BT 8: POWERS OF THE Ta eye A Peep Into the World of Witches 1 ‘ Yemi ElebuibonETAPHYSICAL WORLD: p Into The World of Witches (A Division of Jasmur International) Suite 13/14 as Expoyo Complex, Sanngo, Ibadan Box 10692, G.P.O, Ibadan, po st State, Nei ia rved. No part of this publication may be repror ‘etrieval system or transmitted in any form or by any me i Design: Jare Ajayi Illustration: Jimoh Buraimoh ‘Inner Illustrations: Kunle Akintola Printed and produced in Ibadan, Nigeria. ISBN 978-4837-0-3 DEDICATION For Abdladé Abosédé Elébuibon Qmo Ajanakti Ki f ya ira Qmo t’ékiin ba bi; Ekin ni 6 jo. The offspring of an Elephant does not behave as western hartebeast The offspring of the Leopard always acts as a Leopard i jb ilAcknowledgement HOMAGE iba iyda mi, oréré abidgn seteperé Iba iyaa mi, oréré glyan oru Eye ténté ori ord Homage to my mother, The one with small clitoris, Homage to my mother the one with pot-like breasts The tiny bird on top of Gagius (custanthera)) CONTENTS Page Dedication it Acknowledgement iv“ Homage Foreword vil Preface ix Introduction x Chapter 1: 15 Human Beings and Evil Forces Ordinmilai as a Friend of All It was Human beings: Oritaméta Agbarisaala: The Crossroads The Witches Chapter 2: 39 Who are the Witches? Motives of Witches Methods Believed to be Used by Witches Differences Between the Witch and the Wizard The Confession of a Witch Chapter 3: 85 The Role of Ifa in the Affairs of Men Chapter 4: o7 Women Perspectives and Philosophical Traditions Women as Jealous Wives Women as Shadow Chasers Women as Faithful Wives Women as Heroines Women as Advocates of Liberation Movement Chapter Five 121 Antidotes Against Witches The Sacred Birds and AnimalsIguin, the Vulture Agbigbo: Gray Hornbill with a Big Head Agbe: Blue Touraco (Musophagidae) Glossary 138 Bibliography 145 vi FOREWORD Witchcraft is a phenomenon that has been part of mankind from time immemorial. 'n view of the advancement in knowledge, many believe that witchcraft belongs to the imagination of the superstitious and immature minds. Ontological reality and empirical evidences have however shown that the ‘enlightened’ may have their idea, the majority would hold on to what they have, over the years, ‘experienced’ and considered ‘real’. After the clampdown on the practice of ‘witch-hunting’ of the 1950s, attention seemed to move away from that direction. The past one to two decades have begun to witness a resurgence however. Three phenomena are responsible for this. The first is the downturn in the socio-economic condition of the generality of the people. Second is the emotion being whipped up by religious preachers. To win converts and retain those already in the fold, religionists, particularly Christian evangelists of pentacostal hue and white garment pastors, brought the issue of possession, witchoraft and evil doers back to the front burner. The third I the mass media « radio and television especially. For sometime now, electronic media In Nigeria have been airing a number of programmes that expose alleged happenings in the underworld. Most of these border on the esoteric = including metaphysics, witchraft and the like. They come in vivid details that one finds it difficult to put them down to mere contrivances. What with testmonies of either the dramatic personae, people close to them and/or witnesses? Legion of these programmes are broadcast live with an opportunity for members of the public to phone and ask questions. h The increasing poverty in Nigeria in the face of constricting possibility of escaping its shackles made many to be susceptible to various kinds of influences. It is easy for a bedraggled person for instance to trace the cause of his/her unfortunate predicaments to the doorsteps of envious people who do not want his/her progress. This point would be easily understood when it is remembered that scapegoatism is part of human nature. In this wise, Nigerians are not the only set of people with a suspicion that human affairs can be interfered with by possessors of supernatural ‘or metaphysical powers. It would be recalled that what came to.be known as the Dark Age masked such activities that border on witchcraft practices among others in Europe of that period. The same practice allegedly happened on a large scale in America in the 17" century. It came to a point that the people could no longer put up with it, They then resorted to hunting down those suspected to be witches, This culminated in what was described as Salem Witch Trials, Massachusetts in 1692. Close