By Adeyinka Olaiya / Brazil
In the Yoruba traditional religion, ORISA ESU is sn outstanding Orisa/Irunmole , transmitter and messenger of the oracles and also of the supreme being , Olodumare, taking (ebos) sacrifices and relating his orders and authorities to men, adhering to his commands and effecting adequate punishment to the wicked on his behalf and accordingly.
However, Esu himself once had a very serious battle with ( Orisa iku) Death and of which he lost his staff, but Orunmila , the Orisanla in the Yoruba Oracular beliefs retrieved it and gave it back to him , he then quickly established a pact between the two deities .
Esu is an important deity with his own considerable authority, he is a very much feared god he is feared for the evil he can provoke at any point in time . Esu can trick and tempt the weak to evildoing. If such happens, he is called ESU ELEGBARA or ESU SHIGIDI, the avenger, the Orisa who settles scores .
Esu can also be looked upon as caring and protective spirit god , he is benevolent, he is worshipped and referred to as “Baba.” Esu is having over two hundred names in the Yoruba divinity, he is a gamer ,he is many-sided with diversity in his characters . Esu is a spirit god , the one that is on top of the four hundred supernatural powers.
The Yoruba tradition of Ifa recites four hundred and one, Esu however is the power and the Orisa at the top of the four hundred. He is no doubt one of the most feared and powerful Orisas, he is very capable of maneuvering his forms and characters at his own will and also for his own self reasons. In the Yoruba tradition of Ifa , Odu is a chapter in the Ifa poems , the knowledge and study of the Odus must be sequential, they are voluminous and contains of 256 chapters (Odus) Every odu is having up to 800 poems , the poems are called Ese Ifa. According to Ifa tradition, every poem is governed by its own Esu.
There are over 256 different forms of existence and characters that Esu has claimed to be. He is a link , descent , spirit being and kinsman of the Ajogun, the malevolent and supernatural powers. There are practically eight Ajogun warlords that are messengers of Esu .
The Yoruba Esu is an impartial leader and judge who mediates between the negative and the positive characters , he settles between the benevolent and malevolent supernatural powers. Esu mediates and solicits for every living being by presenting the sacrifices offered by possible victims . The warring Ajogun allows his victim to go away unhurt only when Esu presents the sacrifices offered to him . If the possible victim should refuse to offer the demanded sacrifice, Esu will not mediate for such a victim .
Orisa Esu , the communicator and able messenger dribbled even the most high God ( Olodumare) who for what reason withdrew from any pact with Esu except bringing and taking messages from the heavens to the earth and from the earth to the heavens.
Esu is a wandering spirit , an Orisa that moves around , wandering from one place to the other, realizing missions and completing all necessary functions.
Esu in the spiritual realm had been designated as the soul supervisor of Àse (Amen) , the spirit who supervises the done and the undone . Esu supervises the behaviors of every living being , he checks the pros and cons of all situations in due time.
Impartial , Esu can be more positive than negative in his missions , he can be extra nice when treated well, he can work as a powerful protector. He is considered the most human of all the Orisas, because his character resembles that of the human being, who in general is very mutant in his actions and attitudes.
Esu can also be equated to a spirit of sexuality and virility, the ones who walks in him are excellent lovers, paixonites and sex enthusiasts in all ramifications
According to the Yoruba traditional history , Esu was one of the Odúdúwà’s companions when he arrived in Ile-Ifé , the cradle of Yoruba land , he was called Èsù Obasín. Later, he became one of Òrúnmìlà’s assistants as Èsù Elégbára and still King of Kétu, under the name Èsù Alákétú. Esu has been compared to various situations in different forms . He has been compared to Elégbára because he was said to be powerful “ he who has power (agbára)” .
One of the positions of Esu in the Yoruba cosmology , more precisely in Oyó, is the position called Èsù Àkeró or Àkesán, which means “head of a mission”, since this position aims to supervise the activities of the Oba’s (king) commerce
Esu is not very selective in accepting sacrifices (ebos) he has practically no èwós (taboos) . He accepts almost everything they offer him. He is just in his decisions , he does according to how he is pleased
He is the owner of many herbs and among them the one called “Devils broom” Igbale Esu , which is used both for cleaning acts, as well as used as soap, for washing saint clothes, as they used to do. Its fruit is small and yellowish and can also be eaten. Esu is a spirit of good and bad , he will relate to all accordingly , he will neither accept deceit or wrongs from human being .
Esu , when compared to the control of paths and entrances , he is Esu Elegua , the guardian of entrances, roads and paths. the first to be invoked in all occasions and the last one to bid farewell. He must always lead in all actions . The first steps and rhythms of dances and drums must be to his satisfaction , the first to be appeased before all other Orisas.
In the Yoruba tradition of Ifa , Orunmila is the link and the mouth peace , the communicator , but Esu elegua guards the paths of messages and links . Esu Elegua solicites within all Orisas , he acts as the intermediary between the human creation and their Orisas
Esu elegua is a strange driblar , trickster. He is a reason to provoke fears in humans because of the so much power he has under his control . Esu Elegua can cause tragedy in one’s path as a result of a simple talk . Esu elegua is ruthless with whoever crosses his paths , he strikes when obstructed in the midst of his tantrum.
