Ifa Lecture Monograph

Grade: Foundation
Module: 21
Topic: Orisa
Contents
Who is Orisa?
Meanings ascribed to Orisa

IFA INTERNATIONAL TRAINING INSTITUTE

MOTTO: Exploring the Treasures of Ifa
Endorsed by: International Council For Ifa Religion
Strictly for IITI students only
 Module 21
Who is Orisa? Meaning ascribed to Orisa

Orisa is the name used to describe beings that have through their
excellent prowess and/or supernatural abilities, performed various
feats that have gone beyond ordinary beings' comprehension. Most of
these feats were also meant to serve the community in which they
found themselves in and humanity in general.

In Yoruba parlance, Orisa means 'Eni-Ori-sa-da', which means 'a

being whose head was specially selected and endowed'. These
beings can be roughly described as geniuses and/or achievers who
had higher intelligence than the majority of their counterparts. Their

Ori (head/destiny) also specifically chose to perform certain

assignments on earth. It is Ori that leads humans to the physical world
from the spiritual realm and also assists them on earth towards the
fulfillment of their Akunleyan which is a component of man's destiny.

There is nothing on earth (animate and inanimate) that does not have
its own Ori. For example, the roof is the Ori of a building; the leaves
and branches form the Ori of a tree; the lid is the Ori of a container;
the cork is the Ori of a bottle; and so on. Ori is basically the apex of
everything that gives it the identity by which it is known. Ori is also
considered the receptacle of an individual that is embedded with the
workings of the dynamic and cosmic forces that were formed before
the emanation of such a being on this terrestrial plane.

The dynamic forces are basically the potentials, natural qualities, and
strengths of a person’s character. The cosmic forces or components
stem from a person’s Ayanmo, Akunleyan and Akunlegba. These
three components are loosely described as Destiny or Heavenly
gifts/virtues.

Ayanmo is the interplay of forces, which are usually divine, and are in
consonant with the inventive precepts of Olodumare (The Almighty
God of creation). The Ayanmo of a being's life cannot be changed.
Once this being is created with it, it remains so till the end of that
being's journey on earth. Ayanmo includes: the sex of an individual,
race, family, parents, growth, development, one’s peculiarities, and
other natural rules and laws of which every being must follow, obey,
and be in tune with.

Akunleyan are the virtues and values that are chosen in heaven
consequent upon the actions/activities of a being's previous evolution
or existence. They are actually things personally chosen by the being
and most of the time form the being's likes and dislikes or taboos.

Akunlegba are the gifts or virtues added by various Irunmole in the

presence of the Onibode (celestial sentinel) in heaven. Additional gifts
or virtues however can also be added just before the being emanates
into the world. They are like the spices, additives, preservatives, and
vehicles of propagation of the Ayanmo and Akunleyan. They are also
viewed as the things that complement the Akunleyan in order to fulfill
the chosen destiny on earth.

The Irunmole/Orisa only guide and assist by adding spices and

additives (Akunlegba) to one's Akunleyan. Ori however is that which
embodies Akunleyan and Ayanmo, which determine a being's
fulfillment and what the being can become in life.
In a stanza from Ogunda-Irete, Ifa says:

Orisa nii mu'ni i yan'pin

Ori eni nii se, ti won fi nmu'nii j'oba

Dia fun Gagalo

Ti n s'awo re'le Olupo

Gagalo, awo ile Olupo

Dia fun Olupo Alaelu

Aremo re lo y'agan lo y'opaara

Ebo ni won ni ko se

O gb'ebo, o ru'bo

Nje Gagalo o de o

Iwo ma l'awo ile Olupo

Gagalo lo s'Olupo d'ajiki

Translation

It is the Orisa that assist and guide in the choice of one's destiny

But it is one's Ori that determines one’s position in life

These were Ifa's messages for Gagalo

When going on a spiritual mission to the home of Olupo

Gagalo, the resident Awo of Olupo

He cast Ifa for Olupo

When his crowned princess was barren without any hope of bearing a child

He was advised to offer ebo

He complied
Here comes Gagalo, the resident Awo of Olupo

Gagalo has assisted Olupo in becoming a revered and formidable leader

In the stanza below from Otura-Oriire (Otura-Ogbe), Ifa lends

credence to the fact that whatever a human becomes in life it needs to
be attributed to his/her Ori. In the stanza, Ifa says:

