Ọṣun’s salvation of Ifẹ from Ọtun’ẹfa and his Fulani jihadists: a historical marker and fractal analysis


Ọṣun is the name of the irunmọl (goddess) in Ifa of love, fertility, sexuality, marital peace, safe childbirth, beauty and wealth. She is regarded in some quarters as one of the seven orishas (also known as seven great African powers) under whom the 401 orishas are organized. Sometime after the global flood she transformed into a river which flows in present-day southwest Nigeria and is named after her – Ọṣun River. An annual festival is celebrated in her honour in the Hellenist-named month August during which her devotees venerate her. Also, women seeking the fruit of the womb patronize and petition her and give during the festival and return during next editions of same to give thanks for successful conceptions and deliveries. Hers is natural and cheap as against the artificial and costly assisted conception technologies of the oyinbo. It is not surprising that one of her praise-names is Yeye (Universal Mother).

She is alleged by some to be capable of transforming (shape-shifting) into an Igún (vulture; short for Gúnnugún; also known as ètìẹ), a bird known to the Aku aka Ọmọ Oodua since time immemorial to fly at the highest altitude and as a deliverer of sacrifices and offerings to the abode of Ọlọrun (Owner of ọrun or spiritual realm). One of such times was during the flood when she flew (for probably 40 days and 40 nights) to and fro till she got to the abode of Ọlọrun and interceded with Him to stop the flood. Thus she saved mankind and Ọlọrun rewarded her by making her an orisha, the 401st of such – this story is from the Ifa practitioners in the diaspora.

The oxy-hominoids among the oyinbo and others used their bible to preach that the bird sent from the ark during the flood was a raven. But, upon comparison with the traditional Aku account of the flood and Ọṣun’s identity as Yeye, it can be seen that that bird was actually the vulture which she had transformed into. It is not for nothing she has other her praise-names like Ọṣun Oṣoro Ẹfọn (source of mysteries) and Ọṣun Ṣẹngẹṣẹ (the peaceful aspect of feminism). As one of the gods who have lived in the land of the Aku people and having been known as a savior, these attributes were brought to bear on her people at least twice after the flood.

During the 18th century CE the Fulani (also known as Peul which is transliterated in bibles as Pul and Put) who are bloodthirsty hardcore devotees of the Ọtun’ẹfa (prince of Persia) had under the guise of jihad completed the use of Islam to deceive and cover the eyes of the Hausawa (transliterated in bibles as Assyria) and become their ruling aristocrats. Thus the Fulani carved their dominion named Sokoto Caliphate led by the Sultan. They were taking their jihad southward of the Sahara with the aim of “dipping the Koran in the Atlantic Ocean”, that is, conquering that entire region up to the coast, and slaughtering and forcing the conversion of their prey to Islam. While the Hausawa were a willing prey, many others who resisted relocated to the mountains.

To the southwest of the Hausawa homeland, between Ọya (Niger) River and the okun (ocean) live the Aku people. The Ọy Empire of the Aku shared boundaries with the Fulani colonized territories and had been easily quenching the threats of the latter, even taking some of the latter as slaves. However, in the 1830s or 1840s the Fulani sought the help of the oxy-hominoids (their relatives) among the oyinbo to defeat Ọy while enticing her people with Islam. Their religion, being like a virus, weakened y so much that she became weak and the Fulani seized the opportunity to sack Ọyọ Ile (original home of the y). The resulting refugees moved southward and the seat of the empire was re-established at present-day y (previously known as Ago d’Ọy or yọ Atiba; Atiba is the name of the Alaāfin or Ruler of y at that time) which is a forested region impenetrable by the Fulani cavalry.

Some refugees moved to the already existing Oṣogbo kingdom where the Ọṣun River flows through and where one of her sacred grounds known as Ọṣun-Oṣogbo shrine is situated. The shrine came to be after some people from Ile-If (source of the Yoruba people and seat of the ni the spiritual leader of all Aku) moved that area and accepted to and made a pact with her for them to celebrate and venerate her annually at the location of the shrine in return for blessings and protection.Ọyọ Ile was situated north of Ile-If and y had been trying to contest for supremacy with Ile-If and convince all Aku to be of sole allegiance to her. Upon sacking yọ Ile the Fulani and some Aku rebels who had been converted to Islam set their sights on Ile-If but first had to conquer Oṣogbo.

While on their way, Ọṣun rose from the Ọṣun River as an irresistibly attractive woman and met them at one of the boundaries of Oṣogbo known as Idi-Aba. She offered some quite tasty food to them and all but their commander ate. Thereafter all died except the one who refused the meal and she let him escape to give the testimony to his people and let them know that the tun’ẹfa and his jihadists would never be able to consume Oṣogbo as well as her children. Thereafter the Aku forces led by the warriors of Ibadan regrouped and beat back the jihadists(Fulani) but could not recover portions of their land which still remains annexed by the Fulani till this day.