Esu elegua can be harmful if he is not his carefully maintained according to his request. He can cause discomfort if the proper sacrifices and ceremonies required by him are not properly observed , Esu elegua contracts the services of Orisa Iku (Death) to strike against who crosses his paths.
In the Yoruba cosmology, all human beings have their paths and destiny , but Esu elegua can obstruct and influence one’s destiny if not properly administered. It is believed that Esu elegua can dribble any one around him , One must always remember that he is a master driblar and a game player in his actions
Esu elegua can be deceitful when necessary, he appears to humans on the paths as child , appears also to travelers as a child with the face of an elderly person , He disguises in different forms to play his dribbles and to also regulate the excesses of kindness among living beings. Esu Elegua protects his devotees in most situations.
In comparison to the same Esu Elegua , is the ESU LODE, the street power spirit , the Esu in the public arena , the Esu in the four corners of the street, the striker on the other side of the street . Esu lode , the functional road mentor , the highly respected mediator who wanders across all possible junctions , the force who finds tranquility in hunting for his deserved tributes .
The strong and powerful attacker of all corners , the Esu lode who demands for his rights in the outsides , the practical receiver of all times , the sorcerer, the Esu who finds peace in wandering around and searching for victims in the four corners of the streets , he is always dressed in rags , he is the Esu who paroles around the jungles , the hills , the bushes and even in the mountians , the hunting Esu lode who is the master receiver of the feast in the crossing junctions .
According to the Yoruba religion , Esu lode came into the world.specifically to receive his tributes in the crossings and in the junctions of all the roads and in the open fields.. Esu lode wanders and radiates in little houses outside all Orisa temples , he sticks to the edges of all the available crossroads, he is the Esu lode, the inseparable companion of Ogun, the Esu who seems not to accept weaknesses from women , . the Esu who once abused alcohols and lost his road missions , he lost everything he possessed.
Esu can equally be road opener , when he is the master leader of secrets to opening the roads , he is the Esu in the character of Igide, the ESU IGIDE is one that opens the roads in the mounts, carries on without a hitch, works together with Osanyin , he learnt all that is related to the power of herbs and its qualities. It gives pride to the sticks and to the mountains .
The Esu of entrance called ESU ONA
Is the one that takes charge of opening the roads for the Souls of the ones that
have just died and besides this same Esu calculates the time of life that remains to a person. This is the Esu that takes and reveals messengers directly to Orisanla .
The functions of Esu can be diverse .
The ESU AKARAJEU helped Oyá to escape from Sango after a violent discussion. When Ssngo attacked Oya , Esu trapped it and it was launched again, . Esu Akarajéu signifies “the Esu that collects the fire and causes and swallows it”….He is the defender Esu .
There is also the white Esu who protects, ESU ASELU is the one that works to the service of most orishas , chief of the white causes ( fun fun) . He is considered a species of vigilant youth or very attentive guardian to those that slack and can commit the children of the house of Orisa . His tributes are carried generally to the edge of a river or sea. To him honey is placed , oil of palm.
He is the Esu of much protection by the river side . There is also ESU IJELU , that is the Esu responsible for the drums, of the music in general. With the music , human beings declare their feelings, the happiness, the sadness, they free the tensions or they declare them and even with her they arrive at the ecstasy for essyvcommunication with the deities.
He is presented like a mischievous boy that generally accepts tributes at the edge of water fonts . His tributes carry caramels of honey and toys.. He renders more good than bad . There is also ESU ALALUBANISE , the owner of all the things that are being executed, he is the controller of the doors that carry out something, it is indispensable to give him a tribute. He is the master gatekeeper of all actions
Also, there is. ESU-DIKI, the one that helps to seal friendships, joins with the people doing well to others, entertaining them with festivals and banquets, the Esu is the spirit deity attracted to social meetings of all types.
Prosperity is also a significant rendering from ESU, the deity that directs prosperity to your doings in the Yoruba traditional belief can also be linked with ESU ALAJE, a deity who has no specific initiation . It is not Orisa Aje but it can also be linked to prosperity . Some places usually relate Èsù Alaje directly to Orisa Aje, believing that both are responsible for guiding us regarding our health and financial progress, bringing awareness regarding our gains and especially the correct way to manage this progress. This is true, but there is even more to understand.
Orisa Aje is the owner of the abode of wealth, Orisa that does not only work in this direction, but also work in the movement of returning financial opportunities once lost.. Esu Alaje , when called and evoked helps to honor our financial commitments, it is to help improve one’s standard of living.
There are several Èsù Alaje, and in our lineage it is common to have 4 Èsù Alajes, which are directly linked to the 4 cardinal points (north, south, east and west) thus opening up infinite possibilities of concrete financial gains , It is evoked so that the prosperity present in all directions of a given city comes to the priest (isa), as well as the rich, influential and prosperous people of that space, reach him (a), and thus, working in together with ESU APEDE, ensures that those who arrive do what will be prescribed.
