In a surprising turn of events, the Yoruba community was left in astonishment as renowned Nigerian Yoruba dramatist and Babalawo, Babá Peter Fatomilola, made headlines by refuting the existence of Esu in Yoruba tradition and spirituality.
Having played significant roles in the Nollywood film industry, Fatomilola boldly disavowed the presence of Yoruba Esu, emphasizing his stance in various media interviews. According to him, Ifa stands as the cornerstone of Yoruba spirituality, equating it to the significance of the Bible and the Quran. In his assertion, Fatomilola deemed Esu as inconsequential, merely akin to filth, and asserted, “It does not exist.”
Such declarations sparked widespread debate and controversy within the Yoruba community, challenging deeply entrenched beliefs and traditions surrounding the reverence of Orisa and Esu. However, amidst the fervent discourse, questions arise regarding the implications of Fatomilola’s statements on the Yoruba culture and spirituality.
The dismissal of Esu’s existence by the aged dramatist does not only undermine centuries-old Yoruba beliefs but also demonstrates a profound ignorance of the intricacies of Yoruba spirituality. Esu is not merely a mythical figure but a revered Orisa with profound significance in guiding and blessing devotees. To deny Esu’s existence is to reject a cornerstone of Yoruba cosmology and spiritual practice.
Fatomilola’s assertion disregards the global reverence for Esu, particularly in Brazil and Latin American countries where Esu is widely venerated and considered one of the most powerful Orisa. The enduring presence of Esu in Brazilian Candomblé and Umbanda traditions attests to the universal recognition of Esu’s importance in bestowing blessings and maintaining spiritual balance.
It is an egregious error for any Yoruba to dismiss the existence of Esu, a central figure in Yoruba beliefs and cosmology. Esu holds a profound significance within the Yoruba pantheon, serving as the divine messenger and intermediary between humans and the Orisa.
In Yoruba cosmology, Esu occupies a crucial role in maintaining balance and order in the universe. As the guardian of crossroads and pathways, Esu is believed to control the flow of communication and energy between the physical and spiritual realms. Without Esu’s guidance and blessings, it is believed that individuals would encounter obstacles and misfortune in their endeavors.
Esu embodies the concept of duality and ambiguity, representing both the potential for chaos and the opportunity for transformation. In Yoruba mythology, Esu is depicted as a trickster figure, capable of both mischief and benevolence. This duality reflects the complexities of human existence and underscores the necessity of navigating life’s challenges with wisdom and discernment.
Moreover, Esu is revered in Yoruba religious practices, particularly in Ifa divination. Before any divination session, offerings and prayers are made to Esu to ensure clarity and accuracy in the consultation. Babalawos, as custodians of Ifa, recognize the indispensable role of Esu in facilitating communication with the Orisa and interpreting divine messages.
In essence, to deny the existence of Esu is to overlook the foundational principles of Yoruba spirituality and cosmology. Esu’s presence permeates every aspect of Yoruba culture, from religious rituals to everyday interactions. Therefore, it is imperative for Yoruba individuals to acknowledge and honor Esu as an integral part of their cultural heritage and spiritual practice.
The dramatist , Peter Fatomilola’s proclamation, characterized by an Equivoque, pierced the air, the assertion that Orisa cannot communicate, reverberates as a disdainful slap upon the honored forebears of the Yoruba people, undermining the very essence of their cultural integrity.
Despite his acclaimed status, Baba Peter Fatomilola’s utterances, though he may be lauded as a Nollywood artiste rather than a Babalawo, possess the potential to not only hinder the progression of cultural and religious practices within Yoruba land but also to challenge the authority of esteemed Yoruba scholars. These scholars, through their relentless advocacy, have endeavored to emancipate the name of Esu from the shackles of biblical misinterpretation, liberating it from the reductive comparison to Satan.
The assertion that Orisa remains silent, purported by this talented actor, serves as a stark reminder that Baba Fatomilola’s prowess lies solely within the realm of performance, devoid of the depth and insight demanded by matters of spiritual significance.
Professor Wole Soyinka, esteemed for his literary prowess and intellectual depth, elucidates the essence of Esu through ten verses, heralding the messenger deity as the conduit to achievement. In his work, “Esu: The Misunderstood God of the Yorubas,” Soyinka paints a multifaceted portrait of Esu, revealing layers of complexity that transcend simplistic interpretations. Likewise, Professor Wande Abimbola, through numerous publications, underscores the pivotal role of Esu within the practice of Babalawo, emphasizing the indispensable nature of Esu’s guidance.
Indeed, within the corpus of Ifa, the sacred text which Baba Fatomilola professes to possess extensive knowledge of, numerous verses elucidate the symbiotic relationship between Orunmila and Esu, underscoring the indispensable role of Esu in facilitating successful spiritual practices.
The assertions made by Baba Peter Fatomilola, though vocalized with confidence, lack the depth and scholarly rigor necessary to challenge the entrenched beliefs and practices of the Yoruba people. Orisa, far from being a silent spectator, remains an integral component of Yoruba spirituality, its significance affirmed by generations of scholars, practitioners, and devotees. It is through a nuanced understanding of cultural heritage and spiritual traditions that the true essence of Orisa is revealed, transcending the limitations imposed by equivocal assertions and superficial interpretations.
