AFRICAN PANTHEON (RCR 224)

ORISANLA OR OBATALA

As earlier indicated that African pantheon have been said to finals expressions in the numbers of
many gods recognized in Africa religion. It is of interest to state categorically that African
Pantheon has been classified into three kinds namely;

- Primordial divinities
- Defied divinities
- Personified divinities

Under the category of the primordial divinities we have Orisanla or Obatala, Orunmila, Esu, Ogun
and Olokun. While under the category of deified divinites we recognize Sango, Amadioha,
Sopona, Sokogba, Oya, Osun among others. Under the last category, we have Oke Ibadan hill,
Olumo rock, Osun Osogbo groove and so on and so forth. Olufunfa, Idanre hill, Ikogosi.

It is worthy of note to look at Orisanla or Obatala who is regarded as the deputy of Olodumare in
the act of creation. According dime in regards to Orisanla as the god of sculpture or the god of
image.

It in the submission of Akinlabu and Dopamu, they refer Orisanla as the next or igbakeji orisa who
possesses the scepter of Olodumare. Orisanla is generally referred to as creation divinity has a
minister of Olodumare. He is commissioned to create the physical earth and to mould human being.
Therefore, Obatala have been classified to have created the physical earth and to also mould human
beings the way he likes.

According to Yoruba mythology, the way we look like today, is the handiwork of Obatala, whether
someone is beautiful or ugly, it is the handiwork of Obatala. In addition, Obatala is also regarded
as the gods of purity and righteousness as everything associated with Obatala is pure and white,
i.e why he is universally worshipped in Yoruba land. The shrine is characterized with white
emblem, white chalk and white cloth. The only offering accepted by Obatala includes Snail and
Shea butter. Obatala detests anything that has to do with blood, hence, he is regarded as the purity
or holiness of God. As a matter of fact, Obatala has some similar attributes with Olokun.

The priests of Orisanla shrine is clothed with white apparel and white cowries. It is also a well-
known fact that they any day or every morning, a virgin lady is always commissioned to fetch
water from a flowing stream without talking to anybody before such water is placed at the shrine.
Therefore, whoever is having any infirmity or disease is required to take from the water. So also,
a woman who is pregnant so that she can give birth to a beautiful or handsome child.

In a nutshell, Obatala has become the god of holiness and purity and a means of promoting a God’s
holiness. This is unduly recognized on the Yoruba world now.

Note: The water in Obatala shrine must be changed everyday to retain the degree of cleanliness.

ORUNMILA

Orunmila is described as the Oracle or Ifa divinity. Orunmila is regarded as the god of wisdom,
fore knowledge, prognostication (to predict the future). It is believed by Wande Abimbola, the
foremost scholar of Yoruba tradition that Orunmila was present when mankind was to choose
his/her destiny. In the words of Dopamu, there are some preventers of choosing one’s destiny,
Dopamu has indicated the processes to include Akinlegba, Akunleyan Ayanmo all these processes
are indicative of the fact that Orunmila was privy to human destiny. At any given time, when the
destiny is tampered with by the wicked ones, it is the prerogative of Orunmila through Ifa divinity
to pry into the bossom and unveil the secret of bad destiny. Awolalu submitted that the processes
of unveiling the secret is (resident ot resided) with Babalawo or the diviners, who has the esoteric
knowledge through the display of 16 pods of strings and these 16 pods of strings can be displayed
by the diviner and equally, they can be interrupted geometrically. In the observation of Awolalu
and Dopamu, they both agreed that, each corpus or odu or verse has a story connected to it. And
in all, we have 256 verses or corpus and each has a character and a story and such story is
equivalent to the problem of the client. And this can be described as “Eji Ogbe”, Infact every
prescribed solution must involve sacrifice and jolly friends. Today, Orunmila in Yoruba land and
beyond is oversubscribed because it has to do with everyday life. Some scholars who belong to
Abimbola school of thought such as Dopamu Epega, Bade Ajayi and among others see Orunmila
as embarrassing the totality of men. As earlier observed, Baba land or diviner represent Ifa divinity
and he is universally reffered in Africa. He is also distinguished by special apparel decorated with
cowries with red affairs. The emblem of Orunmila depends on the diviner and what its required,
the sacrifices also depend on what is required of the divinity.
 ESU

