Yoruba

The Ultimate Guide to Ifa Spirituality, Isese,

Odu, Orishas, Santeria, and More
© Copyright 2022 – All rights reserved.
The content contained within this book may not be reproduced, duplicated, or transmitted without
direct written permission from the author or the publisher.
Under no circumstances will any blame or legal responsibility be held against the publisher, or
author, for any damages, reparation, or monetary loss due to the information contained within this
book, either directly or indirectly.
Legal Notice:
This book is copyright protected. It is only for personal use. You cannot amend, distribute, sell, use,
quote, or paraphrase any part, or the content within this book, without the consent of the author or
publisher.
Disclaimer Notice:
Please note the information contained within this document is for educational and entertainment
purposes only. All effort has been executed to present accurate, up-to-date, reliable, and complete
information. No warranties of any kind are declared or implied. Readers acknowledge that the author is
not engaging in the rendering of legal, financial, medical, or professional advice. The content within
this book has been derived from various sources. Please consult a licensed professional before
attempting any techniques outlined in this book.
By reading this document, the reader agrees that under no circumstances is the author responsible
for any losses, direct or indirect, that are incurred as a result of the use of the information contained
within this document, including, but not limited to, errors, omissions, or inaccuracies.
Your Free Gift
Thanks for downloading this book! If you want to learn more about
various spirituality topics, then join Mari Silva's community and get a free
guided meditation MP3 for awakening your third eye. This guided meditation
mp3 is designed to open and strengthen ones third eye so you can experience
a higher state of consciousness.

Click here to download the free guided meditation MP3 for awakening
your third eye
Table of Contents
Introduction
Chapter 1: Introduction to Yoruba
Chapter 2: Olorun and the Creation Myth
Chapter 3: Who Are the Orishas and Irunmọlẹ?
Chapter 4: Main Female Orishas
Chapter 5: Main Male Orishas
Chapter 6: How Ifa Divination Peeks into the Future
Chapter 7: Honoring Your Ancestors
Chapter 8: Yoruba Worship Calendar and Holy Days
Chapter 9: Yoruba Spells, Rituals, and Baths
Chapter 10: How Yoruba Influenced Santeria and Others
Supreme Deities Bonus: Orisha Offerings Cheat Sheet
Conclusion
Here’s another book by Mari Silva that you might like
Your Free Gift
References
Introduction
The Yoruba traditional religion has grown in popularity over the past few
decades, especially among African-Americans, as this spiritual Ifa system
provides a profound sense of cultural belonging. Yoruba is a fascinating
tradition made up of myths, lore, legends, indigenous beliefs, traditional
songs, and folk proverbs, which are all shaped by the social and cultural
contexts of West Africa.
This book serves as the ultimate guide on Ifa spirituality, Isese, Odu,
Orishas, Santeria, and more. In it, you’ll find in-depth illustrations of the
Yoruba tradition, exploring all its elements and influence, and it covers a
wide area of one of the most popular and complex of the West African belief
system. Learning everything there is to know about this belief system is not
something that you can do overnight, especially since there are many terms
and cultural contexts people may find very unfamiliar. Fortunately, this book
presents the topic in an interesting, easy-to-understand manner. Despite being
easy to follow the guide, the book delves deeply into salient topics, ensuring
that all the aspects of this spiritual system are covered. This makes it ideal for
beginners who have no background in the Yoruba and more experienced
individuals who wish to refine and enrich their knowledge.
In this book, you’ll find hands-on instructions and methods when it comes
to creating an ancestral altar, honoring the ancestors, and making offerings to
them, as well as making Yoruba spells, rituals, and baths.
The book provides a thorough introduction to the Yoruba and a brief
historical and cultural background. You’ll understand how religion didn’t
wither with the passage of time and remained strong in the face of historical
difficulties. You’ll also better understand the main Yoruba beliefs and
worldview. Then, the book will illustrate insightful details on the Supreme
Yoruba God, Olorun, and the creation myth. You’ll learn about the creation
story and understand how the Yoruba Supreme God manifests himself in
three ways.
As you read, you’ll be learning about the Irunmole and Orishas and how
they can help you, and understand the importance of offerings and how each
Orisha has a preferred offering. The book will lead you through the sacred
feminine and masculine concepts in Yoruba and present the appropriate
deities, along with their origin stories, colors, personalities, and how they
were typically worshiped. The following chapter then uncovers the Ifa
divination practice and explains who can be an Ifa priest. The book will also
walk you through a description of the Yoruba worship calendar and its holy
days and how the Yoruba religion managed to influence other African
diaspora religions. Finally, you’ll find an Orisha offering cheat sheet that you
can refer to whenever you need to be reminded of the Orishas and their
preferred offerings.
Chapter 1: Introduction to Yoruba
African traditional society, which includes the Yoruba belief system,
covers indigenous spiritual concepts and religions of the African population
which are not Christian or Islamic. It encompasses a wide array of ritualistic
practices, symbols, artistic expressions, customary practices, cosmology,
culture, society, etc. If you’re a spiritual person, then the chances are that you
think of religion as a lifestyle. This is why it only makes sense that African
traditional religion and all its elements would have influenced the worldview
of the African population.

As opposed to what many people may think, traditional African belief

systems are dynamic. They are dynamic and are highly reactive to everything
that causes a shift in concepts and ideologies, like aging, technological
advances, and the passage of time. These traditional religions are also mostly
concerned with life experiences – instead of being doctrine and faith-
oriented, they incorporate a multitude of ceremonies, rituals, and other hands-
on practices; this makes them incredibly relatable and tangible to those who
practice them.
 The Triple Heritage
If you read about African religions, you may have noticed that academics
usually bring up triple heritage. This is because African societies are
typically a blend of Christianity, Islam, and indigenous belief systems, which
are the triple legacy. You may even be surprised to know that even though
the people who practice traditional African religion are considered a
minority, Christians and Muslims who live in the region are involved in the
practices of traditional religions in one way or another. The traditional belief
system still influences various aspects of African societies, including its
political, social, and economic facets. However, a large portion of the
population has converted to Christianity and Islam.
Unlike Christianity and Islam, which are concerned with garnering
conversions, traditional African tradition is driven by co-existence. One of its
pillars is to encourage peace and harmonious interactions. They encourage
the maintenance of good relationships with followers of other beliefs and
practitioners of different spiritual activities. While Islam and Christianity still
promote the tolerance of all, the followers of traditional African religions
don’t feel the need to encourage others to adopt their beliefs.
 The Influence of Traditional African Beliefs
Few people are aware that these religions have traveled far beyond the
borders of their home continent. This diffusion happened during the Trans-
Atlantic slave trade and has inspired the emergence of other traditions and
belief systems in the Americas, such as the Vodun in Haïti, Santería in Cuba,
and Candomblé in Brazil. The relationship and similarities between Yoruba
and other religions, including the ones we had just mentioned, will be
explored in more depth in the last chapter. African traditional religions’
relevance and global reach made these beliefs very attractive to people on
diasporic pilgrimages to the continent.
In essence, African religions are particularly interested in reproduction,
wealth, and health. This heightened concern is what set off the establishment
of institutions and organizations made especially for matters like commerce,
healing, and the promotion of the general well-being of the advocates and
practitioners of African religions and the members of other religious groups.
 Society, Gender, and the Environment
While traditional African religions have set the tone for solid discussions
regarding civil religion and society and community interactions, many people
still believe that these beliefs conflict with modernity. Unfortunately, this has
made minority groups, or the followers of this tradition, subject to inhumane
forms of abuse.
Women figure very prominently in these belief systems, which strongly
emphasize gender dynamics and relations by highlighting female deities and,
to a lesser extent, their divine male counterparts. Goddesses, priestesses,
diviners, and other female archetypes are eminent in myths and tales.
Modern-day feminist academics even refer to these traditions in their efforts
to advocate for the rights of women and their role in African societies.
Indigenous African tradition approaches gender in the sense that one is
complementary to the other. The forces of the feminine and the masculine
must work in tandem.
Another very significant issue is that traditional African tradition discusses
our interaction with the environment. These beliefs show a great deal of
insight and discernment into how we can live in our environment without
causing any harm. This is a topic of great importance in today’s world,
considering the imminent ecological crisis.
 Spirituality and Tradition
Traditional African religions offer robust associations between the realm
of ancestors and the world of physical existence. This allows practitioners to
keep in constant touch and maintain their relationships with their ancestors.
