Yoruba Beliefs about Destiny and Afterlife (Kadara / Akudaaya)

 

Destiny (Kadara / Ayanmo)

The Yoruba (Nigeria) believe that the success or failure of a man in live depends on the choices he made in heaven before he was born. If a person suddenly becomes rich, they will say that he chose the right future for himself, therefore poor people must be patient because even if they have chosen the right life, it may not have arrived yet. We all need patience. The word ayanmo means 'choice', and kadara means 'divine share for a man'; ipin means 'predestined lot'.
The Yoruba believe that there is a god, Ori, who supervises people's choices in heaven. Literally, ori means 'head' or 'mind', because that is what one chooses before birth. If someone chooses a wise head, i.e. intelligence, wisdom, he will walk easily through life, but if someone chooses a fool's head, he will never succeed anywhere. Ori could be considered as a personal god, a sort of guardian angel who will accompany each of us for life, once chosen. Even the gods have their Ori which directs their personal lives. Both men and gods must consult their sacred divination palm-nuts daily in order to learn what their Ori wishes. In this way, Ori is both an individual and a collective concept, a personal spirit directing each individual's life, and also a god in heaven, who is feared even by Orunmila. 

Medicinal Uses of Cinnamon (known as Oloorun in Yoruba) Continued

CURE FOR BLADDER INFECTION (ARUN APO ITO) :research have prove that two tables spoon of Cinnamon powder. And one tea soon of wild honey put in glass cup of warm water and drink at once has ability to kill and destroy any germs in th the bladder.
CURE FOR SICKLE CELL  ANAEMIA ( DAKU DAJI TABI EJE OMO TI KO DARA TO) : one full table spoon of Cinnamon extract powder, squeeze out the juice of one sweet orange, squeeze the juice of one lime orange, add yolks of four local fowl eggs, mix it together with wild honey. It should be taken two times per day at the rate of one table spoon. Morning and Night. And these should be repeated   4days per week.

Medicinal Uses of Cinnamon (Known as Oloorun) in Yoruba

Cinnamon(Cinnamomum Zeylanicium or Cinnamomum saigonicum)  which we know as Oloorun here in yoruba land, this same cinnamon is known as Cannele in France, it is also known as Canela in Portugal and Spain. The people of India know it as Darchin also called same Darchin in Iran. The German people call it Zimt,all these names are referring to cinnamon as know in various culture. This plant has been use in many cultures to cure various diseases. I  will go straight away into various way in which this plant can be use to cure various diseases.
Various Uses Of Cinnamon to cure Diseases
CURE FOR HEART DISEASE (AISAN OKAN) : any one suffering from heart problems should get white onion, white ginger, squeeze the juice of the two out. Grind 21 seed of alligator pepper. you will now oyin igan original (wild honey) and cinnamon cassia powder. You will mix all this thing together and allow it to ferment for a day. A person who have heart disease will be taking  it 3 Table spoon of with warm water, three times per day.

The worshippers of Egungun, Signs of Egungun, Songs and the Sacrificial Materials of Egungun

THE WORSHIPPERS OF EGUNGUN
ALAPINNI — The head priest of EGUNGUN cult
ALAGBAA— is the head of the OJE, —second in command to ALAPINNI
ALARAN— it is the third in command in the hierarchy of EGUNGUN cult . It is second in command and important to ALAGBAA
EESORUN— mostly women, they are fourth, most important title , and revered position in the cult of EGUNGUN
AKEERE— it is the least most important position in the cult of EGUNGUN
OJE—- this is the name given to all EGUNGUN worshippers

EGUNGUN SIGN
ATORI , EYI TI AFIN TI A SI DIPO NI AMIN EGUNGUN, THAT IS ATORI ( GLYPHAEA BREVIS (SPRENG) MONACH,TILIACEAE) remove parts of outer-coat , heated with fire and bind it together is the sign of EGUNGUN

SACRIFICIAL MATERIALS
ORUKO -MALE GOAT (HE –GOAT)
AKUK O- COCK (MALE HEN )
OBI – KOLANUTS EITHER WITH THREE, FOUR , FIVE, SIX LOBES
OOLE OR OLELE— THAT IS , A BEAN FLOUR , MIXED WITH INGREDIENTS( PEPPER , ONION , TOMATOES AND OTHER FLAVOR ( WRAPPED INSIDE A LEAVE OR NYLON AND COOKED IN THE EXTREMELY HOT WATER
DIE NINU ORIKI EGUNGUN, – PARTS OF EGUNGUN ADORATION
AJE OLELE MA LE E SARE
EATING OLELE TO THE STATE OF RUNNING LESS
AJE MOIN -MOIN SU SASO
EATING COOKED BEAN FLOUR TO THE EXTENT OF EXCRETING ON THE OWN BODY
EGUNGUN ARA OKO
EGUNGUN FROM THE TRIBE OF OKO
ANOTHER ORIKI EGUNGUN — ADORATION OF EGUNGUN
ODUN PE AWO ELEJIO
THE YEAR COMES , THE SECRET OF THE OWNER OF EJIO
OSUN OMO ARINNAKO
MONTH, THE CHILDREN OF ARINNAKO
AJODUN WE RO DE AWO AROSINKO
THE CELEBRATION GOES BEYOND IMAGINATION, THE SECRET OF AROSINKO
ODUN LA RA TA, ODUN LA ROBI
EVERY YEAR , WE SEE PEPPER, YEARLY WE SEE KOLANUTS FRUITS
ODUN WADI PEREGUN
YEAR BECOME PEREGUN( DRACAENA ARBOREA)
ODUN NI PEREGUN YE
YEARLY PEREGUN IS ALIVE
AJODUN WA RO DE AWO AROSINKO
OUR CELEBRATION GOES BEYOND IMAGINATION, AND THE SECRET OF AWOSINKA
EGUNGUN OJE YAWA JIYO, WA JEPO
ALL EGUNGUN’S DEVOTEES AND ITS WORSHIPPER COMES AND EAT THE SALT AND THE PALM OIL

