Asa Orisa News 18 Fev 20172 PDF

ÀSÀ ÒRÌSÀ RC 70064
TRADITIONAL RELIGION WORSHIPERS ASSOCIATION ÒYÓ ALÁÀÀFIN
Sàngó Òsun Oya Iyemonja Egbé Òrúnmìlà Èsù Obàlúayé Ògún Orò Egúngún Obàtálá Òkè Obà
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NEWSLETTER
Àsà Òrìsà 18 Òyó Town February 2017
Monthly Edition
The aim of ÀSÀ ÒRÌSÀ monthly Newsletter is to spread our ancient

Yoruba ÒRÌSÀ Traditional Religion, known as “Èsìn ÒRÌSÀ Ìbílè”, which
is part of our Heritage. Today it opens with the following addressed
topic:
Idáàsà Divination System
HEAD QUARTERS, P.O. BOX 15, PALACE OF ALÁÀÀFIN, ÒYÓ, ÒYÓ STATE, NIGERIA
Mail asaorisa@gmail.com phone (00234) 080 39101918, 070 69687206
http://asaorisaalaafinoyo.wordpress.com
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(YORUBA / ENGLISH / PORTUGUÊS)
Idáàsà or Àdáàsà is the primordial counting divination system, which

means ìdá-òòsà the throwing of the Òrìsà. This system is known as
well as the Eérìndínlógún (16 ancient counting divination system) or
Ònkà àgbà divination system, which is used till today.
Eérìndínlógún is subdivided in Érìn equal to four in Yoruba, ógún

equal to twenty, dín equal to minus, so it means twenty minus four is
equal to 16, which means is Eérìndínlógún.
Idáàsà is a complex counting system, divided in to counting categories,

which each one containes the oral families’ lineage history narrative in
form of poetry reporting their origin, their tradition, their connection
to their family spiritual realm, ancient tales, songs, stories, and other
cultural concepts that make up Yoruba society.
The diverse oral traditions referred in the oral narrative verses are
accumulated in the major Eérìndínlógún Ònkà àgbà odù (the 16
ancient
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counting categories), forming the concept of families religious system

and Theogonic principle of the Yoruba’s.
These oral traditions preserve their identity, connect them to their

ancestors’ lineage, protect and revitalize the oral Heritage, in order to
pass on the knowledge from generation to generation by word of
mouth yet carefully preserved.
Idáàsà is a counting divinatory system, which was already in existence

among the Yorubas before the geomantic divinatory system of drawing
marks on the earth for generating figures or signs entered into
Yorubaland.
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ABOUT GEOMANCY
Geomantic divinatory system entered in the 16th centuary through the

town of Òtà, being introduced by Oba Kòyì, the Aládó from Adó-àwáyè,
to the Alàáfin Olúfíràn, who accepted this new divination system
among the Òrìsà pantheon of the Yoruba’s.
Geomantic divinatory system¸ nowadays called Ifá, incorporated into

its system the already existing ìtàn (verses), tales aspects, family
religious structures and functions of the Yoruba Òrìsà mythology from
the ancient existing Idáàsà counting divination system.
In the THIRD PROCLAMATION OF MASTERPIECES OF THE ORAL AND

INTANGIBLE HERITAGE OF HUMANITY, Unesco 2005, Prof. Wande
Abimbola confirms “Ifá is a geomantic literary and divinatory system
found in many culture…”
This geomantic divination system is a method of throwing stones,

seeds, etc, to the earth to obtain parallel lines drawn in the earth to
generate a figure. This figures can be lines, circles or points.
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These geomantic system emerged possibly due to the arabic custom of

making marks on the earth called "raml" divination meaning "sand"
and as a result of the expansion of Islam religion from north of Africa
to west of Africa, this method was emplemented in Yorubaland as Ifá,
in Dahomey as Fa, and in Madagascar as Sikidy.
DIFFERENCES
It is important to highlight the difference between these two divinatory

systems as following:
 Idáàsà or EEérìndínlógún divination system uses a method of

counting and it doesn’t generate figures or symbols.
 Ifá geomantic divinatory system uses a method drawing parallel

lines on the earth to generate figures or symbols .
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POLITICAL AND RELIGIOUS STRUCTURE
On the other hand, the political and religious traditional structure of

the Yoruba’s is interconnected and dependent on the king (OBA).
The Obaship in Yoruba Land is an introduction into the Òrìsà

traditional family religious system, connecting the Oba to the Òrìsà:
“Oba Aláàse Igbákejì Òrìsà ”