According to indigenous beliefs, our ancestors are highly involved and
intricately concerned with our daily life affairs.
Many religions in different parts of the world remain alive through their
written texts and recorded scriptures. However, traditional African religion
mainly relies on oral story-telling. These tales and oral sources have been
elaborately integrated into the social and political structures, various forms of
art, and other tangible aspects of culture. Since these traditions are essentially
oral, they have left a window for variation and versatility used by various
subgroups and multiple other African religions. The Yoruba Ifa tradition and
other forms of orature still serve as significant sources of reference when it
comes to understanding the religion’s practices and its members’ worldview.
Reading this chapter will help you understand what Yoruba, a traditional
African religion, is. We uncover and try to explain the highly controversial
origins and history of this traditional religion – the main Yoruba beliefs and
worldviews and how it remained strong in the face of discrimination and
disparagement from mainstream religions and societies throughout history.
 The Yoruba in a Nutshell
West Africa is home to a group of ethnic peoples known as the Yoruba.
As of 2019, there were approximately 44 million Yoruba people, most of
whom settled in Nigeria and account for 21% of the nation’s population. The
Yoruba are among Africa’s largest ethnic groups. They have their own
language, Yoruba, and occupy other regions and countries besides Nigeria.
This includes, but isn’t limited to, Ghana, Dominican Republic, Cuba,
Jamaica, Saint Lucia, Ivory Coast, Liberia, Venezuela, Brazil, Granada,
Sierra Leone, Trinidad and Tobago, and Puerto Rico.

The traditions, spiritual ideologies, and customary practices have all

evolved into one solid religious belief system. According to the Yoruba
religions, all humans must experience Ayanmo, which can be translated into
fate or destiny. This is why this traditional religion suggests that humans will
inevitably unite with the divine, the creator and source of all existing energy,
in spirit. This state of oneness is called Olodumare. Our thoughts, feelings,
and actions are translated into interactions with other living entities in the
physical realm. Our communications are all efforts to find and attain a
destiny in the spiritual world. The followers of the Yoruba traditional religion
believe that people who stop experiencing spiritual growth in any of the
facets of their lives are bound for Orun-Apadi, which is the invisible world of
potsherds. The Yoruba religion considers life and death as an endless cycle of
existence. Its followers believe that humans constantly reappear in the form
of a different physical entity as their spirits gradually develop toward
transcendence.
According to the Yoruba belief system, people’s destinies are
predetermined before they are even born. Their homes, families, partners,
career, interests, and even the time and cause of death are all determined
beforehand. Followers of the Yoruba tradition believe that a person’s plans,
destiny, and promises are all forgotten at birth. However, it is also believed
that we spend a lot of time and effort trying to remember these things and
strive for the future that was destined for us. The Yoruba believers consider
god to be the most powerful being and a supreme deity who is not bound by
gender. God, or Olodumare, is thought to be living in the skies. Intercessors
or Orishas would complete all communications between the Yoruba believers
and God.
 History and Origins
Ìṣẹ̀ṣẹ is the Yoruba traditional religion name in the Yoruba language. The
word Ìṣẹ̀ṣẹ refers to the rituals, customs, and traditions that are widely
practiced in the Yoruba cultural scene. This world is a contraction of two
words: Ìṣẹ̀ and ìṣe. The former can be translated into origin or source, and the
latter means tradition or practice. When combined, the words mean the
source of our tradition. This word was coined to signify the Yoruba belief
system because the numerous traditions, practices, observations, concepts,
and beliefs are all derived from the spiritual worship of the orisa or orisha.
An orisha is a being that withholds the ability to reflect some of Olodumare’s
manifestations.
Yoruba Traditional Religion
Around 12 to 15 million Yoruba people live in southwest Nigeria, Togo,
and the Republic of Benin, which was previously known as Dahomey. These
individuals are considered to be the successors of one of the earliest and most
prominent West African cultural traditions and belief systems. Linguistic
experts and archeological evidence suggest these people have occupied their
present-day geographic location since the 15th century BCE, at the very least.
Like every other language, regional dialects for the Yoruba language have
developed, signifying the urbanization and the distinction between Yoruba
subgroups. These differences led to the emergence of a social system in the
first millennium BCE. This structure was unique to the Sub-Saharan African
population. The traditional home of the Yoruba was thriving by the 9th
century BCE. Terracotta and bronze sculptures, which are now among the
eloquent riches of Africa, were avidly created by artists over the next five
centuries.
Yoruba mythology, oral tradition, and story-telling signify Odudwa, also
called Odua, as the founder and first king of the Yoruba people. Some
mythologies claim that the traditional home of Yoruba is the cradle of
creation and that Odudwa is the god of all creation. However, oral tradition
and tales insist that the lore surrounding Odudwa’s possession of the throne
hints at the conquest led by the people of the east, before the 19th century, of
the Yoruba home. Odudwa’s followers came up with an urban tradition and
increased the archetype or prominence of the king, even though there was a
very robust sociopolitical structure of a town under the administration of a
king or chief among the subgroups of Yoruba. Later on, those who wished to
assert their political validity had to present evidence of their decent or
relation to Odudwa, even if they were immigrants. Those individuals were
named the sons of Odudwa. They wore adenla or beaded crowns. It was said
that these crowns were presented to them by Odudwa himself to serve as a
representation of their sanctified power.
A Controversial Origin
For years there has been controversy surrounding the ethnogenesis of the
Yoruba as both a culture and religion. Numerous historians have studied
models to try to determine the origin of the Yoruba population. Much
evidence leads back to ancient Egypt. However, it is worth noting that many
schools of thought disagree when it comes to the historical analysis of the
Yoruba and its traditions. While some historians strongly believe Egypt was
the motherland of the Yoruba, others insist that the existence of Arabs and
white-skinned Egyptians contradicts the belief that the Yoruba was birthed in
Egypt.
It is believed that a source known as the Ifa Corpus is a chronicle of all
mysteries associated with the presence of the Yoruba people. According to
the source, the Yoruba people believe that the supreme God, or the
Olodumare, is the creator of the universe and all other deities. Then,
Oldumare and the other gods, including Orishanla, the arch-god who was
greatly involved in the process, created humans. This is why it’s believed that
all human civilizations originated in the home of the Yoruba, which is
traditionally known as Ile Ife. However, various Yoruba ethnogenesis
religion-cultural records don’t encompass the elements of modern historical
methodology. This means that it lacks accurate dating, the pursuit of
historical validity and truth, reliable sources, external proof, and structure.
This is why it’s likely that the information presented by the Ifa Corpus is no
more than mere lore and mythology.
Even though the different schools of thought affect historical traditions, a
very popular trend among modern historians is the heightened interest in the
relationship between the Yoruba and ancient Egypt. As we mentioned, it has
become a very popular claim that the Yoruba peoples migrated from Egypt.
They claim there is evidence of a religious and cultural link between the
ancient Egyptians and the Yoruba. However, aside from the argument
regarding the white-skinned Egyptians and the Arabs, many scholars insist
there’s no solid archeological evidence of the migration of the Egyptians to
the land of the Yoruba. If either population had interacted with the other,
then, according to historians, it would’ve likely occurred during the
predynastic and dynastic eras, which explains the potential influences.
Additionally, numerous factors may have contributed to the belief that
there was direct contact between ancient Egyptians and the Yoruba. This
includes colonialism, Islam, Christianity, the Yoruba Creation myth, and the
belief that Egypt is the motherland of all human civilization which we will
discuss in more depth in the following chapters.
 Maintaining Strength
As we mentioned at the beginning of the chapter, practitioners of
traditional African religion have been subject to harsh forms of abuse. This is
because of the alarmingly dangerous extremism and conflicts associated with
Abrahamic monotheistic religions, like Judaism, Christianity, and Islam.
These dangers are present within the borders of the African continent and are
a looming threat to the practitioners of this religion all around the globe. This
terrifying and unjust trend has affected Indigenous southwestern Nigerian
Yoruba peoples. Christianity and Islam have unjustly intruded into the lives
of the Yoruba peoples, causing turbulence and triggering spiritual imbalance
among the traditional religion practitioners. The followers of Abrahamic
religions have often conducted waves of forced conversions and actively
spoken hatefully toward the believers of other faiths. They treated them as
inferior and exposed them to other forms of abuse and prejudice, introducing
malevolent characteristics into the society of the Yoruba.