Ata were were ko soje

A difa fun Ori-Ayannyan-tan

O nlo sile Omowunmi

Ebo ni won ni ko waa se

O gbebo, o rubo

Nje bi mo ba lowo

Ori mi iwo ni

Otura Origbemi, Ori mi iwo ni

Bi mo ba l'aya rere

Ori mi, iwo ni

Otura-Origbemi, Ori mi iwo ni

Bi mo ba l'oko rere

Ori mi iwo ni

Otura-Origbemi, Ori mi iwo ni

Bi mo ba bi omo rere

Ori mi iwo ni

Otura Origbemi, Ori mi iwo ni

Bi mo ba ni ire gbogbo lode Ajalaye

Ori mi iwo ni

Otura Origbemi, Ori mi iwo ni o

Translation

Ata were were ko soje (Pepper does not bring out sap)

This was Ifa’s message for the fortunate Ori

When going to Omowumi's home

Behold, If I am rich

My Ori is the one responsible for this

Otura-Origbemi, it is the work of my Ori

If I have good spouse

My Ori is responsible for this

Otura-Origbemi, it is the work of my Ori

If I have good children

My Ori is responsible for this

Otura Origbemi, it is the work of my Ori

If I have all the good things of life

My Ori is responsible for this

Otura Origbemi, it is the work of my Ori

Quite a number of Irunmole and even human beings were elevated to

the status of Orisa as a result of their outstanding performances in
shaping the lives of mankind and later became icons worthy of
propitiating after their departure on earth. There is a popular Yoruba
saying that says 'Eni to gbon la n bo, eniyan nii d'Orisa'. It means 'we
only propitiate the wise ones; human beings do transform to become
Orisa'. Orisa are also believed to possess not only certain attributes of
Olodumare (Supreme Being), but they also exude His energies. That
is why people normally approach them as a way of getting to
Olodumare for their needs. Prayers are channeled through them with
the assurance that their requests and aspirations will ultimately reach
Olodumare. They are also considered to be delegates of Olodumare
who carry out functions/assignments on behalf of this Supreme Being
“Olodumare”. Unfortunately, this term 'Orisa' has been misconstrued
by many people who believe that the Orisa are lesser gods who are
always contesting with Olodumare. Even, Orisa devotees are
regarded by this group of people as polytheists and state that Orisa
devotees don’t believe in the existence of the Almighty. It is
noteworthy at this point to state that the activities of the Orisa never
compete with Olodumare. On the contrary, their activities form part of
the complete design of Olodumare which is to ensure a harmonious
and comfortable life for all beings in this world.

Actually, most of the Irunmole whose activities and actions impacted

humans greatly were transformed into Orisa. Some of these Irunmole
include Esu (Elegbara), Obatala (Orisanla), Sango, Osun, Orunmila
(Ifa), Erinle, Alafere, Oramfe, Ogun, Ija, Osoosi, Orisa-Oko, Obaluaye,
Osanyin, Oduduwa, Egungun, Oro, and Kori just to mention a few.

Also, some human beings whose achievements and feats (physical,

social and spiritual) that cannot be forgotten were also elevated and
transformed spiritually into Orisa. Some of these include Oya,
Yemoja, Nana Buruku, Aganju, Olokun, Oba, Oke, Ogiyan, Aje,
Ayelala, Eluku, Mejiro, Osu, Odu, etc. During contemporary times,
one can consider the following people to be elevated to the status of
Orisa as well. Some of these people include: Martin Luther King Jr,
Malcolm X, Abraham Lincoln, Simon Bolivar, Shaka-di-Zulu, Zamori
Ibn Lafia Toure, Mahatma Ghandi, Ogedengbe, Lisabi, Francois
Dominique, Toussaint L'ouverture, Iyalode Tinubu, etc. These people
are considered national heroes, emancipators, religious and/or
political leaders in their respective communities and countries where
they shaped the lives of their fellow countrymen for the better. Their
various achievements and feats keep lingering on in the minds of their
followers, kinsmen, and adherents. As a result, they are celebrated
and remembered every year and even their statues and monuments
adorn various places which have become historical sites for tourists.

In the Sacred Scriptures of Ifa for instance, in a stanza from Ika-

Ogunda, Obatala (Orisanla) became the leader of his community and
was highly respected as a result of his activities and high moral
values.