( The king is the second gifted with authority after Òrìsà ).
This system is based on an abstract principle whose structural

theological concept is not classified within European theistic theology.
The theorical concept Yorùbá is based on the delegation of authority of

the Supreme Creator, Olódumàrè, to the Òrìsà, followed by the Oba.
Therefore Idáàsà divination system has been used by the Obas since
the primordial times, specially by the Alaafin of Oyo through his
spiritual advisers, designated as the sixteen High Priests, Òndáàsà,
Òsìndáàsà, Òtúndáàsà... responsible for the welfare of the Oba, the
royal family and the town.
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It is noteworthy that Idáàsà stands on its own Merits as a tool to learn

the process of the ancient Yoruba traditional divination system.
According to oral reports at the primordial times, the elements used in

their Idáàsà divination system were: pieces of ivory, nuts and seeds
and later introduced the cowries shell. The cowries used for divination
are called Owó èró, which are different from Owó Eyo being used as
money.
The sixteen cowries are used to represent the 16 ancient counting

categories (Ònkà àgbà odù) and each one has an uncountable number
of verses attached to it. Ònkà àgbà odù are ancient counting categories
which are neither attached to generating symbols or figures. The

narrative oral forms of each family and towns are recorded in these
ancient counting categories forming the Yoruba history, culture and
mythology.
The flat mat traditionally used as a surface for the consultation of

Idáàsà divination system is called àte. The pieces of bone, seed, stone,
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snail, etc., known as ìbò, are used to elucidate further the orientation
of the message to the client.
For Example, if the divination message revealed danger involving

death, the client may want to know whether the danger refers to
himself directly or to any other member of the family. To find this out,
the ìbò will be used for requiring answers of ‘yes’ or ‘no’.
The form of counting the numbers is determined by counting the
cowries that fall with close part facing up on the board compared to
the rest.
The number of cowries showing the close part facing up identifies

the Ònkà àgbà odù (ancient counting categorie) before determining
the verses to be chanted:
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Ònkà àgbà odù - Ancient Forms of Counting
1. àgbà Èkíní - Òkànràn (only one)

2. àgbà Èkejì -Èjì Òkò (two stones)
3. àgbà Èketà -Ògúndá (ogun reading)
4. àgbà Èkerìn -Ìrosùn (drop of camwood)
5. àgbà Èkerùn -Òsé
6. àgbà Èkefà -Òbárá (king buy)
7. àgbà Èkeèje -Òdí
8. àgbà Èkejo -Eji Ogbè (double blessing0
9. àgbà Èkeèje -Òtúá (out buy

10. àgbà Èkeèje -Òfún
11. àgbà Èkeèje -Òwónrín
12. àgbà Èkeèje -Èjilá Asébora
13. àgbà àgbà Èkíní - Òkànràn àgbà
14. àgbà àgbà Èkejì -Èjì Òkò àgbà
15. àgbà àgbà Èketà -Ògúndá Àgbà
16. àgbà àgbà Èkerìn -Ìrosùn Àgbà
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The last four Ònkà àgbà àgbà odù , comprised by Òkànràn Àgbà, Èjì Òkò
Àgbà, Ògúndá Àgbà and Ìrosùn Àgbà, are not chanted when presented
in the divination, due to the respect to their old age.
In case one of these 4 comes out at the beginning, the Òrìsà Awo will
stop the divination until the cowries will be quickly washed with the
the leaves called Tètè, Rinrin and Òdúndún. After the washing process
the divination proceeds.
On the other hand, if one of these four Ònkà àgbà àgbà odù comes out
during the divination process, it will be asked if it the needs to talk or
needs to leave.
If it needs to leave, the cowries will be quickly washed with water and
the divination continues; if it needs to talk, the message will be giving
not by chanting but by negative or positive answer with the ìbò;
afterwards the cowries will be quickly washed with water and the
divination proceeds.
The elderly members, specially the men, in the Òrìsà family

communities are the custodians of the Yoruba culture. They are the
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priests, historians, philosophers, psychologists, counselors and

