Must read: Home of Orunmila: Where? --- Oloye Fakunle Oyesanya

Ifa advises as follows in a stanza of Òtúrúpọ̀n Ọ̀wọ́nrín thus:

Ifá ní tí a bá jí

Ọgbọ́n ni ká maa kọ́’raa wa

Ká má jìí ní kùtùkùtù pilẹ̀ ẹ wèrè

Ọ̀rọ̀ tí a bá rò tí kò bá gún

Ikin ẹni làá kéé sí

Dífá fún Pàráká, aláwọ̀ọ wìnnìwìnnìn

Níjọ́ tó nlọ rèé jó ijó alárànbarà lábẹ́ Ọdán……

Translation

Ifa says that whenever we wake up

We must be teaching each other wisdom

We must not wake up at dawn and then lay the foundation of foolishness

Whatever we deliberated upon but could not arrive at a satisfactory solution

Then we are to approach our Ikin

These were the declarations of Ifa to Paraka, the masquerade with brilliantly colored costume When going to engage in a complex but marvelous dancing display under the shade of Odan tree……

For the avoidance of doubt, the above stanza of Ifa has stated unequivocally that data or information be verified before arriving at a solution especially using the Scared Scriptures of Ifa as a veritable means of finding out the fact about such information or matter. Ifa as a sacred scripture has over several millennia become the potent source of inspiration, knowledge and wisdom and has played a crucial part in the formation of human’s perception of reality.  

There are Ifa narratives that reveal the historical analysis of how the world was created, the emergence of Irunmole/Orisa and human beings on the earth, the origin of people’s belief in Olodumare, man’s purpose on earth, the interpersonal relationships between human beings and the Irunmole, etc.  

However, there is the need for us to be careful in disseminating information because information is a very powerful tool in shaping the lives of the people for the better or for the worse. Providing false or inaccurate information, with intent to deceive especially by someone vested with spiritual authority is appalling, as negative misinformation tends to have lasting effect on people’s psyche.

For the past few years, wrangling of facts has become the order of the day among Ifa practitioners all over the globe, which has further relegated Ifa in the minds of its adherents. Personal/selfish interest has prevailed over the tenets and traditional practice of Ifa, while information is mangled out shape in pursuance of personal goals. 

Confusion and misinformation rented the air while the so-called custodians failed to hear one another on the grounds of the original home of Orunmila. While some pithed their tent with the Ado Ekiti version, others chose to align with the long-held narrative of Ile Ife as his home. 

As a result, world Ifa divination is made in these two places while practitioners and followers are caught up in dilemma as to which divination reading to follow. The fact that these Irunmole had chosen some places as their place of residence while on earth does not automatically make those places as their permanent dwelling place (homes).

From the available Sacred Scriptures of Ifa, Orunmila was an Irunmole who came to inhabit the planet earth in the ages of antiquity. He made several visits to the earth whenever there was an assignment to be carried out on behalf of Olodumare. Orunmila was not born on this earth, so the issue of his birthplace did not arise. 

The issue is his place of abode and where he settled to practice Ifa while on earth. 

Several  evidence in the Scared Scriptures of Ifa show instances of Orunmila travelling to several places all over the world including Ile Ife and Ekiti land on spiritual mission but had as his place of abode mostly in Adó Èkìtì. He also settled briefly in other places some of which include Ìjerò, Ìkọ̀lé, Ìjẹ̀ṣà, Ilé Ifẹ̀, Ọ̀fà, Ọ̀wọ̀, other places in Africa and beyond, etc. 

His duration in these places depended on the nature of work to be carried out and the length of time it would take to complete such task. What we are made to understand is that he married wives in some of those places and had children. 

His remarkable achievements in these places made the people to accept him as their fellow citizen, conferred on him chieftaincy titles and thereby ascribed the names of their towns and titles as part of his praise names. Orunmila, in his humble manner made people realized in some Ifa stanzas that he was not a citizen of a particular town, tribe or country. 

