Eewo ati Ebo Riru
Forbidden Things and Sacrifice of Appeasement
June 2016
I recently received an email from a Christian Priest asking for information on the Ifa (Yoruba) concept of Forgiveness. I decided to sent the request to the Isoro Traditional Council of Chiefs so that I could give a comprehensive response to the question. Below is the response I received. It provides a wonderful insight into Ifa culture and guidance on how to elevate human society and human social relations.
The concept of forgiveness is an all-encompassing foothold of the whole culture and belief system of the Yoruba people. The culture is structured on the teachings of Ifa as handed down through the Odu and interpreted by the Babalawo. Ebo Riru (sacrifice) and Eewo (forbidden things) are very integral parts of the Yoruba daily life. To try and categorize the concept of forgiveness in the spiritual domain or belief system is akin to separating the breath and the nostril, for one cannot stand without the other. Forgiveness is in fact part of the very thread that weaves the people, the community, and the belief system together as a whole.
EEWO (Forbidden Things)
These are things, actions, and behaviors that are forbidden (to be done) in Yoruba society. They range from stealing, lying, killing, and all human endeavors deemed to be bad or injurious to the continued harmonious living of the people and nature. For instance, it is forbidden to intentionally step on an ant, if it does not constitute a pest situation to one. The Eewo serves as deterrents to people from engaging in things or behaviors that are injurious to their selves, their neighbors, and the society at large. Eewo usually end with repercussions of heavy magnitude for the offender and so serves as a deterrent to members of the society. Odu Ikalogbe says,
“Taleni to too da Olodumare kowa wi?
Taleyan to too seka forisa?
Taleda tole ji ohun ini irunmole
ko naka
arawa ni an loo fun
kaleni irorun leewo se waye fun awa eniyan.”
Translation:
Who can recreate Olodumare let him come and say?
Who dares inflict injuries on the Orisas?
Who is that creation that can steal the possession of Irunmole,
Let that being signify him/her self.
We are warning ourselves,
For our earthly peace was EEWO given to us.
Odu Irosun Meji goes further on Eewo,
“Akii se eewo ni
hihun ni yio pada huni
adifa feni ti baba re
ku
tolohun o su iya ohun lopo.”
Translation:
It is not done; it is Eewo.
The repercussion will hunt us eternally.
The divination lot of he whose father died
And he is contemplating betrothing his own mother.
EBO RIRU (Sacrifice of Forgiveness, Remorse, and Appeasement)
The Yoruba believe so much in the power of appeasement, remorse, and ultimately forgiveness. Even with the presence of Eewo the safety net of forgiveness is provided by Ebo Riru. The guilty person offers a sacrifice according to the gravity of the offence or crime he or she has committed. The essence of Ebo Riru is to appease the Ori Inu (Spiritual Head) of the aggrieved person or entity. It is an integral part of the belief system to not caste people out of the society and to instill the spirit of forgiveness in the community. Ebo Riru is the sacrifice of appeasement, remorse, and to seek forgiveness spiritually for wrongs done in the earthly realm. It is believed that if the Orisas forgive and accept the ebo of the guilty person then the offended human has to ultimately forgive also. The concept of revenge is thereby eliminated and the guilty is believed to have aggrieved more the Orisa than the individual.
However some Ebo Riru (sacrifice of remorse or appeasement) are rejected based on reading of Ifa on the particular situation. In these situations the Babalawo requires further reading to determine the next line of action. This practice of Ebo Riru states that the offering of sacrifice by a Babalawo on behalf of the offender directly to the Orisa ruling the head of the aggrieved is the ultimate show of remorse, and forgiveness also comes from the Orisa. Odu Oyeku states,
“Riru ebo ni gbeni
Airu ki gbeniyan.”
Translation:
“It is when we make sacrifices that we are rewarded/forgiven;
Lack of sacrifice leaves us vulnerable.”
Owonrin Meji says,
“Ebo riru lorisa ngbo.”
Translation:
“The Orisa listens to the voice of sacrifice.”
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Ki Olodumare, Orisa, ati Egun fifun e ni Itona, Imoye, ati Opo Ire!
My Olodumare, Orisa, and Ancestors bestow on you Guidance, Wisdom, and Abundant Blessings!