physicians of the ancient Yoruba land.
The Òrìsà community consist of all Òrìsà elderly priets, who have
undergone rigorous and long years of training and who have been
initiaded in the secrets of the Òrìsà ancestor lineage of the family.
In the training of the priests of the Òrìsà of the family represents a

unique example in human endeavor and endurance, due to the mental,
psychological and physical perserverance required.
The training stars very early in life at age of four or five. The children
will learn from their family elders or they will be sent to other families,
who belong to the same Òrìsà lineage as their family known as
masters.
The child will live with his master , he sits near to him whenever
divination is requested and he listens carefully to his master’s
interpretation of the divination.
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The training consists of teaching how to use the cowries for the
divination; to learn and distinguish the different counting categories;
to manipulate the divination instrument by himself; memorization of
the verses, being a complete poem taught at a time.
This oral learning consists by repeating as many times as possible the

verses until is memorized. This process helps to gain self confidence
and control over the his oral art.
After achieving a mastery of a sufficient number of verses in each

counting categorie, the systematic learning of its interpretations will
follow before the introduction to the sacrificies associated with the
verse. This last stage is very important, but it is to emphasize that it is
just the minimum knowledge of the system it is needed to practice
Òrìsà divination.
The training doesn’t stops there, but it is a constant re-inforcement in

the things learnt. It is a well codified knowledge from generation to
generation without the art of writing.
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According to historical accounts in the Idáàsà divination system, the

divination of the Èrìndínlógún àgbà was given to Obàtálá by Elédùmarè
after naming the odù Òrìsà, which they owed be assigned to
understand their messages.
Obàtálá being the oldest among all the Òrìsà receveided from
Elédùmarè the EEérìndínlógún to request for advice anytime the Òrìsà
could face a problem on the way into the earth and that is how Obàtálá
started to divine for all the Òrìsà (please see attached the verse odù
Èjìláá Asébora).
We see in the verses the expression "Adifa fun" which means "voice of
Òrìsà". This expression is used for all priests who use any type of
oracle.
All the priests who know the secret of an oracle, whatever the oracle,
are considered "bàbá awo" of that oracle. A bàbálórìsà is a "bàbá awo"
of the oracle ééríndínlogún. Sadly, many people think that "bàbá awo"
is a title only for the priest of Òrúnmìlà, but it is wrong.
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VERSES
OBÀTÁLÁ RECEIVE THE EEÉRÌNDÍNLÓGÚN FROM OLÓDUMÀRÈ
Èjìláá Asébora
À tà npà kò ní jú we ooká n

Omó dín ní sobi tó lo
Adífá fú n gbogbo Òrìsà
Wó n tò de ò run bò wá sá yé
Nígbà tijó
Gbogbo ilé ayé jé è kú n omi
Elé dù marè wá pe à won Òrìsà
Lá ti wá lo te ayé dó
Gé gé bí à gbà ò rìsà
ó fú n obà tá lá ní
à won è rò jà tí won ó fi dá ayé
ó fú n ní ìká rá hun ìgbín
à dá à ti é rìndíló gú n fú n ìbé èrè
ohun tó bá rú won ló jú
Nígbà tí wó n ń bò lá tò de ò run
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Ò gú n ni ó síwá jú lá ti má la ò nà

À won ò rìsà yó kù sí tè le
Nígbà tí ò ù ngbe gbe wó n
Wó n sì mu omi
Wó n mu omi títí ó suwon
À won kan sì pinu lá ti simi
Ní ojú ò nà ò run sí ayé
Obà tá lá rò wó n títí
Sù gbó n wó n kò gbó
À won tó kù sì mú ìrìnà jò wó n pò n
Nígbà tó tú n yá ó re ò pò lopò nínú won
wó n sì pinu lá ti sinmi
Obà tá lá fi à dá owó re sá ò pe
Omi tó yà tò si bè rè síní sun já de
Lá ti ara ò pe ná à
Obà tá lá tó omi ná à wò
Ó sì rí dá jú pé ó dù n ju omi lá sá n lo
Fú n ìdí è yí ó ké sí à won ò rìsà yó kù
Ò pò lopò nínú won sì mu omi ò pe ná à pú pò
Sù gbó n ò rú nmìlà kò mu omi ná à tó nǹ kan
Obà tá lá mu omi ò pe ná à pú pò ó sì sù n lo
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Lé yìn ìsé jú díè, à won ò rìsà fé é mu

