c ha pt er
e le ve n
The Bag of Wisdom ` sun and the Origins of the Ifa´ Divination O .
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’Wande ’Wande Abimbola
By “Ifa´ divination” we mean Ifa´ and related systems of divination based on the ´ (divination with the sacred divinstorie storiess and symbol symbolss of the Odu such such as dida owo´ (divination `le ` le `) ` ) and e` tı`te` -ale` (divination with the sacred palm nuts), ee´ rı ing chain called `o pe r`ın ´ n ´ n (divination with the sixteen cowries), agbigba (divination with a divindı´ ´ nlo nlo´ ´ gu ing chain slightly different from o` pe` le` ), and obi (divination with kola nuts). The ` sun with Ifa´ purpose of this essay is to examine the intimate connection of O divination both in her own right as a person, and through the instrumentality of ` se´ tu ` ` u´ ra´ , her son. We will start with the popular view of the involvement of O ` sun in Ifa´ divination which states that she got to know about Ifa´ through O ` ru´ nO ` se´ tu `la `, ` , her husband. We will then examine the importance of O ` ` u´ ra´ to Ifa´ divimı `la nation sacrifice. In the later pages of this essay, I will make the claim that O ` sun has much more to do with the origins of Ifa´ divination than the babalawo (Ifa´ priests) are ready to admit. I will, indeed, put forward the hypothesis that the ` sun from whom it got to O ` ru´ nmı `la `la ` entire entire divination divination system of Ifa started st arted from O and not the other way round. I will base my claims on verses of Ifa´ which give us ´ n ´ n is hints to that effect. We will then examine the possibility that ee´ rı rı`ndı´ ´ nlo nlo´ ´ gu older than dı´ ´ da da´ owo´ and e` tı`te` -ale` which are probably later developments of Ifa divinations. ` sun was introduced to Ifa´ divination Let us begin with the popular view that O ` ru´ nmı `la `. ` . Several verses of Ifa´ tell us about this. For example, a verse of Ogb `la by O ` ru´ nmı `la `sa `esa´ states that O `la ` created the sixteen-cowry divination system and gave it ` sun as a reward for saving his life. In this particular verse, it was after O ` ru´ nto O ` sun that both of them became ` had created the sixteen-cowry system for O `la mı `la married. But as will be seen later from another verse of Ifa´ , even though they were husband and wife, they did not live together in one place because it was not the custom for couples to live together at that time. Let me now take some .
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` sun across the waters o .
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` sun and O ` ru´nmı `la ` as contained in Ogbe `sa´, especially time to tell the story of O ´ n in the Ifa´ divination system. because it relates to the importance of ee´ rı`ndı´ nlo´ gu ` summoned ` mare The story goes as follows. It happened at a time that Olo´ du ` rı`sa` to O ` run (heaven). But to their greatest surall the four hundred-and-one O ` rı`sa` encountered a group of wicked “cannibals” in heaven (probably prise, the O ` rı`sa` one ` ba´ as aje) who started to kill and eat up the O witches known to the Yoru ` ru´nmı `la ` had performed sacrifice before he left earth, he was by one. But since O ` sun who successfully hid O ` ru´nmı `la ` from the cannibals, miraculously saved by O ` ru´nmı `la ` which the cannibals had and substituted goat meat for the flesh of O planned to eat on that particular day. ` sun and O ` ru´nmı `la ` returned to the earth, they became much When both O ` ru´nmı `la ` sun ` and O closer than ever before. It was probably at this time that O ` ru´nmı `la ` sun for saving ` then decided to reward O became husband and wife. O his life, and that was how he put together the sixteen-cowry system of divination ` sun how to use it. Let me now quote a short portion of this verse of and taught O ` sa´. It goes as follows: Ogbe .
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Ko` sı´ ru´ oore kan to´ tu´ n le to´ e` yiun mo´ . ` sun ba´ yı`ı´ o? Kı´ n ni o`un ı`ba´ se fu´ nwo O ` ru´ nmı`la` `ı´ pa`ta`kı` lo´ mu´ kı´ O I`dı´ ele´ yı .
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´ da´ ee´ r`ındı´n lo´ gu ´ n sı´ le`. O ` Lo´ ba´ ko´ o le´ Osun lo´ wo´ . u´ u gbogbo e bora o`o`sa` tı´ ı´ lo e e´ r`ındı´n lo´ gu ´ n, Nı´n ` Ko` sı´ o`kan to´ nı´ in saa´ ju´ Osun. Ifa´ lo´ sı` ko´ o fu´ n O` sun Pe´ ko´ ma´ a da´ a. Ko´ un na´ a` o´ ma´ a fi s a` ye`wo`. E` yı´ ni Ifa´ fi san oore la´ ko`o´ ko´ na´ . ` sun `ı´ lo´ fi je´ pe´ Ifa´ pe`lu´ O Ba´ yı ..
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` ru´nmı `la ` sun became ` and O This was how O close. ` ru´nmı `la ` said that the good turn which she O did for him Was an exceptional one. He wondered what he should do in return. This was the most important reason why ` ru´nmı `la ` O Created the sixteen cowries. ` sun. He then handed them to O ` rı`sa` who use sixteen cowries, Of all the O ` sun. There is none who had it before O ` sun. It was Ifa´ who gave it to O And asked her to cast it And use it as another form of divination. ` sun. This was what Ifa´ used to reward O That is why the relationship between Ifa´ and ` sun O Is such that nobody else can know What is between the two of them. ` ru´nmı `la ` sun. ` then got married to O O Of the several forms of divination, ´ n is next in rank to Ifa´. Ee´ r`ındı´ nlo´ gu .
Enı`kan ko` le mo a`a`rin araa wo n ` sun nı´ ya ` wo´ . Ni O` ru´ nmı`la` ba´ fe´ O ` sun Nifa´ ba´ di o ko O u´ u gbogbo a` ye`wo` pa´ ta´ pa´ ta´ , Nı´n lo´ gu ´ n lo´ sı`kejı` Ifa´ .1 Ee´ r`ındı´n .
