ORISA OBALUAYE(THE HIDDEN FACT ABOUT OBALUAYE) BY BABALAWO OBANIFA

image of Obaluaye Shrine

In this work Babalawo Obanifa will document fact about Orisa Obaluaye. One of the Orisa in
Yoruba spirituality that there is a lot of misinformation about is Orisa Obaluaye. This work is
made available in public domain to correct all the misinformation about this Orisa. Obaluaye
which his name can literally be translated to mean king of the earth is an Irunmole cum Orisa
that is regarded in Yoruba spirituality as divinity in charge of healing of Arun Igbona( Small
pox diseases). It is also believe that this divinity can cause the outbreak or affliction of small
pox on an individual, family or a whole community if his taboo is trample upon. Obaluaye is
the pleasing name use for this Orisa. The actual name for this Orisa is Sanpona, the devotee
usually avoid using this name because it is more associate with diseases know as Small
pox. This Orisa is also known as Baba-Ode,Baba-Oye,Oluaye, Olode, Alapa-dupe. But his real
name is Sanpona according to Ifa. It is the same Obaluaye that the Fon People refer to as
Sakpata in their tradition. In the Santeria, It is the same Obaluwaye that that is Syncretize
as Lazarus. People who practice Palo Mayombe refer to same Obaluaye as Pata en Llaga.In
some part of Cuba this Orisa is known as Asojona. Oral tradition made it known to us that
the area of influence of this Orisa is earth as a result he can as in the case of other Orisa
grant his devotees the goodies of life such as wealth, sound health , victory over enemies at
war etc. The only dark side this Orisa which is also it s his power is that he is closely associated
with outbreak and healing of small pox. Hence many previous writer on this Orisa who are
not indigenous writer or practitioner refer to it in their writing as god of small pox. It is
instructive to note that the writer of Wikipedia err in their writing when they write
that, Babalú-Ayé (Yoruba: O̩balúayé, lit. 'Father, Lord of the Earth'[1]) is an Orisha strongly
associated with infectious disease and healing in the Yoruba religion, including the body,
wealth, and physical possessions. In West Africa, he was strongly associated with
epidemics of smallpox, leprosy, influenza, ebola, and HIV/AIDS.[2] Although
strongly associated with illness and disease, Babalú-Ayé is also the spirit that cures
these ailments. Both feared and loved, Babalú-Ayé is sometimes referred to as the “Wrath of
the supreme god” because he punishes people for their transgressions. [3] People hold Babalú-
Ayé in great respect and avoid calling his actual name, because they do not wish to invoke
epidemics.[4]
His worship is widely associated with the Earth itself, and his shrines are often separated from
commonly travelled areas. His ritual tools include a ritual broom for purification, [5] a covered
terra-cotta vessel, and abundant cowry shells.[6] Usually considered hobbled by disease, he
universally takes grains as offerings.[7] ’’
Though this writer may be right in some of their description ,but the area of misleading
information is where they write that Obaluye, In West Africa, he was strongly associated
with epidemics of smallpox, leprosy, influenza, ebola, and HIV/AIDS.[2] Although
strongly associated with illness and disease. The only diseases that is traceable to
Obaluaye in Yoruba tradition is Ile –gbigbona (small pox). It is wrong to associate
this Orisa to other diseases except Small Pox. So it is wrong for some tradition as
the Ewe people do, to refer to every spirit that causes diseases as Obaluaye. So the
Anyigbato In Ewe Tradition that is closely associate with causes of diseases and
sickness cannot be regard as Obaluaye as many practitioner has write earlier, that
is misinformation. Any deity that his sphere of influence grows beyond small pox in
term of diseases cannot be regarded as Obaluaye. It is also instructive that the
Candombe version of myth which claim that Obaluaye is child of Nana Buruku is
grossly invalid and incorrect, such myth must not be pass across to the coming
generation. This current work will authoritatively give original version of how Obaluaye
evolve as Orisa among the Yoruba people.
obaluaye Element Icon
 Original Version of Mythological and Historical Fact on How Obaluaye evolve as
Orisa as Document by Babalawo Obanifa.
From mythological perspective Ifa make us known that Obaluaye /Sanpona is an elder
brother of Sango. Sanpona descended from heaven with chain on a horse. He carries with
him in his hands, bow, swords and a bunch of broom. When he wants to land, he landed in a
place known as Tapa. So Tapa is the original town of Obaluaye not Oyo as many writers before
this documentation write. It is Oba Alaafin Sango (the king of old Oyo empire that undergo
posthumous deification as Orisa ) that bring the practicing Of Sanpona/Obaluaye from Tapa
to Oyo. Obaluaye worship and practice become prevalent in Oyo after his death. It should be
noted that Sango mother Torosi is from Tapa not Yoruba. It is from Oyo town that the
practicing Of Obaluaye spread to the rest Of Yoruba land. It is true that before Sango bring
Obaluaye worship from Tapa to Oyo town.Obaluaye is not worship as Orisa in Yoruba land.