Esu is one of the primordial divinities widely acknowledged in Yoruba theology. He is classified
as the God of rituals by Idowu, whereas Dopamu sees him as the inspector general of rituals and
sacrifices. But, Esu as a divinity, is being misrepresented by some scholars. For instance, Esu has
been equated with the biblical Statn who tempted Job and who as well is fallen angel, that will be
judged in the last day. In addition, some scholars have also described him as shaytan or Iblis in the
Quran (Islamic preservation. In which case, Esu has been variously represented as a result of his
ubiquitous nature.

However, Dopamu in his book “Esu: The Invisible foe of men” declared that Esu in Yoruba
theology is not the same cloth the biblical devil who tempted Job. In addition, Esu didn’t run away
from the presence of Olodumare, rather Esu reports back to Olodumare of the day – to – day
observance of all rituals and sacrifices. We could recall that Orunmila and Esu became jolly friends
because my sacrifice prescribed by Orunmila would be carried out by the individual concerned to
the taste and acceptance of Esu. As a result of the nature of Esu, any sacrifice well offered by
individuals must be accepted with sanction by Esu, while any bad sacrifice must be rejected by
Esu, and by his nature there would be the tendency for such individual to offer a bountiful offering.
Esu is not malevolent as made to believe by indicated rather Esu is benevolent, that is the reason
why he confers various blessings on human beings. To this end, many parents name their children
with names affiliated to Esu such as Esu biyi, Esu Koya, Esu gbayi, Esu tola and among others. It
is agreeable that Esu is ambidextrous i.e. one who is skillful in both ways means that, Esu is both
good and bad. But in the final analysis, it is safer to give Esu his due. The shrine of Esu is found
at the compound or crossroads and the emblem is slab stone or a laterite or rock

OGUN

Ogun is one of the primordial divinities who is saddled with responsibilities of iron, smith and
chase. Ogun as a divinity is said to be regarded as a defied divinity. However, there are two
traditions to buttress whether or not he is a defied divinity. According to the first tradition, Awolalu
Dopamu confirmed Ogun is a primordial divinity who was always coming to the face of the earth
through a spider’s web to the physical earth. In addition, the two scholars submitted that in his
hunting expedition (activities) Ogun always used his magical matchet to clear.
The way besides, it was reported that when all the divinities were to come to the present earth from
heaven it was Ogun who used his magical matchet to clear the way for other divinities to follow.
Consequently, he was hailed as the chief of all the divinities. “Oshiomole” the second tradition has
it that Ogun was the beloved son of Oduduwa who was regarded as a Warrior. As a result of his
achievement his father (Oduduwa) commissioned him to go to a town called Ire in Ekiti land and
to reign over them. One day, as a warrior, he went for a battle out of the neighbouring village, and
during the fierce battle Ogun became victorious and he returned back to Ire with his sword, In
getting to Ire, his people refused vehemently to greet him and the kegs of wine was dried up, and
he became angry and decided to kill his people one after the other. Upon realizing this dastard act,
he decided to thrust the sword on the ground and the sword begin to sink to the bossom of the
earth. And before he could sink to the bossom of the earth, he promised his people that anytime
they needed their assistance they should not hesitate to do that and as well he would attend to them
promptly. To this end, the people of Ire had confirmed the fact that anytime they call upon him
during any battle, they are always victorious. According to Awolalu in his book “Yoruba beliefs
and sacrificial rite” said among others that the very spot where Ogun entered the bossom of the
earth is where the shrine is situated today. It is also reported today. It is also reported that the king
of Ire cannot see eye to eye or face to face with the priest of Ogun, rather whatever is needed is
always supplied by the king before any sacrifice can be carried out by in light of the above; it is
clear that Ogun is the chief of all the activities, hence he can be classified as primordial activities.
As the god of iron, smith and caste, he is also regarded as the god of fairplay , justice and morality.
Those who swear by Ogun are cutsure that, they are speaking the truth, nothing but the truth. Today
it is evident that many political office holders deliberately are refused to swear by Ogun because
of the calamitious consequence in doing that. That is why they used the Bible and Qur’an.
Furthermore, Ogun protect the hunters, the cyclist, the motorist and those who used iron for
surgical operations such as body tattoo and scarification. Both the hunters, cyclist and motorist
always offer sacrifices which include dogs, palm wine, red oil and at times pigeon. However, dogs
and palm wine are the favourites of Ogun.