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Ba´ yı`ı´ ni O` ru´ nmı`la` o`un O` sun ba´ su´ n mo´ raa won. ` ru´ nmı`la` nı´ iru´ oore to´ se fo´ un nı´j elo`o´ , O 5
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` ru´nmı `la ` sa´, even though O ` was the According to this particular story in Ogbe ´ n, this system of divination later received its own one who created ee´ r`ındı´ nlo´ gu ` mare `. It happened as follows: a`se2 from Olo´du .
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` to´ ba´ sı` di o du´ n ke rı`ndı´n lo´ gu ´ n Nı´ gba lo´ gu ´ n kerı`ndı´n Ni Olo´ du`mare`, O lo´ fin o`run, maa a´ gbe´ .
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Every sixteen years
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`, O lo´ fin of heaven, 3 used to ` mare Olo´du .
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The Bag of Wisdom A`won to´ ba´ n´ sa` ye`wo` nı´l e´ aye´ e´ ye`wo` Bo´ ya´ iro´ ni wo´ n n´ pa fa´ ra´ ye´ .
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Bo´ ya´ o`o´ to´ ni wo´ n n´ so fu´ n wo n. I`da´ nwo` tı´ ı´ ma´ a a´ se fu´ n wo n ni pe´ ` ru´ nmı`la` wa´ o Kı´ won o´ ke´ sı´ O A`ti gbogbo a` won to´ ba´ tu´ n n´ ye nn`kan a´ n wo` fa´ ra´ ye´ Pe´ o`un fe´ e´ rı´ won. .
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` wo´ n ba´ de´ , Nı´ gba Olo´ du`mare` a´ se a` ye`wo` lo´ do` araare . ` ru´ nmı`la` o´ ye`un wo`. Ni Olo´ du`mare` ba´ nı´ kı´ O .
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` ru´ nmı`la` se a` ye`wo` ta´ n, O Olo´ du`mare` e´ nı´ ta lo´ tu´ n ku` o? ` ru´ nmı`la` nı´ a` fi e ni to´ tu´ n s ı`kejı` o`un O .
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To´ je´ obı`nrin. Olo´ du`mare` wa´ a´ da´ hu`n pe´ ` un na´ a` tu´ n n´ sa` ye`wo`?” “O ` ru´ nmı`la` nı´, “Be´ e` ni.” O Olo´ du`mare` nı´ ko´ wa´ a´ ye`un wo`. ` sun o´ ye Olo´ du`mare` wo`, ` tı´ O Nı´ gba ´ ja´ gbogbo ohun to´ da`nı´ ya ` n sı´. O Su` gbo´ n ko` so o´ geere. ´ so ko´ ko´ o`ro` ni, O ` bı´ i ti Ifa´ . Su` gbo´ n ko` hu´ u le´ gbo` le´ gbo .
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Olo´ du`mare` wa´ a´ bi O` ru´ nmı`la` pe´ “E`wo sı` tu´ n le` yı´? ” Lo´ ba´ ko´ a`la` ye´ , lo´ se Bo´ ti s e fi nn` kan yı`ı´ da´ a lo´ la´ . .
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Olo´ du`mare` e´ nı´ , o´ da´ a. ´ nı´, “Enuu bo´ ti s e so o´ mo yı`ı´, O .
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` un fi a` se sı´ i. O La´ e´ la´ e´ Bo´ ba´ so o´ ba´ ta, Bo´ ba´ so o´ ba`ta. Eni to´ ba´ da´ a le´ ja`a´ , Ko´ sı` maa se mo´ on la´ ra le´ se`kese` Lo´ jo´ na´ a`; Ko` gbodo` dijo´ kejı`.” ´ n fi ma´ a I`dı´ nı` yı´ tı´ ee´ r`ındı´ nlo´ gu ´ ya´ ra a´ se. N ´ a`a` ya`n la´ ra. A`mo´ ohun tı´ won o´ maa so ko` nı´ ı´ T ..
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` mare ` would say that he wanted to see Olo´du all of them. When they arrived, ` mare ` would ask them to divine for him. Olo´du ` ru´nmı `la ` mare ` asked O ` to divine for So, Olo´du him. ` ru´nmı `la ` finished divining, When O ` asked, “Who is next?” ` mare Olo´du ` ru´nmı `la ` said that the next person was his O partner Who was a woman. ` mare ` then answered, Olo´du “Is she also a diviner?” ` ru´nmı `la ` replied, “That is true.” To which O ` then asked her to divine for him. ` mare Olo´du ` sun examined Olo´ du ` mare `, When O She hit on all those things in his mind. But she did not say it in full. She mentioned the gist But she did not tell the root of the matter like Ifa´. ` ru´nmı `la ` mare ` asked O `, Olo´du “What is this one?” ` ru´nmı `la ` then explained to Olo´ du ` mare ` O ` How he honored O sun with the sixteen cowries. ` said, “It is all right.” ` mare Olo´du He further said that even though she did not go into details, ` gave his assent to it. ` mare He, Olo´du He added, “From today on and forever, lo´ gu ´ n says may not be Even if what ee´ r`ındı´n detailed, Anybody who disbelieves it Would see the consequences instantly.
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lo´ gu ´ n s e gba a` se Bı´ ee´ r`ındı´n Lo´ do` Olo´ du`mare` nu` un.4 ..
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Subject diviners of earth to a test. To find out whether they were telling lies to the inhabitants of the earth Or whether they were telling the truth. This test involved ` ru´nmı `la ` and other diviners of Calling on O the earth.
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It must not wait till the following day.” lo´ gu ´ n This is why the predictions of ee´ r`ındı´n come to pass quickly Even though the stories may not be impressive. lo´ gu ´ n received a`se That was how ee´ r`ındı´n `. ` mare Directly from Olo´ du ..
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` sun across the waters o .
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` se´ tu`u´ ra´ and Ifa´ Divination Sacrifice O .
