Study the Teaching of Ifa and the Orisha's
Shigidi is an evil god, and enables man to gratify his hate in secret and without risk to himself. When a man wishes to revenge himself upon another he, offers a sacrifice to Shigidi, who thereupon proceeds at night to the house of the person indicated and kills him. His mode of procedure is to squat upon the breast of his victim and “press out his breath;” but it often happens that the tutelary deity of the sufferer comes to the rescue and wakes him, uponwhich Sbigidi leaps off, falls upon the earthen floor, and disappears, for he only has power over man dur ing sleep. This superstition still lingers among the negroes of the Bahamas of Yoruba descent, who talk of being “hagged,” and believe that nightmare is caused by a demon that crouches upon the breast of the sleeper. The word nightmare is itself a survival from a similar belief once held by ourselves, mare being the Anglo-Saxon mære, elf or goblin.
The person -who employs Shigidi, and sends him out to kill, must remain awake till the god returns, for if he were to fall asleep Shigidi would at that moment turn back, and the mission would fail. Shigidi either travels on the wind, or raises a wind to waft him along; on this point opinions differ. The first symptom of being attacked by Shigidi, is a feeling of heat and oppression at the pit of the stomach, “like hot, boiled rice,” said a native. If a man experiences this when he is falling asleep, it behoves him to get up at once and seek the protection of the god he usually serves.
Houses and enclosed yards can be placed under the guardianship of Shigidi. In order to do this a hole is dug in the earth and a fowl, sheep, or, in ancient times with exceptional cases, a human victim was slaughtered, so that the blood drains into the hole, and is then buried. A short, conical mound of red earth is next built over the spot, and an earthen saucer placed on the summit to receive occasional sacrifices. When a site has thus been placed under the protection of Shigidi, he kills, in his typical manner, those who injure the buildings, or who trespass there with bad intentions.
A Yoruba king’s crown identifies the status of its wearer and gives the king the power to interact with the spirit world in order to benefit his people.
A veil, a large face, and a group of birds are commonly appear on a Yoruba king’s crown.
Long, long ago, Olorun (OH-low-run), the sky god, lowered a great chain from the heavens to the ancient waters. Down this chain climbed Oduduwa, Olorun’s son. Oduduwa brought with him a handful of dirt, a special five-toed chicken, and a palm nut. He threw the dirt upon the ancient waters and set the chicken on the dirt. The chicken busily scratched and scattered the dirt until it formed the first dry earth. In the center of this new world, Oduduwa created the magnificent Ife (EE-fay) kingdom. He planted the palm nut, which grew into a proud tree with 16 branches, symbolizing the 16 sons and grandsons of Oduduwa.
Oduduwa was the first ruler of the kingdom and the father of all Yoruba. Over time he crowned his 16 sons and grandsons and sent them off to establish their own great Yoruba kingdoms. As descendants of the sky god, these first Yoruba rulers and their direct descendants were divine kings. Only they could wear special veiled crowns that symbolized their sacred power.
Document of the International Council of Ifa in Nigeria
For: The Ifa World Order
This counsel has been up to date with the growing worries generated by the
current controversy that surrounds the report that is found circulating and that
alleges that a Mrs. D' Haifia who is also Yeye Araba, affirms to be in
possession of Orisa Odu (Igba Iwa) which was given to her OLo-Irese, The Araba
of Ife, and Chief Makonranwale Adisa Aworeni.
This fact has generated an anxiety and unprecedented uneasiness inside and out
of the community of Ifa World. The counsel, with a view to clarify the facts, by
this manner gives the following explanations;
1- It prohibits that any woman of any religion or spiritual extraction be in the
possession of, management or vision of Orisa Odu. This is not by any means
discriminatory against the woman, but is in pure and strict harmony with the
dogmas of Ifa according to itself expressly train in Ofun Meji 16:4, in Irete
Bear 221:8, in Irete Ofun 226:18 and in Otrupon Irete.
2- Any woman that affirms to be in possession of or manipulate or see Orisa Odu
has consequently broken a fundamental dogma of Ifa and she will be responsible
for physical as spiritual consequences of her actions.
3- The council likewise reports that neither Mrs. D' Haifa nor her associates
are registered or recognized as members of the International Counsel of the
Religion of Ifa, the governing body and uniting power of all the followers of
The Council makes the following statements.
1- It warns all women in interest of their spiritual and physical welfare to
never acquire, touch or to see Odu (igba iwa). This will do them no well, since
to not possess it does not deprive them of its spiritual essence in any form.
2- If some woman affirms to possess Odu (Igba Iwa), said woman does it against
the commandments of the dogmas of Ifa. In this manner those women in possession
of Odu (Igaba Iwa) in any manner or aspect should consider it as something that
is lacking of spiritual value, since those people which affirm to have received
it, are aware of the inexorable fact that is an abomination for a woman to
possess or to see Odu (Igba Iwa)..
3- For having stained the name of Ifa and of the women and by dragging in the
mud the venerated name of Ifa, and by generating a controversy that could have
been avoided, the International council of the Religion of Ifa, (of which the
Arabaof Ife is President, board of directors) in this manner withdraws the title
of Yeye Araba from Mrs. DÂ¡Haifia effective immediately.
4- The Counsel in this manner warns all charlatans, impostors, false and
practioners of Ifa to desist since we will no doubt be invoking all the
measures on anyone regardless of their position in the community of Ifa.
5- To all the temples and associations dedicated to the worship of Ifa all over
the world, in this manner it is advised to be registered officially and as quick
as be possible with the Council and so avoid having rights and privileges of
said membership are denied to them.
Nigeria, March 25 of the 2003 Signed by:
Profesor Idowu B. Odeyemi Balogun Awo Agbaye & Presidente.
Chief Solagbade Popoola, secretario General
Chief Fasina Falade Olobikin Of Ile â€"Ifa
Member (board of directors, depository:
Chief Prof.. Wande Abimbola
Chief Oyewole Obenmalcinda
Chief Prof. Odutola Odeyeni
Chief Iquyikwa Odutola
Chief Adeboye Oyesanya
Chief Awodirian Agboola.