The Mythical Marriage

by Chief FAMA
The undisputable fact in the Yoruba religion is that Ifa's messages are
universal. Although the messages might be distorted, misconstrued,
misrepresented, and/or refashioned to suit the whim of the messenger,
Ifa's direct messages are always unbiased. When Ifa speaks, it speaks on
the universal essence of the subject matter in clear and concise language.
Also, when Ifa makes recommendations, the recommendations are given in
clear language particularly if the recommendations are about people. For
instance, when it recommends in Irosun Meji that Ori be propitiated for
success in endeavors, the recommendation is unbiased; it is inclusive of all
beings that are capable of the knowledge and essence of Ori. The
particular verse in reference talks about Ori (destiny) when ori was coming
from the spirit world to earth. Ori was told to make ebo for all ire. Ori did.

Ori became a deity that has to be propitiated by all living beings for
attainment of destined ire. Even in situations where ire is not ordained,
Ori is still propitiated for balance. For evaluation of the Irosun Meji
stanza, the chant is printed below:

Alata toro ewon Oduduwa

Eni ara ro ni i raro mo
Babalawo Ori lo d'Ifa fun Ori
Ori nti orun bo waye
Won ni ki Ori rubo
Ori rubo
Ori to waye to l'oun o ni l'owo
Osun, mo f'ori mi sun o, Ifa je ki nl'owo lode aye Ori to waye to l'oun o ni
l'aya tabi l'oko Osun, mo f'ori mi sun o, Ifa je ki nlaya tabi l'oko lode
aye Ori to waye to l'oun o ni l'omo Osun, mo f'ori mi sun o, Ifa je ki
nl'omo Ori to waye to l'oun o ni ni ire Osun, mo f'ori mi sun o, Ifa je ki
nni ire gbogbo l;ode aye

The mystical chain of Oduduwa

Comfort brings multiple wealth
Ori's Babalawo divined for Ori
When Ori was coming home from the spirit world to earth.
Ori was told to make ebo
Ori made the ebo.
Ori that comes to earth and fails to prosper Osun (adjudicator), I commend
my Ori to you Ifa, let me prosper.
Ori that comes to earth and fails in relationships (marriage, friendship,
etc.) Osun (adjudicator), I commend my Ori to you Ifa, let me prosper in
relationships.
Ori that comes to earth and will not have children Osun (adjudicator), I
commend my Ori to you Ifa, bless me with good children.
Ori that comes to earth and will lack ire Osun (adjudicator), I commend my
Ori to you Ifa, bless me with all ire.

However, when it comes to some aspects of Ifa messages, some priests'

recommendations are different for women. In particular, recommendations
as to whether a woman should practice Ifa professionally, more so when it
is highly and spiritually ordained, are given differently. The Odus of Eji
Ogbe, Iwori Meji, Ofun Meji, Owonrin Sogbe, Ogundatasia, Ose Otura (to
mention just a few), that make it unflinchingly imperative for whomever is
born by these Odus.
The ignoramus sees it differently. To him, the recommendations must be
biased. If the reading is for a man, the recommendation would be that the
man must be initiated into Ifa, and that he should practice Ifa. The
recommendations would be highly emphasized, too. If the reading is for a
woman, the uncompromising emphasis would be that she should be married
to a Babalawo. As my Oluwo, Araba ***bemi Ojo Alabi of blessed memory
(ki awo rere ma je won ni 'Morere), once pointed out the recommendations
should have been the same for both sexes. According to him in a taped
interview, Ifa does not discriminate. If a well-versed Babalawo, and other
respected Babalawos who have opened up to train women (in the persons of
their daughters), believe that the knowledge of Ifa is universally
indiscriminate, it is time then to let the words of Orunmila flow freely to
the spiritually hungry souls who beg for the freedom to feed their spiritual
hunger. It is not ideal to tell a woman that the only way she can
communicate effectively with Ifa is if she marries a Babalawo, more so if
such a woman is born by an Odu Ifa that would have compelled a man to
become a full-fledged Babalawo. Agreeably, in all disciplines of life which
includes all other religions of the world, there are fake practitioners. Ifa is
definitely no exception to the infiltration of the untrained. Fortunately,
Ifa has its control of that in place. Concentrating on the exclusion of
women, while the untrained man thrive without caution and are even given
free-will to preach their biased opinion under the cloak of priesthood, is a
situation that need reexamination. Just as it is important for anyone who
aspires to represent Orunmila as a priest to be well trained, it is equally
important for any woman who aspires to speak the language of Ifa to be
well groomed, trained, and versed in Ifa practice.

The messages that compel a woman to marry a Babalawo, which is more or

less a mythical marriage, should be expanded to include the advantage of a
choice. Let the woman know that she has the choice to either marry a
Babalawo or sefa (to receive on hand of Ifa, "mano de Orunmila") and even
t'efa (be initiated into Ifa "iniciacion de Ifa") when that recommendation is
the ultimate. It is time to do away with reticence; let Ifa messages reign
supreme. Osun's position among the deities is a testimony to Ifa's
liberalization of the Yoruba religion. Odu, known as Olofin in the diaspora
and the most revered aspect of Ifa initiation (actually initiation within
initiation), is another crucial example of Ifa's acceptance, respect and
reverence of women in the religion. Praise be to Orunmila, Ogun, Esu,
Obatala and all the deities of the Yoruba Religion. Praise be to Aje and Aje,
Osun, Odu and all the revered mothers of the religion. May all the positive
forces join together to make the world peaceful for their children,
devotees, priestesses and priests, ase.

Chief FAMA was born in 1953 to an Ogun worshipping family at Emure Ile, a
village revered for the spiritual prowess of its citizens. In 1984 she
became actively involved with Ifa. In November of 1988 she was initiated
into Ifa by Chief '***bemi Ojo Alabi, late Araba of Ayetoro town, Egbado,
and the Oluwo (High Priest) of Ogun State, Nigeria. The author is a pioneer
member of Orunmila Youngsters International, publishers of Orunmila
Magazine. Presently the author resides in the United States of America
and she and her husband own Ile Orunmila Communications and Ile Orunmila
African Imports in San Bernadino, California.