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This is an old revision of this page, as edited by Oluwafemi1726 (talk | contribs) at 23:34, 28 December 2024 (As a Yoruba, i wanted to create this page as a wikipedia, on the indigenous yoruba religion, also known as isese, and its rich, practices, customs, and rituals. Isese, can be described as the original, or indigenous faith of the Yoruba people.). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

Yoruba religion, also known as Isese, is an indigenous African spiritual system centered around the worship of Orishas, powerful deities representing natural forces and ancestors. It is known as the Pre-Abrahamic, or indigenous Yoruba spirituality. We know about the beliefs, and systems of it through accounts of historians, missionaries, slavery, cultural affinities in the new-world, It emphasizes balance, harmony, and respect for nature and community. Isese involves rituals, offerings, and divination, aiming to maintain a connection between the physical and spiritual worlds. involves ceremonies and offerings to honor the Orishas (deities) and ancestors. These rituals, which include prayers, dances, sacrifices, and divination, aim to maintain spiritual balance, seek divine favor, and promote personal and communal well-being, rooted in respect for nature and tradition

Skull Ritualism

In traditional Yoruba religion, skulls are considered powerful spiritual symbols, representing ancestral presence and wisdom. They are often used in rituals to honor the ancestors, who are believed to guide and protect the living. It is often for ritualist to take skulls from deceased individuals for The skull, as a physical reminder of the deceased, serves as a conduit between the living and the spiritual realm. During rituals, offerings and prayers are made to invoke ancestral spirits for guidance, protection, or blessings. The use of skulls in such practices reflects the deep respect for ancestors and the belief in their ongoing influence over the lives of their descendants. It is often believed that

Yoruba elders, under the Kaaro Oojiire ÌmÍ Oodua Foundation (KOOOF), recently expressed concern over the increasing incidents of ritual killings and body parts harvesting in the South West region of Nigeria. The elders condemned these heinous acts, calling for stronger measures to combat the growing trend. They emphasized the need for the community to uphold moral and cultural values, warning that these practices not only undermine societal ethics but also threaten the peace and security of the region. The elders urged both the government and traditional institutions to take action against the rising violence.

Human Sacrifice and Cannibalism

Human sacrifice

In traditional Yoruba society, the Olori-Merin were the four principal wives or consorts of a king (or Oba). The Ejodun sacrifice, held four times a year for the Olori-Merin, involved the ritual killing of a newborn child, no older than a few days. The priest would collect the blood, place it on a mound, and bury the child's flesh there. The mother had to witness this grim ceremony. it was known as the "season of blood"

"Sacrifice was made to Olori-merin every three months, or four times a year, and always consisted of a new-born child not more than three or four days' old. The child's throat was cut by a priest, and the blood, caught in a calabash or earthen vessel, was placed on the summit of the mound, after which the flesh was sliced up into small pieces and buried in the mound. During this dreadful scene the mother had to be present. This sacrifice was called Ejodun (Eje-odun), "The season of blood."

Sacrifice was made to Olori-merin every three months, or four times a year, and always consisted of a new-born child not more than three or four days' old. The child's throat was cut by a priest, and the blood, caught in a calabash or earthen vessel, was placed on the summit of the mound, after which the flesh was sliced up into small pieces and buried in the mound. During this dreadful scene the mother had to be present. This sacrifice was called Ejodun (Eje-odun), "The season of blood."

— London : Chapman and Hall, The Yoruba-speaking peoples of the Slave Coast of West Africa : their religion, manners, customs, laws, language, etc : with an appendix containing a comparison of the Tshi, Gã, Ęwe, and Yoruba languages

Cannibalism

During war, it was a belief among the Yoruba that consuming the heart of a fallen general could transfer their courage and strength. After battle, the heart of a deceased general was removed, cooked, and shared among surviving generals. This ritual was meant to imbue them with bravery and fortitude in future conflicts..

One of the most famous warriors in the Ebaddan army was killed in this battle, and Areh had his heart taken out, broiled, cut into little pieces, and then distributed among his generals to be eaten by them to make them brave in battle.

— New York, Revell, In Africa's forest and jungle; or, Six years among the Yorubans, https://archive.org/details/inafricasforestj00ston/page/n191/mode/1up?q=%22most+famous+warriors%22

In Yoruba traditions, it was believed that when an Alafin (king) or important leader died, the next king must eat the deceased king's heart as part of a sacred ritual. This act was seen as proof of the new king's strength, courage, and ability to carry on the leadership and responsibilities of the throne. Consuming the heart symbolized the king’s connection to the departed ruler’s spirit and authority, reinforcing his legitimacy and ability to rule with the same power and wisdom. However, such practices were rare and highly symbolic within the broader cultural context.