He was just a delegate of Olodumare who was discharging his spiritual mission all over the world. Orunmila himself had specified that he was not a citizen of any place on the earth and this can be seen in one of the stanzas of Osa Meji. The Odu also describes how some of the praise names were derived. The stanza of Osa Meji goes thus:

Ifá ní kí wọn ó kí òun ní m’òjò-m’òjò

Ifá ní kí wọn ó kí òun ní m’eji-m’eji o

Ifá pẹ̀lẹ́ m’òjò-m’òjò

Ifá pẹ̀lẹ́ m’eji-m’eji

Ifá ò bá pẹ̀lẹ́ o, Ifá ǹlẹ́, pẹ̀lẹ́pẹ̀lẹ́

Ọmọ ọl’ọ́nà tó yà réré Adó-Ẹ̀wí

Ọ̀rúnmìlà l’óun kìí ṣe ará Adó-Ẹ̀wí

Ó ní òun bá wọn

Wọ́n pọ bí ewé e rúmọ̀ l’Ádó-Ẹ̀wí

Òún ní Òòṣà wo l’ẹ̀yin ńsìn

Tí ẹ pọ̀ báyìí

Wọ́n l’áwọn ò l’Óòṣà kankan t’áwọn ńsìn

Ọrúnmìlà wá ní kí wọ́n ó di’jú

Ó ní òun fọ́n igba ọmọ ikin s’ọ́wọ́ ọ̀tún

Òun fọ́n igba ọmọ ikin s’ọ́wọ́ òsì

Òún ní kí wọ́n la’jú

Kí wọ́n máa lọ ṣàá 

Òún ní Òòṣà tí wọn ó maa sìn nìyẹn

Tí wọn ó maa l’ówó

Tí wọn ó maa l’áya

Tí wọn ó maa bí’mọ

Tí wọn ó maa kó’le

Tí wọn ó maa ní’re gbogbo

Ó ní òun l’àwọn ará Adó-Ẹ̀wí bá bẹ̀rẹ̀ síí ṣe bẹ́ẹ̀

Òun l’ayé e wọn bá fi dára 

Wọ́n wá ń sọ wípé Ifá pẹ̀lẹ́ o 

Ará Adó-Ẹ̀wí 

Ó l’óun ò bá wọn tan ní’bẹ̀

Òun ṣ’awo dé’bẹ̀ ni

Ifá ní kí wọn ó kí òun ní m’òjò-m’òjò

Ifá ní kí wọn ó kí òun ní m’eji-m’eji o

Ifá pẹ̀lẹ́ m’òjò-m’òjò

Ifá pẹ̀lẹ́ m’eji-m’eji

Ifá ò bá pẹ̀lẹ́ o, Ifá ǹlẹ́, pẹ̀lẹ́pẹ̀lẹ́

Ọmọ ọl’ọ́gbàágbárá etí òde Ọ̀fà

Ọ̀rúnmìlà l’óun kìí ṣe ará Òde Ọ̀fà

Ó ní òún dé Òde Ọ̀fà

Òjòjò ló ńṣe wọ́n

Àjínde lè jẹ́ fún àwọn ni wọ́n ndá’fá sí

Ẹbọ ni òún ní kí wọ́n ṣe

Wọ́n gb’ẹ́bọ, wọ́n rú’bọ

Òún bá gbá ìyẹ̀ sí òkúta fún wọn

Òún ní wọ́n máa lọ rèé j’ìjà gùdù u rẹ̀

Ní wọ́n bá nj´’ìjà du òkúta

Níbi èèyàn m’ẹ́rin tí njà du òkúta kan

Níbi èèyàn m’árùn-ún tí njàdu òkúta kan

Ni gbogbo oun tí ń ṣe wọ́n l’óde Ọ̀fà bá san