Ikaa mi o gunda

Ikaa mi gun rege

Dia fun Oosanla Oseeremagbo

Ti n raye apesin pitipiti

Ebo ni won ni ko waa se

O gb'ebo, o ru'bo

Ko pe, ko jinna

E wa ba nib a jebutu Ire

Translation

Ikaa mi o gunda

Ikaa mi gun rege

They cast Ifa for Oosanla Oseeremagbo (Obatala)

When coming into the world to be worshipped by all

He was advised to offer ebo

He complied

Before long, not too far

Join us in the midst of all the Ire of life

Another stanza in Odi-Owonrin tells us how Orisa-Oko assumed a

leadership position in his community due to his leadership roles and
activities.

Idin arinrinmarin

Idin n'Idin arinrin marin

Idin rindinrindin l'omode nroko idi agbala

Dia fun Oosa-Oko agba Irawo

Ti nraye apesin pitipiti

Ebo ni won ni ko waa se

O gb'ebo, o ru'bo

Ko pe, ko jinna

E waa ba ni ni jebutu ire gbogbo

Translation

Idin n'Idin arinrinmarin

Idin n'Idin arinrin marin

Idin rindinrindin l'omode nroko idi agbon

This was Ifa's message for Orisa-Oko the Elder in Irawo land

When going into the world to become a leader

He was advised to offer ebo

He complied

Before long, not too far

Join us in the midst of all the Ire of life

Human beings perceive the character and attitudes of the Orisa as

exemplary and worthy of emulation. Apart from human beings and
Irunmole that were elevated to the status of Orisa, other living things
such as animals and other natural phenomena were also considered
sacred and significant to life and living on earth. Many creatures are
believed to possess certain energies and spiritual essences that can
be tapped into for beneficial purposes.

Some of these include trees such as the Iroko (Chlorophora excelsa),

the Araba (Ceiba pentandra), the Ose (Adasonia digitata), the Asorin,
the Akoko (Markhamia tomensota), the Ayunre (Albizia zygia), the
Odan (Ficus thonningii), the Apa (Afzelia africana), the Ope (Elaeis
guineens), the Ologunnsese, the Peregun (Dracaena sp.), the Obi
(cola acuminata), the Oriri (Vitex grandifolia), the Agbalumo
(Chrysophyllum delevoyi, the Eeran (Digitaria debilis), the Eesu
(Pennisetum purpurcum), the Atori (Glyphaea laterifolia), the
Konunkoho, etc..

There are also rivers that are considered sacred such as rivers known
as: Oba, Osun, Oya, Okun, Osa, Iya Alaro, Osinmirin, Onwe,
Elemuren, Sekerengbede, etc. Here is also a list of some sacred
creatures and objects such as: Ile, ground/earth; Ona, road; Aja,
dogs; Oni, crocodile; Igun, vulture; Odidere, parrots; Ijapa, tortoise;
Oke, hills such as Oke Olumo, Oke Igbadi, Oke Igeti, Oke Ibadan,
Oke Erinmo, Oke Idanre, Oke Oyan, Oke Bambam, etc. The
importance of some of these creatures and objects are stated in the
Sacred Scriptures of Ifa where Ifa explains how they became sacred
creatures/objects that deserved to be propitiated. Let us examine the
following Ifa stanzas:

Odu: Eji-Ogbe

The Iroko Tree (Chlorophora excelsa)

Jogbodo lefoo loruko ti Ifa nje

Erowo loye e tete

Ayekopa

Eso lo gba

Eleti tan laye

Ero lo ku

Difa fun Iroko Eluju

Ti won ni o maa so Okun

Ko tun maa so Oyinde

Iroko koo ema sele

Ero o were ni Iroko nso…

Translation

The spice of the vegetable is the name that Ifa bears

Peace is the title of Tete leaves

The world rejects force

And embraces meekness

Violence is no longer a part of this world

Only peace remains

These were Ifa's declarations to the Iroko tree of the wilderness

The one that was asked to spring forth Okun beads

And also brass ornaments

Iroko, please do not spring forth violence and hardship

Peace is what the Iroko has been ordained to germinate…

Odu: Ika-Irete

Ika nika eleja

Irete lajiwo

Dia fun Iroko Igbo

Ti yoo yori ju won lo

Ebo ni won ni o waa se

O gbebo, o rubo

Ko pe, ko jinna

E wa ba wa larusegun

Translation

Ika nika eleja

Irete lajiwo

They were the Awo who cast Ifa for Iroko Igbo

The one that would be greater than all others

He was advised to offer ebo

He complied
Before long, not too far

Come and join us where we offer ebo to have victory

Odu: Ika-Irete

The Araba Tree (Ceiba pentandra)