to three dozen women were killed in the process on the allegation of being witches. vilOn April 22, 2008, Reuters News Services reported that "A mob in the Kisii area of west Kenya went from house-to-house identifying people on a list and burning them to death in their homes" on the allegation that they were witches. A similar thing happened in the same area in 1983. Happily, the police swung into action and put a stop to the dastardly act — leading to-the arraignment of at least 19. people suspected to be responsible for the burning of the alleged witches. ‘A month later, Vanguard newspaper of Nigeria (may 22, 2008 edition) reported that “a cat allegedly turned into a middle-aged woman after being hit by a commercial motorcycle”. Witchcraft was read into the incident. v It is the phenomenon such as the foregoing that informed Chief Ifayemi Elebuibon’s decision to come up with a book on a subject on which many people are cut between faith and disbelief. A visiting lecturer to a number of universities and cultural institutions at home and abroad, Yemi Elebuibon, as he is popularly known, in this book delves into that mystical and enigmatic world of witches and wizards. He starts with establishing whether the concept is real or is only in people's imagination. Having concluded that witchcraft is real Elebuibon then: tells us about what gives rise to it and who are into it He also talks about the position of the Almighty God on this issue as well as what to do not to be a victim - and if one already is, how to break the noose. Written from the position of practical knowlege - gained from years of practice as a diviner, researcher and herbalist who rescues victims of witchraff, it is no gainsaying that Invisible Powers of the Metaphysical World... is a mine of gold for understanding the phenomenon known as witchry or witchraft and wizardry. Whether or not one believes in the existence of witches and wizard, this new book by Yemi Elebuibon will certainly enrich one’s knowledge in general terms. It is a book that will give one further insights into the minds and worldview of Africans - particularly the Yorubas — regarding certain metaphysical issues. Among the areas in which one’s horizon would be further broadened through this book are the people's belief system, culture, taboos and language (proverbs etc). So, even if only for the latter reasons, The Invisible Powers of the Metaphysical World: A Peep Into the World of Witches is a book worth taking at least a look at. It is certainly a book researchers, knowledge seekers, culturalists etc will find quite informative. | believe that one who refrained from reading it would be losing something valuable indeed. Jare Ajayi Ibadan, Oyo State Nigeria August 14, 2008. PREFACE The book is a product of several years of divination practic: and healing as well as painstaking research. In the course C attending to one problem of existence or the other confrontin my clients, | had to attend to the metaphysical dimensions of th issues involved in order to ensure the efficacy of ine diagneosi and recommended solutions. The phenomenon of witchcra often surfaced in many of the Instances, requiring attention. also got inspired by several myths recorded in ifa divinatio corpus (ese Ifa), especially those that deal with those powerf beings called lya mi (witches). My research started in 1972, but | had to suspend it | accommodate other pressing matters, as an artiste and practising Ifa Priest (Babalawo). My regular Lecture series Europe and America especially among those interested Yoruba religion and culture also took some toll on my attention the book project, lronically, it was the same overseas tours th helped me to oblain more information and further motivation th led to the final production of Invisible Powers. Specifically, as < International Artiste-in-Residence, | found very useful, ti libraries of the University of Berkelay and the State University Sans Francisco, both of them in the United States of America. My brother, Ifasola Alao assisted me in providing names birds as well as their ontological background. My daught Abdladé Abdsédé also researched into the English names birds that featured in the book, while she was a student English at Obafemi Awolowo University, !lé-@ in Nigeria, collected the Ifa verses that | used in this book on differe occasions. Some of them, as a young student learning Ifa, a later as an Ifa priest. Itis my sincere hope that the book will help to deepen peopl understanding of a mysterious phenomenon