheSupreme God has three manifestations: Olodumare , the Creator; Olorun , rulerof the heavens; and Olofi , who is the conduit between Orun (heaven) and Ay(earth).

No gender is typically assigned to Olorun because Olorun transcends humanlimitations. Olorun rules Orun (the heavens), whereas humans live in Ay (theearth). Typically, humans do not interact directly with Olorun but they receivethe life-giving energy from the sun and recognize the power of Olorun over their

lives.From Yoruba Ol- rn (Ruler of the Heaven)

According to this Yoruba myth, the world was originally a marshy, waterywasteland. In the sky above lived many gods, including the supreme GodOlodumare or Olorun (the Owner of the Sky). These gods sometimes descendedfrom the sky on spider webs and played in the marshy waters, but there was noland or human being there.

One day, Olorun called orisha-nla (the great god) Obatala, and told him to createsolid land in the marshy waters below. He gave the Orisha a pigeon, a hen, andthe shell of a snail containing some sand. Obatala descended to the waters andthrew the sand into a small space. He then set free the pigeon and hen, whichbegan to scratch the earth and move it around. Soon, the birds covered a largearea of the marshy waters and created solid ground.

The Orisha reported back to Olorun, who sent a chameleon to see what had beenaccomplished. The chameleon found that the earth was wide but not very dry.After a while, Olorun sent the chameleon to inspect the work again. This time thechameleon discovered a wide, dry land, which was called Ife (meaning "wide")and Ile (meaning "house"). All other towns and societies later developed from of

Ile-Ife, and it was respected and regarded forever as a sacred spot. Itremainsthe home of the Oni, the spiritual leader of the Yorubas.Olorun is also known as Olodumare (Almighty). From that place called Ife (which means "wide"), the two animals spread the Earth to create solidground. After the creation of mankind, the word Ile, which means "house," was added. Sincethen, Ile-Ife has been the most sacred city for the Yoruba people.
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Nutwas the Egyptian sky goddess. She was depicted as a giant, naked woman who was supportingthe sky with her back. Her body was blue and covered by stars . Ancient documents describe howeach evening, the Sun entered the mouth of Nut and passing through her body was born eachmorning out of her womb.

According to an Egyptian legend, Nut married her brother, the earth god Geb without thepermission of the powerful Sun god, Re. Re was so angry at Geb and Nut that forced their father,the god of air to separate them. That is why the Earth is divided from the sky.Moreover, Re prevented Nut from having children in any month of the year.

Fortunately, Thoth, the divine scribe, wanted to help her. Thus, he induced the Moon to play withhim a game of draughts where the prize was the Moon's light. Thoth won so much light that theMoon had to add five new days to the official calendar. Thus Nut could finally bear her fourchildren: Osiris, Seth, Isis, Nephthys.

Obatala in Yoruba religion [edit ]

In Ile Ife: the dying and rising god [edit ]
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Praying Obatala priests in their temple i nIle-Ife

According to mythical stories Obatala is the eldest of all orisha and was granted authority tocreate the earth. Before he could return to heaven and report to Olodumare however, his

rival Oduduwa (also called Oduwa, Oodua, Odudua or Eleduwa) and younger brother usurped hisposition by taking the satchel and created in his stead the earth on the Primeval Ocean. A greatfeud ensued between the two that is re-enacted every year in the Itapa festival in Ile Ife, Nigeria.Ultimately, Oduduwa and his sons were able to rule with Obatala's reluctant consent.

It appears from the cult dramas of the Itapa festival that Obatala was a dying and rising god . Heleft his Temple in the town on the seventh day of the festival, stayed in his grove outside the townon the eighth day and returned in a great procession to his Temple on the ninth day. The three-day rhythm of descent into the netherworld and subsequent resurrection on the third day showsthe closeness of Obatala to the pre-canonical Israelite Yahweh and the figure of Jesus .[2]

In Ifa: essence of clarity [edit ] In Ifa, Obatala energy is the essence of Clarity. Within the myriad of kaleidoscopic energies thatcomprise our universe, the energy of Clarity is critically important. It is Clarity that allows us tomake the right decisions, to differentiate right from wrong and perhaps most importantly, to seethe other energies as they truly are! All the tales, or pataki, of Obatala, are designed to illuminatethis reality.

Theological views [edit ] According to mythical stories, Obatala created people with disabilities while drunk on palm wine , making him the patron deity of such people. People born with congenital defects are called eniorisa : literally, "people of Obatala". He is also referred to as the orisha of the north. He is always

dressed in white, hence the meaning of his name, Obatala (King or ruler of the white cloth). Hisdevotees strive to practice moral correctness as unblemished as his robe. They never worshipObatala with palm wine, palm oil or salt . They may eat palm oil and salt, but never taste palmwine.

Oriki (praise names) [edit ]

Oluwa Aiye or Oluwa Aye - Lord of the Earth
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Alabalase - He who has divine authority Baba Arugbo - Old Master or Father Baba Araye - Master or Father of all human beings (lit. citizens of the earth) Orisanla (also spelt Orisainla, Orishanla or Orishainla) or Oshanla - The arch divinity

Obatala's wives [edit ]

Yemoo (known as Yembo in Cuba ) Yemaya (daughter) Igbin (who became a drum still played for him)

In the religion of the Yoruba people , Obtl is the creator of human bodies, which weresupposedly brought to life by Olorun 's breath. Obtl is also the owner of all ori orheads. Any orisha may lay claim to an individual, but until that individual is initiated intothe priesthood of that orisha, Obtl still owns that head. This stems from the belief thatthe soul resides in the head.