ADUDAMADA BI ENI PORI
ADUDAMADA LIKE MELTING THE SHEA BUTTER
OYO FUN SARA RE LO YIN
MELTING ITSELF LIKE THE SHEA-BUTTER
YAGBO-YAAJU BI OSUN IWERI
LIVING IN THE FOREST AND IN THE JUNGLE LIKE FEMALE DIVINITIES OF IWERU
AGBALAGBA YA WA JIYO WA JEPO
THE ELDER COMES AND EATS THE SALT AND THE OIL
ODU WA DA PEREGUN
OUR YEAR IS LIKE THAT OF PEREGUN
ODUN NI PEREGUN YE
EVERY YEAR PEREGUN LIVES
EMI SESE TI KOWE DUN
WITH CALMNESS AND MYSTERIOUS VOICE WAS THE SOUND OF KOWEE (A SPECIAL BIRD THAT INFORM US OF FUTURE DEATH , OR IMMINENT DEATH OF A FAMILY , OR BELOVED ONES)
SONGS OF EGUNGUN CULT
IYA UN O FE LEGUN O JARE
FELEGUN (2TIMES)
BABA UN O FE LEGUN O JARE
FELEGUN( 2 TIMES)
BODUN BA DE MA ME GBA DANI
FELEGUN
BOSUN BA DE MA KERO LEYIN
FELEGUN
ORO YI A DARI WO BE JE FELEGUN
TRANSLATION
MOTHER , I WILL LIKE TO MARRY A MEMBER OF EGUNGUN CULT
LET ME MARRY ONE OF THEM( 2 TIMES)
FATHER, LET ME MARRY ONE OF THE DEVOTEES OF EGUNGUN SECT
LET ME MARRY ONE OF THEM
EVERY YEAR , I WILL TAKE UP MY WHIPING STICK
THAT GIVE ME THE STRENGTH TO CARRY OUT MY EGUNGUN RITE
EVERY MONTH , I WILL GATHER PEOPLE FOR EGUNGUN FEAST
TO DISCHARGE MY EGUNGUN DUTIES
IT WILL BE A TOTAL CHAOS , IF YOU SHOULD NOT ALLOW ME TO CARRY OUT MY EGUNGUN RITE
ANOTHER SONGS
OLOBI MAJE NBI KO WU MI OOO
OLOBI MAJE NBI KO WU MI
OMO BII OLUMOKO OOO
OLOBI MA JE NBI KO WU MI
TRANSLATION
NEVER ALLOW EVIL DOERS TO AFFLICT EVIL UPON ME
NEVER ALLOW EVIL ONES TO DESTROY ME WITH EVIL
LIKE THE CHILDREN OF OLUMOKO
NEVER ALLOW EVIL TO BEFALL ME
ANOTHER MYTH SORROUNDS THE CULT OF EGUNGUN
EGUNGUN ARA ORUN KIN-KIN? EGUNGUN, THE HEAVENLY HOST FROM ABOVE
It is a deity with a colourful dress , it is one of the greatest divinities in the land of Yoruba. Among oral traditions, there are lot of stories about EGUNGUN cult and how it sprouted up among Yoruba race
IFA told us about a man called KUJENRA who turned the cloth of ORO to EGUNGUN , which attract people’s adoration of this said cloth and consequently led to the object of worship. While other myths made us to know that EGUNGUN and ORO are of the same family that is brothers. The myth went further that both ORO and EGUNGUN were good merchants . They took their trade to neighbouring cities . ORO was a spendthrift , squandered and a compulsive shopper. He had no reserve ,while EGUNGUN was found of pleasing himself with various cloths and meticulously dressing himself to taste. When it was a time to go back to their town , EGUNGUN put on beautiful , elegant and flamboyant dresses while ORO could not have a good wear on his body because he was a wastrel. This brought shame , dishonour and indignity to him. In disgrace , he was forced to enter into forest very close to their city, while his brother EGUNGUN entered the city with exotic and ostentatious dresses that befitted the glory of OLODUMARE and his statues as a revered deity.
ORO , lived in the forest nearby , but designed a mean to intimidate people in the market place whenever he wanted to buy food with his strange noise of ‘’NO MU UN , NO MU UN’’ . This unusual attitude was to bully and frighten the people in the market to run and leave their good behind. When people ran helter-skelter for their lives , ORO would cease the opportunity to take all what he wanted and the food to support his continues stay in the forest. That was how ORO became a fearful being that eventually turned to a deity ,worshipped by men, while his brother EGUNGUN also become an attractive deity among Yoruba and the cult later spread to the other part of the world.

The Second Myth and the People Involved in Egungun Festival, Sacrifice, Panegyrics (Oriki)

The second myth was, there was a great grandchild of ODUDUWA whose name was called OBONBA. This man had three children. The first child was called ALARA, the second was called AJERO , while the third was called ELEKOLE . On reaching adulthood, they lived in different cities far away from IFE. They later, became the king of three different cities in Yoruba land . It was believed that their grand- mother killed their father -0BONBA – because she was a witch , however , as these three children become advanced in age, and they wanted to inherit the exalted position of their father .They were gripped with fear of their grand-mother who had previously killed their father with her witchery . This made them sought spiritual advice in the house of IFA priest, which according to IFA verse came out

What is Egungun (Masquerade in Yoruba Culture. Myths about Egungun

According to the myth, EGUNGUN (MASQUERADE) becomes a known deity in two different ways. In the beginning, EGUNGUN was among the great divinities (IRUNMOLES) that came directly from the heaven beyond. The history made us aware that there was once lived a great man whose name was called LAPANPA , he was the one that started the cult of EGUNGUN. According to IFA verse
ONA NI KO TO
TARARA NI MO YA
LODIFA FUN LAPANPA
TI O TI ALADE ORUN
LO RE E MEGUNGUN WAYE
OLODUMARE WA FUN UN LEGUNGUN
EGUNGUN TI ELEDUMARE FUN LAPANPA
KII SE EYI TI O DA ASO BORI
SUGBON O DABI ORI
BI LAPANPA TI GBA KINNI TI O DABI ORI YII
O NPADA BO WA SAYE
OORUN MIMU SI NYO ORI TI LAPANPA MU LOWO

The Yoruba Names of Animals (Continued)

Tiger-Ẹkun

Lion-Kiniun

Pigeon-Ẹyẹle

Pig/Swine - Ẹlẹdẹ

Eagle - Idi .

