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Every thing
discussed so far is encapsulated in the Idu (Edo) Mysteries. Idu
mystics are known as Oboihoi abbreviated generally as Obo. They
say, ‘emwin agbon nat ’ole okhiokhi,’ meaning, events on earth move
in cycles. They insist that ‘one should live for the benefit of
other things.’
Idu Mystery priests
or Oboihoi, are vast in miracles and magic. Initiation ceremonies
still retain some of the ancient Egyptian enigma, such as the
shaving of the head, and peculiarly include spending some days alone
in the forest. No one returns from the sojourn and not be a changed
personality. Initiates study several means of divination, the main
ones being: Iha, Oguega and Ominigbon. All three divinities are
repositories of the history, philosophy, culture and traditions of
the Idu (Bini). The central figures, like in other mysteries with
their saints, deities, and
spiritual icons, include: Okhuaihe, Oravan, Ogun, Olokun, etc, who
are intermediaries and can be imaged, unlike Osanobua who is
imageless.
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The
divinities are oral, secretive and thrive on the words of wisdom
from the obvious to the proverbial, the mystical to the esoteric.
Both the Idu (Edo) and Egyptian Mysteries use myths, parables,
proverbs, symbols, magic and numbers to conceal truth and knowledge
from the non-initiate.
Iha, for
instance, is a gigantic memory bank of words, ideas, anecdotes on
all sorts of events on earth and under the heavens. No issue is too
trivial to preserve, and the information bank’s subjects range from
births to deaths of the lowly and the kings, wars, evolutions of
great and small empires, nations, journeys, marriages, quarrels
etc. Every incidence imaginable is carefully catalogued, itemized,
and stored away, ready to be accessed by the trained mind at will.
The knowledge bank is constantly being replenished and updated to
make it ever fresh, relevant contemporary and comprehensive.
Initiates
go through long, tedious periods of training where teaching is
memorized rather than written down. Progress between grades is slow
and laborious, subjecting initiates to memory and bodily ordeals and
tests. Only the physically fit, tough, and determined, can last
that long, complete the training and graduate. Many fall by the way
side. Those who qualify, become Oboihoi, abbreviated as Obo. The
mavens among them are gods in their own rights and can do anything.
The Idu
people, like other Africans, have only one Osanobua and several
intermediaries in form of saints, gods, deities, because Osanobua
became remote to humans as a result of Emose’s sin. With pains and
suffering on earth refusing to abate after Emose’s sin and
Osanobua’s anger by taking the sky (therefore food), too far out of
human reach, Idu people started praying for abundant rainfall and
sunshine all year round to replace the droughts they were
experiencing.
The intermediary gods and deities were expected to intercede on
their behalf before Osanobua over the relentless suffering on earth,
and Ogi‘uwu’s merciless execution of the mandate of death. At their
individual, family, and community shrines, Idu people plead their
cases through their individual ehi to the deities to take their
pleas to Osanobua. After a while they began to feel that the
response to their pleas was too slow or inadequate and began
yearning for the opportunity to continue to visit heaven at will and
plead directly before Osanobua as it was in the beginning. They
felt they could maximize their chances by combining their efforts to
reach Osanobua through their ehi and deities, with direct plea. This
happened thousands of years before the Christian era.
In fact,
the Christian creation ideas about Adam and Eve, the Garden of Eden,
and the Son-of-God, appear to have been taken verbatim from the Idu
(Edo) corpus. But the Idu (direct interaction concept) is superior
to the Christian one because, while Christians rely on an
intermediary or a Messiah to reach the Supreme God, Idu people go
directly, collectively. They have a human saint too who died for
their collective well-being, but they believe every human must
account individually for his or her deeds. No Messiah can cleanse
your sins for you because we each have our individual covenant with
Osanobua through our ehi, on the day before our birth on earth.
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