that is witcher and also address some of the conundrums of human existenc also hope that it will promote harmonious gender relations in t contemporary world as it seeks to dispel some of the negat notions of women often held in many cultures, while portray the fragile aspects of their (women) life. Yemi ElebuibonOn April 22, 2008, Reuters News Services reported that “A mob in the Klail area of wost Kenya went from house-to-house identifying people (fa list and burning them to death in their homes’ on the allegation that they were witches. A similar thing happened in the same area in 4983. Happily, the police swung into action and put a stop to the dastardly act - leading to-the arraignment of at least 19 people Suspected to be responsible for the burning of the alleged witches. A month later, Vanguard newspaper of Nigeria (may 22, 2008 edition) reported that “a cat allegedly turned into a middle-aged woman after being hit by a commercial motorcycle". Witchoraft was read into the incident. " It is the phenomenon such as the foregoing that informed Chief fayemi Elebuibon’s decision to come up with a book on a subject on which many people are cut between faith and disbelief. A visiting lecturer to a number of universities and cultural institutions at home and abroad, Yemi Elebuibon, as he is popularly known, in this book delves into that mystical and enigmatic world of witches and wizards. He starts with establishing whether the concept is real or is only in people's imagination. Having concluded that witcheraft is real, Elebuibon then:tells us about what gives rise to it and who are into it. He also talks about the position of the Almighty God on this issue as well as what to do not to be a victim - and if one already is, how to break the noose. Written from the position of practical knowlege, - gained from years of practice as a diviner, researcher and herbalist who rescues victims of witchraft, it is no gainsaying that Invisible Powers of the Metaphysical © World... is a mine of gold for understanding the phenomenon known as witchry or witchraft and wizardry. Whether or not one believes in the existence of witches and wizard, this new book by Yemi Elebuibon will certainly enrich one's knowledge in general terms. It is a book that will give one further insights into the minds and worldview of Africans - particularly the Yorubas ~ regarding Gortain metaphysical issues. Among the areas in which one's horizon Would be further broadened through this book are the people's belief fiystem, culture, taboos and language (proverbs etc). So, even if only for the latter reasons, The Invisible Powers of the Metaphysical World: A Peep Into the World of Witches is a book worlh taking at least a look at. It is certainly a book researchers, knowledge seekers, culturalists etc will find quite informative. | believe jhat 6ne who refrained from reading it would be losing something valuable indeed, dare Ajayi Ibadan, Oyo State Nigeria August 14, 2008, PREFACE The book is a product of several years of divination practice and healing as well as painstaking research. In the course of attending to one problem of existence or the other confronting my clients, | had to attend to the metaphysical dimensions of the issues involved in order to ensure the efficacy ai ine diagnosis and recommended solutions. The phenomenon of witchcraft often surfaced in many of the instances, requiring attention. | also got inspired by several myths recorded in Ifa divination corpus (ese Ifa), especially those that deal with those powerful beings called lya mi (witches) i My research started in 4972, but | had to suspend it to accommodate other pressing matters, as an artiste and a practising Ifa Priest (Babalawo). My regular Lecture series in Europe and America especially among those interested in Yoruba religion and culture also took some toll on my attention to the book project, Ironically, it was the same overseas tours that helped me to obtain more information and further motivation that led to the final production of Invisible Powers. Specifically, as an International Artiste-in-Residence, | found very useful, the libraries of the University of Ber and the State University at Sans Francisco, both of them in the United States of America. My brother, Ifasola Alaé assisted me in providing names of birds as well as their ontological background. My daughter, Abéladé Abésadé also researched into the English names of birds that featured in the book, while she was a ‘student of English at Obafemi Awoélowo