ìrìnà jò wó n pò n, wó n sì jí Obà tá lá títí
Nítorí omi ò pe tó mu ń pa gan an ni
Bá yi ní ò rú nmìlà se kó gbogbo nǹ kan
Tí elé dù marè kó fú n ò rìsà lá ti fí
Sè dá ayé tí à won ò rìsà yó kù sí tè le
ìgbá tí Obà tá lá jí
ó sá ré bá à won ò rìsà yó kù
Tí ò sì gba ìkarahun ìgbín
Pè lú à dá à tì é rìndíló gú n ló wó ò rú nmìlà
Sù gbó n ó fú n ò rú nmìlà ní à dá ò ò sà padà
Lá ti fi è mí ìmore hà n
Sù gbó n Obà tá lá ló dá ayé
Ìdí nìyí tí Obà tá lá finí
Gbogbo à won tó bá n tè lé
Ò un kò gbodò mu emu lá yé lá yé
À won ò rìsà ná à nì wó n yi Òrìsà:
Ògún, Obàtálá, Sàngó, Òrúnmìlà, Obàlúayé, Èsù and Ìyámí.
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ENGLISH
Apantako ni juwe ookan ile

Omoodin ni sobi to lo
Divine for all Orisa
When they were coming to create the earth
Before the earth was only water
Eledumare called all Orisa together
To go and create the earth
Eledumare gave to Obatala,
who was the oldest Orisa
All the materials to create the earth
Snail shells, sacred cutlass and eerindilogun
For enquiries of support
On the way Ogun led the Orisa
To clear the road and all followed him
On the way the Orisa were thirsty
And decided to drink water
They drank, drank till they were tired
And most of them decided to rest
Obatala appealed to them not to stop
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But they refused to listen and waited to rest

Some of them continue their journey
After some days they were also tired and decided to rest
Obatala hung his cutlass on the Palm tree
But he noticed a water coming out from the palm tree and tasted it
He notice that it was sweeter than ordinary water
Quickly informed others about the water
All went to tasted it
But they drank beyond their capacity
Most of them got drunk included Obatala
But Orunmila drank only little
After some hours Obatala slept off
The others decided to continue
They tried to wake up Obatala but it didn’t succeed
Orunmila decided to take all the property of Obatala
And advised the others to continue the journey
When Obatala woke up
He wanted to collect his property back
But he could not find it
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And went to joined the others

And requested for his property back
He saw the shells
Cutlass with erindinlogun
But he gave the cutlass back to Orunmila
To show him his appreciation
Obatala created the earth
Obatala instructed all his followers not to drink palm wine
The first Orisa to arrive into the earth were
Ogun, Obatala, Sango, Obaluaye, Orunmila, Esu and Iyami.
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Ò SUN RECEIVED THE OF EÉRÌNDÍLÓGÚN FROM ÒRÌSÀ NLÁ
Ò fú n
Ò fú n sà á lé fu

Ò fú n sà á Ló sù
Ò fú n sà á ní mò rìwò ò pe
Yeyè y
Adífá fú n Ò sun à wú rá olú
Tín lo gbà se ló wó obań la
Nígbà tí gbogbo à won ò rìsa
Wá à lá yé Ò sun nìka
Ló kó kó jé obìnri
Nínú wo
Sù gbó n kò ní ìmò kanka
À won ò nyagbè wá ba
Ò sun fú n à yè wo
Bé è kò sì mo ó hù nkohu
Ó wá lo bá obà tá la
Obà tá lá sí ko ní bí yó ò se má a lo
Eérìndíló gú n à ti ide
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Lá ti má a fi se à yè wò
“Ǹ jé obań lá ló fú n mi
Ní ìmò tí mo fí jeun
Obań lá ló fú n mi nide
Kí n ró mú solá
Ó fú n mi ní é rìndíló gú n
Owó eyo pè lú è ”
English
Ofun Saa Lefu

Ofun Saa Losu
Ofun Saa ni moriwo op
Yeeyey
Divine for Òsun Awura Olú
She went for permission from Obanla
After all Orisa arrived into the earth
sun is the first female among the
But she did not know anything
The people visited her for divination
But she did not know how to divine
So she decided to go and see Obatala