O fi iya se Orenbete

O fi araba se Ibantete

O si dawo le oun yoo soro

Dia fun Araba Pataki

Tii somo won lale Ife

Eyi ti won ni ko lee di amodun won ni ko rubo

O gbebo, o rubo

Won ni oun ni yoo se baba igi to ku

Ero Ipo, ero Ofa

Eyin o mo wipe Araba ni yoo je baba igi

Translation

He used the Iya tree as a spring

And used the Araba tree as a landing pad

He embarked on a difficult assignment

They were the Awo who cast Ifa for the Prominent Araba Tree

Their offspring in the land of Ife

He whose enemies wished him not to live till the next year

He was advised to offer ebo

He complied

He was then told that he would henceforth be the father of all trees

Travelers to Ipo and Ofa

Didn’t you know that the Araba would be the father of all trees?

Odu: Otura-Obara

The Ose Tree (Adasonia digitata)

Aasan nii sanju Olorun

Ela nii laju Olorun pere

Dia fun Ose Pataki

Ti nloo gba obinrin Arira

Nje o n ho yaya

Yaya lo n ho

Arira gori Ose

O nho yaya

Yaya lo nho

Translation

The thunder strikes and brightens up the sky

The light brightens up the heavens

They cast Ifa for the Prominent Ose Tree

When going to seduce the wife of Arira

It is droning continuously

Repeatedly, it is droning
Arira has mounted Ose

And is droning continuously

Odu: Otura-Meji

On the Peregun Tree (Dracaena sp.)

Aterigba lawo ibere odede

Kii ba onilee digbaro

Dia fun Peregun susu

Ti won ni ko maa tale Ife se

Peregun o faso esin sodun

To ba do ajodun

A mawo tutu

Translation

The front entrance of a house

Cannot compete with the owner of the house

This was Ifa's message for Peregun Susu

The one that was asked to reform the land of Ife

Peregun does not celebrate New Years wearing old clothing

When the time comes for celebration

It will be clothed in fresh clothing

Odu: Otura-Obara

On the Odan Tree (Ficus thonningii)

Kiwo raba de mi

Kemi raba de o

Dia fun Odan

Ti yoo joye ojude

Ebo ni won ni ko waa se

O gbebo, o rubo

Odan nla gborere lowo ode

Odan nla gborere

Translation

Take care of me in my absence

And I will take care of you in your absence

This was Ifa's message for Odan (the banyan tree)

The one who would be installed as chief of the main road

He was advised to offer ebo

He complied

The great Odan tree has taken over the main road

The great Odan tree has taken over

Odu: Otura-Obara

On the Ope Tree (Palm tree) (Elaeis guineens)

Ifa mo lo di oniran-iran

Iran-an wa nii nsawo

Dia fun Ope

Ti yoo maa la taara bi oba ereke

Igbago, enii mi ni oo se

Imo ope, enii mi ni oo se

Orunmila, Ifa lo fun mi lowo gbale

Ifa lo fun mi lepo mu jesu

Ifa lo fun mi ladii bu soju

Ifa ji koo wa fomu u re bo mi lenu

Bi oniponponpon ba tanna tire

Ori omo re nii gbee le

Erigi Alo, wa koo wa sola sile emi Awo

Baba mi Erigi Alo, ki o wa sola sile mi Awo

Translation

Ifa says that it is in the family

The practice of Ifa is in our lineage

This was Ifa's message for Ope (the Palm-tree)

Who will be as successful as the king of wonders

The trunk is related to me

The palm frond is my relation

Orunmila is the one who gave me a broom to sweep the ground

Ifa is the one who gave me palm oil to eat yam

Ifa is the one who gave me palm kernel oil to rub my face

Ifa please come and put your breast in my mouth

When Oniponnpon turns on its light

It will rest it on the head of its children

Erigi-Alo, please come and bring prosperity into my home

My father, Erigi-Alo, please come and put prosperity into my home

Odu: Obara-Meji

On the Oriri Tree (Vitex grandifolia)

