Must read: Differences between Irunmoles and Orisas

Irunmole and Orisa are two distinct entities connected only by astral link from the perspective of divination and/ or ritual. While Orisa can be categorized, Irunmole, being unique entities and higher forms of Orisa, were sent to Ikole Aye by Olodumare with different portfolios.

The following text therefore, gives an in-depth study of the difference between Orisa and Irunmole.
IRUNMOLE (Eni orun to wa mo ile Aye – HEAVEN BEINGS):
As we all know that Irunmole were those Supernatural Beings from ikole Orun (heaven) that first visited Ikole Aye (earth) and actually made earth habitable for human beings, these irunmoles included Ogun (God of metals and creativity), Obatala or Oosa Nla (God of creation), Sango ( god of thunder), Osun ( River goddess), Kori (God of children), Ososi (God of hunting), Esu (God of justice), Osanyin (God of medicine), Obaluaye and the most intelligence- ORUNMILA.

The Supernatural Beings, whose existence were/are universally accepted, acknowledge, recognized and known by other names such as Angels, spirits, Malaikas etc. are called Irunmole by Yoruba. These Irunmole were/are the highest of whatever/whichever prophet mostly acclaimed today in that they were not born on earth and did not die on earth either. They were the only link between human beings and Olodumare then, and they, individually and collectively, served as the medium through whom Olodumare imparted the esoteric knowledge of words known as Ifa and the scientific knowledge of nature in general, to mankind and taught human beings the primordial technology of today’s modem science and inventions.

On accomplishment of these tasks, the Irunmole ascended to heaven and did not come back to earth till the present. As mentors and teachers, these last and final ascension to Ikole Orun, no doubt created a vacuum to human beings on one hand, and a big communications barrier between human beings and Olodumare on the other hand. The dilemma of human beings on realization of this fact then became how, where, with and by what means could they communicate effectively as before with Olodumare? Their logical reasoning was the spirits of the Irunmole would thenceforth be invoked by them to make it easier for them (human beings) to be nearer to God. After all, their contact with Olodumare had been through the Irunmole from time.
The question again was through or by what means were the spirits of the Irunmole to be invoked?
Everything considered, it became imperative and logical too for human being to invoke the spirits of the Irunmole through/by the medium with which the Irunmole were in close contact while on earth and these media could be- their personal belongings, objects most cherished by them, their and tools of work and their images, or their media via or by which the Irunmole descended to earth or ascended to heaven like Ope Ifa ( sacred palm tree) used extensively in addition with others, by Orunmila to shuttle between heaven and earth, or the spot at which a particular Irunmole submerged as did some of them.

For instance, Ogun, the only Irunmole sent by Olodumare to earth to teach humanity the art of blacksmithery/metallurgy was/is usually summoned esoterically when metallic elements, particularly iron with its paraphernalia and importantly Mariwo (palm frond) are used as the objects of invocation.
Likewise, Orunmila with alias of ELA (the pure) and the only Irunmole that brought wisdom through IFA teaching (the esoteric language of Olodumare) down to mankind has amongst others, IKIN IFA (fortified sacred palm kernel derived from the sacred palm tree mentioned above) as the object through which his spirit was/is usually invoked.
Sango’s object (God of thunder) object of invocation consist of OSe (thunder axe), Edun ara (thunder stone), orogbo (bitter kola), Epo (red palm oil), etc. Ose was what Sango had as his staff of office while in heaven. Edun ara is the stone usually released when there is thunder storm; Orogbo was his favorite foods while Epo was/is a medicinal antidote for Sango’s annoyance.

Esu (God of justice), with the alias Eso Odara,Ola-ilu, Elegbaa, Okiri oko etc. Esu the town’s savior who moved about with stone has YANGI (a metamorphic rock) as his object of invocation. Yangi was foremost of all weapons in Esu’s arsenal.
Obatala or Oosa Nla (God of creation) has Oje (lead), koko, efun (native chalk) amongst others, as irss object of invocation.
Osun (River goddess) has ide, Ota Omi, amu omi (clay pot) as its object of invocation.
Osanyin (God of medicine) has ERE (his image) and Mariwo (palm frond) amongst other things, as the object of invocation.

