Wyndham, John - Myths of Ife
Short Description
Myths of Ífè By John Wyndham [London, 1921] This short book is a translation of some of the myths of the Yoruba peo...
Description
MYTHS OF
IFE
JOHN WYNDHAM
ERSKINE MACDONALD, LTD. LONDON, W.C.1
William Bascom, Director
Museum
of Anthropology
University of California
Berkeley 4, California
O
c U >^y
4?
r i
-
c
5
X
A"->
.
O V ?.,
~
n
-i
-' *> -
'
oj
:
.. *!
-i
-1
s
-'
>,
'
2Q
'
:
O
!
r
'"
r -'
^r
^ tn
P C'
*^
J^
t^g^^JT^5
.a
n,
S
*.Vs
g-5 o
5 ^o
^3 00 ^
,-r
CX
?.J
s '
PS _i 3H
^
^ij
E J5
"
*
i
"a)
:
*s
~
i
*
+j
g
-
^ o 2 1
TJ-O~
t/)
_.
rrj
3 -- 1~ O g .0 v*3 : ^ ^o ,
/
(7)
!
<
i~\
-
,1;
a r/)'
SO
/i
University of California
Berkeley
WILLIAM AND BERTA BASCOM COLLECTION
MYTHS OF By
IFE
JOHN WYNDHAM.
MYTHS OF By
JOHN
WYNDHAM
LONDON, W.C.I ERSKINE MACDONALD,
LTD.
All Rights Reserved. First published 1921.
TO MY
WIFE,
AUTHOR'S NOTE The author spent District
Officer
several
years as an
Assistant
the Yorubas in Nigeria,
among
and
was thus enabled to collect the folklore contained in this
book from native
The
made
sources.
on
reticence of the natives
it
necessary to piece
much
religious subjects
together from in-
cantations and chance remarks, but
the notes will
show that no great
it
is
hoped that
liberty has been taken
with the beliefs of a tribe which inhabits a large area in
West
Africa.
The legends
are bare
and uncertain, and
that blank verse would prove a to present
them than
The author Mr. Ford
was
more
it
seemed
suitable form
prose.
desires to express his indebtedness to
Madox
half-finished,
Hueffer for advice
and
when
this
also to the Council of the
work Royal
Anthropological Institute for permission to re-publish
and XI-XIV which appeared originally in Man." The suggestions contained in Note IV on
Notes "
I
the Creation of Man, and in Note VII on the possible
connection between the Edi Festival and the Saturnalia, are offered after a subsequent reading of the
Bough." 9
"
Golden
PERSONS Ardmft
God
Orisha
Creator of men.
Odtiwa or] Odudiiwa j
King
tfgun
God
Ordnyan
The warrior son
Lddi
Smith of Ogun.
Obdlufon
A
of
Thunder and Father
of
of
Son Son
men.
Iron.
Son
of the Gods.
of Aramfe.
of
AramfS.
of Odiiwa.
of
Ogun.
worker in brass. N
Mdrimi
Ifa
Wife
of Obalufon.
The Messenger of known by reason
the Gods, principally of divination.
Oldkun
Goddess of the Sea.
Oldssa
Goddess of the Lagoons.
Oshun
A
Goddess who transformed and became
the River Oshun.
The led
Perverter.
men
astray. 10
A God
of
Evil
who
PERSONS Now regarded as
shu
as the
A
Peregrin 'Gbo
Undoer
Forest
the Devil, but originally of the favours of the Gods.
God who
caused the Forest to
bring forth wild animals and watched over the birth of Orunmila.
A God who
Orunmila
watches over the birth of
children.
Offun Kdnran
A
drni Odtim'la
The ancestor
Ojtimu
A
priest.
Osdnyl
A
priest
messenger of
f fa.
of the Ornis of t fe.
and maker
of
charms.
The Sun, Moon, Night, Day, Dawn and Evening~were also Gods and Goddesses sent by Aramfe, who is often spoken of as God. But a higher and very distant Being is mentioned by some of the Priests. Oibo means White Man.
Okpelle
The
is
final
a charm used in the divination of
N
is
as in bon,
nearly correct in
all
Ifa.
and French pronunciation
the above names. 11
is
A
white
man
Ydnibas, and asks
visits
Ife,
the sacred city of the
to hear the history of the place.
The
Orni, the religious
and
directs
head
of Yorubaland, begins,
the Babalawo Araba, the chief-priest of
Ifa, to continue.
12
MYTHS OF I.
f
F E
THE BEGINNING. The 6rni of
Ife speaks
:
Oibo, you have asked to hear our
lore,
The legends of the World's young hours its
home
in the precincts of the shrines of
Those
Could truth in greater surety have
Than
and where
Who made the World, To whom
From
and
their doings
sire to
son
in the
of priests
have been handed down
?
made
Before this World was
Ardmfe
mouths
reigns in
There reigned Aramfe in the realm of Heaven
Heaven
Amidst
;
his sons.
Old were the
The Sun had shone upon
Since time past reckoning.
The
father of the
The youth
of
Gods
Heaven.
.
around him
and
;
cornfields
Old was Aramfe, his
:
.
hills
his vines
youth had been
Once when the King
reclined
Upon
the dais, and his sons lay prostrate
In veneration at his telis
feet,
he spoke
Of the great things he purposed
his
"
sons of the
My
creation of
But
Heaven
I called
;
fair
you know things which I made
:
sons,
your
spirits 13
for you, before
from the Dusk
:
for
always
THE BEGINNING Your eyes have watched the shadows and the wind corn, and I have given you
On waving
The dances and
An
the chorus of the night
age of mirth and sunrise (the wine of Heaven)
your existence. You have not even heard Of the grey hour when my young eyes first opened To gaze upon a herbless Mass, unshaped Is
And
But
unadorned.
I
knew
Of Him-Who-Speaks-Not,
well the heart
the
far-felt
Purpose
that gave
Me
birth
I
;
laboured and the grim years passed
Streams flowed along their sunny beds
The
stars
above me, and the
hills
I set
;
about
:
;
and taught the birds budding Their song the unshapely I had formed to beauty, And as the ages came I loved to make I fostered
The
A
trees,
beautiful
more
noble animal
Emerged
My
my
fair.
.
All
went not well
;
form to prey upon a river, born to bask
In sunlit channels and mirror the steep
Tore down
its
banks and ravaged
While cataract and jagged
Now
field
hills,
and plain
;
precipice,
grand with years, remind 14
:
mind conceived
in loathsome
gentle creatures
.
me
of dread
days
MYTHS OF When Heaven
my Fair
hills,
tottered,
young and all seemed
Think, now,
if
F E
t
and wide
rifts
Yet
lost.
sundered
I prevailed.
the accomplished whole be Heaven,
How
wonderful the anxious years of slow
And
hazardous achievement
But yours
For Gods. Creation
To
by
way from Mass He paused on the remembrance,
Great Orisha cried
What
has not been to lead
it
the cliffs-edge
Paradise."
And
a destiny
" :
Can we do naught
use in godhead without deeds to do
?
?
Where yearns a helpless region for a hand " To guide it ? And Old Aramfe answered him sends them to
make
World.
the
"
My
son,
:
your day approaches. Far-off, the haze
Rests always on the outer waste which skirts
Our realm
;
beyond, a nerveless Mass
lies
cold
'Neath floods which some malign unreason heaves.
Oduwa,
first-born of
my
sons, to
you
I
The five-clawed Bird, the sand of power. Call a despairing land to smiling
Above the
jealous sea,
The
eternal life of Gods.
(1)
See Note
is
You
not are their judge
on the Creation of the Earth. 15
Go now,
life
and found sure homesteads
For a new race whose destiny
I
give (1)
;
THE BEGINNING Yours
is
the kingship, and to you
And men
are subject.
Vague spirits The race that
(1)
my
sons,
the grateful task to loose
is
Orisha, yours
Gods
all
Wisest of
Dawn
waiting for the
shall
be
;
and
to
I
you
to
make
give
This bag of Wisdom's guarded lore and arts
And you,
For Man's well-being and advancement.
younger sons, the chorus and the dance,
My The
To
and the
voice of worship
teach
that the
The mirth
of
crafts are yours
new thankful
race
Heaven and the joys "
Theft Odtiwa said
:
Happy our
may know
of labour."
life
has been,
And 1 would gladly roam these hills for ever, Your son and servant. But to your command I yield
;
and
in
my
kingship pride o'ersteps
Sorrow and heaviness. I
am
The
your
arts
first-born
and wisdom
The King,
will
Yet, Lord Aramfe,
wherefore do you give
:
to Orisha
be obeyed
;
Will turn in wonder to the
Strange benefits."
To each
(1)
is
?
the hearts of
God who
But Aramfe
fitting task
is
I,
given.
said
spells
"
Enough
Farewell."
