Orisa Orò

Among the Yorubas, Orò is manipulated by the Ogboni Society (osugbo).

Many societies have achieved the title of 'powerful' in Yoruba Religion, but none have attained the prestige of the Orò Secret Society.
In antiquity, this society sowed terror within power, since its hidden emissaries, under masks, prevented the
abuse of priests, monarchs including elders, who formed the central council of the kingdom. The mission of this society prevailed
in all religious demands and was so powerful that it had the right to supervise whether the rulers respected the precepts
divine morals. They are the defenders and regulators of traditional order, the care for knowledge, folklore, history and
two myths. The members of this society played multiple social roles. The members of the Orò society were concerned.
With the appropriate 'respect for the worship of ancestors,' keeping it alive, so the members of this society were responsible for
to ensure that the dead were buried according to certain appropriate rituals and their souls safely arrived at
kingdom of the dead, including those people who, through misfortune, were killed in accidents or had tragic deaths. Orò is a
Masculine Orisha. All men worship this divinity; only he can receive them, and there should be no doubts about it.
his masculinity.
Orò Aboluaje is the title given to him and its meaning will be: 'the one who collects from the sand of life, the chief of sorcerers,' it is a spirit.
deified of men. He is called Ita and has a companion whom he calls to the wind, his name is Ile, with whom
walks and feeds on it and is represented by a stripe, whose making is a secret and lives on top of it. It is called the
deity of mystery. According to Odu Ogbe-Osa: where it was said that it wandered through the forest and founded the state of Kwara, the deity of
secret of retreat and charm. In ancient times, the Orò Society was linked to the Ogboni Society (osugbo), they were the executors
of the criminals; when a criminal was convicted by the Ogboni Court, it was the members of the Cult of Orò who executed the
sentence.
When Orò prayed, those who did not belong to this society should stay indoors at night or risk running into trouble.
risk of dying. They established the 'curfew'. During the year there were seven to nine days dedicated to the festivities of Orò,
especially on new moon, when women would have to remain locked inside their houses, with the exception of a few hours,
in which it was permitted to go out for various purposes. On the seventh day, neither title of nobility. Whoever disobeyed the rules of this
society is executed at the act of the taboo. Orò is one of the supernatural forces that act during the night. This deity brings
prosperity, but at the same time we must mention that not all Bábalàwòs should consecrate you and doing so will attract
calamities, including death. Orò afefe Iku (Orò the wind of death).
The Orò Society (Orun or Orò Lewe)
To understand the concept of what Secret Societies represent for the Yorubas, we must understand that these
they began to sow terror in the past. In reality, power was less in the hands of kings and elders than in a
Powerful Secret Society, whose emissaries hid under masks, allowing them to achieve without resistance
something they desired. The Secret Society Orò came into the hands of men through the following reasoning:
Olódùmarè, the creating God, gave the first woman, Odù, the ability to delight in life. However, she misused this.
power, and all who looked at her face were in danger of ending up blind. Òbàtàlà then turned to Òrúnmìlà, the God of prophecies,
this advised him through the Ifá Oracle to be patient. Odú asked Òbàtàlá to go to her house and live with her and see the
What he did. One day Òbàtalá offered some snails (Igbin) as a sacrifice. He ate the slime of one of them and also offered it to Odù.
The snail's mucus softened Odù's heart so that Òbàtàlá could know all its secrets, including that of the
Society Orò and Egungun. From this moment on, these societies are in the hands of men. Odù recommended seeking the
benevolence and the acceptance of women so that they could continue to be mothers. Thus it was done and the men held power over the
women, however, they had power over life in their hands. If it hadn't been this way, there would be no births.
The Orò Society is considered among the Yorubas to be the most powerful. Among the Oyos and the Egba (whose capital is Abeokuta), its political power
surpasses religious demands. Orò has the right to oversee whether the rulers respect divine moral precepts. In their hands
it safeguards the traditional order, the knowledge and care of myths, folklore, and history. Its knowledge encompasses the wisdom of
society. Before the colonial period, Orò had the right to condemn to death in secret courts and to execute the condemned. Not
however, Orò also performs other social functions. The members of their society are concerned with properly burying
the dead and ensure that their souls arrive safely in the realm of the deceased: and also gives burial to those people who
have had a bad death, for example those who were murdered or died in accidents.
Orò is basically in the service of the spirits of the dead and therefore only appears at night. Its emblem is a flat piece of iron or
madeira (especially from the Óbò or Kam tree, which witches (ajes) cannot see or smell, grips a handle with rope, what the
turns into a wood that zombies (making a very particular sound when handled). Each Society usually has
two types of these utensils. One is small and is known by the name of Ise (disease) and the shrill sound it produces is known
comoAja Orò / Aaja Orò (dog of Orò / Wind of Orò = Orò Afefe Ikú!). The other comes from the large woods called Agbe.
(sword) and emits a dull sound that is considered to be the same voice of Orò, this sound announces that death is threatening someone.
Orò reproduces the voice of the dead and that is why it is said that they are the ones who call them. In the old days, there were seven days of the year (sometimes they were