The unwelcome arrival of the spiritual differences into the Yoruba society
stimulated religious conflict, but it also led to the onset of superfluous
homicide. This was a highly unfamiliar and confusing series of events to the
Yoruba, considering their beliefs are fundamentally built on cordial concepts
and characteristics like acceptance, harmony, tolerance, and co-existence.
The practitioners of that faith are never focused on converting others to their
religion or making sure that those around them share the same ideologies and
concepts. The extreme efforts to convert members of the Yoruba religious
groups rippled disruption, confusion, and feelings of anger and hurt among
members of the society. However, the followers of this belief system seem to
have managed to stay resilient regardless of the unpleasant disruption.
Another challenge that has acted as a threat to the Yoruba belief system is
modernization and rapid technological advancements. All traditions and
customs are at a constant threat of disappearance or alteration with the fast-
paced nature of today’s world. Traditions are typically replaced, forgotten, or
entirely lost over time. Fortunately, the West African Yoruba peoples have
maintained and kept a strong grip on their traditions. The Yoruba is among
the few religious practices and traditions that stay very similar to how it was
practiced centuries ago. The Yoruba people have done an excellent job at
maintaining their truth.
Lukumi, one of the Yoruba dialects, is the liturgical language of numerous
divisions of the subgroups that emerged of the Vodun, Santeria, and
Candomble traditions. Nigeria was home to all of these religions. However,
they were soon forcefully amalgamated with Catholicism at the start of the
slave trade. Slaves were forced to adopt Christianity by their owners and the
missionaries. However, their shipment destination was what determined their
religious journey and spiritual beliefs. For instance, the slaves that ended up
in South America were determined to keep practicing their Yoruba traditions.
These traditions were inevitably blended with Catholicism to form
Candomble. Spanish-owned slaves, on the other hand, who ended up in Spain
founded Santeria. Lastly, the slaves who found themselves in France created
Vodun. The point behind incorporating their current beliefs into their forced
practices was to endure survival and maintenance of African beliefs and
traditions. It was also a means of protection, as the Yoruba would be subject
to harsh and severe abuse or punishment if they were found practicing their
traditional religion. In response, they disguised their deities as Catholic saints
and continued to worship them. They found saints whose characteristics most
resembled their gods and assigned them to the corresponding Yoruba deity.
This way, it would look like they were honoring catholic archetypes and
celebrating Christian feasts when in reality, they were being loyal to their
deities or Orisha. For instance, the Christian equivalent of Shango, the
Yoruba king, is St. Barbara. This meant that conducting a drum party for St.
Barbara was, in reality, one for Shango.
The determination to keep the Yoruba traditional religious beliefs alive –
despite the endless challenges – ensured that we have the information
available. Otherwise, the chances are that little would’ve been known about
this belief system today. This is especially true for a religion primarily
relying on oral story-telling and tradition.
The Yoruba religious tradition is among the most prominent indigenous
African belief systems. This religion is highly versatile and adaptable. It also
provides a great deal of insight and wisdom into topics of great importance,
even to this day. This is perhaps why it is very relatable and appealing.
Despite its complex and controversial history and the multitude of challenges
it has faced, this religion has managed to thrive.
Chapter 2: Olorun and the Creation Myth
As you have read in the previous chapter, Yoruba beliefs represent a
unique worldview based on spirituality and ancient traditions. This chapter
will discuss one of these remarkable views – the relation between the
Supreme Yoruba God, Olorun, and the Yoruba creation myth. This religion
has its own creation story that’s very different from those of other religions
past and present. This tale transcended many generations through oral
tradition, and the story of creation changed very little and remained faithful to
traditions honoring Olorun and the Orishas. It also provides great insight into
how the Yoruba see their Supreme God and their relationship with other
supernatural beings and mortals.
 The Yoruba Creation Myth
Eons ago, when mortals did not yet exist, Olorun and the Orishas lived in
the sky – the only livable place at the time. Below them, there was only
water, ruled by the goddess Olokun – ruler of the sea. Since the Orishas
weren’t as powerful as the Supreme God and often needed guidance, they all
lived in a close community near a baobab tree. Here everyone found
everything they needed to have a happy and peaceful existence. Despite
having powers to do much more than that, they lived almost as mortals,
tending to their daily needs. The Orishas created everything for their
sustenance to pass their days, including stunning clothes and jewelry. They
even had had the entire sky reaching above their heads had they wished to see
more of their world. However, not everyone was satisfied with their blissful
life in their community or wanted to see only the misty sky. Obatala was an
Orisha who possessed great powers and an even larger desire to use them to
explore far beyond their ruler’s land and create something different. Soon, he
started wondering what he could do with them, and while doing so, he
suddenly looked down and noticed the waters below. It was then that Obatala
realized where to begin his new adventure – and he immediately went to
Olorun for permission to build something in the water. He had two reasons
for this. Firstly, he needed to create a solid ground on which Obatala himself
could stand when he ascended. Secondly, he wanted to make a land for new
creatures – someone whom the Orishas could help, so they could finally use
their great powers. Seeing that Obatala wanted to do something good and
constructive for all of them, Olorun permitted him to descend onto the land of
water.
Obatala then consulted another Orisha, Orunmila, about preparing for the
journey. Orunmila is said to have divination powers, so he could see
everything Obatala may need to make his future quest successful. He
conducted a divination ritual by sprinkling powder made of baobab tree roots
on a sacred tray. After tossing 16 palm kernels on the tray, Orunmila
carefully observed the pattern they left while traveling on the tray. He
repeated the process eight times, each time memorizing the kernel markings.
His instruction to Obatala was to collect some baobab seeds, maize, sand, and
palm nuts to sow and a black cat for company. In addition, Orunimla said to
Obatala that the only way to reach the waters was to climb down on a golden
chain. He also instructed Obatala to collect personal items from the other
Orishas and place them in a sacred egg. At first, Obatala was concerned about
finding a gold chain long enough to reach all the way to the world beneath
his. He had an idea to go to all the Orishas and ask for their golden jewelry,
which he could melt into a chain. He took all the gold given to him to an
Orisha known to have exceptional metalsmithing skills. This smith then
created a chain long enough to safely help Obatala reach the waters. The
chain also had several powerful hooks, so Obatala could secure himself and
the items he was carrying with him.
While the smith was making the chain, Obatala went on to find a seashell
in which he could gather sand. He then put the cat, the baobab powder mixed
with sand, and the maize into the bag and went to look around to find palm
nuts and any other seeds he could take with him into this new land. When he
gathered everything, Obatala secured the egg to his body with a piece of
cloth, ensuring its protection during his climb.
After this, Obatala took the bag with the rest of the items and was almost
ready for his journey. His last task was to secure one end of the chain to post
in the skies, so he’ll be able to climb it safely.
After seven days and nights, his journey came to a sudden halt when he
ran out of chain. However, the chain didn’t reach the waters yet, so Obatala
didn’t know how to get lower to the watery kingdom. As he wondered what
he should do next, he heard Orunmila calling to him to take the sand from the
bag and begin pouring it below him. As soon as he started to spill the sand
onto the water, to his surprise, it solidified instantly, creating a firm ground
on which he could walk. Unbeknown to him, Obatala had made the egg so
warm with his worrying that the spiritual possessions inside it turned into a
bird ready to hatch. When it did, a bird named Sankofa flew from it, carrying
the spirits of the Orishas. Landing on the solid ground, the bird immediately
started to peck at the sand, and the Orisha spirits began to shape the land into
mountains and valleys. This is how all these formations got their unique
character – they inherited them from the Orishas spirits themselves.
Obatala finally unhooked himself from the chain and let himself drop to
the ground when there was land as far as he could see. He decided to name
this new land “Ife,” which can be translated as the area separating the waters.
Eager to explore this new land, Obatala started to walk while shaking his bag
and scattering everything from it to the ground. As he did so, the seeds he had
in it landed in the soil, and they soon began to grow. In fact, they were
growing so fast that they turned everything green without Obatala even
seeing this at first. After walking for a long time, he finally turned around and
saw palm trees that were already multiplying in his wake.