The relationship ESU AWURE is very important, endorsing that our luck does not fall asleep and that we are always on the move. It is a perfect cycle.. Esu alaje is the lord of the paths of opportunity and prosperity, which nourishes those who want to honor their destiny or improve it.
Another attribute of ASU is ESU PAPAWARA , meaning the quickest and fastest one . He is also ESU AKEREGBAYE which means the small Esu who is considered small but is in control of the whole world.
In the Yoruba tradition of Ifa , it is real that the mere mention of the name (ESU) sends chills into the spine of some people and to others it is a bad Omen , a name never to be mentioned and not to be associated with. But in the real sense of it , The values of. Esu is more than that of any mere or simple deity in the world. Unlike the others, Èṣù was on the earth before any Oriṣa, in addition to his duties of monitoring and reporting to Olodumare what other Oriṣa and human beings are doing. Even with his close relationship with Orunmila, Èṣù still polices him.
He also attentively watches the actions of Babalawos , (Ifa Priest ) which is why his eyebis on opon IFA. Èṣù enforces the will of Olodumare onto human beings as we can be extremely hard headed. It is also the duty of Èṣù to open the secret of wealth to whomever Olodumare pleases. Èṣù does not lie. He does not do evil deeds, nor does he betray or do anything outside the will of Olodumare.
If any Oriṣa wants to use their Àṣẹ, it is only through Èṣù. Èṣù is the guardian of all Oriṣa and other spiritual entities. He is not second to any Oriṣa and they all respect him because of his honesty and firm decisions. Once he has made a decision, Èṣù does not change it. Esu is known not to share anything with anyone and he takes his things fully.
He is the breaking of kolanut; therefore, you must never feed Èṣù with Adin (the black extracted from palm kernel seed); it is forbidden. Afterwards we praise him with songs, then follow it by making a request or desire to Èṣù while we present offerings to him one by one.e consecrated in many ways depending on the use.
The Praises of ESU defines his attributes , the many special positions and doings of Èṣù is well explained in a lot of his praise songs. The following is an example of one:, it defines the sincere attribute of ESU.
Elekun n sunkun, Èṣù n sun eje – Èṣù is shedding blood when the owner of the problem is shedding tears Onigbowa aye – the one in control of earth
Alare na ode orun – the special messenger between heaven and earth Eni mo o ko, eni ko o, o o mo – he who knows him never meet him and he who meets him does not know him O gba iwaju wole, onile gba ehin jade -he came through the front door and the owner of the house ran out through the back door O lo daindain mookun oro -one who has the anointed rope to success, wealth and all the good things Lagemo Orun – the sacred child of heaven Alaakalu – one whose greatness is manifested all over the place Èṣù Odara -one who can do and undo Ogiri oko – he who is as hard as a rock.
Another Oriki (praise song) for Èṣù is as follows:
Èṣù laalu
Ogiri oko
Bakere odada
Areyinju legun lo
Ayigbin !
Oba nile Ketu
Egbe leyin elebo
Enini leyin eni-o-koro-Odumare
Èṣù ma se mi
Ota mi ni ki o se
Èṣù, the honor of the city
The big and strong stone
Bakere, the instigator
He who possesses eyes that are capable of chasing away bad forces
Ayigbin!
King in the city of Ketu
The support behind those who make sacrifice
The devil behind those who refuses God’s message
Èṣù, please, do not turn against me
It is my enemy you should turn against
While Esu is compared as a trickster in some definitions , the Yoruba cosmology describes Esu essentially protective, benevolent spirit who serves Ifa, the chief god, as a messenger between heaven and earth. Esu requires constant appeasement in order to carry out his assigned functions of conveying sacrifices and divining the future. Another myth also depicts Esu as tricking Ifa out of the secrets of divination; another, in which Esu restores Ifa from his imprisonment in a palm tree, casts him as the founder of the Ifa religion.. Esu in the Yoruba beliefs and religious practices is the messenger of the Oracle and of the Olodumare.
It is important to understand that the Èṣù according to the Yorùbá tradition, is the custodian of the primordial àṣẹ, Esu however embodies the principle of perspicacity and pragmatism which seems crucial for the exercise of firm actions snd sincere responsibility by sentient and thinking creatures . As such, Èṣù requires the better and of cause the ultimate in consciousness and in objectivity as a reason for measures of reward or sanction. Èṣù calls for painstaking and able commitment to seriously interpret and also distilled information and keen awareness as preconditions for suitable action for all sort of decisions taken , more especially in the cause of exercising a sincere decision and judgment. Esu has been persistently alienated from his real definition of the native Yorùbá cosmology. Esu has been equated to several other foreign deities capable of doing just evils and nothing more.
The qualities of ESU varies , these qualities are attributed in most cases to his praises (Oriki) thus making him the ESU of all actions and definitions.