In another ritual, after a Yoruba Alafin died in the Oyo region, his successor would be given the dead Alafin's heart to eat and later he would be handed the skull of his predecessor, "which has been g2m3iTedY with a corn gruel which he must drink"

— Immigration and Refugee Board of Canada (IRB), Immigration and Refugee Board of Canada (IRB), || https://www.ecoi.net/en/document/1087002.html

When an Alafin (king) dies, Ogboni priests perform rituals, including washing the body and removing the heart. This is believed to be a sacred process that ensures the king's spirit transitions properly to the ancestral realm. The heart, as a spiritual symbol, plays a key role in this ceremony.

The Ogboni priests have a part in the ceremonies following the death of a king and during the installation of his successor. In Qyo they are summoned to the palace as soon as an Alafin has died and attend while the corpse is washed, then they cut off its head and take it to clean all the flesh from the skull. A palace official removes the heart and puts it in charge of the Qtun Efa, the titled eunuch responsible for the Şango cult.

— Peter Morton-Williams, The Yoruba Ogboni Cult in Oyo

Twin sacrifice

Initially, the birth of twins in Yoruba communities was seen as an omen, often resulting in infanticide or banishment of the twins and their mothers. Over time, this practice evolved into reverence for twins, leading to the worship of Orisa Ibeji, the deity of twins. Twins, named Taiwo and Kehinde, became highly regarded and were associated with powers of fertility, prosperity, and protection. Their mothers were assigned specific occupations, determined through oracular consultation, such as trading in oil, beans, or clothing. Ritual offerings and sacrifices were made to honor Orisa Ibeji and secure blessings.

in ancient times when the birth of twins was announced, the news was dreaded,

because it was believed that the event portended evil and in order to eschew the calamity which would ensue, drastic measures were adopted, the methods varying from community to community. The most common methods were a combination of ritual killing and banishment: 1) The mother and one or both twins were put to death either by ritual killing

or by abandoning them to the mercy of the jungle

— Collingwood House, London W.I., England, Cultic Powers of Yoruba Twins:

Manifestation of Traditional and Religious

Beliefs of the Yoruba

Initially, twins were not always revered in Yoruba culture. In poor families, twins were often killed to relieve financial burdens. However, when the twins of wealthy families began to die, Yoruba leaders sought guidance through Ifa divination. It is believed the oracle revealed that the killings angered Shango, the God of Thunder. To appease Ibeji, the spirit of twins, the oracle instructed that mothers of twins must dance to Ibeji every five days. This marked a shift towards the eventual veneration of twins, leading to their sacred status within the Yoruba religion.. Some modern historians believed twin infancitide ended because of Islam.

1. Bankole, Idowu (2024-12-20). "Yoruba elders lament rising cases of ritual killings in South West". Vanguard News. Retrieved 2024-12-28.
2. "Chapter III: Minor Gods". sacred-texts.com. Retrieved 2024-12-28.
3. "Chapter III: Minor Gods". sacred-texts.com. Retrieved 2024-12-28.
4. Ellis, A. B. (Alfred Burdon) (1894). The Yoruba-speaking peoples of the Slave Coast of West Africa : their religion, manners, customs, laws, language, etc : with an appendix containing a comparison of the Tshi, Gã, Ęwe, and Yoruba languages. Wellcome Library. London : Chapman and Hall.
5. Chapman and Hall (1894). The Yoruba-speaking peoples of the Slave Coast of West Africa : their religion, manners, customs, laws, language, etc : with an appendix containing a comparison of the Tshi, Gã, Ęwe, and Yoruba languages. London : Chapman and Hall. p. 84.{{cite book}}: CS1 maint: date and year (link)
6. Stone, R. H. (Richard Henry) (1899). In Africa's forest and jungle; or, Six years among the Yorubans. Princeton Theological Seminary Library. New York, Revell.
7. Morton-Williams, Peter (1960). "The Yoruba Ogboni Cult in [uppercase letter O with vertical line below]y[lowercase letter o with vertical line below]". Africa: Journal of the International African Institute. 30 (4): 362–374. doi:10.2307/1157598. ISSN 0001-9720.
8. Fenske, James; Wang, Shizhuo (2023-06-01). "Tradition and mortality: Evidence from twin infanticide in Africa". Journal of Development Economics. 163: 103094. doi:10.1016/j.jdeveco.2023.103094. ISSN 0304-3878.

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