Guinea Fowl - Awo

Guinea Fowl - Ẹtu

Guinea Pig - Ẹmọ - Ile

Cat Fish - Ẹja - aro

A species of Bird - Afẹrẹgbojo/Afe-imojo

Spider - Alantakun

Butterfly - Labalaba

Bee-Oyin

Cockroach -Ayan

Cricket - Irẹ

Crab -Akan

Housefly-Eṣinṣin/Eṣin

English and Yoruba Names of Some Animals

Cobra - Ọka

Ox , Bull - Malu

Spit - Snake

Snake –Ejo

Dog - Aja

Grass cutter-Ọya A scaly type of this animal/Pangolin -Akika

Crocodile -Oni

Alligator -Ahọnrihọn

Pig -Ẹlẹdẹ

Vulture -Igun, Gunnugun,

Wood-Carrier -Arigiṣẹgi

Hawks - Asa

Palm Bird -Ologiri

Sparrow -Ologoṣẹ

HERBAL CURE FOR BREAST CANCER

 

HERBAL CURE FOR BREAST CANCER

This is a brief concise explanation on breast  cancer  in  women to be specific(it should be noted that men do have breast cancer too but the record of such is very rear) as well as its herbal cure, experience has proven that the effects of chemotherapy and radiotherapy can occasionally be life threatening as well as expensive. What is breast cancer?  Breast cancer simply mean the malignant tumor that grow in the cell of the breast, or in more plain words, breast cancer simply mean uncontrollably growth of breast cell. What actually happens in breast cancer is the presence of to many cells growing more and more than it should be. 

The Divine Value of Self (Ori) in Yoruba Religion

 

Ori: The Divine Value of Self in Yoruba Cosmology

Ori: The Divine Value of Self in Yoruba Cosmology
Article Credits to:  Fagbemijo Amosun Fakayode
In Yorùbá, Orí literally translates to mean “head”, however the spiritual significance of the word is far deeper. Orí is human consciousness. It is our direct connection to Olódùmarè, the Supreme Force.
Conceptually, Orí is closely related to destiny or fate. Each and every person who is born on Earth, Aye, went through the process of choosing their Orí and their Destiny before journeying from Heaven to Earth, Orun to Aye. Each human being has the personal task of selecting their very own Orí, their own particular human consciousness.
Obatala is the Oriṣa responsible for molding the human heads, and thus human consciousness. He molds them by hand from clay. Not all Orí are created equally. Some of the Orí’s turn out to be more “perfect” than others ones do, as Obatala makes each one by hand.
One who chooses a good Orí and destiny will have an easy time obtaining the good things in life. They will find it easier than not to have a peaceful home, a job they truly enjoy, a good relationship with their spouse, and good children, along with the wealth and health needed to enjoy it all. Good things will come easily to them.
On the other hand, one who chooses an imperfect Orí will experience many hardships in life. They will find that the good things in life are hard to achieve and that tough-times are common. It will take great change to better things for them. Potentially they can change through the implementation of ritual and sacrifice, vehicles for change and transformation, to repair their Orí’s and their realign destinies, thereby turning their lives around for the better.
Orunmila is the one who repairs such imperfect Orí. The following is anexcerpt from an ancient Oriki, prayer poem, for Orunmila:
Odudu ti ndu Orí emere
Atun Orí ti ko suhan se
A mo iku
Translation:
The one who saves those who are destined to die young
The one whorepairs a bad Orí (Head)
Through your knowledge we avertdeath
I will end with this brief note: When praying to Orí it is best to bein a comfortable position, to hold your head in both hands, as it isour heads we are praising. Hold your head and say “Orími gbe mi o!” meaning “My Orí supports me!”
Orí Wuuu!

ORIKI ORISHA IBEJI (PRAISES AND PRAYER TO gods OF TWIN CHILDREN)

ORIKI ORISHA IBEJI (PRAISES AND PRAYER TO gods OF TWIN CHILDREN)

Ejire ara isokun
edunjobi
Omo edun ti sere Lori igi
Okan ni  n ba bi, eji lo wole tomi
Olowo ko ri bi
Bu MI ki n ba o rele,
Kimi ki n pada leyin re
elepo ni kolo
Ode ki Ile kun
Oro Po Jojo wolu
Obe kese o be kisi
O bo sile alakisa
O so alakisa di onigba aso
Ari gbidin leso
Ejire ki ya inu osonu
Oninu ire lo bi edun Lomo
Ejire ki je eye ega
Omokehinde ko gbodo je eran edun
Edun duro loko oyagbado
Agbado gbo Agbado o gbo
Oju oloko lo ti n ya Agbado tie
Lojo Ejire ti daye ko jale ri
Oju olohun lo ti mohun
Akobi oyo
Abikehin ooni
Tente edun Lori igi igbagbo
Tiemi Lori igi iyeye
O gborigi Jaye bi oloba
edun jobi
Aromo se
Odele oba terin terin
Wini Wini loju orogun
Ejiworo loju iya e.
Atete ji onile gba Ile
Edun a ma gba origi igi refe
Awodi a ma gba Oju Orun kanran kanran
Erelu igbo
Oloju lako labo
Oju ni poki
Ire ni golo
Fa MI ni iru mi o fi Oju sere
MO tori Ejire MO ja loja
Mo fo igba epo
Kaka ki elepo o na MI
o fori jimi tori elejire mi
Odele oba terin terin
Ode le ijoye tayo tayo
Atike atige ni a n fi se ike Ejire
Ati owo ati ige lejire fi se ike Eni
MO lepo Nile
MO ni ewa lodede
Oyelakin ma bo lodo mi
Afinju ti gba idobale baba
MO ji ri yin loni
MO ji ri owo
MO ji ri ola
Translation
Ejire the native of Isokun town
The relative of Monkey
That usually jump and hope for tree to tree
I pray for one baby but twins come my way
Even weather people are Childless and don't have a twins
Abuse me and I will follow you home
Praise me and I will leave you alone
One who have a lot of Palm oil in his cann
Ones who comes and make household become full
One who enter the town with a lot of wealth
One who hoping and jumping from tree to tree
He enter the house of a wretched parents and turn them to rich person
One who is full of beuty and jewellery
Twins never find their way to the womb of wicked woman
It is a nice woman that gives birth to twins twin doesn't eat ega birds
Like the don't eat monkey
Monkey stand up in the farm and eat maize
Whether maize is ripe for harvest or not
The monkey harvest his own in the presence of the farmers
Ejire will never steal
He do take what he want in the presence of the owner
You are the first born on Oyo and last born of ooni
The monkey stand at the apex of igbagbo tree
And jump gleefully on iyeye tree
One who enjoy himself on tree like king
 I was gifted with children one who come to king Palace with smile
To your step mother you are ugly in sight but to your mother you are king and Queen
When people wake up early they clean and sweep their surroundings
But the monkey will clear they trees top
And awodi birds will clean the sky
Spirit of the forest
One with beautiful male and female face beautiful face
Long tail
You can drag my tail but I don't joke with my face
I fought because of twin in the market
I broke a keg of Palm oil, instead of the Palm oil seller to get angry he forgive me because of you elejire (twins) one
One who come to king Palace with laughter
And to cheif mansion with smile
If we take good care of twins with honour
The take cure of one's back with wealth and money.
I have paml oil at home
I have beans in the kitchen
Oyelakin (twin please come to me
A rear set of children that that gain honour and respect of their parents

