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59-480: According to Ifá teaching, the divinatory system is overseen by an orisha spirit, Orunmila , who is believed to have given it to humanity. Ifá is organised as an initiatory tradition, with an initiate called a babaláwo or bokɔnɔ . Traditionally, these are all-male, although women have been initiated in Cuba and Mexico. Its oracular literary body is made up of 256 volumes (signs) that are divided into two categories,

118-523: A dù . In Fon, the sacred palm nuts are called fádékwín . A "divining chain" is referred to in Yoruba as a òpèlè and in Fon as an akplɛ . It may comprise eight halves of a nut, tied together. The way in which it falls then reveals one of 256 possible signs. To perform the divination, the babalawo will often be seated on a mat. Before casting the divining chain the diviner may sing to call forth Fá. In Fon,

177-758: A desire to boost tourism; priests of Santería, Ifá, and Palo all took part in government-sponsored tours for foreigners desiring initiation into such traditions. Cuban migrants took Ifá to the United States. There, during the 1960s, a small group of babalawos dominated the Santería scene in New York. Their dominance was challenged by new Cuban migrants who arrived between 1965 and 1973 and who, although initiated santeros and santeras , were not babalawos . The ethnomusicologist María Teresa Vélez noted that "two types of ocha house arose: those that still relied on

236-476: A metal staff, four to five feet tall, that is capped at the top with a metal disk and sometimes a metal rooster. When a fásɛn is created, it is washed in specific leaves and the blood of 16 giant snails; this task is performed by women, secluded from the view of men. Any chickens sacrificed to the fásɛn are only eaten by women. There are sixteen major books in the Odu Ifá literary corpus. When combined, there are

295-562: A number of academic work examining the mistranslation. The translation on Google Translate took up the same earlier mistranslations. This led to a number of online campaigns until 2016 when Nigerian linguist and writer Kola Tubosun , then an employee at Google, first changed it back to less derogatory connotations. When the changes were reverted, he changed them again in 2019. The translation for Èṣù to English now remains "Èṣù" while "devil" and "satan" translate to "bìlísì" and "sàtánì" respectively. Tubosun's 2024 collection of poetry Èṣù at

354-851: A prominent primordial Divinity (a delegated Irúnmọlẹ̀ sent by the Olódùmarè ) who descended from Ìkọ̀lé Ọ̀run, and the Chief Enforcer of natural and divine laws – he is the Deity in charge of law enforcement and orderliness. As the religion has spread around the world, the name of this Orisha has varied in different locations, but the beliefs remain similar. The other names of the Irúnmọlẹ̀ called Èṣù includes; Ẹlẹ́jẹ̀lú , Olúlànà , Ọbasìn , Láarúmọ̀ , Ajọ́ńgọ́lọ̀ ,  Ọba Ọ̀dàrà, Onílé Oríta , Ẹlẹ́gbára Ọ̀gọ , Olóògùn Àjíṣà , Láàlú Ògiri Òkò , Láàlù Bara Ẹlẹ́jọ́ , Láaróyè Ẹbọra tí jẹ́ Látọpa . Èṣù

413-687: A symbol of their initiation and they will be ritually bathed and wrapped in white cloth. A celebration follows, in which a goat may be sacrificed to Fá and the participants eat its meat. The initiate may receive a small bundle, the kpɔli , containing secret ingredients corresponding to their personal du . They may also receive a small vessel to house their palm nuts and a small stone, the ken , to protect them from witchcraft. The 16-principle system has its earliest history in West Africa . Each Niger–Congo -speaking ethnic group that practices it has its own myths of origin; Yoruba religion suggests that it

472-612: A total of 256 Odu (a collection of sixteen, each of which has sixteen alternatives ⇔ 16, or 4) that are believed to reference all situations, circumstances, actions and consequences in life based on the uncountable ese (or "poetic tutorials") relative to the 256 Odu coding. These form the basis of traditional Yoruba spiritual knowledge and are the foundation of all Yoruba divination systems. Ifá proverbs, stories, and poetry are not written down. Rather, they are passed down orally from one babalawo to another. Yoruba people consult Ifá for divine intervention and spiritual guidance. In addition to