Ogun is universally worshipped in Yoruba land, the emblems includes elephant tusk, settled stone,
cowries and an iron. As the god of justice and fair play, Ogun hates lie, stealing and poison as a
dreaded divinity his victims are not mourned rather it is believed that evil one has left the society.

The important emblem of Ogun is iron and it serves as the jewel wrath
 OLOKUN (RELATED TO ORISANLA)

Olokun is widely described as the owner of the sea and water. Olokun is an arch divinity of
Osanobua among the Edo. Awolalu and Dopamu referred to him as the deputy of Osanobua, who
is vested with power and authority. As an arch divinity, he is commissioned as god of fertility and
human total well-being. Among the Edo, Olokun is represented by a female. That is why when
any sacrifice is to be offered, a female folk in the family will be offered to make the sacrifice. In
which case the divinity is principally worshipped by women among the Edo and Urhobo. It is
believed that the divinity confers on women, children and success in track. In addition, he is also
a beneficent divinity in that he unvase on individual, material and total well bein. As the god of
fertility, he blesses the agricultural years of his people. As Orisanla is regarded as God of purity,
so also Olokun is the god of holiness, the shrine is always distinguished with white cloth, white
chalk, white cowries and a peeled rod plate with white chalk. Olokun as a divinity is a divinity of
inspiration and vocalism, that is why those who live under his tutelage have powerful command
magnetizing mind, overwhelming charm and magnificent accuracy. So much, so that those who
possess his power are geniuses of one act or the other. At the shine of Olokun, we have white fowl,
white pigeon, snail, white rain and Oxen. And the chief priest of Olokun is called Ohen Olokun,
however, there are other priests of Olokun but the head of them is Ohen Olokun. (His emblem
include pots containing water).

SANGO

Sango is the god of thunder and lightning. According to Samuel Johnson Legend, Sango was the
fourth Alaafin of Oyo who was a man, quite distinct from the divinities who are of the heavens,
he was known to be spitting out fire and brimstone from his mouth. He was a tyrannical ruler, who
was oppressive and one day launched his ministers into a fierce battle thinking that they would be
slained together at the battle. Surprisingly, one of the minister survived the onslaught and Sango
became angry as a result of this, and thus decided to commit sucide on an Ayan then at that very
spot, there was thunder and lightning which is why today he is regarded as the god of thunder and
lightning, in retrospect, it was Jakuta who initially has these attributes, and Jakuta mean “he who
hurls stone or stone thrower”, but with the manifestation of these attributes by Sango, he decided
to occupy this position. Sango is one of the dreaded divinities among the Yoruba. In consequence
of this, Dopamu refers to him as anti-wickedness divinities. As God of thunder & lightning, Sango
abhors lie, stealing and bad magic. The victims of Sango are not mourned rather people are meant
to congratulate themselves because evil doers had left the society. And before such victims are
buried, certain rituals must be offered by the priest of Sango. And such victims must be buried in
the evil forest. Furthermore, where a thunder bolt strikes may be in a particular house or at its spot,
people in that area will not be allowed.

People in that area would not be allowed to stay except certain rituals are carried out so as to
propitiate the land. It is also understandable that as a dreaded divinity, real attire is only restricted
to those who are upright and this is a suspect for those who are not upright to wear red attire in the
sun, because it would attract the wrath of Sango. Again, Sango is also a tutelary divinity in that he
protects people and as well assists during trade and agricultural year. The priest of Sango is called
Magba, who plaits like a woman. At any given time, he uses his head to carry fire especially when
he is possessed and this fire does not harm him. The shrine of Sango is conspicuously located at
the outside of the town, and the Emblem includes red cloth, axe store and elephant tail and the
materials for sacrifice include rain, red oil, goat among others, in peasant times there is always
annual festival held in his honour by the people of Ijebu Ode. It is believed according to Awolalu
that Sango was a graceful dander and at such those who can dance gracefully are always selected
by the Awujale of Ijebu during the festival in order to demonstrate their skills and these people are
being rewarded because Sango was a graceful dancer. Today this festival last for some days in
order to commensurate the achievements and the expertise dance of Sango.