See Note IV on the Creation of Man. 16
men
;
MYTHS OF The Gods leave
f
Here the Beginning was the
Through
Heaven.
desert
:
F E
from Ardmfe's vales
regions
the
Gods
exiled
approached
The edge
A To
of
Heaven, and into blackness plunged
sunless void o'er godless water lying seize
(1)
an empire from the Dark, and win
Amidst ungoverned waves a sovereignty.
Oduwa steals the
bag and causes
But by the roadside while Orisha slept Oduwa came by stealth and bore away The bag Aramfe gave. Thus was the
War Of God undone
:
for
will
thus with the charmed
sand
on Earth.
Cast wide on the unmastered sea, his sons Called forth a
World
of
envy and
of war.
Of Man's Creation, and of the restraint
Oldkun
(2)
placed upon the chafing sea, Of the unconscious years which passed in darkness Till dazzling sunshine touched the unused eyes
Of men, of War and magic
And
my priest shall tell you,
the Great Ones did before the day They vanished to return to the calm hills (1)
(2)
all
I on the Creation. The Goddess of the Sea.
See Note
17
THE BEGINNING Life in Ife Of Old Aramfe's realm is
as
it
was But
.
.
They went away
.
in the time Remain, and from their shrines the hidden of the
;
with us their altars and their priests
still
Gods
Gods Peer forth with joy to watch the dance they taught,
And
hear each night their chorus with the
drum
:
For changeless here the early World endures In this
stronghold of humanity,
first
And, constant as the buffets
Of Queen Oldkun on the
The dance ThjrlifeZ^
Odum'la
F[or;
Gods
;
.
.
I,
when from
too,
Gods
am
waves
shore, the song,
abide, the mirth,
born of the Beginning
the sight of
men
:
the Great Gods
passed,
speaks for the
of those old
of the
left
on Earth Orni Odum'la
(1)
They To be a
father to a
To tend
the shrines and utter solemn words
charged
mourning people,
by Those invisible. And when Odum'la's time had come to yield the crown, Inspired
To wait upon the River's To Old Aramfe Ifa/ 3 in *
brink, his
(2)
and
cross
wisdom,
(2)
See Note II on Odum'la, the first Orni' of He. The River which separates this World from the next.
(3)
See Note XIII. The Messenger of the Gods.
(1)
his divination.
18
See Note XII on
MYTHS OF and
lives
Proclaimed that son with
Thus has
for ever in
Abode.
the person
With me that Being
of the
And on
6rni.
The words
it
1
F E
whom
ever been is
;
and now
about, within
our sacred days these of
Odum'la's soul
lips
Odudiiwa and Orisha.
pronounce
THE DESCENT
II.
Ardba speaks I
am
Of
all
:
the voice of Ifa, messenger the
Gods
Are known, and
me
to
:
the histories
you of the days Old Ardmfe sent
I will tell
How
Of the Descent.
The Gods from Heaven, and Oduduwa The bag
my
king has told you.
.
.
stole
For many a
day Across un watered plains the Great Ones journeyed,
And sandy
deserts
^gCty Aramfe
for
such
the stern bar
is
'twixt his smiling vales
The Gods
And the stark cliff's edge which his sons approached
arrive at
Tremblingly,
till
from the sandy brink they peered
the edge of
Down
Heaven.
The parched, forbidding leagues but yet the Sun Was there, and breezes soft, and yet the mountains
the sheer precipice.
Behind them lay ;
A
faded line beyond the shimmering waste
Called back to
Hung
chaos
mind
their ancient
home.
Beneath
dank blackness and the threatening
roar
Of untamed waters. "
Orisha, what did we
Outcasts to-day
Our destiny
;
Then Oduduwa spoke And what fault was ours? :
?
to-morrow we must seek
in dungeons,
20
and beneath
MYTHS OF
F E
f
That yawning blackness we must found a For unborn men Better a homeless life In desert places
To some
What
we
turn and
lost valley of the hills
"
think you
men The Great
Oduwa
this
who
arts I
know
see the
first
That
I shall
away
flinch
to give
of toiling, living
Forbidding
think, ere
calm,
from
how
we
return to peace
is
Aramfe would not know
?
Dumb
sends
Orisha
life
ears
await us
;
?
let
:
.
.
the fate
think
us go."
spirits
hungering
So spoke
and Oduwa hung a chain
Ojtimu
Over the
cliff
And
Ojumu, the wise
Bird,
The magic sand upon the sea and
to the dark water's face,
21
?
Has Might no bodes
with the
sent
is
Godhead blind
With eyes and For
For me,
?
our task,
You
Odtiwa
men
men is
boundless
Besides,
!
gift,
the hearts of
long to use, and yearn
make.
You say but And Heaven's
You
I
that I hear
Aramfe's
stole
to filch
With blessings which were mine
To
Orisha,
Then spoke Orisha whom
?
"Is
:
And thought The
?
flee
call*
mother's son
My
dare
:
city
priest, to
pour
loose
THE DESCENT The
five-clawed Bird to scatter far and wide
Triumphant land.
Ever
(1)
But, as Earth's ramparts grew,
in the darkness
Away
came the waves and sucked
the crumbling shore, while foot
Lagoons crept up, and turned
The
Oldkun
and
(2)
to reedy
foot
swamps
So Oduduwa called
of hope.
soil
by
and Oldssa "
(3)
to the
cliff
Oldkun and
And thus he spoke
Oldssa.
With the new-rising World, and would destroy Our kingdom and undo Aramfe's will. /Go 4xrthe
That they
fields of
shall
For there your
To curb For
Beneath, the waters wrestle
men
make.
rule
to be, the
Oldkun
!
homes to the sea
and your dominion
shall
And
thus, in our first
secret sanctuaries
queen of
on lonely shores
Through every aeon as the season comes, Shall
men
bring gifts in homage to Oldkun.
And
you, Oldssa, where your ripple laps
The
fruitful
The
offerings of thankful
bank, shall see continually
(1)
See Note
(2)
The Goddess The Goddess
(3)
!
be
:
the hungry waves upon the coastlands
ever.
And
:
I
men."
on the Creation of the Earth. of the Sea. of the Lagoons.
22
cities
MYTHS OF
I
F E The months
Of Heaven passed by, while
in the
moonless night
The Bird
Beneath the Bird
makes
The corners of the World were steadfast.
the
Earth,
toiled
on until the bounds,
And then
Odiiwa called Orisha and the Gods
To "
the
We
cliff's
edge, and spoke these words of sorrow:
go to our sad kingdom.
Of Old Ardmfe:
so let
it
Such
is
But
ere
be.
The hour the wilderness which gapes
the will
for us
Engulf us utterly, ere the lingering sight
Of those loved
can gladden us no more
hills
May we not dream awhile of smiling days Fair was drenched morning Gone by ? .
.
in the
Sun
When
dark the
hill-tops rose o'er
misty hollows
;
Fair were the leafy trees of night beneath
The
silvering
Upon
Moon, and beautiful the wind
the grasslands.
Good-bye, ye plains
we
roamed.
The Gods descend.
Good-bye to sunlight and the shifting shadows Cast on the crags of Heaven's blue hills. Ah! wine
Of Heaven, farewell
Then
of
an age
By wanings
".
.
.
So came the Gods to
of passing
of the
months untold
Moon our
23
lore repeats
Ife.
THE DESCENT A
sunless
World.
The
dirge of wasting hopes
Of a people
World shuddering the unseen waves
in a strange
Beneath the thunder
On
and the lament
of
Always the marsh
crumbling shores around.
Pressed eagerly on
f fe
but ever the Bird
;
Returned with the unconquerable sand
Ojumu poured from his enchanted shell, And the marsh yielded. Then young Ogun bade The Forest grow her whispering trees but she Budded the pallid shoots of hopeless night, /And^dl was sorrow round the sodden town
Where Odudiiwa
reigned.
Yet
Orisha
Orisha, the Creator, yearned,
creates
To him
man.
He
for live
and
men
called
the longing shades from other glooms
threw their images
(1)
into the
;
wombs
Of Night, Oldkun and Oldssa, and all The wives of the great Gods bore babes with eyes Of those born blind unknowing of their want
And
limbs to
From
feel
the heartless wind which blew
outer nowhere to the
murk beyond.
.
.
But
as the unconscious years wore by, Orisha,
The
Creator,
Wistfully (1)
watched the
as one
who
unlit
Dawn
Man
follows the set flight
See Note IV on the Creation of Man. 24
of
MYTHS OF
i
F E
Of a lone sea-bird when the sunset fades
Beyond a marshy wilderness To Odudiiwa " Our day is :
and spoke endless night,
And deep, wan woods enclose our weeping children. The Ocean menaces,
chill
Our mouldering homes.
winds moan through
Our guardian Night,
who spoke To us with her Of Heaven
Her
Is
sends fire, the
Sun
and
the
Moon.
And where
hours
is
Evening
?
where
!
"
He
ceased,
crave the Sun and the
The torch Ardmfe
still
yet she can but bewail
and Odudiiwa sent
the Messenger, to his old sure
If a,
To
;
task.
restless
Oh Dawn ?
strange sounds in the
here
is
of
warm
flame that
lit
Heaven's Evening and the dance.
