The Ancient World (HUM 124 - UNC Asheville)/Texts/Ifa Divination Poetry

Overview
The Ifa religion and the practice of Ifa divination originated from the Yoruba ethnic group, a group that came from northern Africa and migrated to what is now known as southwestern Nigeria. It is practiced primarily in Western Africa. Ifa is a polytheistic religion with the exact number of gods not known, with the more important gods getting most of the focus.

Ifa divination is an ancient ritual system, transmitted through oral knowledge, used by priests to their clients/followers solve problems. This is done using specific tools and practices, including the recitation of Ifa divination poetry, which is comprised of 256 chapters, or Odú. There are 16 main Odú, with the 12th  Odú  (Òtúúrúpòn Méjì) and the 16th Odú (Òfún Méjì) being the most often cited.

Gods and Deities
Olodumare: Created universe, genderless, principle governing deity (the Almighty god)

Ifa: Was there when universe was created, saw some secrets

Obatala: Molder of humans from clay

Esu: The bridge between people and deities, can take any form

These four deities have always existed and are at times dependent on each other.

Orisa: Number "399+1", meaning that it's not known how many Orisa there are (Yoruba Cosmology and Ifa Divination 18:18)

These deity's serve as a spiritual guide to knowledge and builds on decisions and physical investigations within one's personal life. Each deity is an essential aspect of a person's fate and is there to help them along the way with their spiritual awakening.

Good Forces

 * Egungun: These are the ancestors. They play a very important part in the culture, because they are said to punish those who practice bad character, "Iwa buburu", while also rewarding good character, or "Iwapele": (Yoruba Cosmology and Ifa Divination 21:00).
 * Eniyan: Humans
 * Nature
 * Animals

Neutral Force(s)

 * The Aje/Eleye: People who do the bidding of the Ajogun. This term has been often misinterpreted to mean "witch", because older women are the most accused group of being Aje (Yoruba Cosmology and Ifa Divination 16:45).

Evil Forces
Ajogun: Known to many as "Warriors against humanity". Their number is described as "200+1", so like the Orisa, it's not really known how many Ajogun there are.

The Ajogun are ruled by 8 warlords, who are listed below.
 * Iku - Death
 * Arun - Disease
 * Ofo - Loss
 * Egba - Paralysis
 * Oran - Big Trouble
 * Epe - Curse
 * Ewon - Imprisonment
 * Ese - All other afflictions

Reasons for Divination
Mystery - the world is inherently mysterious and Ifa divination can help clarify it

Conflict - the world is inherently defined by conflict, and Ifa divination can help resolve some conflicts through meeting and discussing one's problems with priests.

Giving thanks- Yoruba region places value on most of the nature and humanistic wordy forces. This value is appreciated through the Ifa divination rituals including sacrifice.

Good fortune- "We begin to have fortune" is the last line of the divination poetry. A fundamental aspect of divination is the hope for good fortune and the rectifying of current struggle.

Divination Tools
Opele - The Divining Chain

Ikin - 16 sacred palm nuts

Ibo - Cowery Shell tied together with bone. (instruments for casting lots) Opon Ifa - Divining tray

Iroke - Used to tap Opon Ifa to summon Ifa. (Carved wooden or ivory object used to invoke Ifa)

Iyerosun - Powder from termites eating bamboo, used to create markings that correspond to certain poems. Can be white or yellow. (Divination Powder)

Process
Ifa priests called Babalawl if male, and Iyanifa if female, (5:36 of Yoruba Cosmology and Ifa Divination Video) deal with many clients daily with ranging levels of concern. Before the divination begins the client first addresses the priest and says they wish to communicate with the Orisa. Then the Opele is displayed in front of the client. The client then whispers the issue they'd like Ifa to address into a coin or shell and places it on the divination devices in front of them. Then the client's Ori, personal god, or destiny, connects with Ifa, who will then produce an answer to the client's issue when the priest cast the first Odu using the Opele. The priest then chants the iba, an ask for permission to perform the divination, to the Orisa. The priest throws the Opele in front of themselves and begins chanting the Odu whose symbol they've seen. Each Odu is linked to a sacrifice the client or priest must conduct as a remedy to the client's problem. If the sacrifice isn't conducted the divination isn't complete and the client opens themselves up to the evil forces of the Ajogun, and the Orisa may become angry at the client because they haven't held up their side of the deal, the Orisa will provide advice for the price of a sacrifice. (Put in citation to "The Process of Ifa Divination" in the pdf).