SONPONA (SYNONYMS WITH AYILALA)

Sonpona is alo regarded as deified ancestor, who is known as the god of small pot. E.g founders
observed that as the god of small pot, people are not privileged this to call him Sopona, as result
some people call him Obaluaye Baba, Ilegbona, all these nomenclature stand. To described his
dreadness as a divinity. As earlier noted Sonpona is also regarded as anti-wickedness divinity who
hates prejudice, lies, immorality, in point of fact, the victims of Sonpona are not also mourned,
rather people congratulate Sonpona for removing an evil doer from the community. Sonpona is
thanked for what he has done. It is of interest to note that the property of his victim are confiscated
and brought to the shrine of Sonpona because nobody is allowed to use the property of the victim.
However, Dopamu noted that in 1917 the shrine of Sopona was banned because some of the priest
of Sopona were inficting small pox on innocent in order to confiscate their property. So far it to
say that the ban has lifted and the divinity is a dreaded one indeed because the property of the
victims cannot be used by the living and the victim must be burned in the bad bush. The shrine of
Sonpona is also located outside the town and some of the Emblems are Iron pot called Agbada
with hip mould and selt stones. And the materials for sacrifices include He goat, Ram, Red oil and
others (Sopona is called Alapadupe: One who killed and was thanked for the killing)

OSUN

Osun, a goddess divinity is found in the heart of Osogbo. She is the goddess of river Osun that
flows through the town of Osogbo in Osun state, In Yoruba land. Some scholars observed that
Osun divinity is also worshipped in Abeokuta. Some part in Oyo state and in Ekiti state. In the
words of Dopamu, these areas always locate a flowing stream to represent Osun divinity.

According to Legend, Osun is the beloved wife of Sango and as a result she was regarded as the
goddess of fertility and mother of children. As mother of children, those who are looking for
children always throng to Osun shrine to carry out certain sacrifices and these sacrifices are thrown
into the flowing stream. And when a golden fish comes out of the stream to swallow part of the
sacrifices, it shows that such had been accepted. In addition, Osun divinity confers on people
success in trade, and material well being to those who consult her. As a matter of fact, at the shrine
of Osun divinity, a priest and a priestess. And this priest plaits his head in a fashion of woman.
While the priestess adores herself with white apparels, and these apparels houses some cowries
and beads and some of these beads are used as awure in the cause of sacrifice. It is strongly believed
that during the annual outing of this divinity, people from all walks of life converge in Osun,
Osogbo grove and the celebration would commence immediately after certain sacrifices have been
offered. Various people come with thanksgiving offering and as well to solicit for more blessing
and total well-being in Osun shrine, (For the past 27 years), and Austrian woman called Sussane
Wenger devoted her life cred totality to upgrade and decorate Osun Osogbo grove for 27 years,
however Osun Osogbo grove is a tourist centre today as a result of the handiwork of Sussane
Wenger, before her death, about 6yrs ago, she was called “Adunni Olorisa”. J.S Mbiti noted that
festival is a general grandiose where a particular divinity or ancestor is celebrated and marked for
appreciation. This perhaps is the reason why an annual festival is held in Osogbo in honour of
Osun divinity with a view to commiserating the material well being and blessings conferred on the
people. This annual festival of Osun divinity has social, economic and religious implication
socially it is a period when people reunite themselves as various people meet at this festival; it is
also a period where strayed relationships are restored and marriage vows are entered into; during
this festival, (and socially speaking), the environment becomes healing and lively, economically
speaking, it was a period where people experience bumper harvest in their sales and during this
period people experience hyper – inflation because of the of the fact that people utilize such an
opportunity to the fullest. And religiously speaking, the world of the visible and invisible is
connected thus at this period of time people solicit for blessings and material well being from the
invisible and people also pray in order to avert calamities, mishaps and all towards all instances;
during this period, talents are discovered and skills also become artistries which make the festival
a funfair and pleasant.

