Yoruba Blog

This photo shows Rev. Lijadu an Ifa Scholar learning Ifa in Ifa forest at Abeokuta.

REV EMMANUEL MOSES LIJADU

"If we do not understand the source of the enemy's power, we cannot conquer them. This is the case with both life and spiritual battles. If we Christians do not understand the pagan and Islamic religion, we cannot present the gospel in a way that they will appreciate"

This was the foreword of Rev E. M. Lijadu's book, "Ifa" which was published in 1901.

Rev Lijadu was an Egba man from Abeokuta. He resumed as Catechist in Ondo on October 18, 1890. He was ordained Anglican Priest during his time in Ondo.

The decision of Lijadu to study Ifa, Yoruba Traditional Religion during his time as Anglican Pastor was to expose the evil. He believed the easiest way through which Christianity could be spread among Africans was to first study their religion with the intention of exposing the evil.

Lijadu got trapped in the middle of his findings as he discovered that African Religion particularly Ifa is about love, selflessness, unity, self sacrifice, traditional healings etc. He fell in love with Ifa and eventually wrote 2 of the earliest books on Ifa "Ifa" and "Orunmila". The books which were written to propagate and develop African Religion were published in 1901 and 1908 respectively.

When Rev Lijadu in 1901 eventually established his own Church, The Evangelist Band Mission (EBM) - Ijo Ajihinrerelofe, some Yoruba customs and traditions which he discovered during his time as Ifa Scholar were inculcated into the doctrine of his Church. The doctrine of the Church was based on those aspect of African culture and way of life that encourage love, unity, selflessness etc rather than relying on foreign principles and philosophy. With this, the Church became so popular among the Ondos, Ikales, Ilajes, Ijos etc.

Rev Lijadu finally parted way with the Anglican Church when he lost his EPISCOPATE MISSION in 1920. As part of his succession plan, he sent his only son, Folarin Lijadu to CMS Training Institute in Oyo. At the end of his program, the boy was not ordained due to doctrinal differences between the Anglican Church and Lijadu Church. Rev Lijadu who was not happy with the situation personally ordained his son and this led to the withdrawal of his African Priest Licence.

Source: Toyin Falola -Yoruba Gurus; Adegbola- Ifa & Christianity among the Yorubas; Lijadu Personal Library at Ondo

Compiled by Bayo Akinsete

YỌRÙBÁ POEM

Ewí: ÀPỌ̀JÙ ỌMỌ NÍ KÍLÁÀSÌ - Kemi Oyebanji Kehinde

Àpọ̀jù ọmọ ní kíláàsì
Jẹ́ ohun tó jọ mí lójú
Àpàjù ọmọ ní iyàrá ìdánilẹ́kọ́ọ̀
Jẹ́ nnkan tó burúkú jù.

Àpọ̀jù ọmọ ni gbígba iye ọmọ
Tó juhun tápá olùkọ́ lè ká lọ
Ọgbọ̀n ọmọ lò yẹ kó wà ni kíláàsì
Kíláàsì mìíràn n ni ọgọrún-ún
lrun àkúnjù níí mórí nímá

Wọ̀nntìwọnnti ò méyin
Béyín bá ṣe méjì
kó sáà ti funfun
Bọ́mọ bá pọ́ lápọ̀jù ní yàrá ikẹ́kọ̀ọ́
Bí a tí n rí jàndúkù

Bẹ́ẹ̀ laá máa ri gbéwiri
Àìsàn onírúurú ni yóò máa tàn kálẹ̀.
Àpọ̀jù ọmọ. wàhálà olúkọ ló jẹ́
Bólùkọ́ ti n mójú tákọ
Labo á máa fa wàhálà.

Ìdajì ọmọ ni yóò gbádùn ìkọ́ni tó péye
Ọ̀gọ̀ọ̀rọ̀ a sì máa pariwo gèè lẹ́yìn.
Ẹ̀wẹ̀, bẹ́rù bá pọ̀jù lọ́rùn ọ̀gẹ̀dẹ̀
Afẹ́fẹ́ bínntín níí wórúwọn

Òpọ̀ ọmọ le múrẹ̀wẹ̀sì bólùkọ́
Bíṣẹ́ bá pọ̀ lápọ̀jù
Apá a máa kúnru wọn
Àpọ̀jù iṣẹ́ kì í jẹ́ kólùkọ́ ṣiṣẹ́ rẹ̀ dójú àmì
Kò sọ́mọ ti a mójú tó tí kò ní mọ̀wẹ́ rẹ̀

Bọ́mọ bá pọ̀jù ni kiláàsì
Kò ní jẹ́ kólùkọ́ ó lè ṣiṣẹ́ rẹ̀ làṣeyè.

"Imagine making a trip from Oyo to Ajase in 1884 to visit your uncle, only to be told you need travel documents to get back home because some conference happened in Berlin.

Suddenly, the place you left yesterday, Oyo, is now considered part of Nigeria 🇳🇬, while Ajase is in Benin 🇧🇯, and your family is split between nations."

It’s almost as if, just like when God switched up the languages to keep people from uncovering divine plans, colonial decisions swapped our official speech: French for Benin 🇧🇯 and English for Nigeria 🇳🇬.

To make it even more fascinating, the northern part of Ilara Yewa in Ogun State lies in Benin Republic, while the southern side is in Nigeria. Yet locals attend the same schools, trade together in a shared market, and are governed by a single king--the Oloola of Ilara.

Ilara Yewa (or Ilara-Ogudo), in Ogun State’s Imeko-Afon LGA, is a Yoruba border town divided by the Nigeria–Benin Republic line, around 91 km northwest of Abeokuta. Founded by hunters from Ketu, the community’s residents foster unity that’s stronger than any border, sharing schools, markets, and leadership under the Oloola of Ilara. Their daily life blends Yoruba, English, and French, reflecting deep cultural connections that survive despite colonial divisions.

Yoruba in Nigeria speak English
Yoruba in Benin speak French
But one thing they can’t change is our ancestral language and culture

Credit: Dr. Gbenga Afolayan