This incident was not the first as an earlier and exactly similar one is narrated in the bible. Understanding this biblical event is easier upon applying the understanding that Assyria is the oyinbo-transliterated word for Hausawa, that the Fulani are called Pul in 2 Kings 15:19 and mentioned therein as having usurped the ruling class of the Hausawa thus fusing  both as the Hausa-Fulani and making the Hausawa Empire the main part of the Sokoto Caliphate. (The oyinbo must have deliberately obscured the Fulani takeover of the Hausawa (Assyrian) Empire, and perhaps other Fulani activities, from the bible.)

2 Chronicles 32:1 After these deeds of faithfulness, Sennacherib Sultan of the Sokoto Caliphate (Hausa-Fulani and some other conquered peoples like Nupe/Syria) came and entered Ifẹ (Judah); he encamped against the fortified cities, thinking to win them over to himself.2 And when Hezekiah saw that Sennacherib had come, and that his purpose was to make war against Jerusalem,3 he consulted with his leaders and commanders to stop the water from the springs which were outside the city; and they helped him.4 Thus many people gathered together who stopped all the springs and the brook that ran through the land, saying, “Why should the Sultan of the Hausa-Fulani come and find much water?”5 And he strengthened himself, built up all the wall that was broken, raised it up to the towers, and built another wall outside; also he repaired the Millo in the City of Daodu (not David/Dawud/Daud), and made weapons and shields in abundance.6 Then he set military captains over the people, gathered them together to him in the open square of the city gate, and gave them encouragement, saying,7 “Be strong and courageous; do not be dismayed before the Sultan of the Hausa-Fulani, nor before all the multitude tat is with him; for there are more with us than with him.8 With him is an arm of flesh; but with us is Ọbatala, to help us and to fight our battles.” And the people were strengthened by the words of Hezekiah the Ọọni of Ifẹ.9 After this Sennacherib Sultan of Sokoto sent his servants to Jerusalem (but he and all the forces with him laid siege against Lachish), to Hezekiah Ọọni of Ifẹ, and to all Ifẹ who were in Jerusalem, saying,10 “Thus says Sennacherib Sultan of Sokoto: ‘In what do you trust, that you remain under siege in Jerusalem?11 Does not Hezekiah persuade you to give yourselves over to die by famine and by thirst, saying, “Olugbala (our Saviour) will deliver us from the hand of the Sultan of Sokoto”?12 Has not the same Hezekiah taken away His high places and His altars, and commanded Ifẹ and Jerusalem, saying, “You shall venerate before one altar and burn incense on it”?13 Do you not know what I and my fathers have done to all the peoples of other lands? Were the gods of the nations of those lands in any way able to deliver their lands out of my hand?14 Who was there among the gods of those nations that my fathers utterly destroyed that could deliver his people from my hand, that your God should be able to deliver you from my hand?15 Now therefore, do not let Hezekiah deceive you or persuade you like this, and do not believe him; for no god of any nation or kingdom was able to deliver his people from my hand or the hand of my fathers. How much less will your God deliver you from my hand?’”16 Furthermore, his servants spoke against Ọbatala and against His servant Hezekiah.17 He also wrote letters to revile Oluwa of the Aku, and to speak against Him, saying, “As the gods of the nations of other lands have not delivered their people from my hand, so the Oluwa of Hezekiah will not deliver His people from my hand.”18 Then they called out to him in a loud voice in Yoruba to the people of Jerusalem who were on the wall, to frighten them and trouble them, that they might take the city.19 And they spoke against the Olufẹ (God of Ifẹ), as against the gods of the people of the earth–the work of men’s hands.20 Now because of this Ọba Hezekiah and the prophet Isaiah, the son of Amoz, prayed and cried out to Ikole Ọrun.21 Then Ọbatala sent an irunmọlẹ (Ọṣun; not angel) who cut down every mighty man of valour, leader, and captain in the camp of the Sultan. So he returned shamefaced to his own land. And when he had gone into the temple of Ọtun’ẹfa, some of his own offspring struck him down with the sword there.22 Thus Ọbatala saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the Sultan of Sokoto Caliphate, and from the hand of all others, and guided them on every side.23 And many brought gifts to Ọbatala at Jerusalem, and presents to Hezekiah Ọọni of Ifẹ, so that he was exalted in the sight of all nations thereafter.