.
.
A
deep compassion moved thundrous Aramfe, The Father of the Gods, and he sent down
The vulture with red For men Still
;
and,
fire
upon
his
head
by the Gods' command, the bird
wears no plumage where those embers burned
him
A
mark
of
honour
The Father spoke
for
remembrance.
the word,
Again
and the pale Moon
Sought out the precincts of calm Night's retreat 25
THE DESCENT To
share her watch on Darkness
;
and Day took
wings,
And
flew to the broad spaces of the sky
To roam benignant from the floating Which cling to hillsides of the Dawn
Who
calls the
happy
toilers
mists to
home.
And The Age of Mirth
Was changed Had lifted from :
,
for
when the
Made brazen
all
terror of bright
Day
the unused eyes of men,
Sparks-flew from Ladi's anvil, while The/iise~bf iron,
Eve
and wise Obdlufon
vessels
Ogun taught (1)
and showed how wine streams
out
From
the slim palms. (2)
And in the night
the
Gods
Set torches in their thronging courts to light
The dance, and Heaven's music touched the drum Once more
as in its ancient home.
With Oduduwa (1) (2)
And
mirth
reigned.
See Note V on Obalufon. Palm-wine, an efficacious native intoxicant.
26
MYTHS OF III.
I
F E
THE WAR OF THE GODS. Ardba continues Oibo,
A
I will tell
:
and chronicle
second chapter from the histories
The fable
Bequeathed from other times.
of Earth,
How God
Earth, Water and the Forest
With one and twenty That are the sons
gifts for
Earth
of
God promised
Earth and men
and
;
The Forest and the Rivers
stole
save one
all
;
and how
to his first-born, Earth, that
Should win the twenty
Of that
tale is told
in the Beginning sent three sons
Water and Into the World Forest
A
.
.
last one, Good
gifts
again
Humour.
by
And
men
virtue
this is true
:
For in those years when Ogun and the Gods
Made known
their handicrafts
men
learned to seek
Thatch, food and wine in Forest and in River Strife
between
So Man prevailed but in those days. Came strife and turmoil to the Gods for still Patiently.
;
Odtiwa and For jealousy and pride Odiiwa held Orisha
The bag Aramfe gave Often Orisha
A
suppliant
Till
made
to Great Orisha.
entreaty
came before
;
oft
his brother
in vain
once when Odudiiwa sat with Ogun 27
;
THE WAR OF THE GODS In that same palace where the Orni reigns,
The sound
of
drums was heard and Great Orisha
Approached with "
skilled Obalufon,
The time has come
To men. That
Have a
how
not told
mine
(for it is
do our Father's bidding.
care, is it
:
to teach Aramfe's arts
Give back the bag
may
I
and said
!)
Else,
caution slept
In the still woods when the proud leopard fell, " Lured on by silence, 'neath the monster's foot?
(
Odiiwa angered exceedingly ^~
I
:
-v.
not king
?
Did not Aramfe make
Me lord of Gods and men
?
Begone
!
Who speaks
Unseemly words before the king has packed His load."
(2)
Orisha and Odiiwa called brings to tfe.
war To arms
And on
their followings of
that day the
Gods and men,
first of
wars began
In Ife and the Forest.
Such was the
Of the Gods from paths
divine,
The woe that Oduduwa's But
little
fall
and such
for
theft prepared
men
;
the Gods recked of their deep guilt
Yoruba threat " The Elephant has power
to
(1)
cp.
(2)
Leopard, though he be silent." (Communicated by drum-beats, I think.) Yoruba saying. The speaker is probably prepared crush
the
to travel.
28
MYTHS OF darkness
Till
and
fell
all
F E
i
was quiet
Returned the memory of Calm,
Of Heaven born and destined Gloom,
with the
too,
still
for then
their heritage, for the
World
came down
night
;
:
a
sense
Of impious wrong, ungodly sin, weighed down Warriors aweary, and all was changed. Around, Dead, dead the Forest seemed, its boughs unstirred
Dead The
too,
amidst
while on that hush, the storm's
stifled air
came the
Ardmft
Mute
tries to
Of Old Aramfe as he mused
stop
it ;
herald,
distant thundrous voice :
Into the Waste beneath I sent
The
A
my
children of
World
of mirth
happy
"In
vain
my
sons
vales
of ffe,
and women with
Are outcast
in the
naked woods."
the great trees were smitten
Thundrous Aramfe His erring sons
:
in his ire
their
in the
by
rebuked
"At my command you came
Insentient Violence in the
sky
the wind,
darkness, where the Evil of the Void
To shape
babes
But when
The whirling clouds were wheeling
To
make
to
for desolation holds
:
The homes
And
;
knotted growth
its strangling,
had made
its
home,
Abyss a World of joy 29
OFTHE GODS
THE WAR And
ways of Heaven. brawling ? Did the Void's black
lead Creation in the
How,
then, this soul
Outmatch you, or Again into I grieve
its
possess your hearts to
own
come
For Man's misfortune
?
but you have borne them on the tide
;
Of your wrong-doing, and your punishment For now my thunderbolts Is theirs to share. I hurl,
with deluges upon the land
To^nll the marshes and lagoons, and stay
aye your impious war."
If or
Dawn came
but fails t
Was
Aramfe
gone, and Old
in his grief
But
Departed on black clouds.
But
still
And
in the dripping forests
The
rebel
the storm
;
still
Gods fought on
and the marshes
while in the clouds
Afar Aramfe reasoned with himself "
I
spoke in thunders, and
The marshes that Ojumu
They
fight.
Achieve
?
the wrath,
the anger of his sons endured,
Punish,
I
my
deluge
dried
may
?
I
cannot
Beyond the sky where 30
I
but
;
filled still
but what can
In Heaven omnipotent
What means it
:
tell,
have
.
.
:
I
but here
?
In the Unknown,
set the Sun,
MYTHS OF
F E
f
He-Who-Speaks-Not He knows all. Can this Be Truth Amidst the unnatural strife of brothers Is
:
:
TheWorld was weaned: by strife must Oibo,
how
the
first
And Old Aramfe Of blood
of
it
endure
?"
wars began,
sought to stay the flow
your pen has written
but of the days,
;
The weary days of all that war, what tongue Tis said the anger of the Gods Can tell ? '
Endured two hundred years
we know
:
Osanyi made strange amulets for
The mortal
soldiers of the
Could turn a spear
aside, a
Gods
flee
charm
one
its
sting,
full
another
score
but not one word of the great deeds,
Of hopes and
fears, of
imminent defeat
Or victory snatched away
No
all
second robbed
The wounding sword of all Made one so terrible that a Must
the priest
is
handed down
:
legend has defied, no voice called through
The dimness and the
baffling years.
But when
An end was come
to the
ill
days foreknown
To Him-Who-Speaks-Not, remembrance calm
Of Heaven
stole
upon the 31
sleepless
Gods
of the
THE WAR OF THE GODS For while the Moon lay
On
ff
of the
many
soft
battles
with
all
her spell
while
;
With sorrowful reproach the wise trees stood And gazed upon the Gods who made the soil
The
voices of the Forest crooned their dreams " "Sleep, sleep all weary Nature craved, " " the slumbrous reed-folk urged, Sleep
Of peace
And
:
and
'twixt
The shadow and the igun asks
Oduwa
to
The drowsing dawn
silver'd leaf, for sleep
breezes yearned.
.
.
.
And
with the
give back
Ogun, the warrior, with his comrades stood
the bag to
Before the king, and thus he spoke
Orisha.
We
weary
of the battle,
and
its
Weighs heavy on our people.
The
careless hours of
What means You
say.
Will
buy no broom'.
.
.
?
agony
Have you
Orisha willed
?
it so,
'Twas said of old 'Who has no house (I)
Why then did Great Orisha in
In Heaven
Afar Ardmfe gave to you the empire, Yoruba
forgot
empty war between
Bring plagues on those he made
(1)
Oduwa,
Old Aramfe's realm
this war, this
One mother's sons
" :
saying.
32
love
?
MYTHS OF And
to Orfsha
f
F E
of the
ways The bag things. but not its clue the skill, the wisdom knowledge
Of mysteries and hidden
You seized
;
Of Great Orisha which alone could wake
The
sleeping lore.
Are yours
:
.
The nations
.
give back the bag, and Great Orisha
But neither Ogun
Will trouble us no more."
Nor the
World
of the
soft voices of the night could loose
Odiiwa from the
envy the rule Of men and empire were of no account
When
refuses
the hot thought of Old Aramfe's lore
The bag he held years had not revealed
his black ire anew.
But
the faithless
" ;
:
Roused
Its
Odiiwa
thrall of
all
These
many
his king
Upon And greatness,
My
Bitterly he answered
promised treasures.
son
years ;
I
my
brother has
while for the crown,
my
its
Could not uphold your
Priest bury,
will
33
his
to hold of kings
and be your spur
Is it not said,
and anon
To-day
my cause itself my enemies.
