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The Multidimensional Osun PDF
The Multidimensional Osun PDF
Latojoku awede we mo
Latojoku awede we mo
Latojoku awede we mo
Yeye kari
Latojoku awede we mo
Yeye jo
Mother of Dance
Latojoku awede we mo
Mother of Abundance
O san rere o
Ase
Most people, when they think of Osun, think of her as a river Goddess, or a fertility Goddess, the
Afrikan Venus. However, she is much, much, more than that. Osun is central to Yoruba
thought and praxis. Her power is multidimensional. Osuns name means source. from the word
orisun. The source of a river, a people, of children, of wealth, of life. Osun represents the
perpetually renewing source of life. As the elemental power of water, she makes life possible.
Osun is the child-giving and curative power of water. She is Odo Aro, the blue river, the birth
canal where our ori is developed. What some people forget, is that Osun is also the owner of
Eerindinlogun sixteen cowrie divination. She is also the source and condition of political
power, as leader of the Aje (the Mothers, Iyami). As such, she is a founder of the Ogboni
Society, the council of elders that bestow kingship. Like Esu, she can change at will. She can be
the loquacious and beautiful young flirt who succeeds by killing you with kindness, or the deadly
serious old woman, owner of the spiritual eye (mystical power); she can be rich or poor, loving
or vengeful. She is the Benevolent Mother and the Fierce Warrior. She heals with her cool waters
and destroys indiscriminately with her raging floods. She is the creator of children, fertility
squared, yet she is the leader of vengeful spirits (Aje) who will take any child away at the drop of
a hat. She is the fierce defender of her children (priests and priestesses). She cries when she is
happy, and laughs when she is sad. To accentuate her dual natures, Osun carries a brass cooling
fan in one hand and a brass cutlass in the other. Strength and compassion; brass and honey.
In Lucumi, there are five different caminos or roads of Ochun. These are distinctively different
Ochuns, each with their own narratives, rituals and songs. There is Ochun Yeye Moro, the
beautiful dancer, Ochun Ololodi, the diviner, Ochun Ibu Kole, the powerful buzzard (Aje), etc.
But there is only one Osun, a dynamic, multifaceted Orisa.
In Yorubaland, Orisa serve as the glue that holds communities together. Each town or city has a
founding narrative that includes the founding Orisa and intertwines facts, myths and metaphor.
These mythistories create community-ship, which is at least as strong as the larger sense of
citizenship. Ijesa country in Osun State, Nigeria, is the center of Osun worship. It is the place of
the largest annual Osun festival. People come from all over the world to attend the festival and
be blessed and/or healed by the sacred waters of the Osun river at the city of Osogbo. In the
Osogbo mythhistory, it is said that a prince (Olarooye) from Ilesa, went out to found a new city
due to a water shortage in Ilesa. He set out with his buddy, a hunter named Timehin (an
incarnation of Ogun), and they led the expeditionary group in search of a water source. They
came upon the Osun river. To make a long story short, they settled there with the blessing and
protection (she and Timehin ran off the invading Tapa warriors from the north) of Osun. This
Itan (story from Odu corpus) is speaking to the sacred nature of this town. It sits on a curve of
the Osun river that is one of those spots on earth that serve as portals. Here is an invocation given
at the start of the annual Osun festival by the Oba:
The descendent of the one who uses the crown made of brass
My Wondrous Mother!
My confidante
When my Mother wakes up, she prepares food for her household
Orogun, Orogungunnda,
It is flowing to eternity
Osun, as leader of the Iyaami, is much involved in the politics of kingship. The kings crown is
topped by a bird, symbol of the eleiye, owners of birds, the Aje who are members of the
Iyaami Osoronga cult. The Oba rules at the discretion of "the Mothers" and under their watchful
eye. Medicines that activate the Kings spiritual potency, his ase, are placed inside the crown. It
is said these medicines are so powerful the mere sight of them would leave him blind. In Cuba,
she is the patron saint, La Caridad Del Cobre. It is said that she appeared and led the fight for
independence. In Brazil, the rhythms of Carnaval are Ijesa rhythms. She has been behind black
movements in Cuba and Brazil. A piece of Oriki illustrates her masculinity, bravery and
prowess, and her dual nature as both benevolent Mother(Osun is a cool Orisa like Obatala,
Yemoja, etc. as opposed to hot Orisa like Ogun and Sango) and Punishing Warrior:
The woman who blocks the road (by flooding it) and causes men to flee
Agegun soro
Mighty Masquerade (ancestor) whose way it is to trumpet on awakening like the elephant
Ijesa woman, dont strike me with your left hand, Child of Wealth at Efon
ase
Many Odu speak to Osun as the Benevolent Mother, who bestows money and riches on people.