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Obatala gave her the Eérìndílógún and the Ide
And touch her how to use it
“Obaala gave me knowledge
I used it to feed myself
Obaala gave me the bracelet
To proud myself
He also gave me the Eerindilogun with it.”
Narrator : Late Chief Sangodina Agbolori

Narrated em 2015.
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PORTUGUÊS
Idáàsà ou Àdáàsà é um sistema primordial de adivinhação, conhecido

como Eérìndínlógún (sistema de adivinhação de 16 buzios) que é
usado até hoje.
Eérìndínlógún é subdividido em: Érìn igual a quatro em Yoruba, ógún

igual a vinte, dín igual a menos, o que significa vinte menos quatro é
igual a 16, é este o significado de Eérìndínlógún.
Idáàsà é um sistema complexo que contém versos de poesia da

linhagem das familias relatando suas origens, suas tradições, contos
antigos, canções, histórias e outros conceitos culturais que compõem a
sociedade iorubá.
As diversas tradições orais referidas nos versos de poesia se acumulam

nos 16 Odù Òrìsà Agba (os 16 odus Orisa antigos), formando o conceito
de sistema religioso de familia e o princípio teogônico dos iorubás.
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Estas tradições orais preservam a identidade das familias, ligam-nas à

linhagem dos seus antepassados, protegem e revitalizam o património
Oral, transmitindo o conhecimento de geração em geração.
O antigo sistema de adivinhaçã Idáàsà já existia antes da metodologia

do sistema de adivinhação geomantica com marcas de desenho sobre a
areia ou sobre o pó da madeira com origem árabe (geomancia arábica)
entrarem na terra Yoruba.
SOBRE A GEOMANCIA
A geomancia entrou no século XVI através da cidade de Òtà, sendo

introduzido por Oba Koyi, o Alado de Ado-Awaye, ao Alááfin Olufiran,
que aceitou este novo sistema de adivinhação entre o panteão dos
Òrìsà.
A geomancia, atualmente conhecida como Ifá, incorporou em seu

sistema os ìtàn já existentes, os aspectos dos contos, as estruturas
religiosas de família e as funções da mitologia de Òrìsà do antigo
sistema de adivinhação Idáàsà que já existiam.
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Na TERCEIRA PROCLAMAÇÃO DAS OBRAS-PRIMAS DO HERANÇA

INTANGÍVEL DA HUMANIDADE, Unesco, 2005, o prof. Wande
Abimbola confirma que “Ifá é uma geomancia literaria e um sistema
divinatório encontrado em muitas culturas...”
Esta sistema de divinação geomantico é um método de lançar pedras

ou sementes, etc, no chão para obter linhas paralelas desenhadas na
terra para gerar uma figura. Esta figura pode ser linhas, ciruculos ou
pontos.
Este sistema geomantico emergiu possivelmente devido ao costume

divinatório árabe de fazer marcas na terra chamada “raml”
significando “areia”, e com a expansão da religião Islâmica do norte
para a África ocidental, este método foi implementado na Yorubalandia
como Ifá, no Daomé como Fá, e em Madagascar como Sikidy.
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DIFERENÇAS
É importante esclarecer a diferença entre estes dois sistemas

divinatórios:
 Idáàsà or EEérìndínlógún é um Sistema divinonatório que usa o

método de contar, sendo que ele não gera figura ou símbolos.
 Ifá é um sistema divinatório geomantico que usa o método de

desenhar linhas paraleles para gerar figuras ou símbolos.
ESTRUTURA POLÍTICA E RELIGIOSA
Por outro lado, a estrutura tradicional política e religiosa dos yoruba

está interligada e dependente do rei (OBA).
O reinado na terra Yoruba é uma introdução ao sistema religioso

tradicional de família de Òrìsà, conectando o Oba ao Òrìsà "Oba Aláàse
Igbákejì Òrìsà" (o rei é o segundo dotado com autoridade após o Òrìsà).
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Este sistema é baseado em um princípio abstrato cujo conceito

teológico estrutural não está classificado dentro da teologia teísta
européia. O conceito teológico Yorùbá está baseado na delegação de
autoridade do Supremo Criador, Olódumàrè, para o Òrìsà, seguido pelo
Oba.
Portanto, o sistema de adivinhação Idáàsà tem sido usado pelos Oba