Obatala had the cat for company, but he still needed to pass his time
somehow, so he started to explore what he could make from the palm trees
and the other plants growing on Ife. He made wine from the palm trees, but
he was bored drinking it alone. One time, while enjoying the wine and
fashioning small clay figures, he got the idea to create creatures he could
guide and who could also keep him company. The clay figures were not
perfect, and he still didn’t know how to shape them, so he consulted
Orunmila and Olorun. They have decided that the imperfections didn’t
matter, but the creatures should be shaped resembling the Orishas and not the
Supreme Being. It is believed it was Olofi, who suggested this, saying the
world needed more Orishas, but there could only be one God. After all, it’s
the Orishas who deal with nature and living things. As the number of living
things multiplied in Ife, there should have been more guides to watch over
them. However, not wanting to grant them the same privileges as the
creatures living in the sky, Olorun decided to make these new creatures
mortal rather than immortal like the Orishas were.
In addition to their physical differences, Orunmila also suggested that the
new creatures have different essences. He said some should be better than
others, but none should be perfect inside or out. This way, they could learn
from their own errors and the mistakes made by others. Although they were
to be supervised by the Orishas, the new species should be able to create and
keep the balance in nature and amongst their own communities. In addition to
this, this new species should know hunger and desire – none of which were
familiar to Orishas. Given the enormity of the tasks he has been given,
Olorun encouraged Obatala to plant more plants and sculpt other creatures,
such as fish, insects, and other animals, before his ultimate goal – humans.
All the other creatures could serve mankind as food, and while he was doing
this, he would have more time to learn how to create a more physically,
intellectually, and spiritually evolved species. Olorun also warned Obatala
that humans would also need to have a lengthy period of development to
achieve their full potential. Unlike the other species – which may mature in
weeks or months – humans will require years of development to learn values
such as kindness, sacrifice, and balance.
After some time, curious about what’s happening below, Olorun sent
another Orisha to see how Obatala was fairing. The report he received said
that while Obatala made figures for his entertainment, he still wished they
would come to life. He wanted to see them prosper and guide them along
their journey. To remedy this, Olorun directed an enormous fireball he made
from the explosive gases of the sky to Ife. Not only did this fire help create
more habitable land, but it also baked the forms created by Obata. Finally,
Olorun sparked life into all the different shapes across Ife using his own
powerful breath. After witnessing Obatala’s joy with this new life, Olorun
sent the fireball back to the sky, where it became the Sun. Realizing Obatala
would need help with his task in the future, Olorun sent a couple more
powerful Orishas, including Orunmila, to him.
So, Obatala and the other Orishas were doing this grueling work, and they
were progressing nicely – at least until it came the time to sculpt the physical
shapes of the humans. As Obatala strolled around contemplating how to
shape them into the likeness of the Orishas, he got tired and stopped to rest.
As he happened to be beside a clear pond, he decided to drink from it. But
before actually tasting the water, he noticed his own face – the reflection of
an Orisha. Finally, having an idea of what the new forms of life should look
like, he immediately started to create them from the bits of clay he found at
the side of the pond. Obatala was quite pleased with the end result and made
many more clay bodies. He grew thirsty again a couple of times during his
work – but he didn’t always drink water. Sometimes, he would reach for the
wine to quench his thirst, and soon he was quite intoxicated. As a result, the
clay forms started to look more and more different, and some ended up
missing limbs and other body parts. However, at the time, he didn’t notice
this, thinking that all his sculptures were beautiful. Besides, he was told the
more different they look, the better. That being said, the next time he repeated
the process, he did it without drinking wine, so he could focus more on
forming them as wholesomely as he could.
Finally, when all the creatures came to life, Olorun descended on the chain
as Olofi to see the images of all the living beings. Seeing the vast number of
new species, Olofi decided to give each Orisha several of them to guide.
Meanwhile, humans were given the task of watching over their natural
environment. They were encouraged to report to the Orishas if anything
needed changing, although they weren’t taught how to communicate their
needs. Orunmila created several paths for each human, while others
empowered them with different qualities, shaping their final destiny.
Initially curious about the new life evolving around her water kingdom,
Olokun didn’t interfere with the work of the Orishas. However, seeing how
much the new species usurped her domain, she grew angry and decided to
take revenge. Taking advantage of the absence of Obatala while he was in his
homeland, Olokun commanded her waters to swallow the solid land created
by Obatala. The plants, the animals, and many humans died, and only a few
people who thought to flee to the highest grounds and ask for help remained
alive. They sought refuge and means to survive from Eshu, the only Orisha
close by to help. Eshu also agreed to report what was happening to Olorun,
but only after the humans offered a sacrifice to both him and Obatala. When
Olorun heard what was happening in Ife, he immediately sent Orunmila
down again, instructing him to cast spells to make the water retreat. Seeing
the drylands reappear again, the human was very grateful to the Orishas and
the Supreme God.
However, Olorun decided to empower them even more, seeing that
mankind was developing much slower than expected and still could not
survive on its own, let alone guard its natural surroundings. He asked Obatala
to make them stronger physically and give them larger organs, including
brains. Under the tutelage of the Orishas, this newer human species has
become more resilient and aware of its surroundings. In addition, the humans
were trained how to communicate with their Orishas. They learned which
offerings and prayers to make to which Orisha and how to appease them
should they make a mishap and disappoint the Orishas or Olorun. Those who
weren’t taught this yet were under Obatala’s patronage, along with all the
deformed creatures.
 Olorun, Olofi, Olodumare, and the Orishas
While there was now a way for humans to convey messages to the
Orishas, they could not do the same with the Supreme God. As the owner of
the skies and everything below it, the Supreme God sat at the top of the
Yoruba pantheon hierarchy. This ranking was maintained by the three
representations of this Supreme God – Olorun, Olofi, and Olodumare.
Olodumare, the almighty, was the maker of the lands – and possibly the
creator of the entire universe. However, this being never manifests or
receives messages, not even via the Orishas. Its only purpose was to oversee
its masterpiece.
Olorun was the only manifestation people could perceive and was always
present in the sky, like the Sun. This representation helped maintain the
natural order of things and enabled humans to enjoy the world Olodumare
created. Apart from owning Orun, the land of spirits, Olorun also
communicated with the Orishas but only if necessary.
On the other hand, Olofi was always at the disposal of the Orishas and
allowed them to convey messages to and from people.
The Orishas also used this manifestation of the Supreme God as an aid in
learning everything they needed to communicate with the people. Thanks to
this manifestation, the Orishas could teach them to be more respectful
towards others and themselves. It helped them understand how to maintain
themselves healthy mentally and physically.
In addition, there are quite a few differences between Olorun and the rest
of the Yoruba pantheon. For starters, unlike the Orishas, who can be both
male and female, Olorun transcends both genders and is seen as a gender-
neutral being. Olorun, as the Supreme Being, rules above everything and
everyone else. The Orishas are only assistants, acting as the intermediaries
between the Olorun and other beings. Yet, at the same time, for humans,
Orishas are just as fundamental as the Supreme God itself. Olorun’s energy
flows through other Orishas and can’t be reached directly.
 Yoruba Proverbs and the Significance of Olorun
Ta ní tó Olórum? Edá tá mòla ò sí.
Who is as great as God? No human being knows tomorrow.
This illustrates that no one is more knowledgeable than Olorun. No one
knows what destiny holds for them; only Olorun does. So before acting
impulsively, it’s always worth considering several possible outcomes of your
actions. You’ll avoid getting into unnecessary trouble.
Eni tí a ò lè mú, Olórum là ńfi lé lówó.
An adversary over whom one cannot prevail, one leaves for God’s
judgment.
It means that if an adversary is stronger than you, you should let God rule
over them. Even if you meet someone causing you great harm, it’s best to
leave them in God’s hands. Olorun will know how to deal with them and will
always impart the punishment they deserve.
Olórum ìbá dá kan-in-kan-in tóbi tó esinsin, àtapa ni ì bá ta èèyàn.
Had Olorun made the black ant as large as a fly, it would have stung us to
death.
By the grace of God, the wicked lack the power to do much harm as could
otherwise be possible. Bad qualities are needed to balance out the good. But
if not for Olorun, bad people would have no good in them at all, and this
balance would not exist.
Chapter 3: Who Are the Orishas and Irunmọlẹ?
In the previous chapter, you learned that the Orishas represent the
Supreme God, who created Orishas to help and supervise humankind and
other living beings. In this one, you’ll learn just how fundamental a part the
Orishas play as mediators between the human and spiritual realms and why
they represent our most influential source of communication with Olofi – and
by extension – Olodumare. Learning about the vast number of Orishas you
can turn to will enrich your practice and empower you spiritually, mentally,
and physically.