AYELALA (SYNONYMS WITH SOPONA)

Ayelala is one of the deified ancestors who was brought from Ekiti land as a slave and used a
substitutionary sacrifice to appeal to Ijaw and Ilaje people. Awolalu and Dopamu observed that
one Keko who was a commoner who habited with Chief Temitan’s wife and the consequence of
that was death. However, Keko ran away from Ilaje in Okitipupa, Ondo State to Ijaw land. When
Ilaje people demanded for Keko, Ijaw people refused to release him because of the consequence.
Nevertheless, people of good will intervened and Ilaje people asked for a substitute to replace
Keko, as a result, this slave woman was used in the place of Keko. Before she gave herself in, she
assorted that henceforth social morality, uprightness and justice must prevail. After her sacrifice,
she became deified. However, her original name was not Ayilala but because of her cry for social
moality, uprightness and justice, that name was given to her. Ayilala in Ilaje land means “the world
is great or incomprehensible”. As a queen of justice, she permits social morality, truthfulness,
justice and fair play. It is also understandable that she frowns sometimes at lie, poison and stealing.
It is believed that those who steal must be visited with swollen abdomen and limbs to such an
extent that they would be compelled to countess, else Ayilala will claim her visiting. Today the
shrine of Ayilala can be found in Ondo, Oyo, Ogun state, Lagos and Edo state. According to some
scholars, the victims of Ayilala cannot be buried like others, instead some sacrifices must be
offered and congratulatory messages would be sent to the relative of the victims because an evil
doer had been taken away from the society. By and large, Ayilala has deified ancestor promote
justice and public morality, a process on whereby truth is promoted and there is also fair play. The
shrine of Ayilala can be found at T Junction or Orita and the Emblems of Ayilala includes stones
set, white cowries, parrot feather and tusk. And some of the presentations for sacrifices includes;
he goat, pigeon, hen, ram and among others.

OYA

Oya is one of the goddess divinities, universally found in Yoruba land. According to tradition, Oya
was the first and beloved wife of Sango and when her husband committed suicide, she wept bitterly
and part of her weeping constituted River Niger and other rivers. Today, the shrine of Oya is found
among the Yoruba people, and annual festival is held to commemorate the achievement of Oya.
As a matter of fact, women are commissioned to worship Oya divinity and during the celebration
they carry along a day, a pot with fire and many songs are rendered as sacrifices are offered by
these women, and nearby lake or stream is used for the purpose of the festival.

EGBESU

Egbesu is an arch divinity among the Ijaw. According to E.G Pamdar, Egbesu has various name
attached to this arch divinity from one community to the other. In some community, they call it
Egbema Egbesu, Arugbo Egbesu, Abaran Egbesu, Olopoma Egbesu, Elechama Egbesu.

In point of fact, these different names not withstanding it means the same. By implication, Egbesu
is a war god and this Egbesu is known to be victorious anytime Ijaw people engage in war.
According to P.A Talbot, the shrine of Egbesu prepare people for war i.e the warriors in Ijaw land
always come to Egbesu Shrine to fortify themselves for some days, and after the completion of the
fortification, a war boat will be used by these warriors. And the Emblem of Egbesu which is with
red cloth would be attached to the war boat and it is generally believed that these warriors must
become victorious except there is the desecration. The chief of Egbesu who is referred to Agadagba
is responsible for the preparation of these warriors. However some taboos are associated with this
war god. For instance whoever is being prepared for war must not kill a vulture, an eagle and a
tiger. Once these are followed, there is tendency for victory to be secured. In addition, an annual
festival is associated with Egbesu and it last for days and people come out then thousands among
the Ijaw to dance, sing, clap and to make merry generally. It is also an occasion to solicit for
blessings and to also pray against calamities and most importantly, to pray for victory at every
warfront. To this end Egbesu as War god is referred among the people because this divinity has
not disappointed the Ijaw people.