desde os tempos primordiais, especialmente pelo Alaafin de Oyo
através de seus conselheiros espirituais, designados como os dezesseis
sacerdotes: Òndáàsà, Òsìndáàsà, Òtúndáàsà ... responsáveis pelo bem-
estar do oba, da família real e da cidade.
Vale ressaltar que Idáàsà tem os seus próprios méritos como uma
ferramenta para aprender o processo do antigo sistema tradicional de
adivinhação ioruba.
De acordo com relatos orais, nos tempos primordiais, os conselheiros

usavam em seu sistema de adivinhação Idáàsà, pedaços de marfim,
nozes e sementes e mais tarde introduziram os buzios.
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Os buzios utilizados para adivinhação são chamados Owó èró são

diferentes de Owó Eyo, sendo estes usados como dinheiro. Os dezesseis
buzios são usados para representar os 16 principais odu e cada odù
tem um número incontável de versos anexados a este. Odù é um signo
divinatório no qual está registrado em forma oral as narrativas e
versos toda a mitologia ioruba.
Àte é o tapete plano tradicionalmente utilizado como superfície para a

consulta do sistema de adivinhação Idáàsà. Os pedaços de ossos,
sementes, pedras, caracol, etc conhecidos como Igbo são usados para
determinar a orientação do odù.
A forma pela qual o odù Òrìsà é determinado, é atravez da contagem do

número de buzios que caem virados com a parte fechada para cima
na placa emcomparação com o resto.
O número de buzios virados com a parte fechada para cima

identificam o odù Òrìsà antes de determinar os versos para serem
recitados:
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Ònkà àgbà odù - Antigas formas de contagem
1. àgbà Èkíní - Òkànràn (only one)

2. àgbà Èkejì -Èjì Òkò (two stones)
3. àgbà Èketà -Ògúndá (ogun reading)
4. àgbà Èkerìn -Ìrosùn (drop of camwood)
5. àgbà Èkerùn -Òsé
6. àgbà Èkefà -Òbárá (king buy)
7. àgbà Èkeèje -Òdí
8. àgbà Èkejo -Eji Ogbè (double blessing0
9. àgbà Èkeèje -Òtúá (out buy

10. àgbà Èkeèje -Òfún
11. àgbà Èkeèje -Òwónrín
12. àgbà Èkeèje -Èjilá Asébora
13. àgbà àgbà Èkíní - Òkànràn àgbà
14. àgbà àgbà Èkejì -Èjì Òkò àgbà
15. àgbà àgbà Èketà -Ògúndá Àgbà
16. àgbà àgbà Èkerìn -Ìrosùn Àgbà
29
______________________________________________________________________________________________________________________________________________________________
Os últimos quatro odù, compreendidos por Òkànràn Àgbà, Èjì Òkò

Àgbà, Ògúndá Àgbà e Ìrosùn Àgbà, não são cantados quando
apresentados na adivinhação, devido ao respeito à sua antiguidade.
No caso de um destes 4 odù sair no início, o Awo Òrìsà vai parar a

adivinhação até que os buzios sejam rapidamente lavados com as
folhas Tètè, Rinrin e Òdúndún. Após o processo de lavagem, a
divinhação prossegue.
Por outro lado, se um desses quatro odù sair durante o processo de

adivinhação, será perguntado se este precisa falar ou se precisa ir
embora.
Se este precisar ir embora, os buzios serão rapidamente lavados com

água e a adivinhação continua;
Se necessitar falar, a mensagem não será dada recitada em verso, mas

será transmitida por negativa ou positiva e, após isso, os buzios serão
lavados rapidamente com água, e a adivinhação prossegue.
30
______________________________________________________________________________________________________________________________________________________________
De acordo com relatos históricos no sistema de adivinhação Idáàsà, a

adivinhação do Èrìndínlógún ou 16 Odù Òrìsà foi dada a Obàtálá por
Elédùmarè depois de nomear o Odù Òrìsà, o que eles deveriam ser
designados para entender suas mensagens.
Obàtálá sendo o mais antigo entre todos os Òrìsà recebeu de