The Misconceptions about the gods (Orisas) of Yoruba Culture.

  

The Orisa

It is the view of Ifa that all things on earth, and in our entire universe, are conscious and alive. Everything possesses its own awareness and energy. These infinite, natural energies that comprise the universe are called Orisa. Each has its own specific function and its own myriad aspects, as well as its own unique name. Modern people have likened Orisa to Gods, or anthropomorphic forces with human-like characteristics; however, we understand that Orisa consciousness is Divinity revealed through Nature. It is the energy of the forest (Ogun), of the ocean (Yemonja), of the wind (Oya); of opportunity (Esu), of love (Osun), of peace (Obatala) and of war (Sango); of everything found under, and beyond, the Sun.
All human beings are in continuous contact with the Orisa. Our bodies and senses are constantly conversing with energy, whether we realize it or not. Much can be learned from honoring this connection and paying attention to the way Orisa work in the universe. Each energy serves its own unique part while still maintaining perfect balance with the whole. Through observing and communicating with Orisa, we come to realize that human beings do play this same active and significant role in the universe. Orisa shows us exactly how the energy of our actions and our thoughts affect not only our own lives, but the lives of everyone and everything around us.
There are an infinite number of Orisa operating in the universe, yet we can break them down into seven basic complexes; Esu, Obatala, Yemonja/Olokun, Ogun, Oya, Sango, and Osun

The Misconceptions about The Traditional Religion of the Yoruba Culture

Ifa is an indigenous, earth centered African spiritual tradition which was conceptualized by the Yoruba people of Nigeria, West Africa. According to oral literature, the practice of Ifa originated as far back as eight thousand years ago. Therefore, Ifa may indeed be the oldest monotheistic religion in the world.
Ifa is balanced on three legs; Olodumare (Creator), Orisa (Nature Spirits), and the Ancestors.
The Supreme Being, Olodumare, is without gender and is not an active participant in the affairs of living humans. Olodumare is benevolent and has provided a Universe with all that is needed for humans to be fulfilled and happy.
Ifa is characterized by a deep sense of the interdependence of all life. “Every life form and element of Nature has an inner soul force – including rivers, rocks, clouds, metals, flowers, thunder, and the wind. These natural energies that comprise the Universe are called Orisa (“oh – ree – sha”). Each Orisa has its own specific function. Humans are in constant communication with Orisa energy, whether we’re aware of it or not.
Through Ifa, we recognize that our Ancestor spirits are always with us and must be honored, acknowledged and consulted. All people are born good and with a destiny meant to develop their character (Iwa-pele). Divination was given to us so that we could periodically check in to make sure we are staying in balance and following the path of our destiny. The mysteries and teachings of Ifa revealed in divination are contained in a body of scriptures called Odu.

Myths About Abiku in Yoruba Mythology

 
AbIKu  In Yoruba mythology, Abiku is a term that refers to the spirits of children who die before reaching puberty   EtYmOlOgY  abiku is from abi (that which possesses) and iku (death) and means predestined to death. A child who dies before twelve years of age is called an Abiku as well as the spirit, or spirits, who caused his death   Beliefs. When an Abiku has entered a child he takes for his own use, and for the use of his companions, the greater part of the food that the child eats, who in consequence begins to pine away and become emaciated. If an Abiku who had entered a child were not bound to supply the wants of other Abikus who had not succeeded in obtaining human tenements, no great harm would ensue, since the sustenance taken could be made sufficient both for the child and his tenant. It is the incessant demands that are made by the hungry Abikus outside, and which the indwelling Abiku has to satisfy, that destroy the child, for the whole of his food is insufficient for their requirements. When a child is peevish and fretful it is believed that the outside Abikus are hurting him in order to make the indwelling Abiku give them more to eat; for everything done to the child is felt by his Abiku. The indwelling Abiku is thus, to a great extent, identified with the child himself, and it is possible that the whole superstition may be a corruption of the Gold Coast belief in the sisa. A mother who sees her child gradually wasting away without apparent cause, concludes that an Abiku has entered it, or, as the natives frequently express it, that she has given birth to an Abiku, and that it is being starved because the Abiku is stealing all its nourishment. To get rid of the indwelling Abiku, and its companions outside, the anxious mother offers a sacrifice of food; and while the Abikus are supposed to be devouring the spiritual part of the food, and to have their attention diverted, she attaches iron rings and small bells to the ankles of the child, and hangs iron chains round his neck. The jingling of the iron and the tinkling of the bells is supposed to keep the Abikus at a distance, hence the number of children that are to be seen with their feet weighed down with iron ornaments. Sometimes the child recovers its health, and it is then believed that this procedure has been effective, and that the Abikus have been driven away. If, however, no improvement takes place, or the child grows worse, the mother endeavours to drive out the Abiku by making small incisions in the body of the child, and putting therein green peppers or spices, believing that she will thereby cause pain to the Abiku and make him depart. The poor child screams with pain, but the mother hardens her heart in the belief that the Abiku is suffering equally. Should the child die it is, if buried at all, buried without any funeral ceremony, beyond the precincts of the town or village, in the bush; most other interments being made in the floors of the dwelling houses. Often the corpse is simply thrown into the bush, to punish the Abiku, say the natives. Sometimes a mother, to deter the Abiku which has destroyed her child from entering the body of any other infant she may bear in the future, will beat, pound, and mutilate the little corpse, while threatening and invoking every evil upon the Abiku which has caused the calamity. The indwelling, Abiku is believed to feel the blows and wounds inflicted on the body, and to hear and be terrified by the threats and curses