 Orishas and Irunmole
However, when discussing the role of Orishas in the Yoruba pantheon,
there is another term you must familiarize yourself with – and that is
Irunmole. While Orishas are a well-known concept for those who are only
somewhat familiar with the Yoruba religion, this is certainly not the case with
Irunmole. And those who have heard about the latter often confuse them with
Orishas themselves. In fact, there is a vast difference between the two
concepts. However, despite the well-documented hierarchy among the
different beings of the Yoruba pantheon, parts of the traditional legends about
the Irunmole are still missing.
What we know is that the term Irunmole is made up of three words: irun
(heavenly being), mo (knowledge), and ile (ground). Therefore, the Irunmole
are celestial beings in possession of great wisdom who visit the earth. The
word can also be a force of nature, even more powerful than energy. This
suggests that they are beings made of light rather than energy. Why is this
important? It implies that while most Orishas were human beings who have
achieved oneness with Olodumare, Irunmole is the force that gives the
Orishas the power to achieve that level. Only those who stand for their
actions will become known as Orishas, and this is exactly how Obatala,
Oshun, and the other famous figures came to be as well. Irunmole helped
them establish the evolution of their energy and spirit into the state of
Olodumare. And just as there are many different Orishas, there are many
Irunmole, who often work together when helping humans. For example, to
overcome a difficult hurdle in life, you’ll need assistance from Ogun, and the
Irunmole Ogun, too.
According to some Yoruba sources, the first 200 Orishas created by
Olodumare already possessed Irunmole. In fact, it’s possible that these
Orishas suggested the creation, including those inhabiting the earth. Initially,
they were the only intermediaries between Olofi and mankind, but it is easy
to understand their use of their powerful energy to help other creatures. They
were also able to take on many forms, much more than some of the lesser
Orishas. They formed the celestial community in the skies and regularly
called on the Supreme Being, consulting it about their daily duties. As legend
has it, they visited so often that Olorun decided to give them a special task to
have more peace around the baobab tree. So, when they asked about
expanding the universe towards the waters below, Olorun was more than
happy to send them to Ife to supervise the evolution of the new life.
Nowadays, an Irunmole is said to be the only presence of the Supreme
God on earth. Despite this, it’s still capable of maintaining several spiritual
and physical forms, including humans and even inanimate objects. According
to many contemporary Yoruba practitioners, Irunmole may also empower
incorporeal entities if their help is needed during a spell or ceremony. Some
of them also consider Olofi as the first Irunmole, which explains why he is
the only manifestation of God who communicates with other species.
However, all of them agree that, unlike Orishas, Irunmole were never human
beings but natural spirits. This is why they can become manifestations of
divine power, natural or spiritual energy, or any driving force humans need
but find incomprehensible. Only by moving away from their abstract
description can one truly understand their importance in human lives.
Whether you think of them as spirits of energy and light or highly achieving
Orishas with special abilities, they can help you develop and transform your
energy, raising it to a much higher plane. Overall, 401 Irunmole are
wandering the earth looking for humans to help. If you decide to seek
assistance from them, don’t forget that you may need the help of a lesser
Orisha to facilitate communication with them.
Whereas the Irunmole are seen as light entities, the Orisha are nowadays
thought of as almost like humans. Each of them is associated with an aspect
of nature in which they express their divine qualities. They can accomplish
exemplary feats – which are duly recognized – yet humans can communicate
with them. Of course, one must know how to honor an Orisha. Otherwise,
they won’t work with you. You must learn what they like and don’t like to
avoid getting on their bad side. While they often work as the intermediaries
between man and Olofi or the rest of the divine world, the Orishas can
sometimes work against humans as well. Much like humans, they have their
likes and dislikes, and if something angers them, they can do just as much
harm as they do good.
While this changeable mood can seem like an off-putting quality, this
human attitude makes them so relatable. We can see they have their own
flaws and virtues, just as we do, and new practitioners are always advised to
look for an Orisha they can relate to best. Working with an Orisha allows you
to form a personal connection with them. You gain a guide and a counselor in
a being you can identify with, and the more you get to know them, the
stronger your bond will become. It’s also a quality that contributes to the
continuity of this belief system, not forgetting its influence on the
development of so many contemporary African and South American
religions. Fortunately, there are many Orishas a Yoruba practitioner can turn
to, and this book will discuss the most important and helpful ones in the
following chapters.
Each Orisha has its own prayer bead or eleke and numbers in Yoruba
culture. And, despite there being so many, they even recognize each other
from their number. Some of them are said to have been present as Irunmole
when the earth was created from the ancient water kingdom, while others
have come into being much later. These were most likely human beings
themselves, who transcended into a semi-divine existence. Each Orisha
communicates and manifests differently. Some appear as natural landmarks,
such as mountains, rivers, or trees, while others emerge as familiar human
beings or animals. According to the ancient Yoruba legends, Orisha didn’t
know hunger, thirst, and desire at one time as these are all unfamiliar to
celestial beings. However, as their numbers grew and they spent more and
more time with mankind, they gained the ability to eat, drink, and love – just
as humans do. They have also learned to enjoy music, making them easy to
appease.
Moreover, each of them has their own favorite foods and other items they
like to receive as offerings and gifts. Suppose you make an offering to an
Orisha in a way they are accustomed to, and you offer them something they
like. In that case, they will recognize the gesture and come to your aid right
away. The research will teach you more about their likes and dislikes, and
observing the forces of nature they govern is even more helpful. When you
conduct your research, remember that Orishas often work together, so you
should always observe how the forces of nature interact with each other. For
example, the Orisha ruling over rivers will work with the one governing the
seas that the rivers flow into. The way the river flows and its rising and
falling also reflect Orisha’s changeable mood. As you observe their work,
you’ll get a better understanding of the complex ways of the Orishas. You’ll
see their celestial force, as well as their human qualities. This will empower
you with the knowledge that they are in a way no different from you, making
it that much easier to form a deep bond with them. If you manage to establish
a mutually respectful relationship with an Orisha, one day, when you need
them the most, you may come face to face with them.
 Orishas and Ashe
Although their role as messenger between the Supreme God and us cannot
be denied, the Orishas can be even more helpful in healing practices. The
Orisha’s Ashe can subdue misfortune and evil, cleansing your soul and
helping it grow until you reach the desired level. For many, this means
achieving oneness with Olodumare, but even if your goal is to heal past
wounds – Ashe will be of great assistance.
But what is Ashe, and how does it affect you? Ashe is a divine power, the
driving force behind everything in the world. Initially, Olodumare gave this
energy only to Orisha’s living and serving God in the skies. Even when they
came up with the idea of creating Ife and humankind, the man wasn’t gifted
with Ashe as it wasn’t deemed necessary for them to have it. Over time, the
Supreme God and the Orishas realized that every living being could benefit
from this force. For this reason, the Supreme God begins to empower
everything with Ashe, including inanimate objects, making it one of the most
fundamental concepts in the human belief system. Now, we know it as the
immense power behind everything, including our own thoughts, emotions,
and actions.
However, Ashe comes to us through only one source – the Orishas. They
are the custodians of this flow and can channel it towards us, so it carries us
on our journeys. By working with Orishas, you can draw on their Ashe
through prayers, offerings, and other ceremonies – ensuring that you stay on
the right path. In addition, there are other ways to channel Ashe towards you,
particularly for divination or healing. Herbs, colors, candles, and crystals can
also initiate its flow towards you, conducting it into you and uniting it with
your own energy.
Working with Ashe might be easier than you think, as it is accustomed to
receiving voiced words such as prayers, songs, curses, and praises.
Sometimes, even an everyday conversation can attract it, encouraging you to
make things happen and achieve the change you wish for in your life. For the
same reason, you must be very careful how to use it; your entire existence
may depend on it! Not only does Ashe have sacred characteristics, but its
social ramification often goes beyond anything imaginable. Anyone who
learns how to experience and use this essential life force becomes an
authority figure. At the same time, through their own initiation, they become
subject to its wilful effect that changes their lives forever. You may learn to
command this power, but you’ll depend on it even more. Except, now you’ll
know how to employ it in your rituals when invoking particular Orishas or
even Olofi should you need their help. Working with an Orisha means
recognizing the uniqueness of their Ashe and knowing when they may be
useful for you. Recognition of their autonomy is also a sign of respect, which
in turn, will earn you their trust and a much more amicable relationship with
them.