University, !le-lf@ in Nigeria. | collected the Ifa verses that | used in this book on different occasions. Some of them, as a young student learning Ifa, and later as an Ifa priest. itis my sincere hope that the book will help to deepen people’s understanding of a mysterious phenomenon that is witchcraft and also address some of the conundrums of human existence. | also hope that it will promote harmonious gender relations in the contemporary world as it seeks to dispel some of the negative notions of women often held in many cultures, while portraying the fragile aspects of their (women) life. = Yemi ElebuibonINTRODUCTION Among Yoruba men and women, one of the most enduring desires is not only to acquire power, but also to sustain the power, exercise it happily and safeguard it against evil machinations of enemies and jealous people. The reason for this desire is because power, from time immemorial, is transient especially in the hands of mortal beings. Nobody holds power for ever and every body seeks it in one way or the other. Wittingly or unwittingly, power elicits fierce competitions wherever and whenever it manifests. Besides, it is not always available for everybody to access and exercise at the same time. Power is always in short supply in any context, available in most cases to the specially endowed or people who live within the framework of an order of life. According to a belief of the Yoruba people, the ultimate source of power is Olodumare (God Almighty). It is He who dispenses and re-possesses power at will. This implies that man acquires any form of power and retains it at the pleasure of God, the creator. Power is likely to endure with the man or woman who wields power with the fear of God. As one Yoruba poet observes: Ogbén fefé lajé tifa Moran amojti n laj pale Ka wemi wemi ialai pa won lori N lajé Awon eja. (Tubdstin Qladapd) Smart knowledge that is the witchcraft of Ifa too many wisdom, that is the witchcraft of opelé To swim without injury, that is the witchcraft of fishes in the belly of rivers. (Translation mine) The word “witch” describes a woman who is supposed to have magical power to bring about her desires whether evil or good; though mostly evil. Her image is often constructed in people's mind as an ugly, ill tempered old woman. But as an Ifa priest who, in the course of practice, had encountered different people with different life problems - some of which are traced to witchcraft - | am in a position to offer more illuminations and correct certain mis-conceptions and misrepresentations about x the phenomenon. This is the foremost motivation for writing this Hook. It is important to note that in Yoruba belief, awon iya mi 4 mysterious mothers) often called witches, for want of a tter term, are not regarded as total evil-doers. They can be beneficial if courted. It is when they are provoked that they bring . about misfortune like barrenness, misery, untimziy death and so on. All that the human world needs to do is to placate them and avoid their wrath to guarantee success, peace and stability. The ultimate lesson is that EsQ layé gba - the world is fragile and delicate. Man should live with eaution and prudence in order to be spared the anger of mysterious beings like awon iya mi (witches). As we have noted in one poem: Eni to m’aye lo mayé Eni to m’ayé lo mayé lo mo Origa isa ld si mo aba Eni ti dba miaye Ema wo won niran Ayé 0 ni so p’6un niyi Ayé a na’mo,n’aye Ana agbalagba sa jinni-jinni (El@biiibon YERLP 001) He-who-knows life set safo He-who is safe is the one Who knows the mystery of life. He-who knows the he |, knows the deity He-who knows the deity, knows the king He-who claims ignorance of life's mystery, should be ignored Life will not come oul in self-parade This life that beats the child and beats her mother Does not spare the old patriarch. The foregoing excerpt requires everyone to be considerate, careful; diplomatic, law abiding and respectful. These are necessary attributes to cultivate to surmount the myriad of problems confronting the modern man in Africa, America anc Europe. Some of the disasters that we witness can be rightly ascribed to the wrath of witches which the modern man courts as a result of incontinence, indiscretion, excesses and iack of xiproper consideration of the consequences of his actions. These result in problems like the HIV/AIDS pandemic, drug trafficking, drug abuse, prostitution and so on. it is time to embrace what the Yoruba would call lfogbén sayé that is, living with wisdom. To this