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We will now turn our attention to myths of Ifa´ divination which tell us about ` sun in Yoru ` se´tu ` ba´ religion generally and how O ` u´ra´ became the importance of O ` sun in Yoru ` ba´ divination and sacrifice. The full story goes the representative of O as follows: ` rı`sa` first came to the earth, they must have arrived in waves—not When the O ` rı`sa` arrived at once. In any case, according to this all the four hundred-and-one O ` se´tu ` rı`sa` in the first party, ` O ` u´ra´, there were only seventeen O myth from the Odu ` sun was the seventeenth. Olo´ du ` rı`sa` about ` gave instructions to the O ` mare and O what they should do as soon as they arrived on earth to make the young earth a pleasant place to live. They carried out all the instructions without involving ` sun in any of their activities. The result was that things did not go well for them. O Rain did not fall. There was illness, bitterness, and restlessness all over the earth. ` at this juncture: Let us quote a few lines from this Odu .
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Wo´ n de´ le´ aye´ , Wo´ n lagbo´ oro`, Wo´ n lagbo´ opa. Wo´ n la`na` gbo´ o´ ro´ n`tife` wa´ . Wo´ n ra´ n ni oku` n, Wo´ n ra´ n ‘nii ‘de . ` sun. Enı`kan o` ke´ sı´ O ` sun nı´ ı´ sı` ı´ ma´ a a´ to´ ju´ u wo n O
When they arrived on earth, They created a sacred forest for Oro ` .5 They created a sacred forest for O pa.6 They made a small road leading to Ife 7 They sent people to make okun beads. 8 They sent people to make brass objects. 9 ` sun in anything. But nobody involved O ` sun was the person taking care of Whereas O them Giving them food and other things. ` rı `s `a were doing, All the things which the O none was successful. They prayed for rain, but it did not rain. Bitterness engulfed the earth. Restlessness took over the streets of the city. ` tell us a lie? ` mare They exclaimed “Did Olo´du What is this? We are doing everything according to his instructions.”
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a´ , le´ yı`n. Lo´ n´ je, nı´w Gbogbo ohun tı´ won s e, ko` gu´ n. .
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Wo´ n po`jo`, o`jo` o` ro`. Kı´ kan kı´ kan gbaye´ , ` jo`jo` o´ gbo`de. O Wo´ n nı´ ha`! Olo´ du`mare` e´ ha je´ puro´ fa´ won. Iru´ u kı´ n le` yı´? Bo´ se nı´ ka´ won o´ se e´ la`wo´ n n´ se e´ .10 .
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` rı `s `a then decided to send O ` ru´nmı `la ` to Olo´du ` mare ` to find out what The O ` ru´nmı `la ` got to Olo´du ` mare `, he stated the problem. actually happened. When O He said that they were living on earth in accordance with the instructions of ` but to their greatest surprise nothing they did on earth was good. ` mare Olo´du ` mare ` then asked whether they involved the only woman among them in Olo´du ` ru´nmı `la ` replied that since she was a woman, they did all they were doing. But O ` replied as follows: ` mare not involve her. To which Olo´ du .
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Olo´ du`mare` nı´ da´ nida´ ni lo`un, ` un e` e´ da´ ni le´ e`mejı`. O ..
´ nı´ e pada` so´ hu`u´ n, O ´ nı´ e re`e´ be` e´ , O .
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` mare ` said that he was a creator Olo´du But he would never create any person or thing twice. ` ru´nmı `la ` to go back to his colleagues Hetold O ` sun. And that all of them should go and beg O .
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The Bag of Wisdom lo´ wo´ sı´ n`kan. Ko´ ma´ a ba´ a yı´n .
So that she could agree to be involved in their affairs. He assured them that their affairs would then be good.
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´ nı´ gbogbo nn` kan yı´ n o´ sı` maa gu´ n.11 O
` ru´nmı `la ` got to the earth, he reported back to his colleagues, and all When O ` sun, but O ` sun did not yield until O ` ru´nmı `la ` appealed to of them started to beg O her. She said: .
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E ma´ a be orı´i yı´ n a` tele´ daaa yı´ n u´ o`un yı`´ı , Pe´ oyu´ n tı´ n´ be nı´n Ko´ un o´ bı´ i lo´ ku`nrin. ´ nı´ tı´ o`un ba´ bı´ i lo´ ku`nrin, O o o` gu´ n. Nn`kan yı´n A`mo´ to´ un ba´ bı´ i lo´ b`ınrin, E kangun. 12 .
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Begin to beg your ori and your creator So that the fetus which was in her womb Would be delivered as a male child. She assured them that if it was a male child, Their matters would from then on be straight. But if it was born as a female child, War would begin in earnest. 13
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` ru´nmı `la ` sun told him. When Oosaala ` reported back to his colleagues what O O ` sun’s womb with his awo14 he found a baby girl there. He then pointed looked at O ` sun’s womb, and commanded that fetus to change into male his ado asure15 to O ` sun delivered the baby, it was born as a male child. with immediate effect. When O Oosaala was the first person to carry the baby. He petted the baby and coddled ` ru´nmı `la ` se´tu `,thefather,alsocarriedthebabyandnamedhimO ` u´ra´.He, it.ThenO ` ru´nmı `la `, carried the baby with him wherever he went. Whenever anybody was O ` se´tu ` u´ra´ must be involved. Whenever anybody to be initiated as an Ifa´ priest, O ` se´tu ` sun, must be invoked last before ` u´ra´, the son of O was making a sacrifice, O the sacrifice was delivered to Esu. If any person was suffering from illness, as soon ` se´tu ` se´tu ` u´ra´ touched the person that person would be well instantaneously. O ` as O u´ra´ is today a minor Odu of Ifa´ but he governs all sacrifices and rituals of Ifa´. ` sun then became happy since her son was deeply involved in the affairs of O ` rı`sa`. She then made the following pronouncement: the male O .
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Gbogbo obı`nrin pa´ ta´ pa´ ta´ la´ to`nı´ lo, .
Won o` gbodo` moro`, ´ n Won o` sı` gbodo` wole´ Ee´ gu .