 How Do the Orishas Heal?
When an Orisha comes in contact with your body, it transfers its Ashe to
you. However, apart from lending you their Ashe to make you stronger and
overcome difficult hurdles in life, Orisha can assist you in many other ways.
Each Orisha represents a particular force in the Yoruba pantheon. They all
have their own specialties, but they also have specific influences. They can
protect and heal nature, and they can do the same for you – you just have to
know which one to call upon. According to the powers of the one you choose
to work with, an Orisha will protect and defend you, or it may cause disease
to go away from the affected part of your body. From physical ailments to
emotional scars – we all need healing in many different ways. And while the
bond you form with an Orisha will mainly be manifested in your body, this
doesn’t mean it won’t empower your mental state. You exist through your
body, so this is the only way the Orishas can connect with you. But once the
connection has been made, they will envelop your mind and body, healing
you spiritually, if necessary. As mentioned before, you’ll most likely need
some intermediaries to transfer the energy. Using elements associated with
the Orishas will encourage their interaction with your body, ultimately
restoring its health and vitality.
 What Is an Ebo?
In terms of Yoruba terminology, ebo means sacrifice. However, an ebo
can mean a lot of different things as well. It can be offered during different
ceremonies and may represent several types of sacrifices. It can be performed
as a sacrifice, offering, purification, or an expression of gratitude.
Furthermore, the ebo made at each event will depend on the Orishas you are
calling on and their likes and dislikes. After a traditional Yoruba ebo, the
power of every prayer, spell, or ritual is elevated, and the practitioner’s
mindset will be focused on manifesting a positive outcome.
There are many types of ebos, and they can be identified by the elements
used in them, the offering, and the process used to make the offering. While
animal sacrifices were a common occurrence in the past, they aren’t required
nowadays. The Orisha you call on will be satisfied with a simple offering of
fruit and sweets, accompanied by a prayer or perhaps a bath and a display of
flowers. Remember, during an ebo, you are cleansing your body from
negative energy so that the Orisha’s ashe can flow through it more freely. It is
considered a medicine that can heal past wounds and solve problems. This is
only possible if the sacrifice you make serves your tranquility and health,
both physically and mentally. Even if you only do it as a way to please an
Orisha in hopes of further collaboration, it will only work if you are keeping
a balance in nature as well. After all, the Orishas watch over other beings, not
just humans.
Ebo is a common ritual performed prior to the Ifa divination. In this case,
it’s a combination of rituals that symbolically prepares the person needing the
divination. But an ebo is often essential in other types of situations when you
want to change your circumstances. Apart from cleansing, an ebo can help
identify issues within your spiritual makeup. Having found them, you’ll be
able to heal them and feel better. Whether you wish to reveal your future or
someone else’s, need guidance in achieving goals, or seek spiritual
enlightenment via the traditional Yoruba ways, you must perform an ebo
beforehand. Even if the person for whom the ceremony is performed is in
tune with their destiny, performing an ebo will maintain the natural balance
of energies.
The ebo sacrifice (or eje) is a specific type of ebo and represents offering
the highest power within a living being. While some interpret this as using
the blood of an animal, this is far from the truth. In fact, the power and the
Orishas ashe flows through the entire animal, and it’s the strongest when the
animal is alive. This is why many practitioners use living animals during their
rituals. For example, you may choose to adopt an animal and nourish its life
force, promoting the flow of ashe through it even more. Or you can give it to
the person for whom you are performing a ritual so they can take care of it.
Another type of animal sacrifice is releasing the creature into nature after the
ceremony is concluded. Or the release itself may be fundamental for the
ritual’s success. This is a common practice in group cleansing rituals before a
major festival. Another ebo in which entire communities partake in the
celebratory feast. The animals aren’t sacrificed in vain but cooked and used
as sustenance. It is an act of gratitude towards the Orishas, nature, and the
animal that gave its life to feed the people. This is an act that brings harmony
and balance into the community and into the life of its individual members.
Chapter 4: Main Female Orishas
We have talked in the previous chapter about Orishas and their role in the
Yoruba religion. Up to this day, the Yoruba gods still fascinate people. As the
intercessors between the Supreme Deity and humans, the Orishas play a huge
role in the Yoruba religion. There are different types of Orishas, and they
represent the forces of nature. As mentioned in previous chapters, there are
male and female Orishas. In this chapter, we will focus on the main female
Orishas.
 Ayao
Ayao is the goddess of the air. She lives in the forest or in the sky, and
when she travels, she becomes a cyclone or whirlwind. Ayao never touches
the ground; for this reason, all her ceremonies take place on a table. She is
given to Oya’s children, but nowadays, she is given to priests and priestesses.
When Oya initiates perform a blessed birth, Ayao tends to the spirits they
collect. She uses these spirits to help her sister Oya in battles.
Origin Story
Ayao is the younger sister of Oya, who is another Orisha. She and
her sister are highly revered. Ayao lives in the sky to protect the spirits
who go through her clouds to live in the Olofi kingdom. She works
with the nature Orisha, Osain, from whom she learned magic and
botanical knowledge. She uses nine stones, a crossbow, and a quill.
Personality
Ayao is a very powerful and fierce warrior. She is known as a very
smart Orisha, and she has an abundance of magic knowledge and
witchcraft.
Colors
You’ll find the colors associated with Ayao are the colors of leaves
and barks – different shades of brown and green.
 Oya
Oya is the goddess of the weather. She represents storms, hurricanes, and
wind. She is a tall and beautiful woman. She is one of the seven African
Powers; she is one of the most powerful and feared Orishas. Women call on
this Orisha to help them resolve disputes, which is why she is considered a
protector of women. She guards the underworld to help transition the newly
dead from our world to the spirit realm. She is also associated with funerals.
By rotating her skirt while dancing, Oya can summon tornadoes and
lightning. She can alter the cosmos, which is required to bring balance to the
universe. Oya can manifest as a beautiful woman or a horned water buffalo.
Mothers who suffer from miscarriages and want to get pregnant offer drinks
and food to Oya. She cures lung diseases and protects against tornadoes,
storms, hurricanes, and lighting. She can also protect the living from being
haunted by the dead.

Origin Story
According to a Yoruba legend, one day, Ogun, the god of war and
iron, saw a striking horned water buffalo coming out from the Niger
River and transforming into a very beautiful woman. He followed her
as she walked like a royal – and couldn’t help but fall in love with her.
He begged Oya to marry him, but she was hesitant. However, Ogun
told her that he knew about her bovine identity and threatened to reveal
it if she didn’t agree to marry him. They got married, and he loved her
passionately. However, during an argument, Ogun accidentally
revealed her secret. Oya then left him and married his brother Shango,
the god of thunder and lighting. She was his trusted advisor and would
fight side by side in battle. However, Oya was barren, so she sacrificed
a piece of cloth with the colors of the rainbow. It worked, and she gave
birth to 9 children.
Personality
Oya is extremely intellectual and powerful. She is a brave warrior
who never backs down from a battle. According to legend, she would
grow a beard and wear pants to fight like a man during wars. She is a
strong protector, especially to her children, and has helped out every
Orisha. This powerful Orisha can summon any natural disaster to
destroy men, lands, and cities when angered. She also has psychic
abilities that enable her to see things beyond our world.
Colors
The colors associated with Oya are black, reds, oranges, maroon,
and shades of purple.
Food and Offerings
Oya prefers fruits like purple grapes, purple plums, back grapes, and
starfruit. However, her favorite food is eggplants, so a traditional
offering for Oya should be nine eggplants. Simply cut one eggplant into
nine pieces if you can’t afford nine, and nine is the number associated
with her since she has nine children. Other offerings for Oya include
flowers, red wine, bean fritters, legumes, and tobacco. You can present
the offerings by bringing them to cemetery gates or setting up an altar
at your home. The best meal for an Oya ritual is nine bean soup or
eggplant with rice.
 Yewa
Yewa is Oya’s sister, and like her sibling, she is also associated with
graveyards. She is the goddess of death and virginity. She works with Oya
and lives in the cemetery. Yewa is considered the queen of corpses, as she
protects them from the moment they die until they are buried. She then
delivers them to Oya. According to legend, Yewa would dance over the
graves to reassure the dead and let them know they were protected. She also
protects the innocent and punishes anyone who disrespects the cult of the
dead. It is also believed that Yewa would transform into an owl to perform
her guarding duties unnoticed. Since she is also the goddess of virginity, her
devotees must remain celibate.