Weak son, the sceptre you were born And hand down strengthened to a line Until the end.
power
cause,
Wearies of war, and joins
"
:
made war
have wrought unceasing.
hope of
;
Shall one
mate dig up
X
THE WAR OF THE GODS The corpse ?"
No
(1)
day's brief work have you
undone,
But
all
my
Of labour.
heart has longed for through a
So
be
let it
:
God
life
of Soft Iron
!
Upon your royal brow descends this day The crown of a diminished chieftaincy, With the sweet honours For
and
trans-
forms
to
stone,
I
of a king in
go back to Old Aramfe's
name
hills
And the calm realm you prate of." Then Oduduwa Transformed to stone and sank beneath the
soil,
Bearing away the fateful bag.
And
taking the
bag with
Beneath, through
Mm.
A
voiceless lore
Have (1)
all
and
arts
lain in bondage.
Yoruba
saying.
34
thus,
the ages of the World
which found no teacher
MYTHS OF IV.
F E
f
THE SACRIFICE OF Ardba continues Oibo
I
(1 > .
:
have told you of the days
When Oduduwa and But
M 6RIMI
Orisha fought
;
of the times of peace our annals hold
Now in
the age
when mirth
Strange legends
also.
And Oduduwa
reigned, grief ever-growing
.
.
Befell Great Morimi, the wife of skilled
Mdrimi
Obalufon
for while his lesser wives
has no
Proudly bore
sons.
A
many
sons unto their lord,
daughter only, young Adetoun,
Was
granted to his queen.
And
as the years
Lagged by, a strangeness which he always seemed
To keep
in hiding chequered the fair
day With doubtings, and waylaid her in the paths Of her fond nightly dreams. Once with the Spring, She saw the clustered tree-tops breaking into
leaf
Copper and red and every green, and she
Remembered how beneath the new It
was ordained by Peregrin 'Gbo, lord
Of uninhabitable woods, that Life (1)
year's
See Note VI on M6rimi's 35
sacrifice.
buds
THE SACRIFICE OF M6RIMI Should spring from Forest, and Life from
Life,
tiU all
The Woods were gladdened with the And birds and thus she reasoned
voice of beasts
:
How
Peregun 'Gbo
(1)
Of Forest leaped the
How
"Is
it
not told
spoke, and from the sloth that laughs
womb
by night
?
'mid the boughs the sloth brought forth the
ape
That bore the leopard
Watch
And Fair
And
o'er the birth of
when
ever,
Must
?
yield life,
up
did not Peregun
young Oninmila,
the morrow's sorrowing
dawn
to the leaguing fiends the child's
God send down
did not the watchful
His messenger to stay the grasping hand
Of Death Will give
Thus do the Gods
Ah whom
me sons.
!
and surely one " must I appease ? ;
Quick with new hope Great Mdrimi sought out
She consults
tfa
?
:
A
(2) in his courtyard dim, priest of Ifa
Where from each beam and smoke-grimed
pillar
hung
The charms the wise man
set to
His wives and children from the
XI on Peregun
guard his home, ills
(1)
See Note
(2)
See Note XII on the divination of
36
contrived
'Gbo. Ila.
MYTHS OF
f
F E
By the bad spirits. To her gift And laid it on Okpelle and the
she whispered, priest
;
Seizing the charm of ifa said
"
Okpelle,
:
To you the woe of Mdrimi is known You only can reveal its secret cause,
;
Its
And Of
Who
" tells
"
unknown cure
Then he laid down the charm
!
Offun Kanran stood before them.
Ifa's priest
Mdrimi, this
was
f fa
sacrifice
You have
:
her
Was
yours.
daughter.
But
in
Whose
and he said
the message of
is
a son, nay
her to
troubled,
many
sons,
my
:
for.
a daughter, and your husband's love
The Gods would give you many
sons,
your path stands Flshu, the Undoer, shrine calls out for blood, for sacrifice
Without hope Mdrimi
Went
and loathing
forth,
Possessed her
Of her one
of the
ways
of the
:
Gods
while indignation fed her love
child.
.
.
.
The months passed by
A
face
lord
you long
Adetoun."
And
The
:
Moons came,
in the smiles of happier wives she read
Moons faded from the sky, mockery And grief and her Adetoun remained ;
Companions of her hours. " But sons I asked for I ;
37
At will
last she cried
go again
:
THE SACRIFICE OF MORIMI And pray The
last
for sons
word
Has ebbed
is
and
Adetoun. Oldkun's tide
not yet.
not flow again
will it
:
my
" ?
Yet hope She
Went not with Mdrimi
consults
Of
Ifa again.
The
tfa's priest self -same
To her
drear
;
to the dark court
and when a torch
bode
of sorrow in the
home Great Morimi
disclosed
dusk
fled
back
In terror of the deed which love commanded,
And di advises
love condemned.
Came
fidi,
.
her to act
Who
on Ifa's
To
message.
Reveal the thoughts of
Of
.
.
Silently in the night
the Perverter, the smooth of tongue,
with his guileful reasoning compels
conscious sin
ifa,
" :
The forms ffa,
of messengers
and the
ears
the God-Messenger, have heard
The far-off, thundrous voice. Would you hold back? Is
not the birth of Nations the
first
law
Aramfe gave ? Can any wife withstand His will, or maid stern Ogun's call ? (1) To-day Is yours, oh, mother of great kings that shall be :
The green shoots greet the Spring-rain and forget The barren months, and Morimi shall know Her grief and her reproach no more." (1)
Ogun
kills
unmarried 38
girls of
Then doubt
marriageable age.
MYTHS OF Seized Mdrimi but
still
f
F E
she answered
" ;
Will Gods
Not give ? Is the grim World a morning market Where they drive bargains with the folk they made ? Are babes as bangles which Obalufon Fashions to barter
" ?
But
fidi
answered her
:
"
But once Aramfe spoke to Odudiiwa, And with what heavy hearts the Gods went
forth
From Heaven's
Now
thrice,
Thrice to the
Has come
valleys to the blackness
!
(1)
woman Mdrimi
the word
with promise of the World's desire
:
Not every wife is chosen for the mother " Of a house of kings. And think Obalufon !
Then
di,
In darkness
;
The death
On
of Adetoun.
The lazy blue
and with the dawn a young
the Undoer Iishu's altar of early
girl
lay
while
morning smoke
Crept up the pass between the (1)
!
the Perverter, hid his form
hills.
According to the legend, M6rimi consulted Ifa^three times before acting on his advice.
39
THE UBO WARS.* Ardba continues After the
War
:
Oibo, graven on
my memory my father
of the Is the sad legend which
Gods, ffe
Of the Great Gods' departure.
returns
Unnoted while King 6gun (2)
to the arts
Was young
of peace.
Shot forth
With
1*
told
me
The years slid by reigned. The World .
.
upon the craggy slopes the trees red buds, and ancient ffe, gaunt :
suffering,
dreamed again her early dreams.
Taught by the Gods, the folk began to learn The arts of Heaven's peace anew the drum ;
Returned to measures of the dance, and Great Orisha saw the joy of
In his creatures' eyes.
life
once more
Thus
lived
mankind among
The Gods, and multiplied until the youth foundation Of ffe sought new homes and wider lands In the vast Forest and thus was born the of Ubo The
;
Fair daughter of Odiiwa's city.
Her Ubo, and the Olubo
of
Ubo
is attended
But
by
Gave no good
strife
from first.
the
leader took the
Men
first
called
name
with his chieftaincy.
to these colonists the Gods, their Fathers, gifts
:
'midst battles with the Wild,
'Mid struggles with the Forest the town grew
While dull remembrance of unnatural wrongs See Note VII on Ubo and the Edi Festival. (1) (2)
See Note
X
on Ogun. 40
MYTHS OF IFE Bred Man's
And when
Word came Would
first
;
to f fe that the folk of tJbo
bring no
gifts,
nor worship at the feet
But the King scorned them, laughing
Of Ogun.
"Who
:
lights
His lamp between the leopard's paws
The Chief of Obo
Gods
rebel thought against the
the time of festival was near,
"
(3)
?
Years passed In grieving while Oliibo sought the homes
seeks advice,0i spirits of the Forest springs, laid gifts
At crossway Or wandered
shrines where childless
With Ocean chafing But rivers answered Of
No
dawn
Gods
;
through the unceasing hissing of the foam
Olubo came with
.
.
With Autumn's
And prayed him to And the fat beasts, the
God saw
Of birds and Yoruba
fall
gifts before the shrine
Of the grim Forest-God who hedged
(3)
wrongs
not, not brooks, nor
voice of counsel came.
And
go,
at his old restraint.
crossway altars at the light of
And
women
to drear coasts to share his
accept the corn he brought
nor seize his lands again.
the
cattle
saying.
