Òşun as Water/River

Water is essential to everything existing in the world. Without water, there can be no life, peace, productivity, fertility and sound health. No wonder they sing during Òşun festival that, “it is the water that we used to bathe, it is water that we drink, and no one will be an enemy to water”. Without mincing words, Òşun is water/river. Many things are pointing to it that Òşun is water. Jones (1997:73) Even says that “Òşun is not only an idea-it is

38 See Òşun Festival Brochure 1993.

water”. Research has shown that Òşun is a river that has Igèdè as its source, and flows through Ijèşaland, Òşogbo, Ẹdẹ, Olúpònnà, Ìkòyí, Ìbàdàn, Abéòkúta, and Ìjèbù-Ẹrè to Lagos. It is even a reality that there is Òşun river, which has water in it in Òşogbo, which is what they worship there as a communal or the guardian deity of the community. Òşun even connotes river and the etymological interpretation of the name suggests river/water.

In the verbal art of Òşun, there are many insignia referring to Òşun either as a river, or as water or both. One of her oríkì goes thus:

The one who buries money inside the sand King of the river

Pool of water that moves sleeplessly Şọlágbadé Èwùjí

I cry unto water for help

Dracaena (Pèrègún) at the riverside

It moves heavily and touches the herbs at the banks The water that walks without sleeping

The water that flows here

It destroys the house of conspirators, The water that moves there

It destroys the house of liars

Òşun, the one who uses cold water to cure barrenness Òşun, the one who uses cold water to heal Àbíkú Òşun, the one who uses cold water to heal diseases Ládékojú, the one who uses saliva to fight).

From the above oríkì of Òşun it is evident that Òşun is water and at the same time river. There are many words pointing to it that Òşun is a river/water in the above verbal art.

The first and the third lines reveal that Òşun is a powerful river goddess.

They show that she is a king of the river with a cool throne. Coldness or coolness is an attribute of river. This signifies that Òşun as a king of the river is using her power for the peace (to cool) of her devotees. Cool water oozes out of fish inside the river- “Omi tútù ló ń tẹnu ẹja bó”. It is even the belief that Ọbàtálá, the Yorùbà arch divinity uses the water of Òşun in the moulding of human bodies in the creation myth. This mystical water could be likened to the water flow at birth of a child at the metaphysical level in the Yorùbá idea of destiny-Àkúnlèyàn.

As a river, there are many minerals and precious materials inside river, at the bedrock of the river. The second line of the above oríkì reveals that Òşun is very rich and those who move deeper with her will be made rich and wealthy. It is even clear enough from the fifth line to the seventeenth line that Òşun is a river that flows into different directions to do various things. This is because, her water is not ordinary water, and it is sacred and powerful. The fourth and the ninth lines reveal Òşun’s attitude towards her devotees. She watches over them. She doesn’t sleep, she is always thinking about them at all times. This is because; she is a gracious and a careful mother who gives adequate care to her adherents as her children. That is why in the sixth line she was called upon for help and salvation.

The eighth line reveals Òşun as a river or water that has the capacity to flow in different places and directions. This is also showing that Òşun as a powerful goddess can penetrate anywhere in order to care for her own. This is also an attribute of water. She can also bear any form of hardship in order to do good for the people.

Òşun detests conspiracy and lying. The tenth to thirteenth lines reveal Òşun as a goddess who disciplines the evildoers. As pointed earlier, the power of Òşun is inside her water. She can heal all manner of diseases with her sacred water. This is even the belief of her devotees. She is the deity who has the power to stop àbíkú from their pervading shenanigan. It is this same sacred water of Òşun, which she uses to put an end to barrenness. That is why we have various names given to the children who were born through Òşun bearing names associated with Òşun. Among such names are: Òşun has done this (Òşúnşèyí); Òşun has opened the way (womb)-(Òşúnşínà);

Òşun has brought this (Òsúnmúyiwá); Òşun has added to it (Òşúnşènì) and so on.

The last line of the above poetry of Òşun is loaded with meanings. The first thing is that the saliva symbolizes words, voice or speech in Yorùbà cosmology. This connotes that the words of Òşun are powerful and

effective. She was the deity that Olódùmarè gave àşẹ to when coming into the world. This may also depicts that Òşun has a way of using her words to convince people. An Ifá priest, Babalolá Ifátóògùn even told me that it was Òşun who begged Òrúnmìlà to turn away his wrath when the latter was annoyed with Òşogbo community. The Ifá priest even said that “if not for Òşun, there wouldn’t be any community known as Òşogbo again”.