An example can be found in Odu Irete Obara. Osun had gone to a poor Ifa priest named
Ojiyaomegun when she was childless. Ojiyaomeguns work made it possible for her to have
children. Osun wanted to reward him and his two apprentices, Ifon, ifa priest of Ido, and Duuru,
Ifa priest of Liki. So, she took money, beads and expensive clothes to Ojiyaomegun and his
apprentices, but Ojiyaomegun was not around. She waited a very long time, but he didnt show
up. So she left gifts with the apprentices and went home. She ordered her servants to dig a deep
pit (along the river bank), and put Ojiyaomeguns gifts there. That is why we have oriki which
contain the words:
Kowo si
You live with wisdom and give it away freely (through eerindinlogun)
Ore Yeye O!
In the above opening invocation for the Osun festival by the Oba, one of the stanzas says, only
Osun can mold my Ori. We know that Ajala Mopin is the molder of heads as he works with
Obatala in the molding of humans, so what is Oba referring to? Osun provides the water that
Obatala (and Ajala Mopin)uses to smooth the clay with which he molds human beings. Osuns
traditional occupation is hair-plaiting, which is a mark of honor to Ori. The hair plaiting style of
Osun is similar to the pattern weaved into the making of Ile-Ori, house of Ori, a cowrie covered
structure that serves as a shrine, or pot to ones Ori. The oriki stanza, Osun owner of the beaded
hair comb for beautiful women alludes to Ori. This aspect of Osun is often overlooked, but is
important to her role as owner of sixteen cowrie divination (eerindinlogun, or dilogun), and the
efficacy of ebo (no divinity can bless one without the consent of his/her Ori).
Omi labuwe
Omi labumu
Ase
In the following itan from Odu Osetura, we are introduced to the real power of Osun. Osun (as
leader of the Iyami, the mothers) holds a special place in Yoruba thought, and is indispensable to
successful and harmonious political, economic, religious, and social life.When Olodumare sent
the first Irunmole (God's task force) down to earth, he sent 16 male Orisa and Osun. In
accordance with Olodumares instructions, they started to set up the world, but they didnt
include Osun in any of their activities. The result was that everything they did was a total failure.
Rain did not fall, women were barren, illness prevailed, there was bitterness and restlessness all
over the world. The sixteen male Orisa went back to Olodumare to find out what was going on.
They said they were living on earth in accordance with the instructions of Olodumare, but
nothing they did was good. Olodumare asked them if they had included Osun in all they were
doing. They said no, they hadn't bothered with her; after all, she's just a woman.
Olodumare said that he was the Creator, but he would never create any person or thing twice
O ni e pada sohoun, o ni e ree be e, ko maa yin lowo si nkan. O ni gbogbo nnkan yin o si maa
gun.
He told Orunmila to go back to his colleagues and that all of them should go and beg Osun for
forgiveness, so that she would agree to to be involved in their affairs. He assured them their
affairs would then be good. So the sixteen male Orisa went and begged Osun for forgiveness, but
she didnt yield until Orunmila made his personal appeal. She said:
E maa be ori yin ateledaaa yin pe oyun ti n be ninu oun yii, koun o bi I lokunrin, nnkan yin
oogun. Amo toun ba bi I lobinrin, e kangun.
Begin to beg your Ori and your Creator, so that the fetus which is in my womb be delivered as a
male child.
She assured them that if it was a male child, their matters from then on would be straight, but if it
was a female child, war would begin in earnest. Obatala used his powers to peer into Osuns
womb, and saw that it was a girl. He (Obatala is androgynous) pointed his ado asure at her womb
and commanded that the fetus change into a male. Orisanla was the first to hold the baby when
born. Then Orunmila, the father, carried the baby and named him Osetuura, who became Odu
Ose Otura, the Odu that imparts ase and invokes Esu.
They said, If someone is pounding yams without the knowledge of Osun, his or her pounded
yam will not be smooth. If someone is preparing oka without involving Osun in it, the oka will
not come out fine. We will involve Osun in whatever we do. We will involve Osun in all our
deliberations. Our Great Mother, who must be present at every important deliberation.
Ose'Tura
Which is hair-plaiting.
You are the only one who frightens Death and Sickness.
He also asked,
She said she knew of all they had eaten and enjoyed without her,
Nothing moves without Osun!! Ore yeye O! Ogun cant even begin his evolutionary work
without Osun.
A fimo jo tOsun
Agberegede, ajuba
Ajuba Agberegede
Agberegede, ajuba
Ajuba Agberegede
Olooya yun
O gbe koko
O n bebo Irunmole e je
Ta ni en rubo
Ti o ke selebo
Osun Ewuji
A kunle
We are all on our knees
A be o
E wole fobinrin
Obinrin lo bi wa
Ka too deniyan
Ase
Osun completes the Female-Male principle in the universe. Osun as aesthetic beauty, a reminder
of the wonders of creation, and all that is good in the universe. Osun the fertility goddess,
protector of children, soothing healer, bestower of wealth. Osun as Leader of the Iyami, and the
potential for destruction. She can destroy at night, with the awesome power of the eleiye, or
during the day, with the awesome power of the flood. Osun as fierce warrior, defender of her
people, leader of revolutions and revolts. The Water Goddess, the perpetually renewing source of
life. Osun transforms through water and through the blue canal, the mystery of birth. Osun,
from Orisun The Source.