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´ n o´ ma´ a toju´ u wo n ja´ de. Pe´ ke´ e´ gu ´ de`e`wo`. O Su` gbo´ n gbodo nnkan yo`o´ wu` tı´ e ba´ n´ se, E e gbodo` mo´ fi ti O` sun s e. Laye´ ba´ gu´ n re´ gı´ . ´ n ba´ n´ gu´ nya´ n, Wo´ n nı´ bo´ n´ı ya Tı´ o` fi tO` sun s e, Iya´ n an wo n a le´ mo. Bı´ onı´r oka` ba´ n´ roka`, Tı´ o` fi tO` sun s e, Oka`a re` a sı` me`re`. ` sun o. A fı`mo` jo´ tO ` sun o. A fı`mo` jo´ tO Iyee wa, .
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From today on, all women without any exception, They must not know Oro ` , And they must not enter the shrine of Ee´gu´n.16 Ee´gu´n must not come out in their presence. This must be observed as a taboo. But all other things you are doing, ` sun in them. You must involve O Their lives then became smooth. They said, “If someone is pounding yams ` sun, Without the knowledge of O His/her pounded yam will not be smooth. If someone is preparing oka` food ` sun in it, Without involving O His/her food will not come out fine. ` sun in whatever we do. We will involve O ` sun in all our deliberations. We will involve O Our great mother, .
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` sun across the waters o .
A ba´ won pe´ nı´ mo`. .
Who must be present at every important deliberation. ` sun in all our deliberations. We will involve O `,”17 Agberegede `ju a ` ba ` ju ` ba ` agberegede A ` sun Se `n `sı´, ` ge Divined for O Owner of a hair comb decorated with iyu`n.18 When she was in a secret place, She spoiled the sacrifice of other divinities. Who is performing a sacrifice Without involving the owner of sacrifice? ` sun, whose other name is E ` wu ` jı´, O We are all on our knees. We are all begging you. Let us all kneel and prostrate before women. We are all borne by women Before we become recognized as human beings.
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` sun. A fı`mo` jo´ tO Agbere gede a`ju`ba`, A`ju`ba` agbere gede ´ fu´ n O` sun se`n` ge`sı´ , A dı´ fa Olo´ o` ya`a yu` n. ´ gbe´ ko`ko`, O ´ n´ bebo iru´ nmole` e´ je´ . O Ta nı´ n´ ru´ bo, Tı´ o` ke´ se´ le´ bo. ` sun, e`wu`jı´, O A ku´ nle`, A be` o´ . E wo´ le` fo´ b`ınrin. Obı`nrin lo´ bı´ wa Ka´ to´ o´ de`nı` ya`n.19 .
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The Bag of Wisdom: Did O` sun Originate the Ifa´ Divination System? .
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` sun is taken from OkanranOur next story from the Ifa´ literary corpus about O ` n, a famous Ifa´ priest from `Ilobu ` u´, sode. It was recorded from Babalawo Ifa´ to´ o` gu ` sogbo. The story is about a bag of wisdom which Olo´ du ` threw down ` mare near O ` rı`sa` to look for. Olo´ du ` rı`sa` ` assured the O ` mare from the sky and asked all the O ` mare ` showed that anyone who found it would be the wisest of them all. Olo´ du ` rı`sa` so that they would be able to recognize it as soon as they saw the bag to the O ` sun and O ` ru´nmı `la ` were a very intimate couple, both of them decided it. Since O to search for the bag together. I will now quote this interesting story in full. .
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Olo gbon sode`, o´ tu´ . I`mo`ra`n sode`, a de`. E`e` ya`n to´ ba´ fe` yı`n to`pe` Nı´ o´ sode` pe´ tı´ tı´. ´ fu´ n O` ru´ nmı`la` A dı´ fa ` un O` sun jo n´ wo´ gbo´ n kiri. O .
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Olo´ du`mare` lo´ ke´ sı´ irinwo´ mole`, .
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Igbaa mo le`. ´ nı´ kı´ won o´ wa´ sı´ e`kı`tı` ı`sa´ lo´ run. O Wo´ n sı` de´ be`. ´ nı´ o`un o´ gbe`e´ pagidarı` o gbo´ n a` ti agba´ ra fu´ n O . un yı´n ´ O nı´ eni tı´ o´ ba´ le rı´ nn`kan yı`ı´ Nı´ o´ maa pa` se le´ e lo´ rı´. .
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Olu´ waare` nı´ o´ sı` gbo´ n ju` lo la´ ye´ . .
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A wise person tied ide`,20 but it disintegrated. A sage tied ide`, it became loose. ` pe ` Only a person who leans his back on O Will tie ide` which will last for long. ` ru´nmı `la ` Ifa´ divination was performed for O ` sun were searching for When he and O wisdom. ` mare ` who called the four It was Olo´ du hundred divinities (of the right) And the two hundred divinities (of the left). ` mare ` summoned them to heaven. Olo´du When they arrived there, He told them that he wanted to give them deep wisdom and power. ` rı`sa` that anybody who had He told the O What he was planning to give them Would be the source of wisdom, And that person would be the wisest person on earth. .
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The Bag of Wisdom ´ nı´ to´ ba´ di o jo´ mo´ ka`ndı´n lo´ gu ´ n o`nı´ , O ` un o´ ju a`po` o gbo´ n o`hu´ n sı´l e´ aye´ . O .
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Igbo´ ni o`un o´ ju` u´ sı´ ` da`n ni o, O Odo` ni o, I`lu´ ni o, Oju´ o`na` ni o, ` un o` nı´ı´ so ibı`kan. O Olo´ du`mare` e´ fi a` po` o gbo´ n na´ a` ha`n wo´ n. Pe´ o`un “Nı` yı´ o.” E wo` o´ da´ ada´ a Bo´ ti rı´ nı` yı´ o. ` tı´ wo´ n de´ le´ aye´ ta´ n, Nı´ gba Ele´ bo n´ ru´ bo. Olo´ o` gu`n n´ sa` a´ . Ele´ te n´ da´ . Pe´ “Kinı´ yı`ı´, e` mi nı´ o´ ri se´ e`.” .
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` ru´ nmı`la` o`un O` sun sı` nı` yı´, ala´ jose ni won. O .
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To´ se pe´ won e` e´ yaraa won. .
