Esu Laalu

Vol. 1

(Esu, the wealth/honor of the town)

Esu Laalu, Volume 1

Baale Olukunmi Omikemi Egbelade

Published independently in 2019.

Credit for Esu image on the cover of this book: Brooklyn Museum/CC BY 3.0

2019,Baale Olukunmi Omikemi Egpelade

All rights reserved. The content of this booklet is protected by copyright. It must not be
reproduced, distributedor transmitted in any form or by any means, including
printingrecordingor other electronic or mechanical methods, wihout the prior written
permission of the author except in the case of brief quotations embodied in critical reviews
and certain other noncommercial uses permitted by copyright law

Acknowledgement

Special acknowledgement to Esu for opening the path to make this possible.

To my parents lya Arike Safurat Egbelade and Baba Olalekan Adedeji Egbelade. May you
continue to rest in lle egungun and Orisa forever.

To all the initiates in the Egbelade lineage.

To Jolomi 'Sangodaunsi' Peppeh and Dame 'Omiwale' Peppeh

who assisted with the writing of this book.

Also, to my daughter, lyalorisa Ifawemimo Omitonade, for reading over the draft paper and
making some crucial contributions.

TABLE OF CONTENTS

1 INTRODUCTION

4 THE STORY OF THE CREATION OF ESU

8 THE BETRAYAL OF ESU

11 THE IRUNMOLE'S JOURNEY TO EARTH

17 ESU IS NOT THE DEVIL

20 ESU IS NOT A TRICKSTER

23 THE ROLE OF ESU

25 ROADS OF ESU

28 ORIKI OF ESU

30 SONGS FOR ESU

Introduction

Esu (also known as Elegbara and Legba) is easily the most misconceived deity in the Yoruba
pantheon, although priests and devotees highly respect him. A lot of negative things are said
about Esu. Some claim that Esu is the source of disorder and confusion, Esu is often called the
Devil by Christians in Nigeria. This heresy, which started during the colonial era, has persisted
till today. This is a grave misconception of who Esu is according to Yoruba tradition.

Samuel Ajayi Crowther, who was the first black Bishop in West African, is one of the first
people to equate Esu with the Devil. Crowther translated the Bible into Yoruba in the 1880s
in a bid to spread the Christian faith. He described Esu as the Devil while ignoring the fact
that the Yoruba belief system predates Chiristianity by many years. Also, the attributes of Esu
are very different from those of the Devil. Some people have described the vilification of Esu
as a systematic move to undermine the indigenous belief system, and that may just be the
case.

Unlike the Devil, Esu never led a rebellion against the supreme being (called Olodumare), Esu
has never opposed the will of Olodumare. The idea of the Devil is foreign to Yoruba spiritual
belief. Also, the concept of hell and heaven does not exist in the Yoruba tradition.

In the book A History of the Yorubas from the Earliest Times to the Beginning of the British
Protectorate, Rev. Samuel Johnson perpetuated the false image of Esu. He describes Esu as
"Satan, the Evil One, the author of all evil, is often and specially propitiated...It is
superstitiously believed that the vengeance of this god could be successfully invoked upon an
offender by the name of the person being called before the image while nut oil is being
poured on it."

The quote above exemplifies the lack of understanding that characterizes criticisms of
African traditional belief systems. The purpose of this book is to correct the false image of
Esu and provide Orisa devotees as well as the general public with insight into the origins and
role of Esu. In Esu Laalu Volume 2, we will talk about the life of Esu and how to know where
Esu is on earth.

NB: You will see the word "heaven" frequently used in this text, but it is important to note
that the concept of heaven (ikole orun), according to Yoruba spirituality, is very different
from that of the Christians. Also, do not read this like Euro-Christian literature. The Irunmole
are living forces of creation and are not to be looked on as human beings. They are only
given

anthropomorphic characteristics to aid our understanding of them.

The Story of the Creation of Esu

Nobody knows how Esu came about. According to Yoruba folklore, he was the first being
(primordial) created by Olodumare and has served his bidding since time immemorial. This is
one of the reasons why Esu is highly revered in Yoruba culture.