Wọ́n wá nsọ wípé ìjàkadì l’orò Ọ̀fà

Òkúta ni wọ́n nj’ìjà dù l’ara wọn fi yá

Wọ́n wá npe Ọ̀rúnmìlà pẹ̀lẹ́

Ará Òde Ọ̀fà

Óní òun ò bá wọn tan

Àrùn ní ńṣe wọ́n l’òún ṣe’fá fún wọn

Ifá ní kí wọn ó kí òun ní m’òjò-m’òjò

Ifá ní kí wọn ó kí òun ní m’eji-m’eji o

Ifá pẹ̀lẹ́ m’òjò-m’òjò

Ifá pẹ̀lẹ́ m’eji-m’eji

Ifá ò bá pẹ̀lẹ́ o, Ifá ǹlẹ́, pẹ̀lẹ́pẹ̀lẹ́

Ọmọ ògbuuru

Ọmọ àgbààrá

Èyí tó ṣàn tó t’ilé Ìjerò-Olómofe lọ o

Ó ní òun kìí ṣe ará Ìjerò-Olómofe

Òún ṣ’awo dé Ìjerò-Olómofe ni

Ojú ọmoọ ní ńpọ́n wọn

Ẹbọ ni òún ní kí wọ́n ṣe

Wọ́n gb’ẹ́bọ, wọ́n rú’bọ

Wọ́n bá bẹ̀rẹ̀ síí bí’mọ ní Ìjerò-Olómofe 

Ó l’óun kìí ṣe ará Ìjerò-Olómofe o

Ifá ní kí wọn ó kí òun ní m’òjò-m’òjò

Ifá ní kí wọn ó kí òun ní m’eji-m’eji o

Ifá pẹ̀lẹ́ m’òjò-m’òjò

Ifá pẹ̀lẹ́ m’eji-m’eji

Ifá ò bá pẹ̀lẹ́ o, Ifá ǹlẹ́, pẹ̀lẹ́pẹ̀lẹ́

Ọmọ al’ákàlàmàgbò tíí gb’ápá ọmọ tuntun fò réréré lóde Ìkọ̀lé

Ọ̀rúnmìlà l’óun kìí ṣe ará òde Ìkọ̀lé

Ǹǹkan wọn ò lọ déédéé l’óde Ìkọ̀lé

L’òún bá dá’fá fún wọn

Òun ni ayé ló ńbá wọn jà

Ẹbọ ni kí wọ́n ṣe 

Wọ́n gb’ẹ́bọ, wọ́n rú’bọ

Ni ayé ò bá bá wọn jà mọ́

Wọ́n wá n sọ wípé Ifá pẹ̀lẹ́ o

Ọmọ al’ákàlàmàgbò tíí gb’ápá ọmọ tuntun fò réréré lóde Ìkòlé

Ó ní òun ò bá wọn tan ní’bẹ̀

Ifá ní kí wọn ó kí òun ní m’òjò-m’òjò

Ifá ní kí wọn ó kí òun ní m’eji-m’eji o

Ifá pẹ̀lẹ́ m’òjò-m’òjò

Ifá pẹ̀lẹ́ m’eji-m’eji

Ifá ò bá pẹ̀lẹ́ o, Ifá ǹlẹ́, pẹ̀lẹ́pẹ̀lẹ́

Ọmọ Ẹ̀lùjù-fofogbò 

Ní’bi èrò ogele gbé ńṣe sòówé-sòówé

Ọ̀rúnmìlà l’óun kìí ṣe ará Ẹ̀lùjù-fofogbò

Ó l’ójú ló ńpọ́n wọn 

L’òún gb’ọ́kọ́

L’òún sì gb’ádàá

L’òún bá lọ rèé mú’lẹ̀

L’òún bá gbin iṣu

L’òún gbin ìgbàdo

L’òún gbin ata

L’òún sì gbin gbogbo oun tí ẹnu ńjẹ

L’ẹ́yìn ọdún bìi mẹ́ta

Òún rí ẹgbàá èèyàn l’ápá ọ̀tún

Òún rí ẹgbàá èèyàn l’ápá òsì

Òún rí ẹgbàá èèyàn n’íwájú

Òún rí ẹgbàá èèyàn l’ẹ́yìn

Òún ní kín ló wa dé?