The Elements used in Yoruba Medicine

• Shango Orisha represents the fire element and is hot and dry in nature. It is considered to be the Protector/Warrior, and possesses the ability to transform base substance into that which is pure and valuable. It is associated with the color red. It's season is summer.
• Elegba Orisha represents the earth element and is dry and cold in nature. It is the Messenger of the Orisha, Holder of Ashe among the Orisha, and is associated with the colors red, black, and white,
• Yemoja Orisha represents the water element and it is cold and wet in nature. It is the Mother of Waters, and is associated with the color blue and crystal. It's season is winter.
• Oya Orisha represents the wind, or air element and is hot and wet in nature. It is responsible for the winds of change, and is associated with the color reddish-brown. It's season is spring.

The Integration of Yoruba medicine into Planetary Herbology

The Integration of Yoruba medicine into Planetary Herbology
I have tried in this essay to accomplish the first part of a pleasant assignment which I rashly laid upon myself about two years ago: to integrate African medicine into the scheme of Planetary Herbology. It is no exaggeration to say that this work would not have been possible without the pioneering work of Dr. Michael Tierra. My goal was to add to the tremendous work Dr. Tierra laid out in integrating Eastern and Western philosophies and the principles of Chinese, Japanese, Ayurvedic, and North American Indian herbal medicine.
After close study of the herbal principles applied in African medicine, I noticed the fundamental unity and similarities within and between other herbal systems. Namely, Ayurvedic, North American Indian herbology, Western, and Chinese herbology. This was due pertly because of the historical, and cultural links of each of these systems. Yet, it is well to remember that the meeting of cultures have also triggered tremendous creative explosions in medicine and philosophy. East Indian medicine was born in a meeting of the Black Dalilia (the Black Untouchables) and Indo-Europeans. Chinese herbology adopted some of its principles with the meeting of Egypt. Japanese medicine was born in a meeting with Chinese culture, and Western herbology sprang from a meeting of the ancient Greek and Egyptian priests. These are only a few illustrations; much of what I find exciting and interesting.
Let us look at the correspondance between Western herbology and the Egyptian system. The Hypocritic humoural theory was taken from Egyptian Magical Principles (see diagram 1). The basis of this theory was the belief that the human body was made up of the four elements of which the whole material world was composed: fire, air, earth and water. It was also believed that each element possessed certain qualities: hot, dry, wet, and cold. These elements could be mixed in more ways than one, and the various mixtures gave rise to different temperaments and "humours". The proper balance of elements preserved the health of the body, and a lack of balance led to illness which called for the doctor's healing magic. The Yoruba priests adopted this same system with sleight modifications. In the Yorubic system, the four elements became: Shango (the fire element), Oya (the air element), Yemoja (the water element), and Elegba (the Ashe, or earth element).

The Yoruba Perception About Leaves (Ewe) and the History

EWE (Herbs)
The use of herbs and plants, called ewe in Yoruba, is of great importance. Herbs are picked for medicinal, and the spiritual powers they possess. In Yorubaland, herbs are gathered by the Oloogun, or by the various types of herbalists who inhabit the regions where Osain is practiced. The population can usually obtain herbs either by private practice or from the marketplace in town. In the Americas and the Caribbeans, Osain based practitioners are also directed to use herbs as medicine. Here the Oloogun or priests, as well as devotees alike gather herbs for medicine, baths, and religious artifacts. Because of the wide-spread practice of Osain in the New World, Nigerians and people from other African countries have begun to set up herbal businesses in increasing numbers. More and more indigenous herbs are now being made accessible to devotees here in the Americas. It is said that ewe (herbs) are for the "healing of Nations" and many health food stores provide them in powder, leaf, and capsule form. Adherents to the traditional practices of Osain are usually advised to use herbs as medicine before going to Western allopathic drugs for healing.

Yoruba Medicine, Its Origin and More information.

Yorubic medicine is indigenous to and widely practiced on the African continent. Yorubic medicine has its roots in the Ifa Corpus, a religious text revealed by the mystic prophet, Orunmila, over 4,000 years ago in the ancient city of Ile-Ife, now known as Yorubaland. Within the last 400 years, this healing system has also been practiced in the day-to-day lives of individuals in the Caribbean, and South America, in large part, because of the traditions brought over by African slaves arriving in the Americas.
Orunmila's teachings were directed at the Yoruba people which centered around the topics of divination, prayer, dance, symbolic gestures, personal and communal elevation, spiritual baths, meditation, and herbal medicine. This ancient text, the Ifa Corpus, is the foundation for the art of divine herbology. Although Yorubic medicine has been practiced in Africa for over 4,000 years, its fundamental principles are little known to Westerners around the world. Among the various medical techniques for diagnosis and treatment, Yorubic medicine provides an important and valuable system worthy of study. The purpose of Yoruba is not merely to counteract the negative forces of disease in the human body, but also to achieve spiritual enlightenment and elevation which are the means of freeing the soul.

How the Yoruba Culture of Nigeria use Dracaena Spp, Anacardium Occidentale and Magnifera India

The Dracaena arborea, (botanical name) that goes in various local names but called Peregun (yoruba); is a perennial tree up to 20m tall with deep green think leaves. Margin entire and leaves agave-like. It is found around homes and in distributed forests and also common in not too dry places.
The part used are the roots. The active chemical compounds are tannis and frustanol glycoside. The decoction (extraction of water soluble materials through boiling) of the root is highly effective for abdominal pains
Anacardium occidentale L., (botanical name). The common name is cashew nut tree.The local name is Kaju (Yoruba). It is a tree of about 10m high with a crooked trunk, rather sprawling crown and simple obovate leaves and resinous barks with a big fruit. It is mostly found in sandy and coastal regions. The part used are the bark, fruit, and twigs. The chemical compounds are tannins and Phenols.