end, knowledge in‘ humanities and sciences can be harnessed to ensure peace and life abundance in the modern world. y As a starting point, the book examines the role of women in Yoruba society especially that category of women referred to as iya mi (Ajé). It submits that these women are not total embodment of evil as they are often portrayed. Rather, they need to be pacified so that people can be spared their wrathi and be free to concentrate on their life pursuits. They can even assist in making man to realize his desires. One curious aspect of witchcraft in Yoruba cosmology is the association of witches with birds. Thus, they are collectively referred to as “awon Eleye” (owners of birds). It is believed that witches are human beings who transform into different kinds of birds under different circumstances. Witches are also described as Ayé (the world), or omq arayé (children or people of the world). They are powerful forces in three categories: Arayékunrin - male offspring of the world. This refers to wicked men who use evil charms to harm fellow human beings and destroy their lives. Arayébinrin — powerful women who are collectively referred to as aje or lya mi. : : Arayé aboju peete — This refers to those who are close to peopie, yet still go ahead to harm them. They are called Amoniseni. All the three categories are fused in the concept of Elénini Ayé, which is the enemy or the antagonist. A person must not aliow the Elénini, to interfere with his or her desires. One way of keeping them at comfortable distance is through sacrifice as prescribed by Ifa through divination. There is no amount of sacrifice that is too much to ward off the evil machinations of the Elenini Ayé who are always lurking around to frustrate and impede man’s march towards success. Ori kunlé 6 yan iwa /ipin Elenini 6 jéo see Ko sohun téeyan fi bo elénini té paju (Head) knelt down and chose hip destiny nini prevents Ite f v0 aN v sactifice Is toobig Mba i ‘dispel the threat of evil forces, even yribu nother reason for writing Invisible Powor ie | investigate the phenomenon of witchcraft in Yoruba thought, through the lenses ‘of Ifa divination corpus. Thus, the book gathers relevant fa VYerses that deal with activities and roles of awon lya mi In the ‘Affalis of mankind. The book, therefore, combines the knowledge ind experience of an insider; as an |fa priest whose work Is to lease people from the wrathful manacles of witches, from time io time. It is meant to educate all and sundry about the whys and wherefores of witchcraft and the do’s and don'ts that can enable people to interact freely and profitable with the invisible powers of Eleye. That is one way to avoid such untoward experiences like broken marriages, barrenness, collapsed business, poverty, untimely death and so on To conclude this introduction, it is appropriate to observe that itis the occidental and oriental world that added more to Africans’ predicament as a result of the introduction of foreign religions and their life styles. These often distort or contradict African values. Hence, it becomes difficult for Africans who have embraced westernization to communicate with and access the ancestors. The past, to the westernized African, is rather forgotten. The West is’ also unrelenting in its attempt to foist its cultural and religious values on the rest of the world especially Africa. Hence, not only are the Africans expected to copy the ways of life dictated from Europe and America, many Africans also abandon their ancestral worships and life style. The result is dis-orientation, alienation and instability in cultural, religious, social and political spheres of existence. The Westernised African is, to say the least, culturally confused and politically unstable, grossly ignorant of his traditions while at the same time inadequate in the borrowed western ways. The notion and practice of witchcraft demonstrate this defect. Witchcraft is believed to exist and operate at the metaphysical level, hence, it is combated at that level. It is believed to be at ? xiiinegative things like diseases that lead to death. It was Qrunmila that God sent to the world. He divined and advised men to be cautious in all their undertakings. He warned that life is fragile and men should shun excesses and moderate their desire for material things of life. For those who desired wealth, he asked them to offer as sacrifice, eight pigeons and eight thousand cowries. Those who had problems getting spouses were requested to offer a goat and forty cowries. They