Ancient stories tell us that one day, even before the earth was created, Olodumare thought
to himself, "I am alone. I need someone to carry out my biddings." With this in mind,
Olodumare gathered 201 herbs (specifically the bark of trees) and squeezed them into a
form. He imbibed this form with his spirit to create Esu. Esu is therefore named after the act
of bringing these herbs together to become one. In the Yoruba language, the word 'Esu'
means what has been molded.

After Olodumare put spirit in Esu, he started growing immediately. Esu is described as so tall
that he can observe heaven and earth at the same time. Esu is always working and never
rests. Olodumare then appointed Esu as his second or aide. In a way, just like we have Egbe
as the heavenly

counterpart of humans on earth, Esu can be described as the counterpart of Olodumare.

Since Esu has vast knowledge about plants and was the first primordial created with herbs,
he is regarded as the owner of herbs. This is why whenever we are using herbs ritually, we
acknowledge Esu.

Esu was not born and never dies. Olodumare is the fountain of all wisdom, and the power of
Olodumare's spirit is the source of Esu's wisdom. Some people claim that the name Esu
comes from Dahomey (Republic of Benin), but that is wrong.

Esu serves as the advisor of Olodumare, and he played a crucial role in the creation of
humans. After he was created, Esu suggested to Olodumare that other beings are created.
This led to the creation of about 401 spirits (primordials). After creating the 401 spirits, Esu
told Olodumare that let's create 'irun imole' which means 'who is going to be the light.'
These are the divine beings we called Irunmole today.

Esu told Olodumare that everything was darkness before you made me. Now, we have light,
the 401 spirits, and the Irunmole, why don't we create oba ala (which we now call Obatala);
the king of white that will bring light to the darkness.

This is how Obatala was created. Obatala rules the moon. That is why some people say we
worship the moon. But in reality, anyone who pays reverence to the moon is acknowledging
Obatala. The name Oba tolaor 'Oba ala' means the wealthy king or king of purityHowever, in
esoteric circles, it means the moon has come or the light has revealed the path. Obatala is
responsible for separating darkness and light.

Obatala is not superior to Esu. However, he was given power over humans. Obatala learned
from Esu and used clay to create the heads of humans. This is why we say Obatala is the
creator of our heads and rules the head. Olodumare transferred spirit/life to the head while
Esu put wisdom in it. As a result, we all have Esu in our headThis is why we erroneously say
the "devil in your head."

Now, Esu asked Olodumare, who is going to assist Obatala? So, they sought to create a being
using 101 herbs and clay. Esu transmitted the spirit of Olodumare into the being and made
YemojaSome people say Yemoja is a spirit from the earth, but that is wrong. She descended
from heaven with the rest of the Irunmole.

Esu left the task of creating more beings to Obatala and Yemoja. Olodumare, in turn, left Esu
to oversee the project. They created millions of heads. If you look at the brain, it looks like
something that has been molded. After some time, Obatala consulted Esu about what to do
with the heads. Esu relayed the message to Olodumare and, Obatala and Yemoja were given
the power to put spirit in the heads.

After this, the question was what name to call the new beings. None of the Irunmole's could
come up with anything. So, they asked Esu, and he picked one of the heads, looked at it and
said the heads shall be called Egungun or what we called Egun. The meaning of Egungun is
what has been made straight, or what you have done is a good job. Esu put wisdom in the
head. Each head received a name and wisdom.

From the story in the preceding pages, you can see that Esu performed different roles in
heaven. Also, it is easy to understand why Obatala is referred to as the father of all Orisas
and Yemoja as the mother. Esu also has a close relationship with Yemoja. In some circles,
they are regarded as a couple.

The Betrayal of Esu

There is a saying that nothing is new under the sun. This aphorism is true on different levels.
The confusion, betrayal, and divisiveness that we see on the earth today have already
happened in heaven before.

After creation, all the spirits and the Irunmole lived peacefully in heaven. Some of them felt
that they had a lot of wisdom and didn't need Esu anymore. This led to disarray, and heaven
was shaken. These divine beings refused to acknowledge Esu as the second-in-command to
Olodumare. They sought to bypass Esu and get direct access to Olodumare. Esu was not
happy with the situationHe felt that his contribution to the creation of everything as we
know it was being overlooked.