Origin Story
Yewa wasn’t always the goddess of death; she used to be a water
Orisha. She is the daughter of Obatala, the sky father and the god of
purity, and was known for her exquisite beauty. According to legend,
Shango, famous for being a womanizer, seduced Yewa when she was
very young and got pregnant. However, she was given a potion that
caused her to abort the child. She was devastated by the incident and
punished herself by residing in the cemetery. However, there is another
version of the myth; it said that she loved Shango but didn’t give in to
her feelings and remained a virgin. She was ashamed of her feelings
and confessed to her father, and he sent her to the realm of the dead,
where she remained a celibate.
Personality
Yewa is mysterious, shadowy, and very regal. She has a very serious
personality, and she despises humor, promiscuity, and sexual banter.
She also hates cursing, vulgarity, foul language, sexual innuendoes, and
any sex discussions, which makes sense since she is the goddess of
virginity. Yewa is considered one of the most reclusive Orishas, and
she is very diligent, intelligent, wise, knowledgeable, and hardworking.
Colors
The two colors usually associated with Yewa are scarlet and pink.
Food and Offerings
As the goddess of death and the queen of cadavers, Yewa would
appreciate scented flowers to cover up the odor of dead bodies. You
should opt for a large bouquet of flowers to increase the fragrance.
 Oba
Oba is the goddess of rivers, and water is her symbol. She represents
energy, flexibility, protection, and restoration. In some places, she is
considered the goddess of love, while in others, she is the protector of
prostitutes. She punishes anyone who takes advantage of a loving heart, just
as she was misled while loving her husband – who could not stay true to one
woman.

Origin Story
The story of how Oba became the goddess of the River is a very sad
one. She was Shango’s first wife, but she was aware of her husband’s
wandering eyes. She didn’t mind sharing him as long as she remained
his only queen. However, Shango fell madly in love with Oshun and
Oya, and he treated them like queens. Oba was extremely frustrated and
jealous of how her husband loved these women. According to legend,
one of the women tricked Oba and told her that she cut off a piece of
her ear, cooked it, and served it to Shango, making him desire her. Oba
decided to follow in her rival’s footsteps and cut off her ear to serve it
to her husband. However, when Shango saw the ear on his food, he was
disgusted. Some legends say he left her and never returned, while
others say that he thought she wanted to poison him and kicked her out
of the house. She then kept crying until her tears created the Oba river.
It isn’t known exactly which of the women tricked Oba, but Oshun was
famous for her cooking skills.
 Personality
Judging by her sad story, you may think Oba is stupid or weak.
However, Oba is a very intelligent woman who is also independent and
plays a huge role in politics and commerce. She is also powerful,
beautiful, and wealthy. She was just outsmarted by a cunning woman
who took advantage of her love for her husband.
Colors
The colors associated with Oba are red, white, and pink.
Food and Offerings
Oba Orisha prefers flowers, wine, candles, and pond or lake water.
Avoid rainwater and spring water. If you plan to cook a meal for this
Orisha, opt for beans with shrimp and onions.
 Yemoja
Yemoja, who also goes by the name Yemaya is the goddess of the ocean’s
surface. She represents motherhood and all issues concerning women. She is
one of the Seven African Powers. The name Yemaya means “ the mother
whose children are fish.” This name signifies the many devotees she has,
which are as numerous as the fish of the sea. Additionally, she has many
children since she is the mother of almost all the Orishas. She lives in the sea
and is associated with saltwater.

Origin Story
Yemoja is Oshun’s sister. She used to live in the graveyard while
Oya lived in the sea. Yemoja tricked Oya into trading places with her.
Oya never forgave her, which is why these two Orishas should never be
revered together.
Personality
Yemoja has many devotees as a result of her kindness and
generosity. Her personality resembles that of the sea; she is giving,
beautiful, profound, and filled with treasures. However, just like the
sea, you should avoid making her angry. She also likes to keep
everything and everyone she loves close by.
Colors
The colors associated with Yemaya are white, pearl, and blue.
Food and Offerings
To appease Yemaya, opt for perfume, seashells, coral, jewelry,
flowers (her favorite are white roses), and scented soap. When it comes
to food, this sea goddess prefers watermelon, pomegranate, and all
other wet seedy fruits and vegetables. She also enjoys proteins like
duck, fish, and lamb. Yemaya prefers coconut cake, pork cracklings,
banana chips, and plantain for snacks. You can place the offerings in
the ocean or build an altar at your home.
 Osun
Osun, also spelled Oshun, is the goddess of the river. She is one of the
female deities of the Seven African Powers. She represents love, romance,
beauty, and wealth. She dominates anything that flows like honey, water,
milk, and even money. Osun has healing abilities for the reproductive organs,
among other human body parts. She is usually called on to help with fertility
issues and to provide employment, protection, wealth, and love. Oshun
usually manifests as a gorgeous woman or a mermaid. She always carries a
mirror with her to admire her own beauty.
Origin Story
According to Yoruba legends, Oldumare, the supreme god, sent
male gods with Oshun to create a world on earth. However, the male
gods were dismissive of her and her help. Oshun grew tired of not
being appreciated and decided to leave. She resided on the moon,
where she could be by herself to admire her beauty. She expected the
male deity to ask for her help soon. She wasn’t wrong, though;
everything on earth started to wither, including animals and plants.
Oldumare informed them that Earth needed Oshun’s love and beauty to
survive. The gods begged her to come back, and she did, and the Earth
thrived again. It is believed that she is either Yemaya’s sister or
daughter; for this reason, they are usually venerated together. This isn’t
the case for Oshun and Oya, though, since both women were married to
Shango.
Personality
Oshun isn’t only extremely beautiful, but she is also a powerful
warrior. Although she is the sweetest and smallest, Orisha is very
tough. She helped Ogun get out of his depression, and she is the only
Orisha able to fly to heaven to speak with the Supreme God. Oshun is
very generous and incredibly forgiving, which is why she was able to
quickly forgive the male deities. She rarely gets angry, but she can be
extremely dangerous and hard to appease when she does.
Colors
Oshun is associated with the colors orange, yellow, and gold.
Food and Offerings
For the beautiful Oshun, focus on feminine items like brushes,
mirrors, perfumes, or makeup. This deity of love would also appreciate
flowers. You can also offer her fans made from yellow sandalwood or
peacock feathers. When it comes to food and drinks, Oshun loves
chamomile tea, and her favorite meal is spinach with shrimp. You
should opt for honey if you want to please her since it is her favorite
offering. However, you must taste it first, or else the offering will be
rejected. This is because someone once tried to poison Oshun with
poisoned honey. She also loves orange and yellow vegetables and
fruits.
 Olokun
Olokun is the deity of the sea. They provide healing, wealth, and fertility.
This Orisha’s gender, identity, and function vary according to different
myths. According to Nigerian legends, Olokun is the king of the sea. He is
very powerful and rich, but he didn’t survive the Middle Passage slave trade.
Origin Story
According to another legend, Olokun is female and is either
Yemaya’s mother, alter ego, or sister. As mentioned, Yemaya is the
Orisha of the surface of the sea or ocean, and Olokun is the goddess of
the deepest and darkest parts of the sea. She is the Orisha of life and
death. It is believed life emerged from the sea, and the realm of death is
at the bottom of the sea. Olokun controls the area souls have to cross to
either be born or return to death's realm. Olokun can heal pain and any
kind of abuse, whether physical or mental. Her abilities extend to
healing pain and abuse that occurred before birth or speech.
Personality
Olokun prefers to be alone, and she is usually silent and brooding.
Colors
The colors associated with Olokun are beige and blue.
Food and Offerings
This Orisha prefers offerings related to the sea like saltwater and
seashells.
 Nana Buruku
Nana Buruku is the supreme goddess, the creator, and the great
grandmother of all the Yoruba deities. She is the most respected and admired
Orisha, and she represents swamps, mud, clay, and marshes. She is usually
called on to help provide medicinal herbs that can heal various ailments. She
can also identify and cure diseases that doctors can’t understand or treat.
Additionally, Nana Buruku is called on by people who suffer from infertility.