Suffice it to say that all the other Irunmole have their different effective objects of invocations.

These Irunmole and shrines are usually paid homages by the traditionalists’ occasionally and/or when events warrant same or if IFA dictates that they be appeased. It is here that the appellation ORISA actually came to being. In this regard, ORISA can be translated to mean th ‘essence’ of the departed Irunmole since they are no more in our mist.
Therefore, the above illustration show the Irunmole as the higher form of OriSa and ironically too, some school of thought have it that only those Irunmole that distinguished themselves from amongst the lot sent by Olodumare to earth that were known, recognized and worshipped as those Orisa by human beings.

ORISA (ENI TI ORI SA DA)
Orisa categorized as follows and universally known as saints, are specially endowed human beings by Olodumare with natural abilities to excel themselves and outstandingly distinguished in deeds and feast amongst their contemporaries.

ORISA ORILE (Universal Orisas)
As aforementioned, the first and highest forms of Orisa are the Irunmole turned Orisa. It is these Irunmole turned Orisa that are known as Orisa Orile and they are ones universally and collectively known, worshipped or appeased thus. In this category of Orisa Orile (universal Orisa)) are Orunmila, the holiest and highest prophet of mankind and worshipped through Ifa, Ogun, OSun, Osanyin, Esu, Obaluaye or Sonponno, Oosa Nla or Obatala etc. the difference between these higher forms of orisa and human orisa is that of superiority and efficacy in terms of invocation in favour of higher forms of Orisa whose ‘essence’ are normally invoked and appeased for easy acceptability of our wishes, wants and prayer by Olodumare.

ORISA IDILE (Lineage Orisas)
Human Orisa as contended above, are legendary heroes who excelled themselves in their lifetimes, achieved greatness worthy of emulation in their different callings of specialization and professions and, performed deeds that were/are valued and beneficial in nature to their communities and localities in general.
In this category are legendary heroes like Ogendegbe in Ilesa, Lagelu in Ibadan, Lakijena, Lisabi, and Kunrunmi in Abeokuta, Ajagbure in Emure Ile, Oronsen in Owo etc. most of whom were great warriors. Some of these orisa Idile like Ajagbure in Emure Ile and Lakijena in Abeokuta are worshipped annually by their descendants in most cases, to keep their Orisa Idile memories alive.
The human turned Orisa (orisa Idile) are usually given reverences (iba) by their subjects, though in most cases, the reverences could be accompanied with token appeasements. This reverence in a way, is a wish and an appeal by the departed living to the departed human Orisa for guidance and for the success of whatever challenges that may be at stake at a particular time. The salient undertone being that the dead ancestors are being immortalized.

ORISA ILU (Orisa worshipped in a community)
Orisa in this catergory are ones collectively worshipped, feared and sworn to, in a community or locality. Not all the Orisa in this catergory per se. though, majority of the higher forms of orisa like Ogun and the likes are in some cases of Orisa Ilu come to being as a result of combination and compilation of esoteric powers like Ase(command), Oogun (charms), Epe (curse) etc. to fight and/or eradicate evil deeds or dishonesty in a community. A good example of this type of Orisa is Ayelala in Ondo State Nigeria. This Orisa (Ayelala), is a classic anti wizard devise and a check to perpetrators of mischiefs and those that ravels in evil deeds. Usually, these types of Orisa are the climax of many challenges that must have faced the community.

ORISA IBEJI (Orisa of Twins)
 This type of Orisa has no affiliation to any other known Orisa, be it the higher forms of Orisa or the human turned Orisa. Orisa Ibeji is unique.
In its own case, Orisa ibeji is worshipped only by the twins’ parents or women wishing or hoping for twins. Orisa ibeji is very powerful when properly invoked and its object of invocation consist of Ere (twins’ image), Ewa ibeji (Special beans-small ones) Epo (red palm oil) etc.
Conclusively, to arise the wrath of these Orisa individually or collectively is to invoke their “essence” or spirits with negative object of invocation and that is ADIN which is hated by all orisas.

Chief F.A.M FAMA ( CULLED FROM ORUNMILA MAGAZINE ISSUE NO 3, 1987 EDITION)