531-405: A week, whereas initiations into the cults of other vodún may take several weeks or months. A distinction is made between an initiation that called yǐ Fá ("to receive Fá"), which is often seen as a "first initiation" into Fá's veneration, which offers his protection, and the priestly initiation, at which a person is said to Fázùnyí ("receive Fá's forest"). Among the Fon, the sacred forest of Fá

590-596: Is always at the middle of divergent world forces. He controls and regulates the two extremes – the world of happiness, joy, and fulfilment, as well as the arena of destruction, hopelessness, and sorrow. Èṣù always demands from those who have to give to those demanded for it within the premises of sacrifices, rituals, and propitiation. He maintains the delicate balance of good and bad – just and unjust. He protects towns and villages, Priests and Priestess ( àwọn Ẹlẹ́gùn - tí wọ́n ní ẹ̀rẹ́ ní Ìpàkọ́ ), and Devotees and Awos against evil machinations, always favouring those that performed

649-420: Is an Òrìṣà similar to Eleggua, but there are only 101 paths to Eshu according to ocha, rather than the 256 paths to Eleggua according to Ifá. Èṣù is known as the "Father who gave birth to Ogboni", and is also thought to be agile and always willing to rise to a challenge. Both ocha and Ifá share some paths, however. Eshu Ayé is said to work closely with all Òrìṣà including Òrìṣà Olokun and is thought to walk on

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708-429: Is called fázùn ; this is differentiated from ordinary forest by shredded palm fronds, known in Fon as asàn and in Yoruba as màrìwò . It will be here that new initiates are led; they will be accompanied with animals for sacrifice, by existing initiates singing praise songs, and by a person leading the way carrying a fásɛn . A figurine of the spirit Lɛgbá may be brought along for the ritual, invoking this deity to guard

767-448: Is divine energy that comes from Olodumare, the creator deity , and is manifested through Olorun, who rules the heavens and is associated with the Sun. Without the Sun, no life could exist, just as life cannot exist without some degree of ashe. Ase is sometimes associated with Eshu , the messenger orisha. For practitioners, ashe represents a link to the eternal presence of the supreme deity,

826-598: Is first recorded among the Yoruba people of West Africa. The expansion of Yoruba influence over neighbouring peoples resulted in the spread of Ifá, for instance to Fon people practising West African Vodun . As a result of the Atlantic slave trade , enslaved initiates of Ifá were transported to the Americas. There, Ifá survived in Cuba, where it developed an overlap with Afro-Cuban religious traditions such as Santería and Abakuá . Growing transnational links between Africa and

885-457: Is initiated as a babalawo they are given a pot containing various items, including palm nuts, which is believed to be the literal embodiment of Orula. Babalawos provide offerings to Orula, including animal sacrifices and gifts of money. In Cuba, Ifá typically involves the casting of consecrated palm nuts to answer a question. The babalawo then interprets the message of the nuts depending on how they have fallen; there are 256 possible configurations in

944-400: Is powerful, relevant, and ubiquitous to the extent of having every day of the four-day (ancient/traditional) Yorùbá week as his day of worship ( Ọjọ́ Ọ̀ṣẹ̀ ), unlike all other Irúnmọlẹ̀s and Òrìṣàs (primordial Divinities and deified Ancestor Spirits; " ọjọ́ gbogbo ni ti Èṣù Ọ̀darà ". The controversial cognomen; A-bá-ni-wá-ọ̀ràn-bá-ò-rí-dá (He-who-creates-problems-for-the-innocent) highlights

1003-758: Is similar to those of deities in the traditional religions of the Bini people of Edo State in southern Nigeria, the Ewe people of Benin , Ghana , and Togo , and the Fon people of Benin. Yoruba tradition often says that there are 400 + 1 orishas, which is associated with a sacred number. Other sources suggest that the number is "as many as you can think of, plus one more – an innumerable number". Different oral traditions refer to 400, 700, or 1,440 orishas. Practitioners traditionally believe that daily life depends on proper alignment and knowledge of one's Orí . Ori literally means

1062-481: Is the life-force that runs through all things, living and inanimate, and is described as the power to make things happen. It is an affirmation that is used in greetings and prayers , as well as a concept of spiritual growth. Orìṣà devotees strive to obtain Ase through iwa-pele , gentle and good character , and in turn they experience alignment with the ori, what others might call inner peace and satisfaction with life. Ase