They just see small pox as a disease people usually avoid, but with the Yoruba people have a
wide range of herbal formulae to treatment of small pox at this period. History make us known
that is Tapa people that are the first set of people to worship Obaluaye as Orisa and
Irunmole. It is true that people usually avoid in from dealing with people suffering from small
pox because of the way it can quickly transmitted and spread. So there are set of spiritual
healer and herbalist who specialize in the treatment of small pox then. They are usually pay
well and compensate well for their service. It is these set of people that they first established
the priesthood of Sanpona or Obaluaye in Yoruba land. They start spreading from Oyo town
to other part of Yoruba Land.
How Sanpona got his Power and It The Mode of Initiation Into Obaluaye Priesthood.
Odu Ifa Obara –Meji make it clear that it is Orunmila that give Obaluaye it power. Ifa make
us known that when sanpona descend to place known as Tapa ,no body fear him or worship
him. They do treat him with contempt. This is what make him to go to Orunmila for
empowerment. Orunmila order him to bring his sword, arrow, bunch of broom and one
thousand four hundred unit of money. He complied. See what Odu Ifa Obara-meji Have to
say on this:
Pansaga afoja gbooro awo Alaragba
Dia fun Alaragba omo Erigimagba
Nijo ti omo araye o beru re
Woni ko lo ni ako esin kan ni ebo
Ko ni esi,oko ati Osusu owo
Ko egbagbeje owo si
Alaragba gbo ebo n be o rubo
Orunmila pase si ohun ebon na fun je
Ifa ni pele o alaragba Omo Erigimagba
Kos i eni ti yi o le duro de nile aye mon
Omo erigi magba O ti di Obaluaye
Translation:
Pansaga afoja gbooro the Awo Of Alaragba
Make Ifa consultation for Alaragba daughter offspring Of Erigimagba
When he was been treat with contempt
He was advised to offer ebo with one horse
And arrow/sword and a bunch of broom
He should add one thousand four hundred unit of money with it
He complied
Orumila use his Ase to blessed the ebo for him to eat
Ifa say, I greet you Alaragba offspring of Erigimagba
No one will be able to treat you with contempt again on earth
Offsping of Erigimagba, You have become Obaluaye.
This is how Obaluaye got his power. It is this same process that is normally adopts in
consecration of Obaluaye Element or empowerment of Obaluaye Element as well initiation
into Obaluaye priesthood.
For a person to be initiated into the priesthood of Obaluaye. The would-be initiate will need
to provide the following items:
Oko irin meji(two sword made of Iron)
Esi ofa (Arrow)
Opa irin terete( a thin iron staff)
Osusu owo( a bunch of broom)
Suku agbado (maize comb)
Odidi agbo kan ( one ram)
Odidi Obuko kan ( one he –goat)
Akukodiye kan (one cock).

He or she will also need to provide other food items for feeding Sanpona/Obaluaye with it.
They are:
Eko riro (soft corn meal)
Eyan agbado ti a ro ni epo pupa( fry corn that is mix with red palm oil).
Emu (palm wine)
Adalu (cook corn and beans mix together).
The would be initiate must provide a cloth that is dye in red color. Which will be in this
format?
Seven yard of clothe for covering of the body
Fila tabi Oja iwei pupa( cap or head scarf which is red in color).
The major color of Obaluaye is red, hence is devotee is found of wearing red clothe.his real
cloth is Aso Osun(camwood clothe)
The would –be initiate will also provide sixteen Cowries that will be consecrated and tied
around his wrist after the initiation. The Aworo Obaluaye (the priests) will shave the head of
would-be initiate and they will carry out the necessary initiation rites. Then they will start to
teach the new initiate the secrets of the cult.
