Yoruba panthan

Olrn is the Yorb name given to one of the three manifestations of the
Supreme God in theYoruba pantheon. Olorun is the owner of the heavens and is
commonly associated with the Sun. The vital energy of Olorun manifests in
humans as Ash, which is the life force that runs through all living things.
[1]
The
Supreme God has three manifestations: Olodumare, the Creator; Olorun, ruler
of the heavens; and Olofi, who is the conduit between Orun (heaven) and Ay
(earth).
No gender is typically assigned to Olorun because Olorun transcends human
limitations. Olorun rules Orun (the heavens), whereas humans live in Ay (the
earth). Typically, humans do not interact directly with Olorun but they receive
the life-giving energy from the sun and recognize the power of Olorun over their
lives.
From Yoruba Ol-rn (Ruler of the Heaven)
According to this Yoruba myth, the world was originally a marshy, watery
wasteland. In the sky above lived many gods, including the supreme God
Olodumare or Olorun (the Owner of the Sky). These gods sometimes descended
from the sky on spider webs and played in the marshy waters, but there was no
land or human being there.
One day, Olorun called orisha-nla (the great god) Obatala, and told him to create
solid land in the marshy waters below. He gave the Orisha a pigeon, a hen, and
the shell of a snail containing some sand. Obatala descended to the waters and
threw the sand into a small space. He then set free the pigeon and hen, which
began to scratch the earth and move it around. Soon, the birds covered a large
area of the marshy waters and created solid ground.
The Orisha reported back to Olorun, who sent a chameleon to see what had been
accomplished. The chameleon found that the earth was wide but not very dry.
After a while, Olorun sent the chameleon to inspect the work again. This time the
chameleon discovered a wide, dry land, which was called Ife (meaning "wide")
and Ile (meaning "house"). All other towns and societies later developed from of
Ile-Ife, and it was respected and regarded forever as a sacred spot. It
remainsthe home of the Oni, the spiritual leader of the Yorubas.
Olorun is also known as Olodumare (Almighty).
From that place called Ife (which means "wide"), the two animals spread the Earth to create solid
ground. After the creation of mankind, the word Ile, which means "house," was added. Since
then, Ile-Ife has been the most sacred city for the Yoruba people.
Nut
was the Egyptian sky goddess. She was depicted as a giant, naked woman who was supporting
the sky with her back. Her body was blue and covered by stars. Ancient documents describe how
each evening, the Sunentered the mouth of Nut and passing through her body was born each
morning out of her womb.
According to an Egyptian legend, Nut married her brother, the earth god Gebwithout the
permission of the powerful Sun god, Re. Re was so angry at Geb and Nut that forced their father,
the god of air to separate them. That is why the Earth is divided from the sky.
Moreover, Re prevented Nut from having children in any month of the year.
Fortunately, Thoth, the divine scribe, wanted to help her. Thus, he induced the Moon to play with
him a game of draughts where the prize was the Moon's light. Thoth won so much light that the
Moon had to add five new days to the official calendar. Thus Nut could finally bear her four
children: Osiris, Seth, Isis, Nephthys.
Obatala in Yoruba religion[edit]
In Ile Ife: the dying and rising god[edit]


Praying Obatala priests in their temple inIle-Ife
According to mythical stories Obatala is the eldest of all orisha and was granted authority to
create the earth. Before he could return to heaven and report to Olodumare however, his
rival Oduduwa (also called Oduwa, Oodua, Odudua or Eleduwa) and younger brother usurped his
position by taking the satchel and created in his stead the earth on the Primeval Ocean. A great
feud ensued between the two that is re-enacted every year in the Itapa festival in Ile Ife, Nigeria.
Ultimately, Oduduwa and his sons were able to rule with Obatala's reluctant consent.
It appears from the cult dramas of the Itapa festival that Obatala was a dying and rising god. He
left his Temple in the town on the seventh day of the festival, stayed in his grove outside the town
on the eighth day and returned in a great procession to his Temple on the ninth day. The three-
day rhythm of descent into the netherworld and subsequent resurrection on the third day shows
the closeness of Obatala to the pre-canonical Israelite Yahweh and the figure of Jesus.
[2]

In Ifa: essence of clarity[edit]
In Ifa, Obatala energy is the essence of Clarity. Within the myriad of kaleidoscopic energies that
comprise our universe, the energy of Clarity is critically important. It is Clarity that allows us to
make the right decisions, to differentiate right from wrong and perhaps most importantly, to see
the other energies as they truly are! All the tales, or pataki, of Obatala, are designed to illuminate
this reality.
Theological views[edit]
According to mythical stories, Obatala created people with disabilities while drunk on palm wine,
making him the patron deity of such people. People born with congenital defects are called eni
orisa: literally, "people of Obatala". He is also referred to as the orisha of the north. He is always
dressed in white, hence the meaning of his name, Obatala (King or ruler of the white cloth). His
devotees strive to practice moral correctness as unblemished as his robe. They never worship
Obatala with palm wine, palm oil or salt. They may eat palm oil and salt, but never taste palm
wine.
Oriki (praise names)[edit]
Oluwa Aiye or Oluwa Aye - Lord of the Earth
Alabalase - He who has divine authority
Baba Arugbo - Old Master or Father
Baba Araye - Master or Father of all human beings (lit. citizens of the earth)
Orisanla (also spelt Orisainla, Orishanla or Orishainla) or Oshanla - The arch divinity
Obatala's wives[edit]
Yemoo (known as Yembo in Cuba)
Yemaya (daughter)
Igbin (who became a drum still played for him)
In the religion of the Yoruba people, Obtl is the creator of human bodies, which were
supposedly brought to life by Olorun's breath. Obtl is also the owner of all ori or
heads. Any orisha may lay claim to an individual, but until that individual is initiated into
the priesthood of that orisha, Obtl still owns that head. This stems from the belief that
the soul resides in the head.
Obatala (king of White Cloth) is said to be the Olorun's second son, by others to be
merely one of Olorun's favorite Orisha. He is the one authorized by Olorun to create land
over the water beneath the sky, and it is he who founds the first Yoruba city, Ife. Obatala
is Olorun's representative on earth and the shaper of human beings. He is known to
some Yoruba as Orisha-Nla or Olufon.
[1]