Kooro-ko

Dia fun Abogunde obegi

Agbe baba awon isona

Eyi ti nlo s'oko alero l'odun

Ebo ni won ni ko waa se

O gb'ebo, o ru'bo

Abogunde e ma ge oriri Kooroko

Aje nbe loriri Kooroko

Abogunde e ma ge oriri Kooroko

Aya nbe loriri kooroko

Abogunde e ma ge oriri Kooroko

Omo nbe loriri kooroko

Abogunde e ma ge oriri Kooroko

Ile nbe loriri kooroko

Abogunde e ma ge oriri Kooroko

Ire gbogbo nbe loriri Kooroko

Translation

Kooro-ko
He was the one who cast Ifa for Abogunde (the tree cutter)

The farmer who is the father of all sculptors

When going on his annual farm cultivation

He was advised to offer ebo

He complied

Abogunde, do not fell the Oriri Tree

Kooro-ko

The blessing of financial success is in the Oriri tree

Kooro-ko

The blessing of compatible spouse is in the Oriri tree

Kooro-ko

The blessing of children is in the Oriri tree

Kooro-ko

The blessing of prosperity is in the Oriri tree

Kooro-ko

The blessing of all the Ire of life is in the Oriri tree

Kooro-ko

Odu: Owonrin-Elejigbo

Ka mu ire s'opon

Ka f'iruke se'yun

Ka mu gege se'roke

Dia fun Akooki

Eru Anosin ayaba Olofin

Mage mage oriri

Aje, aya, omo, ile, ire ma nbe loori

Mage mage oriri

Translation

Let us use Ire wood to carve an Ifa tray

Let us use the Irukere to string coral beads

Let us use the raffia palm frond to make an Iroke

This was Ifa's message for Akoki

The slave of the most senior wife of Olofin

Please do not cut the Oriri tree

Wealth, spouse, children, property are what abound in the Oriri tree

Please do not cut the Oriri tree

Odu: Ogbe-Ika

On the Obi Tree (cola acuminata)

Ojo o pa'sana ko pa'seda

O senu malaru-malaru

Nibi ti won gbe nsere aromo-gbomo pon lode Ijesa

Agan ibee gbo, o tu puru sekun

O ni a fi ibi ti won o ba fisu oro ile sole ri

Ni won o ti gbe feyin oun kanle ri

Ori oun ni o je ki toun o domo o

Won ni koun o bo Eegun ile

Oun bo Eegun ile

Won ni ki oun o bo Oosa oja

Oun bo Oosa oja

Won ni koun o sosuka ribiti

Koun o gbebo iya kata o

Oun sosuka ribiti

Oun gbebo iya kata o

A fi igba oun loo gbebo f'Obi

Lomo too de

Ewi-Ado jingbinni lomo Obi

Oloniimoro jingbinni lomo owo

Iran awa o rin lagan ri o

Translation

The rain was wetting the match but the match could not run for cover

It could only turn its mouth sideways

Where they were engaged in productive love-making in Ijesa land

The barren woman from Ife got there and burst into tears

She said that it was only where there was no house

That she had not been made love to

Her Ori did not allow it (the love making) to turn into a baby

She was asked to feed her paternal ancestors

She complied

She was asked to feed her maternal ancestors

She complied

She was also asked to feed the Elders of the Night

She complied

It was not until she offered ebo to the Obi Tree

That she received the gift of her own baby

Ewi-Ado, plentiful are the children of the Obi

And plentiful are the children of the Orogbo

No member of our lineage has ever been barren before

Odu: Osa-Irosun

On the Asorin Tree

Ori buruku o gbose

Iwori Aweda o gbo kanyin kanyin

Dia fun Asorin

Ti yoo je oloja igi

Igi kan kii tagbo ko kan Asorin

Asorin wa de o

Oloja igi

Translation

Ill luck cannot be washed away with soap

Misfortune cannot be cleaned with a sponge

This was Ifa's message for Asorin

Who shall become the leader of all trees

No tree's root can touch the root of the Asorin

Here comes the Asorin

The leader of all trees

Odu: Iwori-Asorin

Kukute oju ona nii duro toun tosonu

Igi igbo nii faraa won mora

Dia fun Asorin

Ti yoo je oloja lawujo igi

A mu Asorin je oloja

Gbogbo igi oko

E ya wa ewaa sin

Gbogbo igi oko

Translation

The tree stump stands in its loneliness

The forest trees group themselves together

This was Ifa’s message for Asorin

Who shall become the leader of all trees

He was advised to offer ebo

He complied

We have made Asorin the leader of all trees

All forest trees

Come and pay your homage

All forest trees