A group of Irunmole held a meeting behind Esu and decided that they should use their
powers to create another spirit. But they didn't know the formula and herbs that Esu used to
create themAs a result, they all decided to donate a part of themselves. All the Irunmole
were created from molded herbs. They decided to combine their 'sweat' (or the liquid
produced

when you squeeze herbs) and put it in a pot. They used this blend to create another
Irunmole. In the end, they discussed what to name the new Irunmole and settled on the
name Osun (which means sweat)Olodumare later put Ase into Osun.

The creation of Osun heightened the conflict in heavenOsun is powerful because she
embodies the powers of all the different IrunmoleOsun can be represented in the form of a
man or woman. In the stories about the Irunmole, you may read that Osun marries Sango or
Ogun. This is because Osun has the power to go everywhere; to do and undoThe power of
Osun embodies the female energy. In Yoruba culture, everyone kneels to older women
because they are the one that brought us into the world.

No single Irunmole can say "I am the one that gave birth to Osun." As a result, Osun is very
great. After the creation of Osun, there was a conflict between the Irunmole as everyone
wanted her as a companion because of her unique powers. The dispute was no more just
between the Irunmole and Esu, but also among the Irunmole. Some say that Esu used his
wisdom to create division between the Irunmole.

Sometime after chaos erupted in heaven, Orunmila was createdThe name Orunmilameans
"only the sky knows the

one that would succeed" Despite the chasm in the relationship between the Irunmole and
Esu, Orunmila was very close to Esu and showed him a lot of respectOrunmila learned a lot
from EsuIn a way, Esu is the godfather of Orunmila. Esu's wisdom is reflected in the OdusThe
close relationship between Esu and Orunmila is why when we make an offering to Orunmila,
a portion of it must go to EsuOrunmila is the youngest of all the Irunmole, but by being
humble and learning from Esu, he was able to gain control over the earth

The Irunmole's Journey to Earth

Initially, the Irunmole were stationed on the moon. However, after confusion erupted in
heaven, they were moved to the sun, but that didn't solve the issue.

When Esu found out that the other Irunmole had gone behind his back to create Osun, he
was unhappy. This fractured the relationship that he had with them even further.

The Irunmole went to Olodumare to ask for permission to move to another world. They
wanted to get far away given the state of their relationship with Esu. But Esu was the only
one with the permission to travel all over the universe and report back to Olodumare. At that
time, there was darkness on the earth. When the Irunmole asked permission to go to
another world, Olodumare called Esu, his advisor/messenger, to consult his opinion. Esu
agreed to the plan knowing that going to this would create distance between the Irunmole
and Olodumare, so they would be forced to consult him on important matters. However, he
insisted that the Irunmole must ask for his forgiveness by bowing down before him, and they
did.

Olodumare and Esu settled on the earth when choosing a place for the Irunmole. According
to the folklore, earth is 77 miles from heaven (it may be 77,000 miles, 77 miles or even 77
billion miles). The number '7' is highly significant in different spiritual traditions all over the
world.

Esu was the first Irunmole to come to the earth. At this time, the earth was completely dark
and filled with water. When Esu came to the earth, he brought a seed that he planted in the
sea. This became the iroko tree. The iroko was the first tree on earth and is very important
during ceremonies to related to the Orisas. Esu always reported the state of things on earth
to Olodumare. This was/is his duty.

Olodumare took a piece of soil and asked all the Irunmole to choose one person who will
transport the soil to the earth to create land and demarcate the water. They chose Oduduwa.
He descended from heaven on a chain (made from the bark of trees) called okun agba.
Oduduwa stood on top of the iroko tree planted by Esu to spread the soil in the water to
create land. After completing the task, Oduduwa returned to Olodumare to report that the
mission was successful. So, the Irunmole prepared to leave heaven and come to earth.

Apart from Osun, the Irunmole also created spirits that walked in the air. As a result,
Olodumare, who knows everything, decided that it is necessary to appoint a gatekeeper to
ensure that only the Irunmole come to earth. This is how Onibode (the gatekeeper) was
created. In a way, Onibode was the first immigration officer.
Onibode was created by Olodumare, and not Esu or the other Irunmole. He was stationed at
the 'gate' between heaven and earth. Every Irunmole had to pass through the gate to come
to the earth, and when they did arrive on earth, they settled at lle Ife. But before they came
to earth, the moon was the first to come to earth's orbit. The sun followed to bring light to
the earth.