all complied and they were blessed with wealth, wives and children. However, amidst this prosperity, death and evil forces conspired and were ready to engage human beings in a severe battle for survival. Their plans were revealed to Orunmila in a divination. Because God put him in charge of affairs of human beings and he was responsible for their well being, he then advised them to offer one he-goat each and nine thousand cowries as sacrifice. Unfortunately, human beings did not heed his advice., They started questioning the rationale for always-consulting Orunmiia in all things they have to do. Orunmila then went to Olodumare He implored the Supreme creator not to allow death to enter the universe, in spite of the people's disobedience This is because if death is allowed, all the people that God put in his care would be victims, Est however, allowed death to enter the world since the people shunned words of advice from Orunmila. That is why it is often said that “It was human beings that first betrayed friendship, hence, death started to kill them”. It should be clarified at this point that there are two types of supernatural powers. The first is the power wielded by Ajogun (belligerent enemies of man) and the second one by Eniyan or Eleye (witches). Generally speaking, they use their supernatural power to work against man’s interest by trying to delay or totally prevent the realization of man’s destiny. Among the key Ajogun are Iku (death) which is responsible for the final end of man’s life. Arun (disease) is responsible for afflicting man with illness, Egba (infirmity) brings paralysis to man. Of6 (loss) destroys or carries away man’s property. On the whole, Ajogun are man's enemies for they work against man’s interest all the time. Nonetheless, they can be appeased with sacrifice, just as the lyami ajé can also be appeased through ésé pipa and protection charm. The Yoruba conceive the realm of supernatural powers as of two types: the good and the evil. The good supernatural powers are believed to be of two 16 types, namely the Origa (gods) and oku drun, (ancest good supernatural powers guide man in Hana Re THE however, sometimes get angry with man, especially if and when he neglects his duties either to his fellow men, or to the supernatural powers through Ortinmila, who is the mouthpiece of the gods and the ancestors. The comforting thing here is that it is always possible to find out when these mysterious forces are angry, why they are angry and how theit i aPSiood: gry jeir anger can be effectively IT WAS HUMAN BEINGS THAT FIRST BETRAYED ELEYE The phenomena called “Eniyan”, and “Eniyan” nee *! Clarified and emphasized. “Eniyan” is the farts given i" ae ajé or powerful beings called Witches. Eniyan is the collective name given to human beings, But the continuous crisis and confrontation between the powerful forces and human beings is a cause for reflection. The issue has been well revealed in one stanza of Odu Ifa - Qwénrinsogbe: Esin pon roro ma jllyan-an gun Paaka podyi rain rain rain © dogoji silé, Ow6 keéji nile Eégutin fej to to ko to muu Adifa fun Enfyan Abi fin Eniyan Nigba ti won 6 |6 omo éniyan 6 sin mi E jé Eniyan 6 sin mio Eyin Eniyan E je Eniyan 6 sin mi Eniyan la 4 pe awon iyami Eniyan la 4 pe gmo éniyan (Qwonrinsogbé) The palm kernel is red and ripe but one cannot pound it to make pounded yam The Paaka mask dancés and swirls as he drops forty cowries on the ground The money remains two cowries It is difficult for the mask to pick itifa divination was performed for Eniyan and Eniyan The day they started to worry Man Give human beings a breathing space It is Enfyan, the name we call my mother itis Eniyan, the name we call human beings “Eleye” (owner of mysterious birds) is another name that the Yoruba call lya mi, the mysterious mother. There are many birds, but the ones that are sacred to them include ogbigbi, oyo, and kowéé. We provide more details about these birds in subsequent chapters. When witches (eleye) and human beings (eniyan) were coming from heaven to the world, each group was asked the purpose of going to the world. The witches said that their own mission was to destroy all things done by human beings. Human beings said they were going to the earth to do whatever they considered to be useful. Both groups were asked to offer sacrifice. The witches performed their own sacrifice while human beings did not. The result was that when both parties arrived on earth, witches started to kill human beings and destroy their