Some of the songs of praises that they render to Òşun reveal Òşun as the one who uses torrential water to heal diseases. Her devotees even show that the water of Òşun is more effective and efficient than concoction. This they claim as being in existence before the advent of modern medical doctors.

During the worship at Ajigun shrine of Òşun in Òşogbo on 6th August 2002 the attribute of Òşun as water that has the power to heal barrenness and diseases is reflected in the songs recorded. Below are examples of the songs.

Lílé: Omi lό bá mi şé é òò ò éé é! Lead: It was water that did it for me Omi lό bá mi şé é o àà à à! It was water that did it for me Gbogbo òrò tó ń dùn mí

lémìí

All requests of my heart

Omi lό bá mi şé é It was water that did it for me Ègbè: Omi lό bá mi şé é òò ò éé é! Chorus: It was water that did it for me Omi lό bá mi şé é o àà à à! It was water that did it for me Gbogbo òrò tó ń dùn mí

lémìí

All requests of my heart

Omi lό bá mi şé é It was water that did it for me Lile: Mo rèé b’Ósun só ò éé é! Lead: I went to discuss it with Osun Mo rèé b’Ósun só o àà à à! I went to discuss it with Osun Gbogbo òrò tó ń dùn mí

lémìí

All requests of my heart

Mo rèé b’Ósun só. I went to discuss it with Osun.

It is pertinent to mention here that testimony and gratitude to Òşun concerning what she has done for the people makes their miracles last. This is reflected in some of the songs they render during the worships either at the local shrine or main shrine. Below are examples of such songs that the adherents and people who had been blessed by Òşun rendered at the Ìjùmú shrine (deep) on August 6, 2002.

(1)Lílé: Mo rèé b’Óşun sọ ò e e e e! Lead: I went to discuss it with Òşun Mo rèé b’Óşun sọ o à à à à à à! I went to discuss it with Òşun Gbogbo òrò tó ń dùn mí léèmí All requests of my heart

Mo rèé b’Óşun sọ- I went to discuss it with Òşun (2)Ègbè: Omi ló bá mi şé é ò éééé! Chorus: It was water that did it for me Omi ló bá mi şé e o à à à à à à! It was water that did it for me Gbogbo òrò tó ńdùn mí lémìí All requests of my heart

Omi ló bá mi şe é It was water that did it for me.

(3)Ègbè: Mo wá á dúpé ọjó ò ò é é é é é! Chorus: I have come to appreciate what you did for me

Mo wá á dúpé ọjó o à à à à à à!

-

I have come to appreciate what you did for me

Ìyá Ìjèşà dómọ náà sí - The mother from Ìjèşà will make the child to survive Mo wá á dúpé ọjó - I have come to appreciate

what you did for me.

The first song reveals that the singer discussed all her needs, fears and aspiration with Òşun while the second song above shows that Òşun granted the request of the singer. Due to this she is happy and confident that it was Òşun who did it for her neither another person nor deity.

The third song is a song of gratitude and thanksgiving to Òşun for what she did for the singer who has come to testify at the grove. She testifies, gives thanks and prays that the child that was given to her by Òşun be nurtured and kept until ripe age. It portends that her testimony is a source of thanksgiving and appreciation to Òşun in order to receive more blessing and to also make her miracle lasts. This is in consonance with a Yorùbá proverb that, “Ẹni dúpé oore àná yóò gba òmíràn- One good turns deserves another”. The phenomenon of thanksgiving and sharing of testimony that characterize the new religious movements in Yorùbá society is not a foreign idea; it has been in existence long time ago before the advent of these religions. Giving of thanks to Òşun and sharing the testimony of her kindness and provisions to the worshippers do not only attract the favour of Òşun it also strengthens the faith and fate of other people who listen to such songs of Òşun.

In conclusion, if Òşun is water and her powers are inside the water, then Òşun is the one who owns all things, which could be seen as existing in the

form of water. These are: saliva, urine, blood, menses, spermatozoon and the likes. All these things do possess their latent power (àsẹ) in them to effect a change in humanity. Then, Òşun is a powerful river goddess.

4.9. Relationship of Òşun with other Deities in Yorùbá