The purpose of Ilé Orí - Akoda Fakunle Oyesanya

My attention was drawn to a post on Facebook asking about the purpose of Ile Ori when you have other Orisa icons.

The writer went further to state that the only house of Ori that is legit is the body. My response to the post is based on the misunderstanding of Isese spiritual concepts and the malapropic use of words to define, explain, or translate isese spiritual concepts.

In the course of defining and translating Ifa words/ohun Ife, there is a need for a good comprehension of the subject matter. Otherwise, it will create a wide communication gap that will make nonsense of the subject.

During cross-cultural communication, translators need to be mindful of the nuances of the language and the creative use of words to convey the message and ensure that the original meaning and tone are not lost in the translated texts.

The focus should be more on the meaning than the words, as this helps avoid communication gap issues individually and globally. A good translator must always bear in mind basic translation precepts such as (1) good comprehension of the source language, (2) good comprehension of the target language, and (3) good knowledge of the subject matter.

To understand the word “Ile Ori,” giving the standard definition of Ile (house) here is a misnomer and can be wrong, especially if it is not what people usually mean by the word.

Understanding the concept of “Ile Ori,” as far as Ifa lexicon is concerned, is vital in conveying and interpreting Ifa messages. In this case, using a conceptual or local definition will be more appropriate because it specifies the meaning of a word within a particular context.

Such a definition will help describe something better rather than word-to-word translation. In this context, “Ile” is a receptacle that houses or contains the Ori Icon, not a house where Ori resides.

Translating “Ile Ori” to mean the house where Ori resides is malapropropic, confusing, and capable of losing the original meaning and concept of the subject matter. Ori, as an Orisa, has its sacred Icon that is used to symbolize Ori. Oftentimes, we hear a phrase like “Ori lagba Orisa.” Mostly all the Orisas have the respective icons that hitherto symbolize them among the Ifa/Orisa adherents and practitioners.

Our Ori that rests on our neck does not reside in our body as claimed by the writer, and has never at any time stopped functioning. Instead, the body that consists of different parts/organs is attached to Ori. Ori controls all parts of our body. Without Ori, there can never be other parts.

However, talking about the body as the residence of Ori is a misnomer unless there is an authoritative Ifa verse to buttress it. However, in a verse of Odi Meji, we are told a story of when Ori was all alone when he was about to come to the earth and was saddled with the responsibilities of feeling, hearing, thinking, seeing, speaking, breathing, eating, tasting, and smelling.

He discovered that the nine functions he was expected to perform would be too much for him alone if he did not have those who would assist him. In this wise, he decided to go to the Awo for an Ifa consultation.

The Awo told him that he would not only get those who would assist him in any way. He would be able to share his responsibilities with those who shall come to be his companion. He was advised to offer ebo with four pigeons, four hens, four guinea fowls, four ducks, kolanuts, bitter-kola, palm oil, alcohol, and money. He complied. Before long, Eti (Ears) came to attach himself to Ori. Eti took over the functions of hearing. Soon after, Oju (Eyes) came to attach himself to Ori. Oju took over the duty of seeing.

Then came Enu (Mouth) to attach to Ori. Enu took over the functions of eating and speaking. Then Ahon (tongue) came to join Enu. Ahon was saddled with the duty of tasting. And then came Imu (Nose). Imu took over the duty of breathing and smelling.

Thereafter, other parts came to attach themselves to Ori with different functions to perform. Soon after, Ori was left with thinking and feeling duties. Ori was also asked to coordinate other activities going on in the whole body. He gladly did. He was singing and dancing and giving praises to his Awo and saying:-

Yimiyimi abeyin paali

Difa fun Ori

Tii nbe logbere oun nikan soso girogiro

Ebo ni won ni ko waa se

O gb’ebo, o ru’bo

Kerekere

Ori mi kasai d’eleni

Kerekere

Imu wa, Imu bori do

Ori mi kasai d’eleni

Kerekere

Oju wa, oju bori do

Kerekere

Ori mi kasai d’eleni

Kerekere

Enu wa, Enu bori do

Kerekere

Ori mi kasai d’eleni

Kerekere

Ahon wa, Ahon bori do

kerekere

Ori mi kasai d’eleni

Kerekere

Gbogbo ara wa, gbogbo ara bori do

kerekere

Ori mi kasai d’eleni

kerekere

Translation:

Yimiyimi, the beetle, with its hardback

He was the Awo who cast Ifa for Ori

When he was alone without a companion

He was advised to offer ebo

He complied

Eti, the Ear, came and kept Ori’s company

Gradually