1121-487: Is the most complex and prestigious divinatory system used in the religion. The two are closely linked, sharing the same mythology and conception of the universe, with Orula or Ọ̀rúnmila having a prominent place within Santería. In Cuba, Ifá nevertheless also retains a separate existence from Santería. Many Cuban babalawos are also santeros , or male initiates of Santería, although it is not uncommon for babalawos to perceive themselves as being superior to santeros . Although

1180-401: Is the one said to lend ashe to the oracle during provision of direction and/or clarification of counsel. Eshu is also the one that holds the keys to one's ire (fortune or blessing) and thus acts as Oluwinni (one's Creditor): he can grant ire or remove it. Ifá divination rites provide an avenue of communication to the spiritual realm and the intent of one's destiny . Among the Fon, it is

1239-467: Is the one who distributes, and also supervises the distribution of sacrifices ( ẹbọ ) to the Ajoguns. In some Yoruba traditions amulets in the form of Eshu covered with divination boards are used. Èṣùu partially serves as an alternate name for Eleggua , the messenger for all Orishas, and that there are 256 paths to Eleggua—each one of which is an Eshu. It is believed that Èṣù of the ìṣẹ̀ṣe Religion

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1298-508: The " Masterpieces of the Oral and Intangible Heritage of Humanity ". Around 2002, the 256 signs of Ifá inspired American mathematician Frank "Tony" Dodd Smith Jr. to name the voudons , or the 256-dimensional hypercomplex numbers , after Vodun. Orisha Orishas (singular: orisha ) are divine spirits that play a key role in the Yoruba religion of West Africa and several religions of

1357-612: The 1980s, the Chicago -based Philip and Vassa Newmarket established their Ifa Foundation of North and Latin America. Departing from established tradition, they offered "bloodless" initiations that welcomed those who were unwilling to engage in animal sacrifice. Although surviving in Cuban Santería, Ifá did not remain part of a Brazilian religion that owed much to Yoruba traditions, Candomblé . In Candomblé, dilogun instead forms

1416-587: The African diaspora that derive from it, such as Haitian Vaudou, Cuban, Dominican and Puerto Rican Santería and Brazilian Candomblé . The preferred spelling varies depending on the language in question: òrìṣà is the spelling in the Yoruba language , orixá in Portuguese , and orisha , oricha , orichá or orixá in Spanish-speaking countries . According to the teachings of these religions,

1475-539: The Alado of Ato and conferred on him the right to initiate others. The Alado, in turn, initiated the priests of Oyo and that was how Ifá came to be in the Oyo empire. Ifá originated among the Yoruba peoples. The linguist Wande Abimbola argued that Ifá probably derived from a simpler divinatory system, diloggun ; this contrasts with the belief of some babalawos that diloggun was based on Ifá. Between circa 1727 and 1823,

1534-460: The Americas during the 1970s also saw attempts by West African babalawos to train and initiate people in countries like Brazil and the United States. There are regional differences in the system. In West Africa there are both Yoruba and Fon versions of the practice, the latter commonly called Fá. The Yoruba system of Ifá is deemed more time consuming, and requires more sacrifices, than the Fá system among

1593-404: The Fon, one tradition maintains that women do not need to be initiated into the traditions of the female spirit Gbădu—who is Fá's wife—because they already have the power of creation within them. According to Fon diviners, keeping women and Gbădu apart ensures a conceptual state of coolness. This extends to a taboo on women eating any of the meat from animals sacrificed to Gbădu. Once an individual

1652-483: The Fon. In the Fon-dominated Ouidah , therefore, some people think of Yoruba Ifá as being more potent than their own local system. Some people who have been initiated into Fon-style Fá thus later go through additional ceremonies to be initiated into Yoruba-style Ifá. In Yorubaland , divination gives priests unreserved access to the teachings of Ọ̀rúnmìlà. Among the Fon, Ọ̀rúnmìlà is known as Fá. Eshu

1711-503: The Ifá system, which the babalawo is expected to have memorised. Individuals approach the babalawo seeking guidance, often on financial matters, at which the diviner will consult Orula through the established divinatory method. In turn, those visiting the babalawos pay them for their services. Initiation as a babalawo requires a payment to the initiator and is typically regarded as highly expensive. In Benin, Fá initiation usually takes less than