Onibode screened each Irunmole that passed the gate. The Oso and Aje (often erroneously
referred to as witches and wizards), who are among the spirits created by the Irunmole, were
not permitted by Olodumare to come to the earth. This is because they were involved in all
the problems in heaven. The Aje have the ability to appear as any female Irunmole or Orisa.

The Oso and Aje tried to come to earth but were prevented from doing so by Onibode.
Orunmila was one of the last

Irunmole to come to earth. As he walked to the gate, he heard the Oso and Aje crying. So he
walked over to them and asked why they were crying, and they explained the situation.
Orunmila pondered and decided to assist them. He changed the Oso and Aje into seeds (a
type of seed called ido) and swallowed the seedThis is how the Oso and Aje came to the
earth.

When Orunmila arrived on earth, he asked the Oso and Aje to come out, but they refused.
They said that they are feeding on his intestines and it tastes good. Orunmila was worried
and in distress. When Esu arrived on earth, he saw that Orunmila in a state of discomfort,
and he asked what the matter was. Orunmila didn't speak because he feared that he would
be rebuked by Esu for choosing to transport the Oso and Aje to earth. Also, he knew that he
should have revealed the secret to Esu before they left heaven. Orunmila hesitated to speak,
but Esu knew what was going on already. He told Orunmila that the Oso and Aje are feeding
on your intestines, right?

Although Orunmila kept him in the dark on the issue, Esu decided to assist him. He directed
Orunmila to get an egg and some palm oil. Orunmila proceeded to bring both things. Esu
then spoke and commanded the Oso and Aje to come out. He told them that you are
enjoying feasting on the intestines of Orunmila, but that is nothing. I have created a house
for you

that is filled with intestines and the entrails of humans. The Oso and Aje agreed to come out,
and Orunmila vomited them. Before Esu took them, Orunmila cursed them that they will
never come out in the day but only at night. He also said that they shall never harm any child
of the Irunmole when they mention his name. That was the day the Oso and Aje ceased to
come in the form of humans.
On that day, the Oso and Aje also made a pact with Orunmila and Esu using a coconut. The
three faces on a coconut represent the three parties in this oath - Esu, Orunmila and the
Oso/Aje. Esu took the Oso Aje to Aso (the T-junction between the heaven and earth) where
he lives. Aso means joined. This place is also known as Ikorita, Ikorita Orun, or Ikorita Asa
Laiye, which means the crossroad between heaven and earth. This is why it is said that Esu is
the owner or ruler of crossroads. Ever since then, the Oso and Aje have lived with Esu. This is
why some people claim that Esu is the head of the Oso and Aje. But that is not really the
case. These beings were created without the permission of Esu, and he took them to his
abode in keeping with the directions of Olodumare that they should not stay on earth. After
the Irunmole settled on earth, Esu cut the path to heaven so that none of them could return.

The legacy of the Irunmole seeking to bypass Esu and speak to Olodumare directly is the
chaos see in the world today. It is not a new phenomenon that everyone wants to be on top.
No one wants to acknowledge a superior power. This started in heaven a long time ago.

Esu is not the Devil

Olodumare is the owner of the cosmos, and Esu is his messenger who oversees heaven and
earth. Esu is not the Devil. He is the first of the Irunmole and a dedicated messenger of
Olodumare. Esu is also known as Ipile (foundation or basis).

Contrary to popular belief, Esu never does negative things. We do negative things, and, in
true human fashion, seek to blame some mysterious external force for our actions. So, why
not create a bad 'guythat is responsible for all the evil in the world, right?

To clarify that Esu is not the Devil, let us briefly look at the story of the Devil according to the
Christians. The Devil is the arch nemesis of God. Christians and Muslims believe that the Devil
used to be an angel of God, but rebelled and was cast out of heaven. Although the Devil was
ejected from heaven, he is believed to have a lot of power and uses them for malicious
purposes.