Obatala (king of White Cloth) is said to be the Olorun's second son, by others to bemerely one of Olorun's favorite Orisha. He is the one authorized by Olorun to create landover the water beneath the sky, and it is he who founds the first Yoruba city, Ife. Obatalais Olorun's representative on earth and the shaper of human beings. He is known tosome Yoruba as Orisha-Nla or Olufon .[1]

In Ile Ife: the dying and rising god [edit ]

Praying Obatala priests in their temple i nIle-Ife

According to mythical stories Obatala is the eldest of all orisha and was granted authority to

create the earth. Before he could return to heaven and report to Olodumare however, hisrival Oduduwa (also called Oduwa, Oodua, Odudua or Eleduwa) and younger brother usurped hisposition by taking the satchel and created in his stead the earth on the Primeval Ocean. A greatfeud ensued between the two that is re-enacted every year in the Itapa festival in Ile Ife, Nigeria.Ultimately, Oduduwa and his sons were able to rule with Obatala's reluctant consent.

It appears from the cult dramas of the Itapa festival that Obatala was a dying and rising god . Heleft his Temple in the town on the seventh day of the festival, stayed in his grove outside the town
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on the eighth day and returned in a great procession to his Temple on the ninth day. The three-day rhythm of descent into the netherworld and subsequent resurrection on the third day showsthe closeness of Obatala to the pre-canonical Israelite Yahweh and the figure of Jesus .[2]

In Ifa: essence of clarity [edit ]

In Ifa, Obatala energy is the essence of Clarity. Within the myriad of kaleidoscopic energies thatcomprise our universe, the energy of Clarity is critically important. It is Clarity that allows us tomake the right decisions, to differentiate right from wrong and perhaps most importantly, to seethe other energies as they truly are! All the tales, or pataki, of Obatala, are designed to illuminatethis reality.

Theological views [edit ] According to mythical stories, Obatala created people with disabilities while drunk on palm wine , making him the patron deity of such people. People born with congenital defects are called eniorisa : literally, "people of Obatala". He is also referred to as the orisha of the north. He is alwaysdressed in white, hence the meaning of his name, Obatala (King or ruler of the white cloth). His

devotees strive to practice moral correctness as unblemished as his robe. They never worshipObatala with palm wine, palm oil or salt . They may eat palm oil and salt, but never taste palmwine.

Oriki (praise names) [edit ]

Oluwa Aiye or Oluwa Aye - Lord of the Earth Alabalase - He who has divine authority Baba Arugbo - Old Master or Father Baba Araye - Master or Father of all human beings (lit. citizens of the earth) Orisanla (also spelt Orisainla, Orishanla or Orishainla) or Oshanla - The arch

divinityObatala's wives [edit ]

Yemoo (known as Yembo in Cuba ) Yemaya (daughter) Igbin (who became a drum still played for him)

Obatala in Latin America [edit ]

In Candombl [edit ]
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In Santera , Obtl is syncretized with Our Lady of Mercy

Obatal (Oxal) is the oldest "Orixa funfun" ("white deity"), referring to spiritual purity and purelight, both physically and symbolically as in the "light" of consciousness). In the BahiaState (Brazil ), Obatala has been syncretized with Our Lord of Bonfim and is the subject of alarge syncretic religious celebration, the Festa do Bonfim , which takes place in January in the cityof Salvador and includes the washing of the church steps with a special water, made with flowers.

In Santera [edit ] According to the "Regla de Ocha branch", Obtl has been syncretized with Our Lady of Mercy .

Other names [edit ]

Obatal Osala Oshala Oxal Orisala Orishala Orixal

Paths [edit ]

Ayagunna Ocha Grian
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Oba Moro Oba Lofun Baba Acho Yeku Yeku Orisha Aye (Orisa Aiye, Orixa Aiye, Orisha Aye, Orisa Aye, Orisha Aye) Alaguema Obanla Osanla Oshanla Ochanla Osalufon Oshalufon Ochalufon

Snails [edit ]

The snail Achatina fulica is used for religious purposes in Brazil as deity offering to Obatala as asubstitute for the African Giant Snail ( Archachatina marginata ) that is used i nNigeria , becausethey are known by the same name ( Igbin , also known as Ibi or Boi-de-Oxal in Brazil) in bothBrazil and Nigeria.

Elegua (also spelled as Elegu , Eleggua , or Ellegua ) is an Orisha in the Yorb religion andrelated New World traditions .

He is associated with "opening the ways", or crossroads. Often depicted as a child, he is playful,and both a trickster and a strategist amongst the divinities.

Practitioners often have a clay head with cowrie shells for eyes and mouth, as a representation ofElegua, which receives offerings and protects in return.

Santera practitioners often have an Elegua head behind their front door as he protects the entryway and prevents harm from entering the home.

Receiving a consecrated Elegua head is part of the Santera initiation known as Los Guerreros(the Warriors).

Elegua likes candy and coconut as offerings. In return he helps people overcome variousproblems.

In the If tradition practiced by the Babalawo , Elegua is used to open the way for the ofprophesy Orunmila .
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yoruba panthan

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