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La`won me´ je`e`jı` ba´ me´ e´ jı` ke´ e´ ta, Won looko ako´ nilo´ gbo´ n Pe´ kı´ won o´ ye a`won wo`. .
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Nn`kan tı´ gbogbo iru´ nmole` n´ wa´ yı`ı´ .
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Wo´ n nı´ kı´ won o´ ya´ a ru´ bo. .
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Kı´ onı´k a´ lu`ku` o´ sı` lo le` e´ ru´ ewu´ re´ kan, Ko´ sı` ru´ eku kan s oso. Igba o`ke´ a`ti wo´ ro´ kan. .
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` ru´ nmı`la` nı´ ı`wo O ` sun, O “Je´ ka´ won o´ lo ru´ ebo yı`ı´ o.” ` sun nı´ , “E e` e´ je´ e` ya`n o´ sinmi, O Fe`wu` ru´ bo, Fi nn`kan ru´ bo ti wa´ a´ je´ n´ bi oun ta´ won n´ wa´ yı`´ı! ” .
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` sun ko`, ko` ru´ bo. O ` ru´ nmı`la`, A` ja`na`, O ´ yaa mu´ e`wu`u re`, o´ fi rubo. O .
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Won le´ wu` oru`n enı`ko`o`kan won le bo. .
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´ ha le je´ pe´ owo´ a`won nı´ o´ bo`o´ sı´? O .
He told them that nineteen days hence He would throw down a bag of wisdom onto the earth. But whether he would throw it into a forest, Or into a grassland, Or into a river, Or into a town, Or on a road, He would not tell them exactly where. ` mare ` showed them the bag of wisdom. Olo´du He said, “This is it.” Look at it well And note its distinctive features. When they arrived on earth, Some of them started to perform sacrifice. Some were making medicine. Some were planning their own strategies. They were saying, “This thing, I will be the one to find it.” ` ru´nmı `la ` sun used to do things ` and O O together. They were always going about in company of each other. Both of them added two cowries to three, And went to divine. They asked the diviners to check both of them out. ` rı`sa` are looking “The thing which all the O for Could both of them be the persons who would find it?” ` ru´nmı `la ` sun to ` and O The diviners asked O perform sacrifice With the big garments which they were wearing. Each should offer a goat, And a house rat As well as two hundred-and-one oke full of cowries21 for each person. ` ru´nmı `la ` counseled that they should make O the sacrifice. ` sun said, “Please, let me rest. But O Go make sacrifice with your garment, Go make sacrifice with other things, How does that relate to what we are searching for?” ` sun refused to perform sacrifice. O ` ru´nmı `la ` ja `, whose other name is A `na `, O Took his own garment, and surrendered it for sacrifice. He also used a house rat and money for the sacrifice.
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´ sı` fi eku kan a` ti owo´ na´ a ru´ bo. O .
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Wo´ n wa´ a`po` o gbo´ n tı´t ı´, Won o` rı´ i. Gbogbo a` won iru´ nmole` yo´ ku` na´ a`, Won o` rı´ i. Wo´ n wa´ a de´ e` gba´ aja´ . Wo´ n wa´ a de´ sa` adı`e. Elo`mı´ ı` wa´ a de´ I`ko A`wu´ sı´. Won wa´ a de´ I`do`ro`mu` A`wu´ se`. Won wa´ a´ de´ I`wonra`n Nı´b i tı´ oju´ mo´ tı´ mo´ o´ n wa´ . Won o` ri i. ` to´ dijo´ kan, ni eku´ ba´ sı` bo´ sı´ bi e´ wu` Nı´ gba ` Osun to´ fi ko´ , Ni eku´ ba´ je a`po` igba´ a` ya`a re la´ be´ nu´ . Nı´ ojo´ kejı`, ni wo´ n ba´ tu´ n mu´ ra, Wo´ n tu´ n be`re` sı´ ı´ wa´ a`po` o gbo´ n yı`ı´. .
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Ni O` sun ba´ rı´ i. “Han-in! A`po` o gbo´ n nı` yı´ !” .
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Lo´ ba´ fo`n o´ n. Nı´b i to´ gbe´ n´ sa´ re´ e´ da´ igi koja´ , Da´ ta`ku`n ko ja´ , Po´ ro´ ni a`po` o gbo´ n bo´ o´ le`, Nı´ o` gangan ibi te´ ku ti je a`po`. .
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` sun sı´ n´ ke´ e´ pe O` ru´ nmı`la` O ` ru´ nmı`la`, A` ja`na`, Pe´ “O .
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` tı´ wo´ n de´ le´ , Nı´ gba ` ru´ nmı`la` nı´, “O` sun, je´ kı´ n wo a` po` o`hu´ n.” O ` sun nı´ la´ ye´ yı`´ı ko´ ku`nrin o´ ri i. O .
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Eni tı´ o´ ba`a´ sı` ri i, eku, Yo´ o´ maa nı´ gba Igba eja, Igba e ye, Igba eran, ` po`lopo` owo´ . O ` ru´ nmı`la´ be` e´ be` e´ be` e´ , O Ko` gba`. Lo´ ba´ pada` sı´ nu´ ile´ e tie`. ` sun ba´ nı´ kı´ o`un o´ tie` mu´ a`po` na´ a` ja´ de LO .
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Ma´ a bo` o, ma´ a bo`, ` u´ n ti ra´ po` o gbo´ n o.” O ` ru´ nmı`la` ti n´ lo, Bı´ O Lo´ ba´ sı` rı´ a`po` o gbo´ n un nı´ le`. u´ a`po` e`wu`u tie`. Lo´ ba´ ju` u´ sı´n .
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Ju`a`, o´ gbe´ e ju` a´ po` a` ya` e`wu`u re`. .