The Devil is said to be responsible for all the bad things on earth, from tempting Eve with an
apple to just about any other negative thing that you can imagine today. The image of the
Devil and hell has been fashioned over the years by Christian literature like Dante Alighieri's
Divine Comedy. The Devil is said to be the leader of witches and is said to give them the
power to cause harm to humans. It is important to note that some people, known as
Satanists, even worship the Devil. Could it be that they know something about this feared
figure that others don't? Perhaps, but that is not in our field of discussion.
Now, it is essential to note that there is no devil in the Yoruba tradition. Crowther and his
contemporaries made a grave mistake by equating Esu with the Devil. They ignored the fact
that each culture is different, especially when talking about cultures separated from each
other by a vast distance. There are stark differences in cultures that are situated next to one
another, how much more those that are separated by hundreds of miles. Until the Europeans
invaded Africa in the 15th century, it is doubtful that there had been any interaction between
Christianity and Yoruba culture. If there was, it was isolated and minimal. All these factors
considered, it was illogical to assume that since there is a devil according to Christian belief,
there must be one in Yoruba spiritual system.

It must be stated emphatically that Esu is not the Devil. It is impossible to create a link
between both figures because they are entirely different from one another. Esu never
rebelled against Olodumare or tried to act as Olodumare. Esu was never cast out of heaven
and remains in good standing with Olodumare. As a matter of fact, of all the Irunmole, Esu is
the only one that continues to see and speak with Olodumare even to this day.

The Yoruba people believe that the Devil originates in the mind. In a sense, your decision to
exercise your free will negatively is the Devil. The negative idea that compels you to commit
evil is the Devil - not an entity like Esu as you have been led to believe. As indicated in the
preceding pages, Esu put wisdom in everyone. The umbilical cord is regarded as an Esu. In
ancient times, the Yoruba people buried it, and once it is put in the ground, your wisdom
starts meaning you have free will. Free will is described as Esu-inu, Esunu, or Orinu in Yoruba.

Esu is not a Trickster

Another common misconception about Esu is that this divine being is a trickster, but that is
wrong. Esu does not deceive people. If you come about any folklore where Esu is portrayed
as mischievous, the story was meant to teach a lesson, and if you failed to grasp the deeper
meaning, you have missed the very purpose of the tale.

In the story about the Irunmole and how they left heaven, Esu never played the role of a
trickster. Instead, the Irunmole are the ones who played a fast one on Esu by going behind
his back to create Osun and attempting to circumvent his power. If anything, Esu is a
peacemaker. Deceit is the result of people exercising their free will in a particular way and
not from Esu. No one is wiser than Esu, of course, apart from Olodumare. Therefore, if you
feel that you have been tricked by Esu, it may be a result of you thinking that you can get the
upper hand over this divine being or that you understand his motives.

If you are conversant with literature about Yoruba spiritual beliefs, you would be aware that
the descriptions of Esu can be ironic. For example, he is described as an older man who is
fond of playing childlike pranks on people. But remember, Esu and all the other Irunmole are
given anthropomorphic attributes to aid our understanding of them. They are not humanoid,
are not subject to human characteristics, and do not operate on the same level as we do.

Esu is like a mirror; he gives you the same energy that you put out in the universe. Esu travels
through different worlds and has the power to see the past, present, and future. Esu is the
Orisa of chance and change. He is the keeper of Ase. Esu does not cause misfortune, chaos,
or death to anyone unless the person has failed to perform the necessary sacrifices or is not
living according to the will of Olodumare. In essence, Esu does not judge, but enforces the
law of karma. He gives you the result of your thoughts and actions; whether good or bad.
Esu makes us aware that we are responsible for our thoughts and deeds.

The Esu that we worship is the emissary of Olodumare that goes around the globe to receive
the prayers of everyone, then takes them to Olodumare. He stands for justice and equity.
This is why we consult Esu before we do anything

Important. When we worship Esu in Africa, we are worshipping Olodumare.

Esu means "what you mold together or what is built." It could refer to the act of building
anything, a car, a computer. Esu is regarded as the owner of wisdom, and this is why all
technology and innovation is said to come from him. Orunmila is often regarded as the wise
one. However, Esu is more enlightened and more powerful than Orunmila and all the other
Irunmole. Esu knows what is at the bottom of the sea; the beginning and the end. Esu knows
what is happening now, what has happened, and what will happen. This is because Esu is in
direct consultation with Olodumare.

Sometimes, Esu tests us. All the Irunmole/Orisa do this, not just Esu. This may be another
reason why some people claim that Esu is a trickster.