Wọ́n ní àwọn wá bá òun gbé ni

Wọ́n bá sọ òun di ọba ní’bẹ̀

Ni ìpọ́njú u wọn bá dẹ̀’rọ̀

Ó ní ọjọ́ wọ́n sọ Ẹ̀lùjù-fofogbò di’lé òun nìyẹn

Ó ní òun kò bá wọn tan ní’bẹ̀

Ifá ní kí wọn ó kí òun ní m’òjò-m’òjò

Ifá ní kí wọn ó kí òun ní m’eji-m’eji o

Ifá pẹ̀lẹ́ m’òjò-m’òjò

Ifá pẹ̀lẹ́ m’eji-m’eji

Ifá ò bá pẹ̀lẹ́ o, Ifá ǹlẹ́, pẹ̀lẹ́pẹ̀lẹ́

Ọmọ oní’bìkan ìbìkan

Tí wọ́n gbé dá’jù u mọlẹ̀ tóó-tòò-tóó l’óde Ìjẹ̀ṣà

Ọ̀rúnmìlà l’óun kìí ṣ’ará òde Ìjẹ̀ṣà

Ó ní òún dé òde Ìjẹ̀ṣà

Ojú ló ń pọ́n wọn ní’bẹ̀

Ìṣẹ́ tó mú wọn duduudu ni wọ́n dá’fá sí

Ẹbọ ni wọ́n ní kí wọ́n ṣe

Wọ́n gb’ẹ́bọ, wọ́n sì rú’bọ

Ajé bá sùn wọ́n bọ̀

Wọ́n wá n l’ájé wẹrẹwẹrẹ l’óde Ìjẹ̀ṣà

Wọ́n wá ní kí òún dúró tì wọ́n ní’bẹ̀

Ọ̀rúnmìlà ní òun ò ní lè dúró

Òun ó máa lọ rèé báá àwọn ẹlòmíràn ṣe ti wọn

Òún bá kó Ikin lé wọn l’ọ́wọ́

Òún ní tó bá ti di l’ọ́dọọdún

Kí wọn máa gbé agbè ògùrọ̀ kọ̀ọ̀kan

Obì òlòngbò wá fi bọ òun

Kí wọ́n sì màa tọọrọ gbogbo oun tí wọ́n bá ńfẹ́

Òun ó sì màa ṣe fún wọn

Ó ní nígbàtí òun ó b’ojúwò b’ójúrí l’óde Ìjẹ̀ṣà

Ẹgbàá akèrègbè ògùrọ̀

Àti obì òlòngbò l’òun rí

Wọ́n wá bẹ̀rẹ̀ síí bọ òun

Ni wọ́n bá ńjó ni wọ́n ńyọ̀

Ǹjẹ́ Ifá pẹ̀lẹ́ o

Ọmọ oní’lẹ̀ kan ìlẹ̀kàn

Níbi wọ́n gbé dá’jù ‘mọlẹ̀ tóó-tòò-tóó l’óde Ìjẹ̀ṣà

Òlòngbò

Ifá pẹ̀lẹ́ o 

Ọmọ ẹní rẹ

Òlòngbò

Ifá ló re‘re sí mi

Òlòngbò …

Translation:

Ifa declares that he should be greeted in association with rainfall

Ifa says that he should also be saluted in association with rain shower

Ifa we hail you, in association with rainfall

And we salute you in association with rain shower

Ifa we greet you with respect

Owner of that road which turns and leads straight to Ado-Ewi town (Ado-Ekiti)

Orunmila says that he was not a citizen of Ado-Ewi town

He said that he met them

They were very many in Ado-Ewi town

He asked them that which Orisa did they follow its creed

When they were as populous as they were 

And they responded that they had no Orisa which they worshiped

Orunmila asked them to close their eyes

He said that he then threw 200 Ikin on his right-hand side

And another 200 on his left-hand side

He then asked them to open their eyes

And to begin to collect the holy seeds

He told them, that was the Orisa which they would be following

Which will bring them wealth

And good spouses

And good children

And good houses

And all the ire in life

He said the inhabitants of Ado-Ewi did so 

And their lives improved for the better 

They were then saying greetings to Orunmila

As the inhabitant of Ado-Ewi

He said that he was not related to them in Ado-Ewi

He only went there on spiritual mission

Orunmila declares that he should be greeted in association with rainfall

And should also be saluted in association with rain-shower

Ifa we hail you, in association with rainfall

And we salute you in association with rain shower

Ifa we greet you with respect

Owner of the giant nail by the boundary of Ofa land

Orunmila says that he was not a citizen of Ofa town

They were afflicted with ailments

How to get over their ailments was what they consulted Ifa for

They were advised to offer ebo 

They complied

He then sprinkled iyerosun on pebble for them

And he asked them to struggle for possession of the pebbles

They then began to struggle for the pebbles 

Where four people struggled for possession of only one pebble

And five people struggled for possession of only one pebble

That was where all their ailments disappeared at Ofa town

They then began to say that wrestling is the custom of Ofa land

Pebble was what they were struggling over that made them hail and hearty

They were then saying all hail Orunmila 

The inhabitant of Ofa town

He said that he was not related to them

They were ill in Ofa town and he only did Ifa for them

Ifa declares that he should be greeted in connection with rainfall

Ifa says that he should also be saluted in association with rain shower

Ifa we hail you in association with rainfall

And we salute you in association with rain shower

Ifa we greet you with respect

Owner of the fast-moving stream

And the swift-travelling stream

That passed across the land of Ijero-Olomofe

He said that he is not a citizen of Ijero-Olomofe

He went on spiritual mission to Ijero-Olomofe

They were experiencing the problem of child-bearing

They were advised to offer ebo

And they complied

And they began to give birth to children in Ijero-Olomofe

They were then saying all hail Orunmila

The inhabitant of Ijero-Olomofe

He said that he was not a citizen of Ijero-Olomofe

Ifa declares that he should be greeted in reference to rainfall

Ifa says that he should be greeted in connection with rain shower

And we salute you in reference to rain shower

Ifa we greet you with respect

Owner of the great akalamagbo bird which flies off with the fore limb of a new-born baby at Ikole town