Elédùmarè o EEérìndínlógún para solicitar suporte sempre que o Òrìsà
enfrentasse problemas no caminho para a terra, e foi assim que
Obàtálá começou a utilizar o sistema de adivinhação para todos os
Òrìsà (veja em anexo o verso Èjìláá Asébora).
Vemos nos versos a expressão “Adifa fun” que significa a “voz do Òrìsà”.
Esta expressao e utilizada para todos os sacerdotes que usam qualquer
tipo de oráculo.
Todos os sacerdotes que conhecem o segrêdo de um oráculo, qualquer

que seja o oráculo, são considerados “bàbá awo” daquele oráculo. Um
31
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bàbálórìsà é um “bàbá awo” do oráculo EEérìndínlógún. Infelizmente,

muitos pensam que “bàbá awo” é um título somente dos sacerdotes de
Òrúnmìlà , mas está errado.
32
______________________________________________________________________________________________________________________________________________________________
VERSOS
OBÀTÁLÁ RECEBE O EÉRÌNDÍNLÓGÚN DE OLÓDÙMARÈ
Èjìláá Asébora
Apantako ni juwe ookan ile

Omoodin ni sobi to lo
Adivinhaçãofoi feita para todos os Orisa
Quando eles estavam vindo para criar a terra
Antes a terra era apenas água
Eledumare chamou todos os Orisa
Para irem criar a terra
Eledumare deu a Obatala, que era o mais velho Orisa
Todos os materiais para criar a terra
Conchas de Caracol, o cutelo sagrado e o eerindilogun
Para consultar como suporte
Ogun liderou o caminho dos Orisa
Para limpar a estrada e todos o seguiram
No caminho os Orisa ficaram com sede
33
______________________________________________________________________________________________________________________________________________________________
E decidiram beber água

Eles beberam, beberam até ficarem cansados
E a maioria decidiu descansar
Obatala apelou para não pararem
Mas eles se recusaram a ouvir e esperaram para descansar
Alguns deles continuam sua jornada
Depois de alguns dias eles também estavam cansados e decidiram
descansar
Obatala pendurou seu cutelo na palmeira
Mas ele notou uma água saindo da palmeira e provou
Ele percebeu que esta era mais doce do que a água comum
Rapidamente informou os outros sobre a água
Todos decidiram experimentar
Mas eles beberam para além de sua capacidade
A maioria deles ficaram bêbados incluído Obatala
Mas Orunmila bebeu pouco
Depois de algumas horas, Obatala dormeceu
Os outros decidiram continuar
Eles tentaram acordar Obatala, mas não conseguiram
Orunmila decidiu levar todas as propriedades de Obatala
E aconselhou os outros a continuar a viagem
34
______________________________________________________________________________________________________________________________________________________________
Quando Obatala acordou

Ele queria coletar sua propriedade de volta
Mas ele não conseguiu encontrá-la
Ele se juntou aos outros
Pediu para sua propriedade de volta
Ele recebeu de volta as conchas,
O cutelo com o erindinlogun
Mas deu o cutelo de volta para Orunmila
Para mostrar-lhe o seu apreço
Obatala criou a terra
Obatala instruiu todos os seus seguidores
a não beber vinho de palma
Os primeiros Orisa a chegarem à terra foram Ogun, Obatala, Sango,
Obaluaye, Orunmila, Esu e Iyami.
35
______________________________________________________________________________________________________________________________________________________________
ÒSUN RECEBE O EÉRÌNDÍNLÓGÙN DE OBÀTÁLÁ
Òfún
Ofun Saa Lefun

Ofun Saa Losun
Ofun Saa ni moriwo ope
Yeeyeye
Adivinhação foi feita para Osun Awura Olu
Ela pediu permissão a Obanla
Quando os Orisa chegaram à Terra
Osun foi a primeira mulher entre eles
Mas ela não sabia nada
As pessoas visitavam na para adivinhação
Mas ela não sabia como
Então ela decidiu ir ver Obatala
Obatala deu-lhe o Eérìndílógún e o Ide (bracelete)
E ensinou a como usar
"Obaala me deu conhecimento
Eu usei para me alimentar
Obaala me deu a bracelete
36
______________________________________________________________________________________________________________________________________________________________
para me orgulhar de mim mesma

e junto me deu o Eerindilogun . "
Narrador : Late Chief Sangodina Agbolori.