The Role of Esu

Olodumare is not involved in our everyday affairs. It is Esu, his messenger, who takes a
report of all that is happening on earth (including our prayers) to Olodumare. This is why Esu
must be called on before any ritual or divination right after Olodumare. Esu is the most
powerful of all the Irunmole, but he only transfers the messages and intervenes on behalf of
those who offer sacrificeThere is no way our messages and prayers would get to Olodumare
and the other Irunmoles without EsuEssentially, he is the medium between humans and the
divine.
Esu rules through ajogun. He is the wall between humans and bad ajogun like iku (death),
arun (sickness), and other negative things. If we fail to perform the necessary sacrifices, Esu
will not intervene when negative things befall us.

It is impossible to do divination without the presence and involvement of Esu. This is why in
most places of worship or shrines in Yoruba culture, the first altar that is set up is one for

Esu. Nothing happens without the knowledge and, in most cases, the involvement of Esu -
whether it is trivial or significantThis is because the Irunmole and Orishas rule our lives, and
Esu is our connection to them.

To live a peaceful and fulfilled life, we must make peace with Esu. In a way, Esu serves a
divine policing role. Although we have free will, Esu ensures that we cannot escape the
consequences of our actions.

Roads of Esu

The roads of Esu refer to the different aspects of this divine being that are responsible for
performing different roles. Esu has different paths, as a result of his appearances at different
times in different places to accomplish specific things.

We will briefly talk about some of the roads of Esu to highlight the importance of this
Irunmole and his place in creation.

Aso

Aso is one of the 401 spirits holding the chain that keeps the sky suspending in the air. This
spirit does not sleep or rest. Aso is one of the roads of Esu. Aso means what is joined
together. Aso was the first of the 401 spirits to be created.

Ide

Ide is another road of Esu that is responsible for controlling the moon and the sun. Ide means
a chain that ties the sun and the
moon together in orbit. The chain we are talking about is not a physical chain made of metal
but one made of herbs.

Bara

Bara is another road of Esu. Bara is related to humans and is responsible for keeping things
separate. Bara keeps the moon and sun apart while Ide controls their movement.

Lagana

The road of Esu that cut the path between heaven and earth is called Laganna. Laganna
means 'the one that cuts.'

Ba ara

Ba ara is the road of Esu that brought the Irumole together. Ba ara means 'the one that takes
from his flesh' in reference to Esu giving his wisdom to the Irunmole. The name given to Esu
in heaven as a sign of his superiority over all the Irunmole is Laroye. Laroye means 'the one
that sits as a chief.' Baralaiki is another title of Esu in heaven. He was referred to as Baralaiki
by the Irunmole. Baralaiki means 'the one who used his body is who we are greeting.'

Elegba

Elegba or Elegbara is a road of Esu. Elegbara means the one that took the Irunmole with him
to recive power.

Odara

Odara is the road of Esu that passed wisdom to the head of the Irunmole in heaven.

Oriki of Esu

Esu laalu
Ogiri oko

Elekun n sunkun, laroye sun eje

Ebora tii je latopa

Irunmole tii saaju tii keyin

Alamu lamu bata Elegbara tii gbe ebo ro okun

Esu tii gbe ebo re osa

Elenini leyin eni oko oro Olodumare Asanna (A sa ona)

Esu, the honor/wealth of the town

He who is hard as a rock (big and strong) He who cries more than the bereaved

The deity (primordial being) called Latopa

The Irunmole who takes leads and the also comes in last

He who beats the bata drum

It is Esu who carries the sacrifice to the ocean

It is Esu who carries the sacrifice to the lagoon

The enemy of he who rejects the divine message of Olodumare

The pathfinder

Songs for Esu

Èsù gbe iwájú o ko mama keyin

Iwájú awo ni èsù n wa Larooye gbe iwájú o ko mama keyin Iwájú awo ni èsù n wa o

Èsù, take the lead, please do not lead from the rear

Èsù takes the lead for Awo

Larooye, take the lead, please do not lead from the rear Èsù takes the lead for Awo

Èsù ma na mi o (2x)

O na omo tun omo naa

Èsù ma naa mi o

Èsù, please do not beat me (2x)

He who punishes a child over and over again Èsù, please do not beat me