He said he was not a citizen of Ikole town

Things were not moving well in Ikole land 

And he consulted Ifa for them

And he said that they were being troubled by the negative forces of the world

He advised them to offer ebo

And they did

And the forces troubled them no more

They were then saying all hail Orunmila 

Owner of the great akalamagbo bird which flies off with the forelimb of a new-born baby at Ikole town                                                  He said that he was not related to them there

 Ifa says he should be greeted in connection with rainfall

 And be greeted in association with rain shower

 Ifa we hail you in connection with rainfall

 And we salute you in association with rain shower

 Ifa we greet you with respect

 Owner of Eluju-fofogbo town

 Where they were chattering like birds

 Orunmila said he was not a citizen of Eluju-fofogbo

 He said that they were experiencing hardship

 And he carried hoes

 And cutlasses

 And he went to cultivate a large piece of farmland

 He planted yams

 And maize

 And pepper

 And he planted all edibles, crops and fruits 

 After about three years

 He discovered about 2000 people on his right 

 And 2000 on his left

 And another 2000 in front of him

 And yet another 2000 on his back

 He enquired from them what the matter was 

 They responded that they had come to stay with him

 They made him their king

 And their hardship disappeared

 He said that was the day they turned the wilderness of Fofogbo to his

 home

 He also said he was not related to them there

 He declared that he should be greeted in association with rainfall

 And in reference to rain shower

 Ifa we hail you in association with rainfall

 And we salute you in reference to rain shower

 Ifa we greet you with respect

 Owner of that parcel of land

 Where shrines of several Deities were put in place in Ijesa land

 Orunmila said he was not a citizen of Ijesa land

 He said that when he arrived at Ijesa land

 They were suffering in Ijesa land

 Poverty and want was their bane before they consulted Ifa

 They were advised to offer ebo

 They complied with the advice

 After these, wealth came to them

 They became rich in Ijesa land 

 They pleaded with him to stay with them permanently

 Orunmila responded that he could not 

 He needed to go and help others to solve their problems

 He them gave them Ikin, the holy palm seeds

 He said that every year

 They should carry one keg of raffia palm wine each of them

 And big kolanuts

 To propitiate him with these items

 And pray for all their needs

 And he would be giving them unto them

 And before he knew it at Ijesa land

 It was 2000 kegs of raffia palm wine

 And several big kola nuts that he saw

 And they began to propitiate him

 They were dancing and expressing their joy 

 Now, all hail Ifa

 Owner of that parcel of land

 Where shrines of several Deities were put in place in Ijesa land

 Olongbo, the big kola nuts

 Ifa is he who gave me all ire

 Olongbo …

Eji Ogbe in one of the stanzas states that Orunmila is a citizen of Ìkọ Àwúsí, Ìdòrò Màwusẹ̀ and Ifẹ̀ Oòdáyé in Ìwọnràn. All these places are not located on this planet earth but somewhere outside the realm of terrestrial sphere. That is why he is being referred to as ‘Ọ̀rúnmìlà ará Ìkọ Àwúsí, ará Ìdòrò Màwusẹ̀, ará Ifẹ̀ Oòdáyé ni Ìwọnràn, ibi ojúmọ́ ti ńmọ́ wá’. Meaning ‘Orunmila, the citizen of Iko Awusi, the citizen of Idoro Mawuse, the citizen of Ife Oodaye in the province of Iwonran, from where the day dawns.’ 

Ifa says that whenever people are looking for all the good things in life for themselves and he is called upon, he will come from these places because he had chosen to have ears which listens to the cries of agony of his followers anywhere they may be on the surface of the earth. The stanza goes thus:

Òtòròó

Ọ̀tàràá

Ajákoro-gbélé

Àgbà didi-kirìdì

Apẹ́nlá

Apẹ́nlà

Wọ́n pín idẹ fún Olú-Ìdó

Ọmọ Agà tíí ṣọ̀wọ

Wọ́n pín okùn fún wọn lóde Ìràdà

Ọ̀rúnmìlà ṣebí etí lo pín bọ̀ wálé

Wọ́n ní èétirí

Tó fi jẹ etí lo pín bọ wálé Ifá?