In Ile Ife: the dying and rising god[edit]


Praying Obatala priests in their temple inIle-Ife
According to mythical stories Obatala is the eldest of all orisha and was granted authority to
create the earth. Before he could return to heaven and report to Olodumare however, his
rival Oduduwa (also called Oduwa, Oodua, Odudua or Eleduwa) and younger brother usurped his
position by taking the satchel and created in his stead the earth on the Primeval Ocean. A great
feud ensued between the two that is re-enacted every year in the Itapa festival in Ile Ife, Nigeria.
Ultimately, Oduduwa and his sons were able to rule with Obatala's reluctant consent.
It appears from the cult dramas of the Itapa festival that Obatala was a dying and rising god. He
left his Temple in the town on the seventh day of the festival, stayed in his grove outside the town
on the eighth day and returned in a great procession to his Temple on the ninth day. The three-
day rhythm of descent into the netherworld and subsequent resurrection on the third day shows
the closeness of Obatala to the pre-canonical Israelite Yahweh and the figure of Jesus.
[2]

In Ifa: essence of clarity[edit]
In Ifa, Obatala energy is the essence of Clarity. Within the myriad of kaleidoscopic energies that
comprise our universe, the energy of Clarity is critically important. It is Clarity that allows us to
make the right decisions, to differentiate right from wrong and perhaps most importantly, to see
the other energies as they truly are! All the tales, or pataki, of Obatala, are designed to illuminate
this reality.
Theological views[edit]
According to mythical stories, Obatala created people with disabilities while drunk on palm wine,
making him the patron deity of such people. People born with congenital defects are called eni
orisa: literally, "people of Obatala". He is also referred to as the orisha of the north. He is always
dressed in white, hence the meaning of his name, Obatala (King or ruler of the white cloth). His
devotees strive to practice moral correctness as unblemished as his robe. They never worship
Obatala with palm wine, palm oil or salt. They may eat palm oil and salt, but never taste palm
wine.
Oriki (praise names)[edit]
Oluwa Aiye or Oluwa Aye - Lord of the Earth
Alabalase - He who has divine authority
Baba Arugbo - Old Master or Father
Baba Araye - Master or Father of all human beings (lit. citizens of the earth)
Orisanla (also spelt Orisainla, Orishanla or Orishainla) or Oshanla - The arch
divinity
Obatala's wives[edit]
Yemoo (known as Yembo in Cuba)
Yemaya (daughter)
Igbin (who became a drum still played for him)
Obatala in Latin America[edit]
In Candombl[edit]


In Santera, Obtl is syncretized withOur Lady of Mercy
Obatal (Oxal) is the oldest "Orixa funfun" ("white deity"), referring to spiritual purity and pure
light, both physically and symbolically as in the "light" of consciousness). In the Bahia
State (Brazil), Obatala has been syncretized with Our Lord of Bonfim and is the subject of a
large syncretic religious celebration, the Festa do Bonfim, which takes place in January in the city
of Salvador and includes the washing of the church steps with a special water, made with flowers.
In Santera[edit]
According to the "Regla de Ocha branch", Obtl has been syncretized with Our Lady of Mercy.
Other names[edit]
Obatal
Osala
Oshala
Oxal
Orisala
Orishala
Orixal
Paths[edit]
Ayagunna
Ocha Grian
Oba Moro
Oba Lofun
Baba Acho
Yeku Yeku
Orisha Aye (Orisa Aiye, Orixa Aiye, Orisha Aye, Orisa Aye, Orisha Aye)
Alaguema
Obanla
Osanla
Oshanla
Ochanla
Osalufon
Oshalufon
Ochalufon
Snails[edit]
The snail Achatina fulica is used for religious purposes in Brazil as deity offering to Obatala as a
substitute for the African Giant Snail (Archachatina marginata) that is used inNigeria, because
they are known by the same name (Igbin, also known as Ibi or Boi-de-Oxal in Brazil) in both
Brazil and Nigeria.
Elegua (also spelled as Elegu, Eleggua, or Ellegua) is an Orisha in the Yorb religion and
related New World traditions.
He is associated with "opening the ways", or crossroads. Often depicted as a child, he is playful,
and both a trickster and a strategist amongst the divinities.
Practitioners often have a clay head with cowrie shells for eyes and mouth, as a representation of
Elegua, which receives offerings and protects in return.
Santera practitioners often have an Elegua head behind their front door as he protects the entry
way and prevents harm from entering the home.
Receiving a consecrated Elegua head is part of the Santera initiation known as Los Guerreros
(the Warriors).
Elegua likes candy and coconut as offerings. In return he helps people overcome various
problems.
In the If tradition practiced by the Babalawo, Elegua is used to open the way for the of
prophesy Orunmila.