property. Unfortunately, human beings could not do anything to stop the witches from wreaking havoc on them. They therefore made Egtinguin with which they masked themselves and used proverbial language to abuse the witches. It seems that this Odti Ifa does not pinpoint the actual problem between Eleye and Entyan. Truly, human beings chose a path to come to this world and achieve all good things of life like money, wives, children, houses, horses, cars and so on. But on the other side were the Eleye who upturn all the good things that human beings have laboured to achieve. Let us go further by examining Odd Qbaarayango, which tells us that human beings were the architects of their own misfortune, as they allowed the Eleye to lord it over them: Haha nif foju jabe Adifa flin, Erinlelogoja Eleye Abu fun Eniyan; Nijo,ti won rf torun bo wayé Won mi Io réé mulé ni Jugbee The sheath enclosing maize cob resembles a sharp knife 8 fa divination was perform for one hundred and sixty four Eleye And human beings The day they were coming from heaven to the world They all went to take oath at the city Jugbee One hundred and sixty four Eleye and one hundred and sixly four human beings were all on appointment to come to the earth. lt was necessary for both groups to choose ipin hun a kind of oath and destiny. It was God who will sanction it. The Eluye took authority from God for them to be able to do whatever they wanted, Human beings also took authority to multiply in all blessings. Olodumare cautioned the Eleye on the kind of power that they received as it was too delicate. He asked both groups to treat one another with mutual respect. Both groups agreed that they would never betray one another. With the oath, they were not to kill each other. The Eleye must not kill human beings and human beings must not kill the Children of Eleye. The Eleye and Human beings arrived on earth. Each group followed its mission, and they all spread over the earth. Eleye started to produce children. Human beings too started to multiply. One day, human kids saw a child of Eleye. They started to play with it and their parents warned them to desist, but the human kids refused. They continued to play with it, singing the songs their mother taught them for the bird. They played on urttil the bird died. The human kids took another bird, played with it and pressed its neck until the bird also die. This time, the mother of the bird (Eleye) came and saw that human beings had played with her children and killed them. Eleye then reminded them that “we all took an oath never to kill one another's children, and that we shall never kill ourselves. But human beings have started to kill birds and even eat them. Since you have done this, it means that is the end of the oath’. Eleye decided to wage war against human beings in retaliation. At the turn of events, human beings began to complain. They went to report to Olddimaré how Eleye are ruining human beings and destroying their property. God summoned Eleye to His presence and asked them to state their own side of the story. Eleye then recalled how God ordered them not to fight or betray ‘one another. Eleye said they kept to the oath, but human beings did not as they started to use her children as toys and ‘killing 19them. They even went ahead to consume them Olddiimaré turned to human beings and asked: You did this? It was you that first betrayed Eleye?’. 55 He warned them never to do such things again. “Now that you ate the birds, the only way out is for you to protect yourselves with charms so that Eleye would not be able to kill you. He gave them some tips on how to ward off the witches (Eleye) when they strike again. He also urged them to always give the Eleye whatever they requested from them. Since then, human beings had been struggling to be released or keep themselves away from the claws of Eleye: Haha nif fojtt jabe Adifa fun Erinlelogojo Eleye Abu fun Eniyon Bo tifiri seré Nijoti won ri torun bd wayé L6 ba ni korin Wan ti lo reé mule ni Jugbee lya re nda ri baa gbe 6 Erinlelogojo Eleye niyi fi amo eye seré lomo eye ba ki Ati awon ome éniyan Qmo eye ku tan Won n bd wa sayé 5 L6 ba tun rf sunkun Olodiimaré gbe ase fun awon Eleye O tun lo reé mu ekej Pe gbogbo ohun ti won ba fé se layé O tun fi seré ko maa se ese O lo 9 lértin gma eye tun kt Gbogbo ‘hun ti won ba se, asemuje ni Nigba ti iyé eye dé Awan amg Eniyan,; “a O ti pé amo Seyan ti fi ome oun seré Oldduimareé fun won ni ase ti won naa Won ti paa ki won 0 ma bi si Eleye ni Hun... un ki won omaresi _ TO sepé Awon