1770-500: The Morning Star. An initiate of Ifá is called a babaláwo in Yoruba and a bokɔnɔ in Fon. Traditionally only heterosexual men are allowed to become babalawos , with women and homosexual males being excluded. In both Cuba and the United States, however, babalawos have initiated their openly gay sons. Moreover, despite the traditional prohibition on women taking on this role, the scholar of religion Mary Ann Clark noted that by

1829-769: The Yoruba Bible." It was also set up in Porto-Novo (Benin) the same year. According to Erwan Dianteill , the Church of Ifá is still active in 2024, in Nigeria and Benin, with around 2000 followers in Lagos, Porto-Novo and Cotonou. Of the foreigners coming to West Africa for initiation into Vodún, the largest group sought initiation into Fá. In Cuba, Ifá came to be used in the Afro-Cuban religion of Santería . There, it

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1888-710: The Yoruba Culture Research and Study Centre, founded in 1977 by Fernandes Portugal, and which brought in Nigerian teachers to run a course teaching Ifá. The closing ceremony took place in January 1978, attended by 14 students who were granted the status of omo (son of) Ifá. One of these pupils, a Candomblé initiate named José Nilton Vianna Reis (Torodê de Ogun), later went on to become a babalawo nine years later, before setting out his own Ifá teaching course in 1984. In 2008, UNESCO added Ifá to its list of

1947-514: The babalaos and did not question any of their prerogatives, and those that became independent of the babalaos for most of their ritual activities," with these latter houses often being run by women. In 1978, Ifá ceremonies took place in Miami , Florida , overseen by the Nigerian babalawo Ifayẹmi Elébùìbọn Awise of Osogbo . He was assisted in this by two Cuban babalawos , Luis Fernández-Pelón and José-Miguel Gómez, both of whom were Abakuá members. In

2006-454: The colors red or black, who are characterized as gbigbona "bold, strong, assertive, and easily annoyed". Like humans, orishas may have a preferred color, food, or object. The traits of the orishas are documented through oral tradition. Ọrunmila Osanyin Oshun Eshu Èṣù is a pivotal Òrìṣà/Irúnmọlẹ̀ in the Yoruba spirituality or Yoruba religion known as ìṣẹ̀ṣe. Èṣù is

2065-491: The complexity of the nature of this highly unpredictable Deity called Èṣù Ọba Ọ̀dàrà (who has his abode at crossroads) across all strata of Yorùbá society in general and of spiritual communities in particular. Èṣù is the messenger not only to the Olódùmarè , but also to the other Irúnmọlẹ̀s/Òrìṣàs. He is also the intermediary between Ajoguns (evil spirits) to the Irúnmọlẹ̀s/Òrìṣàs and the ẹ̀dá èèyàn (human beings); he

2124-407: The divining tray is called a fátɛ . In West Africa, the quality of the fátɛ may indicate the babalawo's financial success; some who have a small client base may use only a plastic or cardboard tray, while those with access to greater funds may pay for an elaborate, purpose built wooden fátɛ . Another ritual object is known to the Yoruba as Ǫpá Ǫșun and to the Fon as a fásɛn . This consists of

2183-566: The early 21st century, female practitioners were "becoming institutionalized in some religious communities" in the United States, where they were known as either iyalawo (mother of secrets) or iyanifá (mother of Ifá). Female practitioners have also been reported in Mexico. The restriction on female initiation is explained through the story that the òrìṣà Orula was furious that Yemayá, his wife, had used his tabla divining board and subsequently decided to ban women from ever touching it again. Among

2242-499: The female spirit Gbădu who is regarded as the source of Fá's power. She is deemed to be the wife of Fá. Her presence is required for new initiations. She is believed to offer significant protection for people but her veneration is thought dangerous unless a person is initiated. It is for instance believed that women must be kept apart from her presence, for if they get near her they may be struck barren or die. Ifá consists of 256 binary signs. The Yoruba term odù instead appears in Fon as

2301-501: The first called Ojú Odù or main Odù that consists of 16 chapters. The second category is composed of 240 chapters called Amúlù Odù (omoluos), these are composed through the combination of the main Odù. They use either the divining chain known as Ọ̀pẹ̀lẹ̀ , or the sacred palm ( Elaeis guineensis ) or kola nuts called Ikin , on the wooden divination tray called Ọpọ́n Ifá to mathematically calculate which Odu to use for what problem. Ifá