nine) dedicated to the worship of Orò always during the new moon. The followers of the society (among those from Abeokuta) used to take
wooden masks but these do not cover the entire face of the person.
Most people in Yoruba know little about this Orisá, because of the mystery and secrets among the members of Orò.
"I want to visit the "Ilé-Ifè" family."
It is a secret that remains a secret.

If a fool does not accept wisdom, he will suffer in poverty.

The group is here, the group is strong.

A priest always helps to protect the other. These secrets exist to this day. The priests of Orò keep these secrets.
closed to give greater value to the worship of Orò.
The Orò tree is neither white nor red, and it also has no color, no leaves, nor branches.
The people who worship this Orisa have a society called Òsùgbò. This Òsùgbò always stays in front of the leader during the festival.
of Orò. Secondly, the history says that the members of Òsùgbò are mostly famous and well-known. Most of them are
lawyer, judge, politician, merchant, etc. and also that the worship of Ògbóni is a branch of the society of Òsùgbò. During the festival of
The people of Osogbo are very happy, they dance, sing, and play a lot. They beat cow horns on dry wood.
They have other special party materials that make a different sound. They scream: -YEEEPA! YEEEPA RI-PA! AND MA WOOOO! A KII
WOOOO! ENI WOO FIRI A KU FIRI, This type of shout is to ward off the Ògbèrì. Ògbèrì is that person who lacks wisdom about the
cult of Orò. So, the cry is to prevent and draw their attention to stay at home with all windows and doors closed.
The Orò festival can take place during the new yam season or festival, or during other activities such as:
Cleaning
It is when the priest of Orò wants to cleanse Esu from the person's body or wants to send Esu away from the city.
Meeting
It is when the priests of Orò want to talk to the spirit of a deceased member. He wears the clothing of that person who
died in a person, then performs a ritual (ètùtù) at the cemetery of that deceased. So this is a way of communicating with the death of a priest.
The gold is called Ìpàdè.
I am calling you to the city

The priests of Orò perform rituals (ètùtù) when he wants to send away a bad person from the city. The person who does evil.
for the others.
Death or Rebirth
This is a ceremony during the death of a member of the Orò priests. The priests gather in the Orò forest (Igbó Orò)
to perform Orò for that death. The relative of the deceased pays a lot of money to perform these rituals (ètùtù). These rituals can take place.
when the family of a deceased wanted to know the cause of their death.
I cry gold
Orò dòro is a festival during the feast of eating the new yam (Ijesu). The activities of the Orò priests are limited only to the
Orò forest (Igbó Orò) where they will perform all the rituals (ètùtù). They also dance, eat, drink, and play during the festival.
but everyone in the Orò forest (Igbó Orò).
I will pray for you, I am yours
During this festival, the priests of Orò choose a tree that they will use for the rituals, then all the leaves and branches of this
the tree will fall before the dawn of the next day. No one will see the leaves and the branches, for the priests of Orò speak to the people.
What gold eats the leaves and branches of that tree.
All these activities demonstrate the power that Orò has. Therefore, this cited act can explain the secrets through this cult.
Orò is highly revered in the division of Abeokuta, Ijebu, and Àworì. The Ekiti use another name to refer to Orò, they say 'Olúa'.
“Atogun” or “Erejù”.

Praise poem

Gold skin, oh!!!

I am grateful for everything, thank you.
It is you that I praise, may you not allow the issue of intimacy to affect everyone.
I am in the place where they are talking about me,
They are speaking ill of my name, those who are mocking me,
They are plotting against me, when bad things happen to me.
Father, let the child not suffer, so that my name will be known for good,
My influence in life will not perish.

Hello!!

Gold, I greet you!

I thank the powers of Orun, my compliments!
Gold! May my enemies be covered by you with all kinds of problems,
that they encounter justice issues in their path,
that all those who are cursing my name,
that all those who are abusing my goodwill, that all those who are wishing bad things for me and my
family.
Do not allow gossip and lies to be spread in the world against me.
Let my lineage flourish!
Hello!

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