ALA

Ala is also an arch divinity among the igbo. And this arch divinity has different names based on
each community. For instance some call it Ale, Ani, Ane or Ana, however whichever way this
arch divinity is addressed, the fact remains that, this arch divinity performs the same functions and
duties. She is described as deputy to Chukwu and she is also described as goddess of fertility and
the mother of the earth. In Igbo land it is generally believed that Ala is the owner of the land as
well as children. She is also the giver of children and she is being described by P.A Talbot as
embodiment of children. As goddess of fertility, she gives out children to whoever seeks for her
assistance. During the agricultural year, people always make sacrifice to her before commencing
the tilling of the ground and cultivation of crops. Before any cultivation is embarked upon sacrifice
must be offered to Ala mother to protect the people from domestic accident, to solicit for good
produce at the end of the year, and to also make rain available during the agricultural year. From
all indications, it is clear that Ala is an embodiment of fertility and material well-being. With
respect to her position, before the day commences, (an igbo man) or Eze Ala would invite Chukwu
to come and partake in the Kola followed by Ala and lastly the ancestors (likewise Amadioha)
before human beings are called upon to partake. This is the recognition of the fact that Ala is the
deputy of Chukwu and enjoys a pride of place among the Igbo. In essence, before the harvest,
sacrifice must also be offered to her before crops can be harvested. According to Dopamu, at times
these harvest and sacrifices coincides with the new yam festival celebrated among the igbo.
However, this sacrifice is different from New Yam Festival. The shrine of Ala is found in every
home, with a special place that is distinguished by a tree with a hill where yams and other crops
are placed.
 AMADIOHA OR KAMALU (SYNONYMS WITH SANGO)

Amadioha is a defied divinity and is regarded as the god of thunder and lightning. According to
legend, Sango was the fourth Alaafin of Oyo, who was known to have spotted out fire and thunder.
However, in the case of Amadioha or Kamalu there was no trace of this divinity being a human
being. However, in Igbo land, they see Amadioha during lightning and thunder. It is believed that
Amadioha is anti-wickedness divinity who constantly reminds people of the consequence of
stealing, poison and lying through thunderbolt. It is worthy to note that Amadioha is not only a
specialist in thunder and lightning but also a sender of rain during the period of cultivation. As
earlier indicated, Amadioha enjoys a pride of place because in the scheme of things among igbo
hierarchy, he is also regarded and respected as such. The priest of Amadioha constantly reminds
people of uprightness and public morality. He constantly promote these idea because of the
severity of the consequences of Amadioha. The victims of Amadioha cannot be buried properly
except series of rituals are carried out before such victims can be buried. It must be emphasized
that the victim of Amadioha are not buried at home, even if such a victim has a house. And again,
the poverty of the victim must be carried to Amadioha’s shrine because everyone is banned from
using such property.

HEVIOSO / XEVIOSO (SYNONYMS WITH SANGO)

Hevioso is one of the divinities found among the Eve and fun of Dahomey and is responsible for
lightning and thunder, this divinity is also dreaded among the people because his activity is faster
than that of Sango because the chief priest of Hevioso always carry going from one end of the
community to the other. At times, they carry their gong from outside the community in order to
know the numbers of their victims, this quick response ensures that every victim is prepared
through ritual before such victim can be buried. The people believe that whoever is killed by
Hevioso must have lied against the people of the community. In other words, it is clear that
Hevioso is the god of fairplay and justice. Again, as the god of thunder and lightning, people
always take permission to consult diviners in the possibility of unveiling any wrongdoing or evil
inclination. In essence, the people are aware of the fact that it is better to make an enquiry and also
carry out propitiatory sacrifice than allowing calamity to befall them and that is the reason why
the chief priest always sound the gong so as to place the people in perpetual fear (because they
believe that) since to obey is better than sacrifice. As for the victims, it is important that they are
not burned at home but in the evil forest bush, a forest where nobody cultivated or till the land.
The victim’s corpses and possessions are therefore, appropriated by the priest who performs the
necessary sacrifices and propitiatory rites. Usually, the corpse is burnt in the temple of Hevioso,
while the possessions are thrown away at crossroads.

DIVINITIES FROM DAHOMEY

MAWULISA

Mawulisa is the head of all the divinities among the people of Dahomey. Mawulisa is
androgynous and self-fertile being. In the perspective of self-fertilizing being, Mawulisa described
as a female with the attribute of motherhood, generosity, fertility and gladness. While in the
prospective of it seems as possessing male attributes