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Osanyin Incantation
Iba Osanyin
One who is versed in the use of roots, one who has a sharp, pointed tail like
that of a chick
Esinsin abedo kinnikinni
One who forcibly takes the clothes from a sick man and staggers
One who forcibly takes the clothes from a sick man and staggers
Ewe lowo
Leaves in the hand
Ewe lenu
Ko sohun to o lee se
Ko sohun to o lee se
A le pa le ji
Oko o mi
My husband
A le ji le pa
O foogun baku ja
The mighty man who preserves the forest for medicinal purposes
Ase
Osanyin The Orisa Of The Forest
Osanyin is the Orisa of the forest (some say he is ebora), and the abundant
flora found within. He has a very close relationship with Orunmila.
This power can be used in many ways. Each leaf, stem and root in the forest
possesses unique virtues.
The liquids within the leaves, roots, etc., contain powerful transformative ase.
Osanyin possesses a power, that like that of the Iyaami, can be extremely
beneficial; and it can also be equally dangerous.
Osanyin deals with the non-surgical healing power of herbs and powders.
Osanyin is the herbal cure and the poisonous mushrooms. Like the Iyaami
cult, the Osanyin cult is secretive and somewhat mysterious.
Osanyin Pot
The leaves are categorized in four groups, corresponding to the four elements,
water, air, earth and fire. So we have; ewe afeefe (leaves of air-wind); ewe
inon (leaves of fire); ewe omi (leaves of the water); and ewe ile or ewe igbo
(leaves of the earth and of the forest).
Other classifications that we have related to the leaves are; masculine and
feminine; cooling (ero) or heating (gun); and positive or negative.
Both are believed to co-exist in all things and are necessary to existence.
People, plants, animals and everything else can be either positive or negative.
Men are regarded as negative and women as positive. This point is lost on
many who have been taught the opposite.
Ebora
Ebora also is the word for what they call it in the diaspora “the warriors.”
Spiritual Beings
Women, then, are seen as powerful spiritual beings. This is why for many
ritual tasks, women cannot be present, especially if menstruating. Their
power will render the ritual ineffective.
Masculine Medicines
Masculine medicines are mostly negative. they are volatile in preparation and
use. Some of these are called abilu – to push negativity to someone,
Masculine Charms
Feminine medicine is principally used for healing. The herbs used to make
ifa’s ewe are feminine.
The gender of herbs is very important when preparing medicine for a client.
One plant might have both masculine and feminine parts. Usually leaves are
feminine and roots and bark are masculine. Another determiner of
masculinity is if the plant stings our skin.
Orisa Plants
Many plants are linked to Orisa; that is, every Orisa has certain plants
associated with it, with the attributes of that Orisa.
These plants, like ofo ase (the power of the word), add power and efficacy to
our communication with Orisa (Odetumbi).
Osanyan is the forest and controls the power within. Osanyin protects against
witchcraft.
He is the power of mind altering drugs. Like all Orisa, Osanyin has a right
hand and left hand path; right is healing and knowledge; left is protection.
Osanyin baawe
Mogbo iraye
O sa kerekere gbeje
Aluwee lagbo
Ase
Translation
Osanyin baawe
He seized and threw away the walking stick from the sick one
With his steady pace he collected all the vows made to him
Ase
Osanyin is also the patron of beads. He came into this world covered in
dazzling beads.
The multi-colored beads of his ileke are representative of all the leaves in the
forest.
In addition, he also has an ileke which is shared with Orunmila, which are
yellow and green.
Ifa gave them strands of alternating green and yellow beads, saying, “This is
your sign.” These beads stand for Ewe Ifa, the leaf of divination.
Osun (Staff)
Some interpret the Osun (staff) as a symbol for Osanyin who in the above itan
(story) becomes arrogant and learns humility by losing an eye an arm and a
leg.
The pole represents Osanyin with one eye one arm and one leg or Osanyin
after he has learned the lesson of humility (however, in odu there are
references to Osanyin without the deformities, so perhaps different
incarnations).
In this story is the idea of knowledge of herbs coupled with humility leading
to altered states that include astral travel.
It is also symbolic of the idea that astral travel is a function of right brain
activity or half the body.
Ifa symbolism more often than not contains several layers of meaning. In
addition, the reference to the diviner and Osanyin working together is
another reminder of the symbiotic relationship between Osanyin and
Orunmila.
Orunmila has a vast knowledge of plants and their healing properties along
with Osanyin.
People go to the babalawo for divination and healing, but must pay homage to
Olubikin Osanyin-bikin, the orisa of the forest and all plants. He was the first
to harvest medicinal leaves and roots.
Osanyin’s name is linked with the sound of the agogo gong (dance bell of
power), which is linked with a leaf, agogo igun (vulture’s beak – the vulture is
a symbol for the Aje), used to turn away evil.
The sound of the agogo communicates immediate aural pleasure to Aje – the
witches, better referred to as awon iya wa (our mothers), “Iyaami” (my
mother, Spirit Bird) or “eleiye” (owners of birds) – calming there destructive
powers.
The following chant comes from Okanran Oturupon, the Odu that invokes or
incarnates Osanyin.
Incantation
Igbe kakaka
Irele kakaka
Ewe o
Translation
Cool-headedness
Now you proceed with whatever it is that you summoned Osanyin for.