41
his land,
;
oil,
and smelled the blood
and the longed-for voice
THE UBO WARS which the
Came
to Oltfbo
" :
See with the rain
Forest-God Each year apon your gives
him
fields
I
come
with springing
Rank-growing grass and vegetation wild Your work of yester-year is all undone
trees,
:
By my swift desolation. Be this your symbol Go thus against the Scornful Ones arrayed As
:
I."
In Ife was great joy
Black thundercloud has passed
;
:
the last
the maids were
wed,
And
all
men
feasted on the sacred days
Day when
Oltibo in-
Of Ogun and the Lord of
vades Ife,
From
and
Portents of moving trees and hurrying grass
the
takes
men
On
the
still
sudden,
Forest o'er the walls there broke
Ife's stone-still revellers.
(Hope perishes
away as
In the dark hour a mother sees the dance
slaves.
Of white-robed goblins (1)
A
glimpse, no more
Despair held rule Their
Was
A (1)
men were
:
;
the
of the
and her
midnight streets sick child
is lost).
new-wed wives were lone
slaves of tibo lords.
and laughter mute. About dull tasks but not so people wandered
silent,
listless
;
The drum
See Note XIII.
;
These goblins are called 42
Etere.
MYTHS OF Mdrimi
Mdrimi
consults
To
tfa,
Her
for she, assured of triumph, strode
the dim court of
A
gift.
And
and
ffa,
vision flickered
the priest prophesied
As when a I call
sick
man
lies
laid bare
and was gone, The bode is good.
" :
beset
fiends
by
then
tongue and thus invoke
my
Those very fiends
dread mother's name,
in their
command
the Prince of leaguing
(Though hastening to the River's such
Again
now
is
lip)
priest, his voice
'Evil has
to turn
me
come down on
ffe:
Evil only can desire prevail.
her to go
By
to tjbo.
Take
six he-goats to fishu, the
Thus crave
A
:
Woes
borne
ffa's counsel,
Swift in the form of Messengers to
who advises His
(1)
not to the Gods for aid, but take
The pepper on
And
F E
I
his aid
and
harlot to the land of
A
out the
Of
secret.
And he
;
go, Great Mdrimi,
Ubo
Mdrimi to the rebel town She finds
Undoer
;
'
' .
.
So sped
and when
lord of tibo sought her midst the shades night, the Undoer's will possessed his lips,
betrayed the
way
of tJbo's downfall.
While lishu's shrine yet ran with blood, the Gods, (1)
See Note XIII for the incantation.
43
THE UBO WARS Meanwhile, Unknowing, sat alone in their abasement, the gods And Ogun said " We scorned our upstart son :
transform
Scorned him and
let
nor bore in mind
him be '
A
to stones,
The wisdom
rivers,
Is yet
etc.,
Swift from the sight of mocking
of the Past,
a snake.'
(1)
See
now
The sage Osanyi
Depart.
The door
"
the lorn Gods.
.
Beneath the
soil
wide
come then
his
who but
" ?
charms
I ?
"
moan and sank
And 6shun
he loved.
:
men we must
Orisha could but
made you
Children I
:
come
dominion what are we Gods
of
And one by one Osanyi gave To
snake
little
the end has
will lay
of our deliverance
For naked
;
(2)
threw
Her body down but never ceased a stream Gushed up, the sacred stream that flows for ever. :
Oldkun
To
(3)
fell
;
'neath the wide Earth she flowed
the broad spaces of her troubled realm.
except
So went the Gods
6gun.
The charm
to
Back from the
but
;
Ogun, rebel
Rushed back, and
last, as
Gods
town Great Morimi
cried
" :
(3)
Yoruba
(4)
See Note VIII on Oshun. See Note IX on O16kun.
saying.
44
.
Osanyi gave
last of all the
brought
(5)
.
The
fire
the vulture
MYTHS OF IFE Shall slay the hosts of l)bo
".
.
.
The months
by
crept
Fate-laden, while (1)
!
King Ogun's warrior
son,
schooled the sireless lads to
War
Ordnyan
Oranyan,
destroys
But when the
the tJbo
Them
army.
And, as the invading hosts of l)bo scaled
The
festive season came,
with red
walls,
prepared within the
fire
;
he hid city,
a rush of flaming boughs destroyed
Grass garments and rebellious men.
Thus
fell
tfbo before Ordnyan, and her folk
Saw
slavery in
ffe.
.
.
Time spared
these deeds
But gave to the impenetrable wilds The place where Cbo stood, her rebel Gods, The
di
Festival
Her
rites.
And
here in
f fe,
by command
Of Morimi, the children of the captives
Worship Olubo, but must flee before Oranyan's fire. And on those days of feasting No man may blame his wife for her misdeeds All-mindful of the guile of Morimi. (1)
See Note
X
on Ogun and Ordnyan.
VI.
THE PASSING Ardba continues
After the tJbo
An
:
age passed by, and
Wars, Of battles
knew no more
f fe
Ogun, grey and bent, chose out
for
;
of peace beloved of
6gun reignsThe way
OGUN.
OF
Old Aramfe.
in peace.
Forgotten
were
lives
lived,
and shadowy
priests
Kept warm the altars of the departed Gods Old men went softly to the River's lip (1)
Unsung
Went
'twixt
:
hope and fear mute
Of the givers
of
told
Yields
for, at
;
World
the
Their names are
life.
last,
up the legend
a
let
lost.
men used
of its
In those
fall.
torch-lit
Happily. (1)
.
.
Ogun
;
to tell of their brave deeds
In battles where Oranyan
The
.
that silent age
Last tranquil years the mothers blessed King
old
.
final tale
For peaceful days and night's security
And
;
wives sought out the shrines
new
Yet now, Oibo,
Be
colonists
forth to the strange forests of the
And unremembered
:
led,
applaud
dance and pass their
But then came
The River which separates 46
last
calm days
traders from the wilds
this
World from the next.
MYTHS OF IFE By
thorn and tangle of scarce-trodden ways
Through the dim woods, with wondrous
tales
they
heard
At crossway markets
(1)
in far lands of deeds
Oranyan did on battlefields beyond The region of the forests. These tales, In house and market,
And dreams Of ancient
ife
of the
for,
his first far-off
Were always Lagged by. of
returns
while the fathers feared
day when the grey God, would go back home, the young men's dreams
of Earth's Kingship,
Aweary
Oranyan
oft-told
the air with rumours
war which troubled the repose
of
The coming
To
filled
.
of .
Oranyan, and their pale days
Such were the various thoughts
men
when on a day, unheralded,
from
In
distant
Oranyan with a host appeared before Her peaceful gates. None could deny his entrance
Wars
(2)
to
demand crown.
ife,
the
The hero
From
strode again the streets he saved
the Oliibo's grass-clad men, and
Before his father to
Of Oduduwa. (1) (2)
:
demand
King Ogun spoke
:
Markets are often found at crossroads See Note X. on Ogun and Ordnyan. 47
came
the crown "
My son,
in the forest.
THE PASSING OF OGUN and you are welcome. But why with these armed men do you recall Times well-forgotten and the ancient wars ? Tis long since you were
This
Of
here,
a land of peace
is
ffe's trees
:
beneath the shade
the mirth of Heaven's vales
Has found a home, Their measure.
the chorus and the dance
Lay by your arms, and may no
hurt
Attend your coming or your
restful
Harshly Oranyan answered his old father "
You speak
for a
!
:
Ogun, and the calm
of peace, Great
Aramfe destined
"
hours
World
to be.
Aramfe spoke and Oduduwa's dream Of wisdom linked to supreme power begat
A
theft
(1) !
And
that same night on Heaven's rim
Devised another destiny for men.
What Heaven-sent
art has
That deed, and bid the
Who
Ogun
to
undo
still-born live ?
Besides,
taught the peaceful peoples of the World
Their longing for red
War
?
Who
forged their
weapons
With
steel
Ardmfe gave
for harvesting
?
Who slew young maids who would not wed to bear (1)
The
theft of Orisha's bag.
48
MYTHS OF
f
More sons for ancient wars of
War
'The
field
The God
The
?
Who,
What
.
.
?
F E pray, but Ogun,
then
Tis said
?
:
'
father sowed his son shall reap
!
And Ogun Made answer
" :
The
story of
my
life
has been
As the succeeding seasons in the course Where Oshun pours her stream. First, long The sunny months
A
heaven when
of
boy upon the mountains
careless
ago,
roamed
I
;
then,
As a whole season when the boisterous storms the crag-strewn bed with racing waters,
Fill full
And the warm Sun is hidden by the clouds, Doom brought me journeys, toils in darkness, wars And yet more wars. Again the barren months Are here
the wagtail lights upon the rock
:
The
river hid
And
in
my
;
a lazy trickle moves
age Aramfe's promised peace
Gives back her stolen happiness to
And now,
the sage
Osanyi^
His charms forgotten
And
vanish like
:
.
.
.
no more,
cannot turn to stone
I
Oduwa
is
f f.
;
I
cannot cast
(2)
Yoruba
(3)
Osanyi made the charms which enabled the Gods
saying.
to transform.