A few more plants in yoruba

   Transvaal alchornea – yoruba: ijandu, ijandudu, gbaluwo, ijan pupa, sewo sese pepe, ijan, ijan funfun, pepe
    Christmas bush – yoruba: isin, ipa, epa, esin, asiyin, esin abata
    Yellow siris, yellow bean – yoruba: ayinreta, ayinre popo, ayunre, akudinrin, alota
    Lebbeck tree, siris tree, white siris tree, bastard lebbeck, tall albizia, white siris – Yoruba: ayinreta; Edo: ekpaghudo; Igbo: nyie avu
    Flat Crown – yoruba: ayinre, ayinre isingede, ayinre ogo
    Black currant tree – yoruba: aduigbo, asofeyeje, olowuko, yanya holo
    Tassel berry – yoruba: aponlojusese, aroro
White mahogany – yoruba: ifa okete
    Kola nut – yoruba: obi-abata, ogungun
Zulu coshwood, vanquisher – yoruba: atewu-edun, orodo, ofun, fomu, obi-edun
    Job’s tears, gromwell-read, pearl barley – yoruba: obi, obi ifin, obi pupa, obi abata
    African mahogany, counterwood – Yoruba : apa, ako apa, apa igbo
    Pond apple – afe

Yoruba Names of Plants (Continued from where I Stopped)

I cannot Post all the Yoruba Names of Herbs once, because we have many herbs and the more research I conduct, the more I discover new herbs and names. Here is the continuation of the List.

    Alchornea cordifolia – Ipa
    Caesalpinia pulcherima – Barbados pride, dwarf poinciana, Barbados flower-fence – Eko-omode
    Afzelia africana – Afzelia, Lenke, Lengue, or Doussi – Apa-igbo
    Alternanthera sessilis – sessile joyweed or dwarf copperleaf – Reku-reku
    Anacardium occidentale – Cashew – Kasu
    Anthocleista djalonensis, Anthocleista liebrechtsiana – Sapo, Shapo
    Arachis hypogea – peanut, or groundnut – Epa
    Bambusa vulgaris – Golden Bamboo, or Buddha’s Belly Bamboo – Oparun
    Baphia nitida – African sandalwood – Osun, Irosun
    Allanblackia floribunda – tallow tree – Eku, Eso roro
    Byrsocarpus coccineus – Amuje wewe
    Calendula officinalis – pot marigold – Ododo-Maria in yoruba
    Calotropis procera – Sodom apple – Bomubomu
    Canarium schweinfurthii – African elemi or canarium – Paapo, Origbo

Yoruba Names for plants (Continued)

Lawsonia inermis – Henna plant – Laali, Lali
Ficus exasperata -Ficus Tree – Epin
Ficus asperifolia – Ipin
Ficus capensis – Opoto
Ficus elegans – Asoro
Ficus mucuso – Odan-afomo
Ficus thoningii – Odan-abaa
Ficus vallis-choudae – Ogunro
Vernonia amygdalina – Ewuro
Phyllanthus amarus – stonebreaker or seed-under-leaf- Eyin-olobe
Mucuna sloanei – Werepe

Ìtàn Ìjà laarin Ọ̀kẹ́rẹ́ àti Asin – Ìgbẹ̀hìn Ìjà fún Asin àti òfófó fún Ìjàpá kò bímọ ire” – “The fight between the Squirrel and the Rat (with a long mouth) and the Consequence of Gossiping for the Tortoise

Once upon a time, the animals had their own market.  On Market Days, the Lion, Dog, Deer, Hyena, Fox, Elephant, Leopard, Squirrel, Rat (with long mouth) and other animals brought their farm produce to the market for sale.  Elephant was the Market Leader while Lion was the Deputy.  All the animals knew the vices of each other.  Rat was known to love fighting, while gossiping and poke-nosing was the Tortoise’s vice.
One day, a fight broke out between the Squirrel and the Rat.  The Rat loved fighting hence the other animals did not intervene when the fight began.  Tortoise left his stall, ran as fast as he could to watch the fight.  On getting there, he thought the Rat was prevailing on the Squirrel, so in sympathy for the Squirrel, he jumped in their midst.  The Rat disdained the Tortoise for not minding his business, hence, he was angry, he then left the Squirrel to face the Tortoise.  In anger he then bite Tortoise’ nose.  Tortoise began to cry out with a song on the situation he found himself to attract the other animals to save him from the Rat.

Some herbs in yoruba language

If you have been wondering how to Know the Yoruba Names of some Herbs this post is here to help you.
Hibiscus plant – Zobo 
Tamarin - Tsamia Tumeric –  ata Ile pupa
Cayenne Pepper – Bawa 
Chilli – Shombo
Black pepper – iyere
Oziza in igbo Thorny pigweed/prickly amaranth – tete eleegun alternanthera nodiflora – Dagunro
Butryospermum - paradoxum – Shea tree – Ori 
Allium sativum -Garlic – Ayu 
Capsicum frutescens – Tabasco pepper – Ata-wewe 
Lactuca capensis – Lettuce – Yanrin
Bryophyllum pinnatum – Air Plant,Life Plant, Miracle Leaf – Abamoda 

The usage of Corn Silk and Aloe Vera to cure frequent Urination

The corn silk or maize (Yoruba Name: Owu Agbado) silk is highly effective herbal cure for frequent urination. Corn silk or maize silk is a yellowish thread like strands found inside the husk of a corn or maize,sometimes it can be brown in colour too. It can be removed from corn cob.

Preparation 

The sufficient quantity of corn silk whether fresh or dry will be boil in fresh water, and person suffering from frequent urination will be taking it one cup in the morning and afternoon and night in replacement of water during the period of treatment for like 30 day. It should be noted that it good to just boil the quantity you can take per day. Each day you prepare new one for that day. Corn silk has been modernized as you can now get corn or maize silk package for sale in herbal store. You can also see it in form of herbal tea. Any one you have access to so far is corn or maize silk will cure frequent urination.