This biblical incident occurred around 2,500 years earlier than the one previously described. A more detailed version is recorded in 2 Kings 18:13 – 19:37 and includes information like

  • The actual number of the Fulani jihadists that Ọṣun killed – 185,000
  • The names of Senacherib’s killers – Adrammelech and Sharezer who fled to Ararat in Turkey which is a region indigenous to the oxy-hominoids of Ọtun’ẹfa

Since the sole survivor in the bible incident is mentioned as the Sultan, the sole survivor from the Oṣogbo incident must have also been the Sultan at that time and perhaps a reincarnation of Sennacherib. Similarly the Ọọni of the latter time may be the reincarnation of Hezekiah and he would be one of the four that ruled at that time, from 1830 to 1850: Gbegbaaje (1823-1835), Wunmonije (1835-1839), Adegunle Adewela (1839-1849), and Degbinsokun (1849-1878). The most likely candidate may be Degbinsokun because he reigned for 29 years just like Hezekiah (2 Chronicles 29:1). In the bible and prior to the failed colonization, the Fulani are mentioned as

  • Terrorizing Ọy (not Israel) Empire

2 Kings 15:19 The Fulani rulers of the Hausawa came against the land; and Memie gave the Fulani a thousand talents of silver, that his hand might be with him to strengthen the kingdom under his control.

  • Annexing and deporting Ọy

2 Kings15:29 In the days of Paku (not Pekah) the Alaāfin of Ọyọ, Tiglath-Pileser Sultan of Sokoto came and took Ijon, Abel, Beth Maacah, Janoah, Kedesh, Hazor, Gilead, and Galilee, all the land of Naphthali; and he carried them captive to Hausa land (perhaps more properly rendered as “Sokoto Caliphate”). 2 Kings 17:3 Shalmaneser Sultan of Sokoto came up against him; and Huisi (not Hoshea) became his vassal, and paid him tribute money…4 Now the Sultan of Sokoto went throughout all the land, and went up to Samaria and besieged it for three years.6 In the ninth year the Sultan of Sokoto took Samaria and carried Ọyọ away to Hausa land, and placed them in Halah and by Igboho (Habor, the River of Gozan, and the cities of the Medes (Persian and prince of Persia’s territory)

Sennacherib referred to his fathers as doing same (2 Chronicles 32:15), implying that he must have been part of the ruling Fulani dynasty, just like the latter Fulani are ruled by one founded by Uthnam Dan Fodio. Oṣogbo was not the prime target but Ile-Ifẹ which is where the Ooni’s throne is situated, just like the biblical Jerusalem. Unsurprisingly, the Fulani targeted Jerusalem after devastating y just as they attacked Ile-Ifẹ after again devastating y. Also, the Babylonians who are forces of the prince of Greece later colonized Jerusalem just as the same forces now known as the British later colonized Ile-Ifẹ.

So far, the Fulani seem to have slightly learnt their lesson but have not stopped carrying out the mission of Ọtun’ẹfa. Slyly, they have been recruiting rebels among Ọṣun’s people to weaken her in preparation for another round of onslaught with the aid of the oyinbo. They have also been using cattle rearing (they are nomadic cattle herders) to migrate into Aku land, trespass and wreak havoc like murdering locals on their farmlands and during highway robberies. One of the rebels is the present governor of Ọṣun state (seat of administration is in Oṣogbo) who calls himself Ọgbẹni Rauf Arẹgbẹsọla. He is an Islamist who sports an goatee and blinds the people of Ọṣun by acting like he is in support of Ifa while seducing them into adopting Fulani ways by rearing and milking cattle with his O’Beef programme in the name of progress. Traditionally, the milking of cattle is regarded by the Aku as an abomination – the people have sadly forgotten – and cattle cannot be reared without milking them. He works in tandem with a close colleague of his named Bọla Ahmed Tinubu, a former governor of Lagos State who is also an Islamist and has been seeking and acquiring political glory by assisting the Fulani led by General Muhammad Buhari in seducing more ọmọ Oodua (chosen descendants of Oodua; Oodua is an elision of Oduduwa) to sell themselves into Fulani hands, thus giving non-ọmọOodua cause to mock and deride them. Thus the rebels, both Islamic and otherwise, have been exposing Oṣogbo, Ile-Ifẹ, and all heritage of ọmọ Oodua to spiritual and political predators of the tun’ẹfa (the Christians have been doing same for the na’ẹfa who is the prince of Greece).

They should remember that by grafting themselves into Ọtun’ẹfa and Ọna’ẹfa they invite for themselves the wrath of Ọṣun who is slow to anger can be quite destructive. The Fulani whose jihad was sponsored by the oyinbo of both Ọtun’ẹfa and Ọna’ẹfa till date do not admit the nature of their defeat at Oṣogbo and the oyinbo who cannot explain it have also been silent. Ọṣun’s intervention is not a coincidence but yet another evidence of the existence of fractals in history. It also shows that the oyinbo and their counterparts in Africa (nomads like the Fulani and Tuaregs) have been lying seriously about world history.

Further reading:

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