THE PASSING OF
6 G U N
My worn old body down to rise instead A river of the land, as Oshnn did. No, Earth must hold me, glad or desolate,
A King Till
or outcast in the vague forest,
Heaven
call
And Oshun In peace
My I,
sleeps.
and, with
;
.
the lone
Ogun,
I,
Let the
then
ask to be
I
Aramfe's bidding done
first
I
fair
Heaven,
the Father bade us give
life
the road
Upon
Till
God on Earth who knows
the calm
To men,
.
the locked pools bask.
my tale of days accomplished,
last arts taught,
And
"
me when
will
make way, and go
came."
But Oranyan said
Mistress of the
World
:
decide.
These years the kingly power has passed away
From
the old sleeping town Odiiwa built
To me, Oranyan, battling in far Where no voice spoke of Ife. Let Her way
A
:
obscurity or wide
silence
fell
:
lands ffe choose
renown
" !
the black clouds of the storm
Were overhanging human destiny The breathless pause before the loud wind's ;
Held
all
men
speechless
heave 50
blast
though they seemed to
MYTHS OF The
old
men
desire
Ogun
For utterance.
to
remain
fc
length, Eteffon, the friend
Of Ogun, voiced the fond hopes
Who "
;
At
F
f
feared
Ours
The
is
Oranyan and
his
of the old chiefs
coming day
:
the city of the shrines which guard
spirits of
the Gods, and
our ways
all
Are ordered by the Presences which haunt
The sacred precincts
from those who dream beneath the
Is far
Of
Ife.
.
The way
From To
The noise of war and tumult
.
There
is
another
of colonists.
way
of life
trees
:
God's command,
By
this first breast the infant nations stray
the utter marches of humanity.
Let them press onward, and Till
Until the
Swerve
Law
;
before their sword
But
prevail.
of conquest
roof, the
Of men
fall
filled
let
not ffe
from the cool road of her destiny
For dreams
And
Oranyan lead them
the far corners of the World be
Let the unruly
The
let
evening
;
and
firelight
to go forth to the
the old chiefs echoed
not
Ogun
leave
and the ways
naked woods." "
:
let
Live with us yet,
Oh, Ogunl
Reign on your stable throne." 51
But murmurs
rose
THE PASSING OF but the
From
the young
young men acclaim
men
6 G U N
suppressed at
first,
then
louder Until their leader, gaining courage, cried "
Ordnyan.
Empty
our
life
has been
:
while from far plains,
Vibrant with the romance, the living
lustre,
Oranyan' s name bestows, great rumours came
To mock our
laggard seasons
;
and each year
Mdrimi's festival recalls alike
The
hero's
name and
ffe's greatness.
All Ife slumber that the old
No
;
we
will
may
Must
drowse
?
have Oranyan, and no other,
To be our King." And a loud cry went up " " From his followers Oranyan is our King And in that cry King Ogun heard the doom :
A Of
chieftain of our
day
!
sees clear in eggs
fateful parrots in his
The
inmost chamber
:
walls of his proud city (his old defence)
Can never more uphold a
rule of iron
And
For victor treachery within.
He spoke his last
Had ended on (1)
(1)
A
sad words
" :
wearily
My boyhood scarce
Aramfe's happy
hills
of oarrot's eggs to a Yoruba chief is an intimation that he has reigned long enough, and that, should he die by his own hand, trouble would be saved.
gift
02
MYTHS OF IFE When
I
came here with Oduduwa
And
watched
I
Lovingly
with him,
this ancient city growing,
planted the grand forests for a robe
For queenly Sometimes Ife,
;
and
Ife
Of
away.
Would be more
Yet she
Ogun
kind,
and
still
:
lapse
Ah
me.
rejects
If&
did become
Ogun, with the
tigun goes
years.
have grown old with
I
f fe.
I feel that
to
my
my
!
trees
I
trees
go."
Dawn came and Ogun stood upon a hill To Westward, and turned to take a last farewell ;
Of
his old
queen of
cities
but white and dense,
O'er harbouring woods and unremembering ff6
A As
mist was laid and blotted islands from a
Two
all.
.
Beyond,
morning sea, arose
and Ogun dreamed he saw Again those early days, an age gone by, When he and Great Oduwa watched the Bird lone grey
Found
hills
those grand
;
hills
with magic sand,
bare
slopes,
Yet born
to smile.
.
.
That vision paled
:
red-gold
Above grey clouds the Sun of yesterday So passed Climbed up to shine on a new order. Old Ogun from the land. 53 Dl
NOTES I.
The
THE CREATION.
relationships of the various gods are differently of ffe, and also
by different chiefs and priests by the same men at different times. stated
however, that Aramfe ruled in Heaven, Odiiwa and Orisha, to a dark and below to create the world and to people watery region It appears,
and sent
his sons,
According to the legends told in were not sent away as a punishment
it.
the gods but there is
ife, ;
some story of wrong-doing mentioned at 6wu in the Jebu country. Aramfe gave a bag full of arts and wisdom to Orisha, and the kingship to Oduwa.
On the way from Heaven Odiiwa made Orisha drunk, and stole the bag. On reaching the edge of Heaven, Oduwa hung a chain over the cliff and sent down a priest, called Ojumu, with a snail-shell full of " " magic sand and a five-fingered fowl. Ojiimu threw the sand on the water and the fowl kicked it about. Wherever the fowl kicked the sand, dry land appeared. Thus the whole world was made, with f fe as its centre.
When themselves
the land was firm, Oduwa and Orisha let down the chain, and were followed by
Orisha began making human beings was dark and cold, because Aramfe had not sent the sun with Oduwa. So Oduwa sent up, and Aramfe sent the sun, moon and fire. (Fire was sent
several other gods.
but
;
all
54
MYTHS OF fFE on a vulture's head, and that is why the vulture has no feathers on its head.) Then the gods began to teach their arts and crafts to men.
made war upon Oduwa The various gods took sides, but some looked on. The medicine-men provided amulets for the men on both sides. Aramfe was angry with his sons for fighting and threw his thunderbolts impartially for he was the god of thunder in those days. The war is said to have lasted 201 years, and came to an end only because the gods on Odiiwa's side asked him to give back the bag. Oduwa, in a huff, transformed to stone and sank beneath the earth, taking After
to get
many
years Orisha
back his bag.
the bag with him. became king.
II.
ODtiM
His son, Ogun, the god of iron, then
'LA,
THE FIRST ORNf OF
According to tradition, when the gods transformed, they ordered Odiim'la to speak for them, to be a father to the whole world and to remain on Earth for ever. " In the words of an old chief It is our ancient law :
that the spirit of Odum'la passes from body to body, and will remain for ever on the earth. The spirits of the gods are in their shrines, for them." I
This
and Odum'la speaks
think the Ornf claims to be Odum'la himself. is
a matter of dogma, and 55
I
express no opinion.
NOTES ODtfWA.
III.
There in Parts
II
I,
Araba
War
to
is little
&
me
told
add
to the story of
Oduwa
told
III.
another version of the end of the
Gods Orisha and Oduwa agreed to stop the fighting on condition that each should have a man Fourteen months was for sacrifice every seven months. of the
:
then regarded as a year. "
Another story Araba told me was The Moon is a round crystal stone, which is with Oduwa. They :
take it in front when they go to sacrifice to Oduwa otherwise the god would injure the man who offers the Odiiwa is said to have taken the stone from sacrifice." a Moslem, and to have been in the habit of looking at
it.
When
I
went
to Odiiwa's shrine, there
of doors to
knocking I did not see the stone.
IV.
of
was a great
my
arrival.
ORISHA AND THE CREATION OF MAN.
The legend
He
warn the god
of Orisha's creation of
Man
is
mysterious.
have thrown images into wombs. I I can was once told he put signs into women's hands. is
said
to
only account for this story by the suggestion that it may date from a period when men had not discovered the connection between sexual intercourse and the birth of children. 56
MYTHS OF IFE As "
said
he
is
to spirit life before birth, the priest of Aramfe child may have been with the spirits, but when
A
born he forgets
The
sacrifice
all
offered
about to
it."
Orisha consists of eight
goats, eight fishes, eight rats Orisha was a god of great
and eight
kola-nuts.
knowledge (apart from the contents of the bag which was stolen from him), and taught his son, Oluorogbo who, according to tradition,
the ancestor of the white races.
is
The Orni
attributes ascendancy of Europeans to
the up-bringing of Oluordgbo. Our ancestor has need of eggs, fowls, sheep, kola
and
snails.
OBALUFON.
V.
Little is told of Obalufon, the
He was a man
husband
of Morimi.
Heaven by Aramfe, and was a weaver and a worker in brass. He also showed sent from
how
to tap the palms for palm-wine. " he took care of everybody as Apart from that, a mother of a child, and used to go round the town
the people
to drive out sickness
and
evil spirits."
His image represents him as a king.
VI.
MORIMI.