2360-459: The form of cornmeal or popcorn; and farofa, a manioc flour. Male birds, four-legged and other animals are offered as sacrifice to Exu. In each offering made to an orixá, a part of the food is separated and dedicated to Exu. In the syncretic religion of Umbanda , Exu may have a different meaning. Usually in Umbanda Exu is not considered a single Deity , but many different spirits. Some of

2419-520: The head, but in spiritual matters, it is taken to mean a portion of the soul that determines personal destiny . Some orishas are rooted in ancestor worship; warriors, kings, and founders of cities were celebrated after death and joined the pantheon of Yoruba deities. The ancestors did not die but were seen to have "disappeared" and become orishas. Some orishas based on historical figures are confined to worship in their families or towns of origin; others are venerated across wider geographic areas. Ase

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2478-459: The initiates' passage into the forest. Offerings will be given to him, and divination employed to check that he accepts them. In the forest, the new initiate will be given a kola nut to eat, to bring him in communion with Fá. All present may then place their hands together on the fásɛn , to which a rooster may then be sacrificed. The newcomer's eyes will be washed in a herbal mixture called Gbădùsin. The neophyte will then be blindfolded and then into

2537-584: The kingdom of Dahomey was a vassal state of the Yoruba-dominated Oyo Empire to the east, thus resulting in much religious interchange. In this period, the Fon people of Dahomey adopted Ifá as well as the Oró and Egungun cults from the Yoruba. Ifá was present in Dahomey by the reign of its fifth ruler, Tegbesú , who ruled from c.1732 to 1774, and was well established at the royal palace by

2596-401: The most popular Exus are Exu Caveira ("Skull Exu", represented as a skeleton), Exu Tranca-Rua ("Street Locker", opener and closer of spiritual ways) and Exu Mirim ("Little Exu", a spirit that resembles the personality of a child or teenager). In Umbanda, a Pombagira (female consort of Exu) may also be considered a kind of Exu, commonly venerated in the practice of Brazilian Love magic . From

2655-457: The necessary and appropriate sacrifices ( ẹbọs ) and other forms of rituals; " ẹni tó bá rúbọ l'Èṣù ń gbè "!  Èṣù Láàlù is a bosom friend, working partner, confidant, and close associate of Ọ̀rúnmìlà Baraà mi Àgbọnnìrègún , the one who practises and teaches Ifá , an esoteric language of Olódùmarè (containing divine message of life) through a very complex divinatory system, and who also teaches wisdom.  The name of Eshu varies around

2714-473: The organisation Ifá Yesterday, Ifá Today, Ifá Tomorrow, the first Cuban institution to represent the priesthood of an Afro-Cuban religion. Following the Soviet Union 's collapse in the 1990s, Cuba's government declared that the island was entering a " Special Period " in which new economic measures would be necessary. As part of this, it selectively supported Afro-Cuban and Santería traditions, partly out of

2773-423: The orishas are spirits sent by the supreme creator, Olodumare , to assist humanity and to teach them to be successful on Ayé (Earth). Rooted in the native religion of the Yoruba people , most orishas are said to have previously existed in òrún —the spirit world—and then became Irúnmọlẹ̀ —spirits or divine beings incarnated as human on Earth. Irunmole took upon a human identity and lived as ordinary humans in

2832-504: The orishas, and the ancestors. The concept is regularly referenced in Brazilian capoeira . Axé in this context is used as a greeting or farewell, in songs and as a form of praise. Saying that someone "has axé" in capoeira is complimenting their energy, fighting spirit, and attitude. The orisa are grouped as those represented by the color white, who are characterized as tutu "cool, calm, gentle, and temperate"; and those represented by

2891-459: The physical world, but because they had their origin in the divine, they had great wisdom and power at the moment of their creation. The orishas found their way to most of the New World as a result of the Atlantic slave trade and are now expressed in practices as varied as Haitian Vodou , Santería , Candomblé , Trinidad Orisha , Umbanda , and Oyotunji , among others. The concept of òrìṣà