Osun is the embodiment of womens mystical power, the real power in Yoruba cosmology. The
ability to control physical and spiritual forces, to create life through procreation, and the
sustenance of life, are considered to be the ultimate power in the Yoruba worldview. It is this
secretive power, that men can never understand, that has driven men to try and control women
throughout the ages. It is the power of the Iyami.
Iyami Osoronga
Apanimahaagun
Olokiki oru
Ase
Another facet of Osun energy (no, she aint done yet!) is her ownership of Eerindinlogun, sixteen
cowrie divination, the seeing eyes of Orisa. Osun priestesses are the best diviners, hands down.
Another Itan from Odu OseTura tells the story of how Osun became the owner of sixteen cowrie
divination. We learn much about Osuns intimate connection with Ifa divination in her own right,
as well as through her son , Osetuura.
Osun was married to Orunmila, the prophet, and keeper of the oracle. He was leaving town on
business, and told Osun to tell his many clients that he would be back in a couple of weeks. Well,
Osun, being Osun, got tired of sending away all of Orunmila's clients so she figured out his
divination system and started divining for his clients! So when Orunmila comes home, he finds
his house full of people; What's going on! "We're waiting for Osun to divine for us," he was
told. "Say what!" So he was angry with her for a little while, but no one stays angry at Osun for
long. He was actually quite amazed with her ability to learn so quickly. Orunmila then gave
Osun the eerindinlogun and told her that from then on, she would own the cowrie system and he
gave her the oracle. Osun shared her knowledge with other Orisa, starting with Obatala.
Although Osun receives the Eerindinlogun system from Orunmila and he created it, another
verse of Odu OseTura tells how this system of divination received its own ase from Olodumare,
thus making it independently Osuns. Every sixteen years, Olodumare would subject the earthly
diviners to a test, to find out whether they were telling lies or the truth to their clients. When
Orunmila finished his turn divining for Olodumare, Olodumare said, Whos next? Orunmila
said, She is. Olodumare asked if this woman (Osun) was a diviner at which point Orunmila
answered, Yes, she is. Olodumare asked, Who is this one? Orunmila explained how he had
given her eerindinlogun. When Osun divined for Olodumare, she hit on all those things in his
mind. But she did not say it in full. She mentioned the gist, but she didnt tell the root of the
matter, like Ifa. Olodumare said, Its all right. He further said that even though she did not go
into details, he, Olodumare, gave his assent to it. He added, From today on and forever, even if
what eerindinlogun says may not be detailed, anybody who disbelieves it would see the
consequences instantly. It must not wait until the following day. This is why the predictions of
eerindinlogun come to pass quickly, even though the stories might not be impressive.
Before the diviner starts the divination process, she pays homage to Onile, the Earth diety,
pointing to the ground, and to Iyami (eleiye) pointing to the sky.
Ibaa yin o!
Your Worship!
Eyin lawo,
Emi logberi
I am ignorant
E ma fire pe bi
E ma fibi pe re o
ase
The connection between Osun and Esu is interesting. Esu controls the Ajogun, malevolent
spiritual beings. Osun is the leader of the Aje, even more feared than the ajogun. Yet both are
capable of bestowing the greatest of blessings; Esu bestows ase, and Osun fertility. As revealed
in Odu Osetura, the Odu that incarnates Esu and contains much information about Osun, Osun
is Osetuuras mother. Like Esu, she has a central role in the maintenance of creation. Aje, also
known as Iyami, are powerful. Olodumare has committed the universe to their care. He has given
them power and authority over its affairs. They strongly hold the universe together. They
maintain the order in the world. Osun is not only one of them, she is their leader. Osun, through
the Iyami, and Esu, preside over ebo, and support or empower the efficacy of herbal preparations
and ritual elements. Osun is a complex, dynamic, and powerful energy. Osun, wife of Orunmila
and subsequently Sango, spirit who cures with water, one of the founders of the Ogboni society,
partner of Orunmila in the establishment of the Ifa corpus, and fertility Goddess.
To understand Osun is to know the intelligence, vitality, caring, and nourishing abilities of
womankind. Long-suffering, cheated, overlooked, and overworked, but always committed to the
survival of humanity. Besides signifying wealth, brass never rusts, it is eternal. In Osun we have
the embodiment of wealth, prosperity, love, beauty, elegance, sexuality and sensuality and a
divinely sanctioned feminist. Ase.
Omi o!
Oh sacred water!
Ota o!
Oh sacred stones!
Edan o!
Ase
Osun Foods
Yellow and orange fruits (pumpkins, bananas, oranges, mangos), vegetables and flowers
Sacred implements
Brass bracelets
Brass bells
Osun carving
Peacock crown
Brass fan
Brass cutlass
Osun Awuraolu
Latojoku awede we mo
Mo juba o mo juba o
*The material in this paper was derived from multiple sources, including but not limited to, the
book Osun Across the Waters.