Morimi
The
is the great heroine of the ffe legends. story of her sacrifice which I have adopted is
Araba's version. 57
NOTES went
I
who showed me
also to Mdrimi's priest,
of painted
image
wood and no
artistic
merit
her
repre-
senting a naked negress. His story was much the same as Araba's ; but, in his version, Mdrimi sacrificed her only son, Ye"su, for the whole world and not to any god. It would appear that some early had recognised the Virgin Mary
Christian missionary
in Mdrimi but be doubted whether the missionary had heard Mdrimi's visit to tfbo (See Note VII). ;
may
VII.
The
tiBO
AND THE EDI
story of the
Ubo Wars
is
it
of
FESTIVAL. that some colonists
found a new town which they called but as the T)bo gods had given them nothing, they invaded ffe. On the first occasion they were driven back but the next year they came dressed in grass, terrified the people of ife and took the men as slaves. (And hi those parts of Africa dead kings and gods in
went from
Ife to
;
;
need of
sacrifice are believed to prefer slaves
to free
men).
Then Mdrimi consulted
f fa,
and was
told to sacrifice
shu, and go as a harlot to T^bo. Her mission was successful, and she returned with the necessary information only to find the gods had transformed to rivers, stones, etc. (It seems that Ogun did not transform, as he was aftersix goats
and
six bags of cowries to
wards displaced by his son, Oranyan). Acting on Mdrimi's advice, Oranyan tJbo soldiers on their next inroad. 68
set fire to the
MYTHS OF fFE The end festival of
in
1913).
mn
have to with
fire.
On
the
remain
of tfbo
is
commemorated by
di
(the
Mdrimi, which began on the 21st November Men dressed in hay parade the town, but for their lives
Fire first
in the
is
when
others pursue
them
also taken out to the Bush.
day
the Orni appears, but must (Palace) for the remaining seven.
of
Ann
di,
this period the women do honour to Mdrimi's share in the victory by emulating her deed, and their husbands are not allowed to interfere.
During
The meaning
may have been
of the legend is doubtful. There such a town as tJbo, but it seems likely
that the Festival
is
connected with agriculture.
tJbo (or tgbo) means the Bush, and M6rimi may have advised the customary burning of the Bush to
prepare the land for crops. (early in the dry season), the hay,
all
suggest
this
The date of the Festival and the men dressed in
fire
interpretation.
On
the
other
hand, the same arguments, combined with the seclusion of the Orni and the license of the women, would favour the view that Fldi was the more general Festival of the Saturnalia. Possibly it was so originally ; and
demons
to be driven out appeared so material form of tropical vegetation that tJbo (the Bush to be burned) has obscured the former meaning of the If this be so, Mdrimi's mission to l)bo may Festival.
the
in the
be a later fable to account for the license of the before farming operations begin.
women
NOTES VIII.
Oshun was a woman
OSHUN. (or goddess)
with both Odiiwa and Orisha.
"
It
in high favour
were well were
Oshun with us," said Odiiwa, and Orisha agreed Accordingly she took her place on Oduwa's left, Orisha that is to say Oshiin was considered being on his right ;
the third personage in
fie.
The second chief in ffe, the Obalufe, claims descent from Oshun for himself and half the people of his quarter of the town. He has a well in his compound, called Oshun, which is said to be the actual water into which Oshun transformed herself. He says his first forefather took a calabash of the water with him when he went to war, and this gallon became the source of the River. The source is forty miles from Ife, and perhaps the Obalufe is right. The well is never dry and it is needless to add that the water has many curative properties. One would be surprised if a descendant of Oshun died, except from other causes. ;
" "
all
of the Oshun Festival," says Obalufe, her tribe collect sheep, goats, yams, agidi, palm-
At the tune
wine, kola, rats, fish and pigeons, and bring them to for the feast. Oshun gets the blood of goats, sheep
me
and pigeons, the head of a rat but not of a fish. eat the fish although they are the children of Oshun consequently our brothers." laced than her descendants. 60
Oshun
is
more
We and
strait-
MYTHS OF IFE IX.
OLOKUN,
There is a pond in ffe called Okun (the Ocean), where Oldkun transformed to water. Thence she flowed underground, and came out in the sea.
Her priest showed me a bronze head of Oldkun, which has considerable merit. He told me that, in return for sacrifice, Oldkun gives beads. In Benin, Oldkun is considered to be the Goddess of Wealth as and a King of Benin, who must well as of the Sea have been alive about 1400 A.D., is said to have found the treasures of Oldkun laid out on the shore and to have looted her coral. ;
X.
OGUN AND ORANYAN
Ogun was the son of Oduwa, and God of Iron and of War.
is
usually regarded
as the
According to his chief-priest (the Oshdgun), he went away to war and captured a woman called Deshdju, whom he made his wife. When Ogun returned to There is thereffe, Oduwa took Deshdju from his son. fore some doubt as to whether Ogun was the father of Ordnyan who was born with a leg, an arm and half
body black, the remainder being white (according to the Oshdgun). his
Ogun may have had other attributes. He may have been a Phallic Deity, because there are hewn stones in ffe, called the staves of Ogun, which appear 61
NOTES to be of Phallic origin.
It is also
noteworthy that, said to kill any find in her mother's house.
at the time of his Festival,
Ogun
is
girl he may happened once to Araba the prospective son-inlaw could not produce 5, and Araba, who gives no
marriageable (This
;
credit, lost
a potential
of his daughter).
the severed skin
pound note in the shape when a child is circumcised
five
Further,
"
to put in a calabash of Ogun him the that with a snail in order worship (together
wound may
is
heal)."
Ogun may
also
have been the Sun-God
the Sun-God). His festival is shipper called Oldj j or (Lord of Day). Oshdgun says of
(or
a wor-
commonly Ogun was
Araba says Oldjjor was someone else, the Oldjjor confusion being due to the circumstance that the two festivals take place at the same time. In this connec;
tion, the half-and-half colouring of
to
Ordnyan is suggestive.
The dog is the principal animal used for sacrifice Ogun. Ordnyan prefers a ram, a rat, kola and
much
palm-wine.
Eventually, Ordnyan displaced his father, who planted his staves in Ife and went away. I have presumed the death of Osdnyi, as I cannot otherwise " " instead of went away explain the fact that Ogun
In his transforming as the other gods had done. " went away he had too much medicine turn, Ordnyan :
to die." 62
MYTHS OF
f
F E
THE CULT OF PEREGUN
XI.
'GBO.
,
Peregun 'Gbo (or Peregun Igbo) seems to have been a god who caused the forest to bring forth birds and He was a son of God, and came to earth with beasts.
Ebbor (worship) and fidi, a god who causes men do what they know to be wrong. It
is
evident
from
the
incantation
to
below that
Peregun 'Gbo was originally approached by people in need of children, but nowadays the same formula is recited by the priest whatever a man may be asking for. The priest tells the man to bring a sheep, kola, also a live goat palm-oil, a pigeon, a cock, and a hen ;
for the priest.
The priest kills the sheep, pigeon, cock and hen. The three birds and a part of the sheep are placed in separate broken pots with palm-oil. The man is then told to produce nine
pennyworth
of kowries,
which
The priest takes the balance are also put in the pots. of the mutton in addition to the live goat.
The
priest then faces the pots, puts
and
into his mouth, 1.
Igbo Idbi iror
The 2.
3.
forest bore the sloth.
tror Idbi dgubor The sloth bore the
dgubor
Idbi
pepper (atare)
recites the incantation
monkey,
dhan-ndmajd
The monkey bore the 63
leopard.
:
NOTES 4.
5.
Ahan-ndmajd Idbi erelu-agdma The leopard bore the guinea-fowl. relu-agdma. Idbi ekusd
The guinea-fowl bore the hawk. 6.
kusd
Idbi dju-gbona
The hawk bore the evil
spirit
who guards Heaven's
gate. 7.
6ju-gbona
The
Idbi dfi ikere-tikere
evil
spirit
ehin eku.
bore the generative organs of
men and women. 8.
Peregun 'Gbo ni abobd Imdle. Untranslated. Imale is Peregun 'Gbo's messenger and is sent to do what the man asks.
9.
Oriydmi la-popo
Good 10.
luck
ami Idpe The father
se
11. Atorladdrla
is
human.
okute aba of a lucky child
is
Igbadd lordifa fun
lucky.
Orunmila
nigbati
nwon
ft ojor iku re ddla. Atorladorla Igbada approached Ifa on behalf
Orunmila when they had fixed his for the morrow. (Atorladdrla Igbadd is a good spirit who keeps on postponing an evil deed contemplated by of
death
someone.) 64
MYTHS OF
I
F E
Orunmila ni kdtikun tikun kdtikere tikert. Orunmila says menstruation will cease," and
12.
pregnancy
will begin.
Orunmila ni on ko yunle orun. Orunmila says that he (the child) Heaven (i.e. will be born
13.