20 KEY BENEFITS OF OGBONO (IRVINGIA GABONENSIS)

Ogbono is botanically known as Irvingia gabonensis (Aubry-Lecomte ex O’Rorke) Baill and highly demanded  its wide benefits. Ogbono is a specie of African trees that belongs to the genus Irvingia. The high demand for ogbono is due to its high socioeconomic, nutritional and medicinal values. Different parts of the world have different names for Irvingia gabonensis for example, it is known as ugiri or ogbono by the Igbo people, biri, goron, goronor by Hausa people, ogwi by the Benin people, mbukpabuyo by the Ibibio and Efik people, oro, apon or aapon by Yoruba, bobo, manguier or sauvage by French and apioro by the Deltan people. It is equally known as dika, sweet bush mango, odika, iba-tree, chocolatier, African mango, dika nut, duiker nut, manguier sauvage, wild mango, Irvingia and dika bread tree. 

According to Ladipo et al., (1996), the Irvingia genus is made up of 7 species comprising of Irvingia wombolu, Irvingia gabonensis, Irvingia giarobur, Irvingia excels, Irvingia malayaria, Irvingia gradifolia and Irvingia smithii. Unlike the pulp of some other Irvingia spp., the pulp of Irvingia gabonensis is edible, sweet and juicy. Irvingia gabonensis is closely related to Irvingia wombolu. While Irvingia wombolu bears inedible and bitter fruits, the Irvingia gabonensis bears edible ones. Irvingia excelsa Mildbr fruit pulp is hard and inedible while Irvingia smithii Hook.f. fresh fruit is sweet and edible. 

The ogbono tree measures between 15 to 40 meters with slightly buttressed bole. It bears edible mango-like fruits that are highly valued for their nutritious nuts. Ogbono tree is prevalent in the dry and wet tropical zones such as Nigeria, Angola, Uganda, Congo, Cameroon, Ghana, Togo, Benin, Côte d’Ivoire and Southeast Asia. It can grow in a farmland, semi-deciduous forest, canopied bush or gallery forests. Although this fruit is also referred to as bush mango, yet it is in no way similar with mango fruit. 

Irvingia gabonensis tree is distinguished by its compact crown with branchlets that end in a curved, narrow, stipular sheath. The tree grows upright to approximately 40 metres height and 1-metre diameter. This usually covers the leaf bud. The leaves are elliptic, slightly obovate, dark green in appearance and measures approximately 5 to 15 x 2.5 to 6 cm. Ogbono leaves bear between five to ten pairs of irregular lateral veins that have the lower ones to protrude out closely to the margin.

The slender, bisexual flowers are yellow to greenish-white in colour with some clustered racemes formed above the leaves. Ogbono fruits are greenish when unripe but change to yellow when ripe. The evergreen crown is dense and spherical in shape. The drupe fruit is distinguished by its fibrous flesh and the nut is woody and contains one seed.

The Ginger and Garlic Wonders

With the Yoruba Name: (Ginger= Ata ile) (Garlic= Alubosa Ayu)

Garlic

Garlic -- Allium sativum -- is known for its antibiotic, anti-fungal and health-building properties. Garlic is often used as a dietary supplement to reduce cholesterol and high blood pressure, numerous studies support the proposition that oral garlic supplements may lower blood pressure; Garlic has primarily been studied for potential cancer-fighting impacts of its sulfur compounds, these health-promoting compounds are not present in intact garlic, but form when fresh garlic cloves are crushed or chopped and exposed to air. These sulfur compounds have anti-bacterial powers comparable to penicillin, according to the Clayton College of Natural Health. Fresh garlic cloves, rather than tea, contain the antibacterial properties.

Ginger

Ginger has been used in traditional medicine in several cultures for thousands of year. Its use has primarily been directed at digestive disorders, including nausea, motion sickness and loss of appetite. Numerous studies support ginger's effectiveness for these purposes. Ginger increases calcium uptake by the heart, which in turn reduces high blood pressure, according to the Clayton College of Natural Health. However, only fresh ginger produces this effect. The active components of ginger vary widely from plant to plant, so the beneficial effects even of fresh ginger use can not be wholly predictable.

Garlic and Ginger Tea

Garlic and ginger tea can be used as a treatment for colds and easing the symptoms of flu. This use takes advantage of garlic and ginger's antibiotic and anti-inflammatory properties, as well as ginger's reputation for easing headache and relieving nausea. Since studies regarding these healthful properties of ginger and garlic have focused on consuming the fresh products or dietary supplements, it is uncertain whether a tea made from fresh or dry garlic and ginger would impart the same healthful properties. However, ginger and garlic tea tastes good, especially with honey and lemon, and adds warm fluids to the diet when suffering from a cold or flu.
Garlic and Ginger Dangers
Garlic and ginger both thin the blood, leading to increased risk of bleeding. Taking ginger and garlic together can interfere with blood clotting. Neither should be consumed when you are taking other anticoagulants like aspirin or warfarin. Ginger also increases the absorption of other medications, and garlic can reduce iodine absorption, which also interferes with the function of some medications, particularly for thyroid patients. Studies supporting these warnings were based primarily on fresh consumption or dietary supplements, so the effects of garlic and ginger tea on medication interactions are uncertain at best. Consult your doctor before beginning any home treatment for high blood pressure, as consuming ginger and garlic in supplement or tea form may interfere with your medication and create a real risk of health dangers. But adding a reasonable quantity of ginger and garlic to your meal is Health benefiting.Bottom of Form