Ó ní nitorí àwọn ọmọ òun

Lòún ṣe pín etí bọ̀ wálé

Ó ní tí òún bá ńbẹ ní Ìkọ Àwúsí

Bí áwọn ọmọ òun bá ńdánu sùnráhùn ajé ṣuuruṣu

Ó ní òún á ṣetí were

Òún á gbọ́

Òún á tara ṣàṣà

Òún á darí bọ̀ wálé

Òún á wá bá wọn ṣe t’ajé

Wọ́n á lájé wẹrẹwẹrẹ lọ́wọ́

Ó ní bí òun bá ńbẹ ní Ìdòrò Màwusẹ̀

Bí àwọn ọmọ òun bá ńdánu sùnráhun ọmọ

Ó ní òun á ṣetí were

Òún á gbọ́

Òún á tara ṣàṣà

Òún á darí bọ̀ wálé

Òún á wá bá wọn ṣe t’ọmọ

Wọ́n á bímọ rere sílé

Ó ní bí òún bá ńbẹ ní Ifẹ̀ Oòdáyé

Ní Ìwọnràn

Níbi ojúmọ́ ti ń mọ́ọ wá

Bí àwọn ọmọ òun bá ńdánu sùnráhùn ire gbogbo

Òún á gbọ́ 

Òún á tara ṣàṣà

Òún á darí bọ̀ wálé

Òún á wá bá wọn ṣe ti ire gbogbo

Wọ́n á ní ire gbogbo láyé…

Translation

Otooro (name of Babalawo)

Otaraa (name of another Babalawo)

Ajakoro-gbele (name of another Babalawo

Agba didi-kiridi (name of another Babalawo) 

Apenla (name of another Babalawo)

Apenla (name of another Babalawo)

They shared brass ornaments to Olu-Ido

The offspring of the month which heralds bountiful harvest

They shared Okun beads to them at Irada town

Orunmila, you only brought home ears as your own share

They asked “Orunmila why was it that it was only ears that interested you?”

He responded that it was because of his followers (children)

He said that if he was in Iko Awusi

And his children were lamenting their inability to secure wealth

He said that he would listen attentively

And hear what they were saying

He would make haste 

And return home

He would come to their aid by paving the way for wealth

And they would be blessed with abundant wealth

He said that if he was in Idoro Mawuse

And his children were lamenting their inability for good children

He would listen attentively

And hear what they were saying

He would make haste 

And return home

He would come to their aid by paving the way for children

And they would be blessed with good children

He said that if he was in Ife Oodaye

At Iwonran

Were the day dawns

And his children were lamenting their inability to secure all the Ire in life

He said that he would listen attentively

And hear what they were saying

He would make haste 

And return home

He would come to their aid by paving the way for all Ire in life

And they would be blessed with all Ire in life………….

If Orunmila’s home is Ìkọ Àwúsí, Ìdòrò Màwusẹ̀ and Ifẹ̀ Oòdáyé in Ìwọnràn, then what is the meaning of these names that were mentioned in Ifa? Let us start from Ìkọ Àwúsí. In Yoruba language, ìkọ means place, region, or location just as we have heard of Ìkọ Gúsù, meaning South region; ìkọ Àríwá, North region; ìkọ ìlà oòrùn. East region; ìkọ ìwọ oòrùn, West region. Then what is Awusi? 

According to Odwirafo Kwesi Ra Nehem Ptah Akhan, 13017 (2017), Awusi is also called Akwesi in Akan.

 It is a deity that operates through the Owia (Sun) and has a regulatory function in Creation. He is a leader and thus regulates the functions of other Abossom in Creation.  In Akan culture a major male Obosom operating through the Owia, the Sun, is called Awusi. This same Obossom is worshipped by the Igbo of Nigeria under the name Agwu-isi.

 Agwu-isi and Akwesi are the same Deity, with the same name, governing the same function in Creation in both cultures. Awusi is worshipped as Dangbe by the Ewe and Fon of Togo and Benin in the Voodoo tradition. It is therefore reasonable to deduce that Ìkọ Àwúsí depicts the land, region, or realm of the Deities which is beyond the confines of this terrestrial earth. 

The next is Ìdòrò Màwusẹ̀. Ìdòrò in the language of some tribe in Togo means home, while Mawu means God or Supreme Deity. According to a user from Ghana, the name Mawuse is of African origin and means "God hears or God listens." In the verse above, Orunmila told his children he had chosen the ear in order to be able to listen to their voices whenever he is called upon.