There is dreadful fear about Obaluaye /Sanpona cult in the day of the old. The preist of
Obaluaye weild so much power ,to the extent that people believe they can cause the outbreak
of small pox or plague any community or household with small pox. From unbiased
perspective some either before us reveal that what Obaluaye cult do then is that they do
make a powder preparation from the dry skin of those who died of small pox. It is that powder
they would pour in the house of the enemy, the water source of the town or city they want
plague. They have the ability to do this in the day of the old because they are the only one
who is in care of corpse of people who die of small pox. The obaluaye recent Babalawo (Ifa
preist) then because they know the a genuine Babalawo know all their secret and even know
the secret behind the worship of Obaluye and the atrocity of the people who practice Sanpona
in the day of the old.so they do avoid associating with Ifa priests. However the advanced in
orthodox medicine which has wipe out the epidemic of small pox as wipe out the cult of
Obaluye. But Obaluaye is still practice in some city like Oyo in Yoruba land. And the atrocity
of the day of the old has been totally removed from their spiritual practice. This they only tap
to the spiritual energy of Obaluaye to do good thing such healing and blessing, I make my
research well from the field and I confirm this assertion to be truth. But not withstanding
Obaluaye /Sanpona have its own taboo. It is believed that infringing on such taboo can
provoke Obaluaye to cause outbreak of small pox. The elder says Obaluye abhor burning corn
combs in fire during dry season. The leading Odu Ifa scripture that give credence to this taboo
is Odu Ifa Ogbe –eguntan where Ifa says:
Kuku agbado ko se dana lerun
Ki inu o ma bi Obaluaye
Ki o ma ba mu eni rere lo,ki o fi eni buruku sile
A dia fun Olofa –kan- ati- dagba
A bu fun Timi Agbale Olofa ina
Translation:
It is not goo to use corn comb to make fire in dry season
So Obaluaye will not get angry
So that he will not kill the good person and leave bad person alive
This was Ifa make for Olofa –kan- ati- dagba and Timi -Agbale- Olofa- ina
AKOSE IFA TO SEEK FAVOR OF ORISA OBALUAYE BY BABALAWO OBANIFA
This work will document the Akose Ifa that is available in Yoruba spirituality to seek favor of
Orisa Obaluaye. This Akose Ifa for this purpose is derived from Odu Ifa Osa Ofun.Orisa
Obaluaye is one of the powerful Orisa in Yoruba spirituality. The main area of coverage of this
Orisa is human and environmental sanitation. This Orisa is one of the dreadful and most
fearful Orisa in Yoruba spirituality. Though the advancement in the field of orthodox medicine
has reduce the tension and sway that this Orisa have on people in our culture. But incidence
abound where people have experience the anger and fights of this Orisa energy in our modern
society despite the medical and technological advancement notwithstanding. The major
fighting tools of this Orisa energy is the outbreak and spreading of heinous diseases like small
pox. This Orisa energy can target the outbreak of this disease on individual person, household
or community at large. When it is observe that Orisa Obaluaye is fighting an individual
,household or a community at large. Appeasements and Akose Ifa can be made to placate
this Orisa energy and remedy the situation. And Akose Ifa can also be used as preventive and
curative measure against the outburst of Orisa Obaluaye.It is one of the Akose for this purpose
that we are concern with to document in this work.
To prepare Akose Ifa to seek favor of Obaluaye, you will need the following:
Ewe Aja-rere(Cassia-podocarpa)
Ewe popo tutu(fresh leaves Adenia Lobata)
Ako okuta mesan (Nine stones)
Omi tutu(cool water)
Emu(Palm wine)
Orogbo (bitter kola)
Agbado sunsun(roasted maize)
Ekuru(ground and boiled beans)
Akukodiye kan( A cock).
Preparation:
If a household or a community is facing the wrath Of Orisa Obaluaye by experiencing the
persistent outbreak and spread of small pox. The hole should be dig at the center of such
community or household. The leaves of Aja-rere should be put at the bottom of the pit. Ako
okuta mesan(nine hard stones will be set on it).The cock will be killed and its blood pour on
the stones inside the whole. little roasted corn will be pour on it. You will chew a bitter kola
in the mouth and pour it on it. You will use your hand to pieces a morsel of ekuru on it.Drink
little palm wine and pour it in the pit too. Pour cold water in excess on the whole preparations.
Iyerosun will be used to imprint Odu Ifa Osa Ofun thus:
II II
I I
II I
I I.
Prayer will be offer for prevention and curative soothing effect to Orisa Obaluaye toward
prevention of outbreak of pestilence or diseases in such household or community. The
Iyersoun imprinted with this odu that this prayer is said on ,will be pack and put inside the
hole. The Hole will be cover up.
This Akose Ifa just explain is normally use in the day of the old to salvage a community from
pestilence and diseases.
It instructive to note that if this Akose is for whole community or town the ruler of such
community will buy A dog and He-goat as part of animal to be used for this Akose. But if the
community is small or household a cock will suffice as explains earlier.