2950-547: The presence of babalawos is not required for Santería ceremonies, they often attend in their capacity as diviners. Other Cuban babalawos have been initiates of the Abakuá society. At the time of the Cuban Revolution in 1959, there were an estimated 200 babalawos active on Cuba; by the 1990s, Cuban babalawos were claiming that they numbered tens of thousands on the island. In the 1980s, Cuban babalawos created

3009-713: The primary method of divination employed by its initiates. One of the earliest practitioners of Ifá in Brazil was the French ethnographer Pierre Verger , who had become a babalawo in West Africa and who was also involved in Candomblé. As a result of growing links between Brazil and Nigeria, in the 1970s various educational efforts to promote understandings of Yoruba culture were established in Brazilian cities. This included

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3068-448: The protector and guardian of houses and terreiros; Exu-Elepô, the god of palm oil ; Exu lnã, the god of fire; and Exu Ojixé, a messenger god. A shrine dedicated to Exu is located outside of the main terreiro of a Candomblé temple, usually near the entrance gate. It is, in general, made of a simple mound of red clay. These shrines are similar to those found in Nigeria. Ritual foods offered to Exu include palm oil; beans; corn, either in

3127-514: The reign of Gezò , which lasted from 1818 to 1858. According to William Bascom , "an indication of the importance of Ifá to the [Yoruba] religious system as a whole is the fact that the most striking religious syncretisms resulting from European contact are to be found in a church established in Lagos in 1934, the Ijọ Ọ̀rúnmila Adulawọ, which was founded on the premise that the teachings of Ifa constitute

3186-451: The sacred grove of the fázùn , where the secret teachings of Fá are revealed to them. Divination will be used to determine under which of the 256 signs their priesthood will be born. The selected sign indicates which spirits they should pay particular attention to and which taboos they must observe: this may involve avoiding certain foods, the wearing of certain colours, or engaging in specific actions. The initiate's head will then be shaved as

3245-427: The shore of the beach. Èṣù Bi is a stern and forceful avatar, appearing as both an old man and young boy, who walked with Shangó and Oyá (the initial two Ibeyi), and Eshu Bi protects both of these, as well as all other small children. Eshu Laroye is an avatar believed to be the companion of Oshún and believed to be one of the most important Eshus, and the avatar of Eshu Laroye is thought to be talkative and small. Èṣù

3304-451: The sixteen fundamental signs, Ifá divination includes a major sign, which is the combination of Ọse and Otura, from right to left (Ọse-Tura). That sign must be written each time a ritual is performed: Ọse-Tura is the messenger and the carrier of the sacrifice. It is closely associated with the god Èṣù in the system of Ifá. That Messenger sign was known in Arab and Latin medieval geomancy as

3363-610: The time of the first English translations of Yorùbá words in the mid nineteenth century, Èṣù has been rendered as "devil" or "satan". The first known instance of this came from Samuel Ajayi Crowther 's "Vocabulary of the Yoruba" (1842) where his entries for "Satan" and “devil” had Eshu in English. Subsequent dictionaries over the years have followed suit, permeating popular culture and Yorùbá societies as well. Lately, many online campaigns have been set up to protest this, and many activists have worked to correct it. There have also been quite

3422-1098: The world: in Yorùbáland , Eshu is Èṣù-Elegba or Laolu-Ogiri Oko; Exu de Candomblé in Candomblé ; Echú in Santería and Latin America; Legba in Haitian Vodou ; Leba in Winti ; Exu de Quimbanda in Quimbanda ; Lucero in Palo Mayombe ; and Exu in Latin America. Exu is known by various forms and names in Afro-Brazilian religions. They include Akesan; Alafiá; Alaketo; Bará, or Ibará; Elegbá, or Elegbará, Inan; Lalu, or Jelu; Laroyê; Lon Bií; Lonã; Odara; Olodé; Tamenta, or Etamitá; Tiriri. The most common forms or praise-names of Exu are Exu-Agbo,

3481-655: Was founded by Orunmila in Ilé-Ifẹ̀ when he initiated himself and then he initiated his students, Akoda and Aseda . According to the book The History of the Yorubas from the Earliest of Times to the British Protectorate (1921) by Nigerian historian Samuel Johnson and Obadiah Johnson , it was Arugba, the mother of Onibogi, the 8th Alaafin of Oyo , who introduced Oyo to Ifá in the late 1400s. She initiated

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