From etymological study, it is obvious that the word “Mawuse and Awusi” are related. Therefore, Ìdòrò Màwusẹ̀ means the home or domain of God/Deities. 

From several Ifa stanzas, Ifẹ̀ Oòdáyé in Ìwọnràn is definitely not a location on this planet earth. It is a place where all the Irunmole/Deities were situated before coming to the earth. 

Because of space constraint I will mention few of the Ifa stanzas and brief stories of what happened in a place called Ìwọnràn to buttress my point. 

In a stanza on Ogbé ‘Yọ́nú (Ogbè Ògúndá), in primeval time after the creation of the universe, all the Irunmole (extra-terrestrial beings) were residing apart (several hundreds of thousand miles away from one another). Ayé (the celestial being who controls and supervises the planet earth) then migrated and settled in a place called ‘Ìwọnràn’. That is why the planet earth in Yoruba language is called Ilẹ̀ Ayé (land of Ayé).

Through the power of the Sun, she (Ayé) migrated to Iwonran and later invited other beings to come and settle with her permanently.

The invited beings included Fọ́nrán-Òwú-Kanṣoṣo (Ọ̀rúnmìlà) and four hundred other beings. The journey of these 401 Irunmole to Iwonran was made possible by Orunmila who used a single strand to convey them from their original place of abode to Iwonran. This was why Orunmila was named Fọ́nrán-Òwú-Kanṣoṣo (A single strand) by Ayé. 

Having recognized Orunmila as a seer/diviner, Aye sent for him for consultation.

The system of divination during this primordial period was by placing the palm of the client on the sand/ground and the seer then reads the message revealed from impression of client’s palm on the sand. The divination was made, and the Odu-Ifa Ogbè-‘Yọ́nú (Ogbè-Ògúndá) was revealed, it reads in part thus:

Fọ́nrán-Òwú-Kanṣoṣo awo Ayé

Dífá fún Ayé

Ní Ìwọnràn

Ibi ojúmọ́ ti ń mọ́ wá

Ní kùtùkùtù òwúrọ̀…

Translation

Fonran owu kansoso, the sage of Aye

Cast Ifa for Aye

In Iwonran 

The place from where the day dawns

In the beginning of existence…

Meanwhile, when Aye was in need of a child, she had asked Orunmila who was also known as Òótọ́, the truth to consult Ifá for her. Orunmila did and Ọ̀kànràn-Ọ̀wọ́nrín was revealed, it reads thus:

Òótọ́ awo Ayé

Dífá fún Ayé 

Ó ńsunkún òun ò r’ọ́mọ bí

Ní Ìwọnràn ibi ojúmọ́ re ti ńmọ́ wá

Ìgbà tó ma bí

Ó bí Ayín 

Ẹni tó bímọ tó gbọ́n

Ló rọ́mọ bí

Ènìyàn tó bí aṣiwèrè

Ló pàdánù ọmọ

Dífá fún Ayín 

Tí yóó talẹ̀ fún Oòduà nítorí akokoro orí ẹran

Ẹ̀yin ò mọ̀ pé

Ayín talẹ̀ ọmọ lásán ni

Translation 

Ooto, the Truth was the sage of Aye

Cast Ifa for Aye

When she was lamenting for being childless

In Iwonran, from where the day dawns

When she was to give birth

She gave birth to Ayin;

He, who gave birth to a clever child

Is he who has profited

But he who gave birth to a mentally deranged child 

Has really made a loss

This was the Ifa cast for Ayin

Who would sell out the sand to Oodua

In exchange for an animal skull

Behold! Can’t you see that

Ayintale was a worthless child

There were also times when these Irunmole individually decided to come from their home or domain in Iwonran to the earth after human beings had already occupied the earth. There was a particular female Irunmole who wanted to come and establish on earth. Her name was Ọ̀ṣun.

She went to a diviner called Ọ̀ṣúnṣún for Ifa consultation on her intending visit to the earth. The Odù that was revealed was Ọ̀ṣẹ́ Méjì. It reads in part thus:

Ọ̀ṣúnṣún awo Ọ̀ṣun

Dífá fún Ọ̀ṣun 

Níjọ́ tó ńlọ rèé tẹ ilé Ayé dó

Ní Ìwọnràn, ibi ojúmọ́ ti ńmọ́ wá…

Translation 

Osunsun, the diviner for Osun

Divined for Osun

In Iworan, from where the day dawns

When she was going to establish on earth

As an Irunmole, Orunmila was neither born by any human, nor died on the planet earth, he ascended back to Iwonran through Ọ̀pẹ̀ Àgùnká. In Ìwòrì Méjì, Ifa also explains that at one time, Orunmila had eight children and the last child was rude to him, as a result of this, he got angry and went back to heaven (Iwonran). 