When man The
will
not go to
alive).
the priest has finished the recitation, the
takes the pots to the shrine of fishu (the Devil). first ten sentences are in praise of Peregun 'Gbo, ordered Atorladdrla Igbada to go to ffa, and is
who now asked to send Imale to Orunmila with the applicant's (The incantation is apparently in some form request. of archaic Yoruba, and the Babalawo had to explain
much
of it to the interpreter. tions are probably very loose).
XII.
THE DIVINATION OF
If a
by
the
Some
of the transla-
IFA (A FRAGMENT)
was the Messenger of the Gods, and Yoruba on all subjects.
is
consulted
His priests (called Babalawo) profit considerably by divination, which they perform with sand on a circular board, or with a charm called Okpelle. Okpelle consists of eight pieces of bark on a string.
These eight are arranged in
Each the
fours.
of the pieces of bark may _fall either with or the inside showing. Consequently
outside
65
-3$ ")
NOTES each set of four
having
The
sixteen
6gb6
1.
2.
Oye'ku
3.
Iwdri.
all
di.
5.
Obara.
6.
Okdnran. Rdshun. Ow6rin.
8.
9.
in sixteen
fall
different
ways
:
face
all
4.
7.
may
names and meanings. names are
different
down
face
up
10.
gutan. Ossa.
11.
Ere"tte.
12.
Etiirah.
13.
14.
Oldgbon. kka.
15'
Oshe.
16.
Offun or Ordngun.
inside showing. outside showing.
When Okpelle is thrown on the ground and the two fours are identical the resultant is called :
Ogbe Meji (i.e. Oyeku Meji I
won
Two
Egutan Meji
Ogbes)
Ossa Meji Ere"tte Meji
Meji
Eturah Meji Ologbon Meji
di Meji
Obara Meji Okdnran Meji Roshun Meji Aworin Meji
Ekka Meji Oshe
Meji, or
Offun Meji
These are called the Sixteen Messengers of 66
f fa.
MYTHS OF The chance, however,
f
of the four
F E
on the Babalawo's
agreeing with that on his right is only one in sixteen. The other fifteen combinations which may appear with left
Ogbe on the right are called Ogbe Yeku, Ogbe Wori, Ogbe Di, &c., similarly with the other Messengers of :
These combinations are called the children of
ffa.
the Messenger who appears on the right. Yeku is a child of Ogbe Oyeku Logbe ;
Thus, Ogbe a child of
is
Oyeku.
From
this it will
be seen that Okpelte can show
256 combinations. Procedure.
A man
comes to a Babalawo to consult
He
places a gift of cowries (to which he has whispered his needs) before the Babalawo. The latter ffa.
takes Okpelle and places it on the cowries. He then " You, Okpelle, know what this man said to the
says
:
cowries.
lays
it
Now
me."
tell
out on the
floor.
Then he
From
lifts Okpelle and the messenger or child
which appears the Babalawo is supposed to deduce that his client wants a son, has stolen a goat, or has a toothache, as the case as a
what he must bring
may
He
be.
then
tells
him
sacrifice to achieve his ends.
cases the sacrifice (or a large part of it) is offered (the devil) for fear that he might undo the good
In
all
to
Eshu
For instance, the client is poor and needs money and the Babalawo tells his client to a a fowl, and some cowries and palm-oil. dog, bring The man splits the dog and the fowl puts palm-oil and work.
:
di Meji appears,
;
67
NOTES cowries inside them, and takes them to The shu. Babalawo presumably takes the bulk of the cowries for himself.
The appearance of Ogbe Meji promises long but a goat must be brought. If
a
man
life,
has no children and Oyeku Meji appears,
he must bring a ram and a goat. Iwdri Meji demands eggs, a pigeon,
and cowries
from a sick man.
As above.
fidi Meji.
Obara
A
Meji.
250 cowries
is
Okanran
sacrifice of
2 cocks, 2 hens, and
needed to purify after menstruation.
A
Meji.
goat and 500 cowries bring on
menstruation.
Rdshun
Meji.
A
she-goat and 2 hens to cure a
4
cocks and 800 cowries to bring
headache.
Aworin
Meji.
about the death of one's enemy.
A ram bad bellyache.
figutan Meji. to cure a
Ossa Meji.
away
(large)
and
1,200
cowries
Butcher's meat and 4 pigeons to drive
witchcraft.
Erette Meji. to get children.
Eturah Meji.
2 pigeons, 2 cocks, and 600 cowries
One
large gown,
cowries to cure eye disease. 68
a sheep, and 300
MYTHS OF 1FE Oldgbon Mji. Sacrifice 4 snails and 4 pigeons you suspect someone wishes to poison you.
Ekka
4 hens,
Me*ji.
oil,
and 700 cowries
if
for earache.
Offun Mdji. If children keep on dying, sacrifice 16 snails, 16 rats, 16 fishes, and 1,600 cowries, and the following children will live. Osse
8 snails,
Me"ji.
8 pigeons,
and 800 cowries
for children.
Ogbe Yeku.
(a)
If
a
man
has no money, he must
bring 4 pigeons, 2 shillings, and soap. The Babaldwo mixes leaves (ewe-ire) with the soap as a charm, and the man must use it for a bath. (b) If
5s. 6d.
a man is very ill, he must He will then be better.
Ogbe Won. (a) If a man is and a sheep. Otherwise he will (b)
If
a
man
offer
sick,
3 he-goats and
he must offer
8s.
die.
needs money, he must bring thread and
6 pigeons and buy soap. The Babaldwo gets ewe aji and puts them on the soap with the pigeon's blood. The thread is put inside the soap. The man then washes. (c)
If
7 cocks
a
man
and
has committed a crime, he must bring The Babaldwo kills the cocks, and
35s.
He takes the sand of Ogbe board and puts some on each cock's Five of the cocks are then breast, with 260 cowries. takes the 35s. for himself.
Wori from the
ffa
69
NOTES given to fishu and the other 2 are taken to a place Then either a necessary where three roads meet. witness will not appear in court or the accused will be found not guilty. If
(d)
two men want the same woman, and Ogbe
Won
appears (when one of them consults ffa), the Babalawo asks for 4 hens and a he-goat. The woman
then becomes the client's wife, fishu gets the hens and the goat's blood the Babaldwo, the goat. ;
A CURE FOR SUDDEN AND SERIOUS
XIII.
ILLNESSES. The recites
priest puts
pepper
(atdre) into his
mouth and
:
AWejd !
Akelejd!
A spirit who grips a man by the throat and makes breathing quick and uneasy.
Akilewdssa
A
!
spirit
Aktitobdrun
who
!
Spirits
which trouble sick persons.
Amtiror/dshorgtrrt Spirits
I
now
One who Ojoboldro
causes eye-disease.
called Anjanu,
who
cause delirium.
causes bad bellyache.
I
Spirits..
who
cause severe headaches.
MYTHS OF
I
F E
'
Abiytte-ashdrmunydnyan " One who has a very sharp edge to his doth," and causes backache. Asd-nUtt-tnofdrapd I Imps seen at night in white cloths. Ele"re.
They
Ol6mo-dro, niyeye tshuku "
Oldmo-dro, who does no
Now
called
children.
afflict
!
mother of evils." She invoked because her
art the
harm but
is
children, already named, will listen prayed in their mother's name.
when
Ardnposht freke!
The husband
of 01(5mo-aro
evil spirits.
man
dies.
If
He
he is
and the father of the
is
not invoked the sick
also called
upon
to stop
his sons' mischief.
tshuku den linyimi! "
Evil, leave
my
back
" !
When
this
has been
spoken, the spirits leave the sick man.
Bi
bura Nla ba de Hi 6mi, afieyinda. " If the Great Evil comes to the river's bank, he will turn back." fibura Nla
is
the master of
all
the
evils.
If called
by spirits, he comes to the further bank of the river Are*nkenken, which is described as the " water of Heaven ". If he crosses to the near side, the sick the other
man
dies.
NOTES.
.
,
After finishing the incantation, the preist takes some pepper from his tongue and puts in on the
of the
The patient recovers, and take nourishment at once.
patient's head.
Yoruba
(The
of
this
is
came
able to
archaic. The and the Babaliwo
probably
interpreter did not understand had to explain).
"
is
it,
XIV. AjfjA (THE DUST-DEVIL). Ajija was a doctor who lived with Aramfe, and They made various
to earth with another doctor.
medicines
one to
kill
a
He pronounced certain He could also kill' with
man when words,
asked to do so. and the man died.
He
his walking-stick.
lives
on Oke Aramfe (6ke Ora), and can only be approached through Aramfe (the father of the gods), because he is a bad man. He is worshipped near Aramfe's shrine. "
When he wishes to make trouble, he comes through He sometimes sets fire to a house by picking
the town. the
fire
"
up and putting
it
on the thatch.
When a man meets
Ajija, he should protect himself " in his mouth and saying Ahanby putting pepper " " of ki Shaomi fru re (names rlyen, Fagada Ajija), " The man tail in should then b
View more...
Comments