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You probably must have noticed an Ifa/Orisa practitioner offering a piece of food to ile before eating, and then you wonder why they indulge in such act.. Yes, your mind is right... it has spiritual attachment.   This practice is called   “iyanle” , an act of pouring or offering a particle of food or some liquid before consumption. As Ifa/Orisa devotees, we believe is a form of sacrifice. Sacrifice to who right? sacrifice to Ile, mother earth.   Then you ask yourself, why is it important to do this?   Well, Orunmila, the witness of destiny, mandated it for all his followers to indulge in this practice. This is evident in the sacred verse of Ika di when it says:   Kalankadii Agagaiga Ojo nla ni takiti leyin abuke Adifafun Ile Tii seru akora Barapetu Adifafun Orunmila Baba ji, baba n fomi Oju sogbere Ire Gbogbo aworo ope, E jeka ma yanle ka to jeun Gbogbo aworo ope, E jeka ma yanle ka to mu   Translation : Kalankadii Agagaiga It is the heavy rain that stumbles at the back of the hunchbac

In Yoruba culture, AROKO is a non-verbal semiotic system of communication. For Example, Sending a broom to someone means - you no longer want to see them in your house.   PÁKÒ (chewing stick) When you receive a chewing stick from an opposite sex, hmmm... It means "I LOVE YOU" ỌSÀN (Orange) When you receive an orange from someone, maybe sent through somebody else, it means I am pleased with you. It could also mean I love you.   ÌYARUN/ÒÒYÀ (comb) A comb is used ordinarily for combing hair, I.e for separation of tangled hair. This phenomenon is transferred in coded Yoruba Àrokò. Sending a comb to someone far away means separation or ending Of friendship or love affair.   ẸNÍ (mat) The sending of a piece of mat raffia especially of ore type is an indication that someone is sick in the household of the receiver and such a person is very lean.   Ọ̀JÁ/GBÀJÁ Receiving some part of cloth used to tie Baby means the pregnant woman you left home has successfully put to be

There are many names that can be given to a child related to abiku. Some of which were listed and explained in the part one of this term. Another 10 are listed and translated below: Kòkúmó (male/female) [This child] will die no more, this child has come to stay. This particular name is given to a child whose parents are sure that the spiritual work done to stop him/her from dying is potent and is effective. Kòsọ́kọ́ (male) No hoe/shovel [to dig a grave]. No one is willing again to dig a grave for the child if he chooses to die. Májẹ̀ẹ́kódùnmí (male) Minimize my sorrow. This is a resignatory statement from the parents of the child urging him to die if he chooses to die, without wasting their time and/or giving them false hope of living be cause of the uncertainty that surrounded his previous births. Since it is believed that the same child has previously been born, again and again and into the same family, and has died each time, the trepidation is that he might die again

Sometimes it is necessary to feed one's ori with some foods such as a life catfish, white cock, oromodiye (baby chick), epo pupa (red palm oil), obi àbàtà (Yorùbá native kolanut), orógbó (bitter kola), or any other ritual elements that Ifa or any of the other Orisà may advise. To start the propitiation (ibori), the person propitiating ori should take the following steps: 1. The person should take his/her bath and deal with his/her toilet needs.  2. The person should put on his/her finest clothes. 3. The person should place all the ritual elements where the ibori is to be performed. 4. With total submission to the Òrisà and Olódùmarè, the person should chant ìbà (pay homage to whom due to). 5. The person should call on his/her ancestors while chanting the ìbà.  6. The person should mention his/her parents' names in the iba for support.  7. The person should also call his/her ori (personal god/destiny). 8. Above all, the person should call on all the Orişà and Olódùmarè (God) for