They looked for the bag of wisdom, They did not see it. ` rı`sa` All the other O Did not see it either. ` gba´ aja´.22 They searched for it up to E ` sa ` adı `e.23 They went as far as E ` wu´sı´. Some went as far as `I ko A ` ro ` mu ` `Awu´s `. Others searched for it in `I do e `n While some looked for it in I ` wonra 24 From where the day breaks But they did not see it. One day a house rat went to the garment ` sun hung up in her house. Which O The rat ate up its chest pocket underneath. The next day, they got themselves ready And started to search for the bag of wisdom once again ` sun found it. Then, O She exclaimed, “Han-in! This is the bag of wisdom!” She threw it into the chest pocket of her garment. She started to go in a hurry. As she was crossing dead woods And scaling climbing stems, Suddenly the bag of wisdom dropped down From where the rat had eaten her garment’s pocket. ` sun was calling on O ` ru´nmı `la `, O ` ru´nmı `la `, whose other name is Saying, “O ` ja `na `, A Come quickly, come quickly. I have seen the bag of wisdom.” ` ru´nmı `la ` was going, As O He saw the bag of wisdom on the ground. He then put it inside the pocket of his own garment. When they arrived home, ` ru´nmı `la ` sun let me see the bag.” ` said, “O O ` sun said that she would never show it to But O a man. But if a man must see it, He would give her two hundred rats, Two hundred fishes, Two hundred birds, Two hundred animals, And plenty of money. ` ru´nmı `la ` begged her for long, O But she did not yield. He then returned to his own house. ` sun tried to take out the bag from When O her pocket, .
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The Bag of Wisdom Ko´ un o´ tu´ n un wo` le´ e`kan sı´ i. I` gba` tı´ yo´ o´ ti o wo´ bo a`po`. ´ di gbu`ra´ . O Owo´ o re`e´ yo sı´t a lo´ d`ı kejı`. ..
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` sun ba´ lo ba´ O ` ru´ nmı`la` nı´l e´ e tie` lo´ hu`u´ n. LO .
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Lo´ ba´ be`re` sı´ ı´ be` e´ . Lo´ ba´ be`re` sı´ ı´ sa`a`lo`. .
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` wa´ se` bı´ won ba´ fe´ obı`nrin, Nı´ gba Ko´ pon dandan ko´ bo´ ko e loole´ . ..
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Bı´ o´ se di pe´ toko taya n´ gbe´ po` nu un. ` sun bo´ o´ le` ba´ yı`´ı , E` wu` tı´ O .
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` tı´ e`be´ po`, Nı´ gba n´ tı´n orı´i re`, Ni O` ru´ nmı`la´ ba´ mu´ tı´n Lo´ wa´ a´ fu´ n O` sun. ` un na´ a` ni e e´ r`ındı´n lo´ gu ´ n O ` sun n´ da´ un. Tı´ O A`po` o gbo´ n o jo´ na´ a` ni Odu` Ifa´ , A` ya´ jo´ , o`o` gu`n, gbogdo o gbo´ n ı`jı`nle` Yoru`ba´ .26 .
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A`se lo´ fi banu. ´ nı´ la´ e´ la´ e´ , a` tı`randı´ ran obı`nrin O Ko` gbodo` we`wu` agba´ da´ mo´ . ´ . Lo´ ba´ lo le` e´ so e`wu` sı´ gbo .
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To´ be`re` sı´ ı´ gbe´ lo´ do` okoo re` Pe´ ko´ fi ko´ un lo´ gbo´ n dı´ e`. .
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` sun s e ko´ lo sı´l e´ O ` ru´ nmı`la` nu` un Bı´ O .
So that she could look at it once again, As she put her hands inside the pockets, Her hands entered into a hole, And came out on the bottom part of the pocket. ` sun went to meet O ` ru´nmı `la ` in his own So, O house. She started to beg him. ` ru´nmı `la ` (with good She started to please O things). ` sun went to O ` ru´nmı `la `’s That was how O house To live there with her husband So that he would teach her a little bit of the wisdom. In ancient times, when people got married, It was not compulsory for the wife to go to her husband’s home to live with him. That was how couples started to live together. ` sun removed the big garment from When O her body, She put ase into her mouth, She said that from then on, no woman Must wear the agbada dress. 25 She then went and threw the garment into the bush. ` sun, After a lot of pleading from O ` ru´nmı `la ` took a little bit of the wisdom O ` sun. And gave it to O lo´ gu ´ n That is the ee´ rı`ndı´n ` sun is casting. Which O The bag of wisdom of that day is Odu ` Ifa´, Medicines and all other profound wisdom of ` ba´ people. the Yoru
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` sun was the first person to find the bag of In the Ifa´ verse quoted above, O wisdom, but when the bag slipped through the broken pocket of her big garment, ` ru´nmı `la ` accidentally stumbled on it and kept it. One can speculate as to the O ` ru´nmı `la ` keeping for himself what should belong to his wife. But morality of O ` sun we must remember that before she discovered that she had lost the bag, O herself had boasted that she would take so many hundred of things as well as plenty of money from anybody who would see the bag of wisdom. ` sun was perhaps One can further speculate that this myth is telling us that O the first person to make use of Ifa´ —the bag of wisdom—before it was passed on to her husband, and not the other way round. Let us now turn our attention to two other matters which confirm our suspicion. The first one relates to iyerosun, the sacred yellow powder of divination on which Ifa´ priests print the marks of Ifa´ inside a divining board. Why is this powder ` sun? Did O ` ru´nmı `la ` use this powder yellowish like the color which is sacred to O .
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` sun across the waters o .
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as a mark of honor to his wife? We may never know for certain the answer to these ` sun and Ifa´, especially in questions; but given the intimate connection between O ` sun, it may not be respect to the origin of Ifa´ as a bag of wisdom first found by O ` sun. far-fetched to say that the yellow powder has something to do with O The second issue which I would like to mention here is the simple fact that ` of ee´ rı`ndı´n lo´ gu ´ n and those of Ifa´ , it would when one takes a look at the Odu ´ n, and not the other ` of Ifa´ are based on those of ee´ r`ındı´ nlo´ gu seem that the Odu ` dı´, ´ n is based on sixteen single signs of Ifa´ such as O way round. Ee´ r`ındı´ nlo´ gu ` wo´ nrı´n, etc.; except E `Irosu ` jı ` Ogbe ` n, O ` which is coupled as in the case of Ifa´. Ifa´, however, does not make use of single signs (even though Ifa´ literature refers to ` ) or as omo odu` (minor it). All the signs are coupled either as oju´ odu` (major odu ` dı´ ` ). It stands to reason to say that a single sign such as O odu .