The difference Between Sorcery and Herbal Usage

As a matter of Prudence, many Nigerian citizens have a vague understanding of the difference between Sorcery and the Usage of herbs for treating simple illnesses. Usage of Medicines have emancipated and taken over our normal way of life. Our ancestors lived their lives without Tablet, although tablets save in some cases, but we should not depend too much on them, in other to avert Kidney failure and other related complications. Sorcery is the art, practices, or spells of a person who is supposed to exercise supernatural powers through the aid of evil spirits; black magic; witchery. Herbs are natural, they save lives, they deliver from the wrath of the gods. Witchcraft (also called witchery or spellcraft) broadly means the practice of, and belief in, magical skills and abilities that are able to be exercised by individuals and certain social groups. Witchcraft is a complex concept that varies culturally and societally; therefore, it is difficult to define with precision and cross-cultural assumptions about the meaning or significance of the term should be applied with caution. Witchcraft often occupies a religious, divinatory or medicinal role,and is often present within societies and groups whose cultural framework includes a magical world view. Although witchcraft can often share common ground with related concepts such as sorcery, the paranormal, magical, superstition, necromancy, possession, shamanism, healing, spiritualism, nature worship and the occult, it is usually seen as distinct from these when examined by sociologists and anthropologists.
Herbal medicine, also called botanical medicine or phytomedicine, refers to using a plant's seeds, berries, roots, leaves, bark, or flowers for medicinal purposes. Herbalism has a long tradition of use outside conventional medicine. It is becoming more mainstream as improvements in analysis and quality control, along with advances in clinical research, show the value of herbal medicine in treating and preventing disease.

What is the history of herbal medicine?

Plants have been used for medicinal purposes long before recorded history. Ancient Chinese and Egyptian papyrus writings describe medicinal uses for plants as early as 3,000 BC. Indigenous cultures (such as African and Native American) used herbs in their healing rituals, while others developed traditional medical systems (such as Ayurveda and Traditional Chinese Medicine) in which herbal therapies were used. Researchers found that people in different parts of the world tended to use the same or similar plants for the same purposes.
In the early 19th century, when chemical analysis first became available, scientists began to extract and modify the active ingredients from plants. Later, chemists began making their own version of plant compounds and, over time, the use of herbal medicines declined in favor of drugs. Almost one fourth of pharmaceutical drugs are derived from botanicals.

What is herbal medicine good for?

Herbal medicine is used to treat many conditions, such as allergies, asthma, eczema, premenstrual syndrome, rheumatoid arthritis, fibromyalgia, migraine, menopausal symptoms, chronic fatigue, irritable bowel syndrome, and cancer, among others. It is best to take herbal supplements under the guidance of a trained provider.

1.  Let us not forsake the Herbs, Let us detest wicked Sorcery, Use herbs wisely.

The saviour Alligator Pepper

Alligator pepper, which is botanically known as Aframomum melegueta is a popular herbaceous perennial plant that is originally from West Africa in countries like Nigeria, Cameroon, Liberia, Cote D’ivoire, Sierra Leone, Togo, Gambia and Ghana.With the Yoruba Name (Ataare). It belongs to the zingiberaceae or ginger family and thrives mainly in swampy habitats especially in the West African coasts.

The seeds of the alligator pepper are similar to the grains of paradise however alligator pepper seeds are usually sold enclosed with the pods while the grains of paradise are sold as single seeds.

The tree grows about 1 meter tall with narrow lanceolate leaves that have similar appearance with the bamboo leave.
The fruit is distinguished by its ovoid shape with reddish colour when fresh however, the colour changes to brown when dry.
The skin of the fruit has close similarity with the back of an alligator and this suggests the origin of its name. The fruit contains many small brownish seeds with sharp peppery, bitter, pungent and  aromatic flavour. The fruit encloses the seeds, which are sealed with inner thin papery whitish skin. It’s strong pungent, peppery taste is as a result of its aromatic ketones and high tannin content.
The Alligator pepper is very useful both spiritually and medically, Alligator pepper is a highly valuable spice as a result of its high medicinal and nutritive values; for example, the phytochemicals derived from its seeds are being used since time immemorial for treating several diseases.

The Often Neglected and Mystical Coconut Water Uses

The Natural Endowment called Coconut

The Myth we were often told when we were young is "if you drink coconut water, you will be as dumb as a lamb". We followed the myth and we neglected the useful water. Thank God for science, that made us know the constituents of the coconut water and also its usefulness. Coconut tree with the Scientific name (Cocos nucifera) is a member of the family Arecaceae (palm family) and the only accepted species in the genus Cocos. Its Yoruba name is "Agbon".
Naturally refreshing, coconut water has a sweet, nutty taste. It contains easily digested carbohydrate in the form of sugar and electrolytes. Not to be confused with high-fat coconut milk or oil, coconut water is a clear liquid in the fruit's center that is tapped from young, green coconuts. When eaten raw soft young Coconut increases brain activity and help increase intelligence.
It contains easily digested carbohydrate in the form of sugar and electrolytes. Not to be confused with high-fat coconut milk or oil, coconut water is a clear liquid in the fruit's center that is tapped from young, green coconuts.
The Coconut Oil is also very useful.

What you need to know about Yoruba Beliefs about herbs and their Usage

The beliefs of the Yoruba people about herbs, their usage and Why they are preferred to some Medical Tablets.

 

The medical traditions of the Yoruba people of western Nigeria developed within a culture that deeply respects and venerates ancestors. The Orishas, or gods of the Yoruba, were former ancestors such as Oduduwa, the legendary ancestor of all Yoruba people, and his son Ogun. Respect for family and ancestors is so deep that when Yoruba people die, they are buried under the floor of the family house. Their spirits remain with and protect the family.

The Yoruba believe that sickness is a whim or punishment of a specific god or ancestor, who must be identified and placated, or else is caused by witchcraft for which the appropriate counter charm must be employed. They developed a shamanistic medical tradition utilizing both Herbalism (practiced by the onishegun, herbal healers) and divination (practiced by the babalawo, priests of the Ifa cult.)

The Herbal Usage of the Goat Weed (Ageratum Conyzoides)

Ageratum Conyzoides, (English Name= Goat Weed) Yoruba Name = Imi Esu. Is a tropical plant commonly found in the southwestern and other wet places in Nigeria. It is dispersed by water and animals. It is an annual herb with hairy ovate opposite leaves and very common throughout the West Africa region. Flowers are tubular floral, and is often pale-blue but sometimes white in colour.The chemical compounds are demonstrated in strong smell of the plant which is attributed to a strong but pleasant smellina volatile oil, this is yielded in distillation Vanillin (strong smell). Other properties are coumarin saponin, tannins and alkaloids.