mulé pé awon koni p'ara won ki wan 6 ni gbogbo ire ni muremure Bi omg eéyan ti i pome eye Olédiimaré wa kesi awon Eleye Bééniwonnijee O ni agbara toun fun WON! Af. Eleye ni aje pé won ti mu imulé kuird nuu Bi won o se ni fi ba omo eayan ja Eleye naa wa si pa oma éniyan Bi won 6 se ni ba ti aig éniyan jé Won ri ba omo éniyain ja. Ki won 6 lo r8é mule si i Kee se Ipinhun léarin ara yin Awon omo éniyan wa ké ibddsi to Olédtimare lo Ke ma ba ara yin ja Pe awon Eleye ti fe pa gma éniyan tan o Té ba délé ayé. fi Ig y 4 Wan 6 jé won 6 gbadtin Bi won se kurd niwaju Oléduimaré nuu Gbogbo hun ti won ni ge ni won ri bad jé Awan Eleye ati éniyan mule Olédimaré ni won o lo r&é ké si Wipé awan ko ni dalé ara awon Awan Eleye wa Awan ko gbodd pa omo ara won je Ee ee Eleye-dé Bee ni éniyan ko ni pa Eleye Elédiimaré bééré ej6 lowo won Elaye,naa 6 gbodd pa emo éniyan Won délé ayé Onikaluku ri ba igbési ayé tire Io Awan Eleye wa kaakiri Ome éniyan naa wa kdakiri Oma Eleye ri bi'mo Eniyan naa ri bi amo Nigba 6 dijo kan Ni gma éniyan ri oma Eleye O loun 6 famo eye seré L6 ba béré si sunkun Ma fi seré; ma fi seré O sa loun 6 fi seré niEleye rojo, béé ti fun Awan léfin Awon dele ayé; awon 6 ba ééyan ja Eniyan ri bimo Eleye,naa ni bimo Omo éniyan wa fi oma eye ké omo ti é Won bere si pa oma eye je Ome éniyan I6 ka dalé si omo Eleye Oladiimaré ni “Aaal!! Eyin oma éniyan le ge bayii? Eyin le ké dalé si gma Eleye.” Oni ki won 6 séra Ki won 6 ma se bee m6 “6 kui kee maa lq réé se aajé si ara yin Bi Eleye 6 se ni pa yin loku. Eyi t6 ba jafara ninu yin Ti Eleye ba fi muu Qwé ara re 6 fi se ra re nuu. Nitori ayin le kd dalé si Eleye” Olédumaré wa ko won ni Agbara Ti won 6 ma lo Ti Eleye ba tun dé QdQ 9 won Ti won 6 fi nilé se won ni ibi kan Ti Eleye ba si ri fé nhkan lgwé yin Eméaa se fun won Bi amo Eleye se nda oma éniyan kaamu nuu Ni oma ééyan ba ri se aajo. The phenomenon called “Ayé” means the world. It comprises both male and female who inhabit it. Sometimes, human beings find themselves in a quagmire. They struggle to overcome the situation in vain as the problem persists. The reason is because the Eleye have intervened in the matter and that can give rise to the remark: “Ow ayé ti woo”. Meanwhile, | agree with Beier (1958:6) that the English word “witch” is not an accurate translation of the Yoruba concept of “ajé”, since “Ajé” represents more than the word in translation can capture. Aje refers to the mystic powers of a woman, her longevity and her secret knowledge. As regards the view that human beings are responsible for their ‘own failure, | agree with Lawal (1996) that witchcraft is a major 22 cause of social tension in Africa. It is often suspected in most cases of sudden deaths, epidemic, famine, crops failure, flood, accidents, human infertility, snake bites, and other misfortunes. It is believed that witches and sorcerers wield enormous magical powers, which they use most of the time for diabolical purposes. With these powers, they are capable of mysterious actions like becoming invisible to ordinary eyes, or changing into dangerous creatures. The soul of the witch is suspected to be capable of leaving the body at night, and turn into a bird, a cal, or a poisonous snake that invisibly attacks an unsuspecting victim, sucks his or her blood and gradually consumes the flesh, In this wise, human beings have to use “Eb@ Aje”, “Adetaa awan Aje” against the witches, so that they can leave human beings free to achieve their life goals. ORITA META AGBARISAALA (THREE CROSS ROADS OF HEAVEN) In Yoruba belief, there are three crossroads situated between heaven and earth through which people pass on their way from heaven to earth or when they return from earth to heaven. There, individuals take oath regarding their mission on earth. However, the crossroads are symbolic of the birth or reproductive processes. It is important for everyman to pdss through odo aré (river of dye), which implies the bladder that contains fluid that spills when a pregnant woman is in her labour process. After this, the child would pass through odo ajé (river of blood), This is the bloed that comes out before the baby is born and also accompanies the baby and the placenta during birth. When the child comes out and beholds the mother's pubic hair, it cries thus: ‘ Mo wort & Mo wort @ I came here already | came here already This cry indicates that the baby is lamenting with anxiety, severe! problems and trials that lie in wait for him or her in future, So, j clear that everyone entered the world through a pool loo! 23