Narrado em 2015.
37
______________________________________________________________________________________________________________________________________________________________
Edited by
Chief Sangodele Ibuowo

Sangowale Ibuowo,
Sangoleke Ojelabi
Sangogbenga Babalola
Sangowale adebayo
Sangodamilare Ibuowo,
Oyo, Oyo State, Nigeria

Tradução do Iorubá:
Sacerdotes iorubás do ÀSÀ ÒRÌSÀ
Tradução do inglês:
Dra. Paula Gomes
Embaixadora Cultural Aláàáfín Òyó
38

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ÀSÀ ÒRÌSÀ RC 70064

TRADITIONAL RELIGION WORSHIPERS ASSOCIATION ÒYÓ ALÁÀÀFIN

The aim of ÀSÀ ÒRÌSÀ monthly Newsletter is to spread our ancient

Idáàsà Divination System

(YORUBA / ENGLISH / PORTUGUÊS)

Idáàsà or Àdáàsà is the primordial counting divination system, which

Eérìndínlógún is subdivided in Érìn equal to four in Yoruba, ógún

Idáàsà is a complex counting system, divided in to counting categories,

counting categories), forming the concept of families religious system

These oral traditions preserve their identity, connect them to their

Idáàsà is a counting divinatory system, which was already in existence

Geomantic divinatory system entered in the 16th centuary through the

Geomantic divinatory system¸ nowadays called Ifá, incorporated into

In the THIRD PROCLAMATION OF MASTERPIECES OF THE ORAL AND

This geomantic divination system is a method of throwing stones,

These geomantic system emerged possibly due to the arabic custom of

It is important to highlight the difference between these two divinatory

 Idáàsà or EEérìndínlógún divination system uses a method of

 Ifá geomantic divinatory system uses a method drawing parallel

POLITICAL AND RELIGIOUS STRUCTURE

On the other hand, the political and religious traditional structure of

The Obaship in Yoruba Land is an introduction into the Òrìsà

“Oba Aláàse Igbákejì Òrìsà ”

This system is based on an abstract principle whose structural

The theorical concept Yorùbá is based on the delegation of authority of

It is noteworthy that Idáàsà stands on its own Merits as a tool to learn

According to oral reports at the primordial times, the elements used in

The sixteen cowries are used to represent the 16 ancient counting

which are neither attached to generating symbols or figures. The

The flat mat traditionally used as a surface for the consultation of

For Example, if the divination message revealed danger involving

The form of counting the numbers is determined by counting the

The number of cowries showing the close part facing up identifies

Ònkà àgbà odù - Ancient Forms of Counting

1. àgbà Èkíní - Òkànràn (only one)

9. àgbà Èkeèje -Òtúá (out buy

The elderly members, specially the men, in the Òrìsà family

priests, historians, philosophers, psychologists, counselors and

In the training of the priests of the Òrìsà of the family represents a

This oral learning consists by repeating as many times as possible the

After achieving a mastery of a sufficient number of verses in each

The training doesn’t stops there, but it is a constant re-inforcement in

According to historical accounts in the Idáàsà divination system, the

OBÀTÁLÁ RECEIVE THE EEÉRÌNDÍNLÓGÚN FROM OLÓDUMÀRÈ

À tà npà kò ní jú we ooká n

Ò gú n ni ó síwá jú lá ti má la ò nà

Lé yìn ìsé jú díè, à won ò rìsà fé é mu

Apantako ni juwe ookan ile

But they refused to listen and waited to rest

And went to joined the others

Ò SUN RECEIVED THE OF EÉRÌNDÍLÓGÚN FROM ÒRÌSÀ NLÁ

Ò fú n sà á lé fu

Ofun Saa Lefu

So she decided to go and see Obatala

Narrator : Late Chief Sangodina Agbolori

Idáàsà ou Àdáàsà é um sistema primordial de adivinhação, conhecido

Eérìndínlógún é subdividido em: Érìn igual a quatro em Yoruba, ógún

Idáàsà é um sistema complexo que contém versos de poesia da

As diversas tradições orais referidas nos versos de poesia se acumulam

Estas tradições orais preservam a identidade das familias, ligam-nas à

O antigo sistema de adivinhaçã Idáàsà já existia antes da metodologia

A geomancia entrou no século XVI através da cidade de Òtà, sendo

A geomancia, atualmente conhecida como Ifá, incorporou em seu