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I II II I
must exist in reality or at least in the mind before it is coupled to become Odi Meji (two odi). I II II I
I II II I
We can go further to speculate that the apparent simplicity of the signs of ´ n and even the short nature of some of its literature are indications ee´ r`ındı´ nlo´ gu of its antiquity upon which the more elaborate signs and wider frame of reference of Ifa´ were based. Whatever the case may be, there is no doubt at all that ee´ rı`ndı´ ´ n has not been given its rightful place as a part and parcel of the Ifa´ literary nlo´ gu ` mare `, while givand divinatory system. In one of the verses quoted above, Olo´ du ´ n stated thus, ing ase to ee´ r`ındı´ nlo´ gu . .
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From today on and forever lo´ gu ´ n says may not be detailed, Even if what ee´ r`ındı´n Anybody who disbelieves it Would see the consequences instantly. It must not wait till the following day.27 ..
Conclusion ` sun simply as an O ` rı`sa` of fertility. It is customary for researchers to refer to O ` sun’s literature refers to her as This is true. In fact, a recent chanter of O .
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I` ya´ abo´ b`ınrin gba` to`. La´ de´ koju´ , abo´ ku`nrin gba` se´ .28 .
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Mother who helps women to collect semen Wearer of a veiled crown, who helps men to collect menstrual flow.
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The Bag of Wisdom
` sun as a mother of many children There are many verses of Ifa´ which relate to O ` o` ro´29 (now simply called both in the biological and religious sense. The city of O ` ro´) was where O ` sun had so many children that she did not have any more O space to sit down in her own house. Since her children had taken up all available ` sun was always found standing up. space, O ` sun as a benevolent mother. She has the habit of bestowing Ifa´ also speaks of O ` sun wealth, fame, and honor on her adherents. A verse of Irete O ba tells us how O rewarded a poor priest of Ifa´ who had divined for her when she was childless and ` jı `ya `o ` me ` made it possible for her to have children. The name of the Ifa´ priest is O ` n; he had two apprentices: Ifon, Ifa´ priest of `Ido´, and Du ` u` ru ` , Ifa´ priest of Lı `kı `. gu ` sun eventually had children, she rewarded the three of them with costly When O clothes, beads, and plenty of money. She brought all the presents personally to ` jı `ya ` sun gave the `o ` me ` gu ` n had traveled out to a far place. O her Ifa´ priests, but O two apprentices a horse each. She also gave them their own share of the rest of ` jı `ya `o ` me `gu ` n. When he did not the presents. She waited for a long time for O arrive, she ordered her servants to dig a very deep pit inside which she carefully ` jı `ya ` `ome ` gu ` n’s presents. But she first covered the pit with sand before she kept O dumped the money and the presents there, and then covered it up again with ` sun is saluted as earth. That is why O .
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` sun. Hail the benevolent mother O She who digs up sand, digs up sand, And keeps money there (for her own people).
` sun. Oore ye` ye´ O ` wa yanrı`n, wa yanrı`n, O Ko´ wo´ sı´. 30 .
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` sun goes beyond bestowing money and riches on The benevolence of O ` rı`sa` people. She nourishes her own just as she nourished the original sixteen O ` sun as the seventeenth. She nourishes people who first arrived on earth with O with different kinds of vegetables, such as yanrin and tete (special vegetables of ` sun) which are still her favorite foods today. She also likes differents kinds of O fruit such as pumpkins, bananas, oranges, etc. But she does not like guinea-corn beer. She drinks maize beer instead. Above all, she nourishes with the sweet ` sun River. waters of the sacred O ` sun is always meek, quiet, We must not make the mistake of thinking that O ` gu´nda´ and long-suffering. Sometimes she can be a fierce warrior. A verse of O ` gu´nda´ ara´ `a Do´) tells us how O ` sun `Apara (otherwise known as Yemese´31) `Iwo ` rı ` (O delivered the people of `I do´32 when their town was conquered and the people were being taken away as slaves. She beheaded their enemies and freed the people of `Ido´. When her people said that they did not know the way back to I ` do´, she fell down on the spot, became a river and flowed back to `I do´ carrying her people along with her. That is why Yemese´ is celebrated in `I do´ with the following song: .
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Yemese´ ile´ I`do´ pagun ra o. ` sun a`para´ pagun ra lo´ n`ıı´ . O ´ pagun ra. 33 O .
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Yemese´ of `I do´ annihilated war. ` sun A ` para annihilated war today. O She annihilated war. .
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` sun to Space will not allow us to go into other areas of the contributions of O ` ba´ people as a loyal wife of S `ngo the religion and culture of the Yoru a ´ , her second ` ghusband; as a physician who cures with her own water; as a founder of the O ` rı`sa` bo´ni society34 to maintain truth and justice in the land; or even as the only O who knows how to deceive the “cannibals” of heaven (see first story, above). All ` sun as enshrined in the Ifa´ corthese and more are contained in the stories of O pus, a body of knowledge which she probably founded or at least helped to estab ` ru´nmı `la `. Her role in this regard is often not deeply aplish together with O preciated. ` rı`sa` is to know the intelligence, vitality, caring, To understand this ancient O and nourishing abilities of womankind—long-suffering, cheated, overlooked, and overworked, but always committed to the survival of humanity. In this sense, ` sun is the icon not only of women, but of all creation. O .
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O! sacred water. O! sacred stones. ` gbo´ni). O! sacred edan (symbol of O All hail the benevolent mother.
Omi o! Ota o! Edan o! ` sun o. E ko´ re ye` ye´ O .
