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694 documents inside 38 sections. Sort am by section, level, how sure e be, or tag.
What ebo does inside the system's own logic, its dependence on divination, the range from daily offering to symbolic substitution, and why the missionary reading of it as appeasement was wrong.
What the instruments are, how a consultation runs from the client's whispered question to the prescribed offering, and which decisions belong to the diviner and which do not.
Esu as orisa in his own right: the messenger who carries sacrifice, the keeper of the crossroads, the activator of ase, the one who tests. The Satan conflation is handled in 04-cosmology; this page is about what Esu actually is.
How Yoruba religious thought treats food as a channel of spiritual power, structured by deific and lineage prohibitions, the mechanics of sacrifice as a food transaction, and the ethics of eating together.
Thirteen Yorùbá proverbs about ẹbọ, sacrifice and offering, showing how ordinary speech treats the exchange between humans and the unseen as a transaction with real limits and real risks of interception.
An extensive scholarly examination of the Yoruba New Yam Festival (Ọdún Ìjẹsù), its ritual liturgy, agricultural theology, regional variations, and contemporary civic transformations.
Yoruba destiny can be worked on. Sacrifice, effort and character all act on it, and the existence of an entire religious economy built to do exactly that is itself the strongest evidence against reading this tradition as fatalistic.
Ẹbọ is not a bribe paid to a frightened deity to avert punishment. It is a diagnosed, prescribed exchange inside a standing relationship, and most of it is a shared meal rather than blood at all.
Who performs ebo and under what authority, how it is actually carried out from household offering to ritual substitution, its dependence on divination, and why appeasement was the wrong category for it from the start.
Five claims routinely made about Yoruba practice, stated plainly and answered with evidence: divination as fortune-telling, ebo as bribery, babalawo as priest, traditional medicine as superstition, and orisa worship as polytheism.