In Ọ̀ṣẹ́ Àtíòro (Ọ̀ṣẹ́ Ìrosùn) Ifá also explains how he planned to return to the earth and he kept changing his mind as a result of the people asking him to pay homage to those who are far junior to him. 

Eventually he agreed to go to stay with Olókun. That is why people always say “Ọ̀rúnmìlà, Ẹ̀là Ìsòdè, Ifá re'lé Olókun kò dé mọ́. Ó ní ẹni tí ẹ bá rí, ẹ ṣá maa pè é ni Baba” Meaning “Orunmila, Ela Isode, Ifa has gone to the home of Olokun and never to return to the earth. He said that whoever you see as a priest of Ifa, do call him Baba (father).” 

There was also the issue of Orunmila’s grave in Òkè Ìtasẹ̀, Ile Ife as reported by a particular babalawo (Araba) which is grossly out of place and misleading.

Ojúbọ Òrìṣà is a place of invocation of a particular Orisa where his energy is abound and can be tapped, summoned or propitiated. 

This is loosely called shrine or grove. Ojú orórì is used commonly by people to depict grave site of a particular human being, but Ifa also uses it interchangeably sometimes to depict grove or shrine of Orisa/Irunmole depending on the relevant context. An example can be found in a stanza of Ogbè Òfún whereby Ifa uses the word ojú orórì to depict his groves/shrines universally.  

Since Ifá’s shrines and groves are designated all over the world, there is nowhere Ifá is called/invoked with seriousness that he will not answer. The stanza goes thus:

Baba Háláholo

Baba Hàlàholo

Àwa ò mà mọ ibi tójú Ifá wà

Baba Háláholo

Dífá fún Ọ̀rúnmìlà

Níjọ́ Ifá ń tọ̀run bọ̀ wáyé

Wọ́n ní kó ṣákàalẹ̀ ẹbọ ni ṣiṣe

Ó gbẹ́’bọ, ó rú’bọ

Ǹjẹ́ Baba Háláholo

Baba Hàlàholo

Gbogbo Ayé lojú Ifá wà o

Baba Háláholo 

Òrìṣà tó fi gbogbo ayé ṣojú orórì i rẹ̀ tán pátápátá

Baba Hàlàholo

Translation

Baba Halaholo

Baba Halaholo

We do not know where Ifa designated as his grove and shrine

Baba Halaholo

These were the declarations of Ifa for Orunmila

When Ifa (Orunmila) was coming from heaven to earth

He was advised to offered ebo

He complied

Now, Baba Halaholo

Ifa’s grove and shrines exist all over the world

Baba Halaholo

The Orisa who had designated the whole world as 

His grove and shrine

Baba Halaholo

In conclusion, the issue at stake now is for us to build on the good works of Orunmila and propagate his teachings all over the world rather than unnecessary rivalry and bickering over petty and trivial matters. 

Whether Ifa of the world is cast in Ife or Ado Ekiti is irrelevant, after all, casting Ifa for the world is only a recent phenomenon (few decades ago) and that both places have spiritual significance as far as Ifa is concerned.

What  actually matters is the message of Ifa with regard to the world affairs and not who the messenger is or where the message emanated from. 

Developing other historical sites of Orunmila is a right step in the right direction and should not be misconstrued as a way of changing the course of history. Moving Ifa forward is a collective effort of all Ifa practitioners thereby bringing it back to the exalted position it deserves. Afterall, Ọ̀sá Ìwòrì says:

Ọ̀sá wòó 

Ìwòrì wòó

Ohun a bá jo wò

Gẹ́gẹ́ níí gún

Dífá fún Ìmọ̀nràn

Tíí ṣẹ̀gbọ́n Ẹ̀dú

Ìmọ̀nràn mo dá o tẹ́lẹ̀

Kí n tóó dá’Kin o

Translation

Let Osa deliberate on it properly

Let Iwori deliberate on it properly

That which many heads assemble to deliberate upon

Orderliness and success shall be the outcome

These were the declarations of Ifa to Imonran (Deliberation)

Which precedes Ifa consultation

I have engaged in serious deliberation

Before I consulted Ifa

Aboru aboye abosise.

Fakunle Oyesanya

Akoda Awo