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Notes ` sogbo, Nigeria. ` n, `I lobu ` u´, near O 1. Collected from Babalola´ Ifa´to´ o` gu ` created the universe, and ` mare 2. Ase. A spiritual and magical power with which Olo´ du ` copies of which he gave to the Orı`sa`. Human beings can also access ase through the right type of moral and spiritual connection. ` . Odu `, the founder of Ile´-Ife `, ` mare ` duwa 3. Olofin of heaven. Another name for Olo´du is O lo´ fin aye´ (Olofin of the earth which means law-giver of the earth). ` sa´ chanted by Babalola´ Ifa´to´ o` gu ` n. 4. Continuation of the same verse from Ogbe ` . An ancestral spirit who makes use of the bull roarer and precedes the arrival of 5. Oro Egu´ngu´n on earth. His departure after seven days (in some places, seventeen days) is marked by a curfew during which women must not go out of the house. It is forbidden ` and Egu´ngu´n. for women to see Oro `. 6. Opa. A secret society which originated from Ile´-Ife ` . In ancient times small paths led to Ife ` from other parts 7. A small road which led to Ife ` unless they were of Yorubaland since it was forbidden for ordinary people to visit Ile´-Ife summoned there for important rituals. This is why there were no broad caravan routes `. leading to Ife ` in the past. There is at least one ` n beads. A costly bead manufactured in Ife 8. Oku ` today. family carrying on the tradition in Ile´-Ife ` was an important center for the production of brass objects in 9. Brass object. Ile´-Ife ancient times. ` nı´ `osun of `Ilobu ` u´. 10. Collected from O ` nı´ `osun. 11. Part of the same excerpt chanted by O ` nı´ `osun. 12. Continuation of the same verse chanted by O ` sun said that war would begin in earnest if she had a baby girl because 13. Perhaps O ` rı `s `a would have two women to deal with. But if it was instead of one woman, the sixteen O .
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The Bag of Wisdom
a boy, she would donate him to participate in the things men were doing and the child would then be a bridge between her and the men folk. `ta´la´ with which he sees 14. Awo (sometimes also called iworan) is a sacred object of Oba the future and other hidden things. `ta´la´, and with it he 15. A`do´ a`su´ re (sometimes also called ı`wo a`ba´ ) also belongs to Oba `ta´la´ holds ı`wo a`ba´ (or generates ideas which his ı`wo a`se helps to bring to fruition. Oba a`su´ re) on the right, and ı`wo a` se on the left. 16. A woman is not allowed to enter the shrine of Egu´ ngu´n unless she was born holding the umbilical cord in her hand. Such female children are called ato, and they are allowed `na´n who can to know all the secrets of Egu´ngu´n. Her male counterpart is called Amu´ sa also know everything about Egu´ngu´n even without being initiated as o` je` . `. Name of an Ifa´ priest which means “He whose large farm has 17. Agberegede `ju a ` ba just been cultivated from virgin forest.” ` n beads. A costly type of bead used by kings and important people. 18. Iyu ` nı´ `osun of `Ilobu ` u´. 19. Chanted by O 20. Ide. Beads of Ifa´ worn only by Ifa´ priests. There are two slightly different types of ide. The one used by babalawo in Africa is green and maroon. But the same one used in the diaspora is green and yellow. 21. One o` ke´ full of cowries. Cowries were measured with a woven straw container called ` ba´ were using cowries as currency. One o`ke´ full of cowries is approxio`ke´ when the Yoru mately twenty-thousand cowries. Two hundred-and-one o`ke´ will then be 200,000 201 40,200,000 cowries. 22. `Egba´ aja´. A place frequently mentioned in Ifa´ literature. It is probably a place in the `Egba´ dialect area of Yorubaland. ` adı `e. Another place frequently mentioned in Ifa´ verses. 23. `Esa ` wu´sı´, `Ido ` ` ro ` mu `n from where the day breaks. Some Ifa´ ` `Awu´s `e, and `Iwonra 24. Iko A ` wu´sı´. `Ido ` ro ` mu ` `Awu´s `e refers to Africa, priests think that the Americas correspond to `Iko A `n from where day breaks corresponds to Australia. and `Iwonra ` ba´ men. Women now wear a simi25. Agba´da´ dress. The flowing garment worn by Yoru lar flowing garment but without a breast pocket. ` n of `Ilobu ` u´. 26. Collected from Babalola´ Ifa´to´ o` gu lo´ gu ´ n ` ba´ that pronouncements emanating from ee´ r`ındı´n 27. It is the belief of the Yoru come to pass more quickly than those of Ifa´. ` yo´ , July 25, 1999. ` nı´ in O ` n Ajı´to 28. Chanted by Mo´ la´du ` ro´ is situated in the northeast of Yorubaland. 29. The town of O ` n of `Ilobu ` u´. 30. This is part of an Ifa´ chant rendered by Babalola´ Ifa´to´ o` gu ` ` ` ` who is related to O sun. 31. Yemese´. An Orı `s `a of I do´o-Fa´bo´ ro 32. `Ido´. There are many towns and villages known as `I do´ in Yorubaland. This verse, ` kı `tı ` state. ` in E however, relates to `Ido´o-Fa´bo´ ro 33. This is a song of Ifa´ which the people of `Ido´ sing in honor of Yemese´. ` gbo´ni society. An important secret society of Yorubaland. O ` sun is believed to be 34. O ` gbo´ni society. That is why she had her own edan (symbol of one of the founders of the O ` gbo´ni). Anybody who is protected by O ` sun cannot be judged by the O ` gbo´ni. Other O ` rı`sa` who are intimately related to O ` gbo´ni are Ifa´ and Oba `ta´la´. O .
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References Abimbola, ’Wande. 1976. Ifa: An Exposition of Ifa Literary Corpus. Ibadan, Nigeria: Oxford University Press.
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. 1997. Ifa Will Mend Our Broken World. Roxbury, Mass.: Aim Books. ` sun S e`e` ge`sı´: The Elegant Deity of Wealth, Power and Femininity. Badejo, Diedre. 1996. O Trenton, N.J.: Africa World Press. Bascom, W. R. 1969. Ifa: Communication between Gods and Men in West Africa. Bloomington: Indiana University Press. . 1980. Sixteen Cowries: Yoruba Divination, From Africa to the New World. Bloomington: Indiana University Press. .
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