She also guards the dead and manifests as a very old woman.
Origin Story
According to legend, this supreme goddess gave birth to the sun
(Lisa) and the moon (Mawu). Afterward, she retired and entrusted the
world to her children. It is believed that Nana Buruku used magic to
create humans and the cosmos, and her twin children were the first man
and woman.
Personality
Nana Buruku is a very brave warrior and a fierce witch. Her
generosity knows no bounds when it comes to the people she loves.
However, you should never anger her, or she will infect you with
diseases.
Colors
The colors associated with this supreme deity are white, black, pink,
and dark blue.
Food and Offerings
To appease Nana Buruku, focus on plant-based offerings like roses,
swamp plants, mandrakes, or any other roots.
 Abata
Abata is the Orisha of marshes and swamps. She has the power to make
someone either wealthy or poor. She usually controls places where saltwater
and freshwater merge, like in swamps. She can provide emotional balance,
health, and peace.
Origin Story
According to Yoruba legends, Abata is the wife of Erinle, the Orisha
of wealth. However, other legends believe she is his counterpart, and
they can merge together. Unlike her husband, there isn’t much known
about her. This is probably because she is a swamp, Orisha, and
swamps are usually associated with hidden treasure and secrets.
Personality
Abata is very powerful and hardworking. She is famous for her vast
knowledge as well.
Colors
The colors associated with Abata are the shades of her necklace
beads: green, blue, and yellow. Other colors associated with her are
gold, coral, and pink.
Food and Offerings
Abata’s favorite food includes roasted yam, sweet potatoes, and
snapper. She also enjoys panetela, almond oil, sweet guava, and almond
balls. She will be very pleased if you offer her white wine since it is her
favorite drink. She also likes fruits and flower arrangements, melons,
and grapes. Abata prefers her offerings to be brought to her home in the
swamps.
 Aja
Aja is considered one of the most popular Orishas. She is the goddess of
forests and animals. She is also a healer who uses the medicinal plants in her
forests to heal the sick. Aja loves sharing her knowledge which is why people
like shamans call on her to bestow her knowledge on them. Aja isn’t like
other Orishas because she will reveal herself to humans with no intention of
scaring or harming them but teaching them how to make healing herbs.

Origin Story
Aja lives in the forest, where she makes potions to help the sick.
According to legends, she is the wife of the sea god Oloku and
Yemaya’s mother.
Personality
Aja is a healer and a strong warrior who shouldn’t be provoked.
Colors
Since she is the Orisha of the forest, Aja is associated with the color
green.
Chapter 5: Main Male Orishas
The Yoruba religion, which originated in West Africa, is home to a
plethora of deities and supernatural creatures, including supreme beings and
the Orishas, the intermediaries between mankind and the divine. Previously,
we learned of the female Orishas; this chapter covers their male counterparts.
Male Orishas are best understood through examining the natural forces with
which they are associated.
 Aganjú
In Yoruba mythology, Aganju is associated with volcanoes, the
wilderness, and rivers. Thought to be one of the oldest of the Orishas, Aganju
is rumored to be the third deity who came to earth. Aganju is considered a
cultivator of growth and civilization, both of which are linked to his symbol,
the sun. Like a volcano, Aganju can bring about a drastic change in society
and is the foundation upon which societies are built.

Origin Story
Aganju was supposedly a king in the Oyo Empire in Yoruba history.
He was the fourth Alaafin of Oyo (which means “owner of the palace”
or king in Yoruba) and was greatly loved by his people. Before he
ascended the throne, he was a warrior and used to carry a double-edged
sword everywhere with him.
Personality
He loved nature and used to explore the wilderness for days. One
time, he came back with a leopard and domesticated it. Even while
living among humans, Aganju was no ordinary man. He was rumored
to have spiritual and unimaginable powers and an ability to domesticate
wild animals.
Colors
The colors (or, more accurately, the bead pattern) associated with
 Aganju are two brown, one red, one yellow, one blue, one yellow, one
red, and two brown.
Food and Offerings
Aganju likes offerings of alcoholic drinks and beef food items.
 Babalù Ayé
Associated with disease and healing, Babalù Ayé is considered the spirit
of the earth. Consequently, he controls everything earthly, including health,
wealth, and any physical assets. His name roughly translates as “Father, Lord
of the earth.” In earlier Yoruba beliefs, he was mainly linked to smallpox,
and other epidemics, whereas modern Yoruba beliefs associate him with
AIDS, influenza, and other infectious diseases. Although most people
associate Babalù Ayé with the disease, he is also the patron of healing and is
both feared and loved.
Origin Story
From the ancient Yoruba mythology folklore, Babalù Ayé’s origin
story is commonly retold by many Yoruba followers. Once, Shopona
(common name for Babalù Ayé in Yoruba tradition) attended a party at
the Orisha’s, where he stumbled and fell. When the other Orishas
laughed at him, he tried to inflict smallpox on them but was stopped
and exiled by his father.
Personality
Although many beliefs in Yoruba depict Babalù Ayé as someone to
fear, he is also a merciful and humble Orisha. He is associated with
healing as much as with disease. He also helps people with terminal
diseases to get peace by guiding their souls to the other side.
Colors
The sacred colors associated with Babalù Ayé are blue, yellow, and
purple.
Food and Offerings
The food offerings Babalù Ayé favors are black-eyed peas, beans,
popcorn, rum, and tobacco.
 Erinlẹ̀
Erinlẹ̀, commonly known as the elephant of the earth in Yoruba, is
considered the deity associated with healing, medicine, and comfort. One of
the most fiercely celebrated Orishas, Erinlẹ̀, is the underwater king, as well as
the spirit of the bush. Erinlẹ̀ has two sides, as a water spirit and healer – and a
hunter of the forest and a warrior.

Origin Story
According to Yoruba tradition, Erinlẹ̀ was a hunter before he became
an Orisha. He is said to have protected the town of Fulani from
attackers. He used to live in the forest, in a hut he had made for himself.
Some myths claim that one day he sank into the earth near Ilobu, where
he first conducted Olobu and became a river.
Personality
Envisioned as one of the wealthy deities, he is dressed in luxurious
and beautiful clothes, combined with accessories from the sea and
forest. As a deity associated with earth, he is masculine and mighty.
Colors
Being associated with rivers and the forest, the colors of patron
Erinlẹ̀ are turquoise, coral, and green.
 Èṣù
Èṣù, pronounced Eshu, is considered the trickster Orisha in Yoruba
tradition. He is full of tricks and pranks that can often be cruel and are
sometimes harmful. Known to speak all the languages on earth, the
messenger deity, Èṣù, conveys messages from the gods to people. He’s also
said to carry the offerings people send to different Orishas.
Origin Story
Yoruba mythology tells of how Èṣù became the messenger. Due to
his love for pranks and tricks, he played one on the high god, in which
he stole his ham, used his slippers to make footprints, and tried to
convince the high god that he stole the ham himself. The god got
annoyed and told Èṣù to visit the land every day and tell him about the
occurrences at night.
Personality
Èṣù is an embodiment of mischief and loves to cause trouble. He
likes to be appeased to fulfill his duties of conveying messages to and
fro. This deity often makes use of trickery to teach lessons.
Colors
The colors used to identify the Orisha god of mischief are red and
black or white and black.
 Ibeji
Ibeji are a set of twin Orishas sacred to the Yoruba tradition. The word
Ibeji roughly translates to two-born. Twins are thus considered to be sacred to
the people of Yoruba. They have the highest rate of twin births as compared
to the rest of the world. The Ibeji are considered one Orisha and are said to
have one soul in two bodies. They are associated with joy, mischief, and glee.
Origin Story
Oshun, the mother of Ibeji, was shunned by people when she gave
birth to twins because twin births were supposedly unusual at that time.
Only animals could give birth to multiple, identical offspring. So, the
people labeled Oshun a witch and shunned her. Because of this, Oshun
refused to accept Ibeji as her own offspring and threw them out of her
house. Oya later adopted the Ibejis.
Personality
Considered to be the protector of children, Ibeji Orisha is always
represented as a baby or small child. Although depicted as this, Ibeji is
a warrior in Yoruba history.
Colors
Usually, red, white, and sometimes blue colors are associated with
Ibeji.
Food and Offerings
Food offerings for Ibeji are usually beans, sugarcane, pumpkin,
ekuru, vegetables, red-palm oil, and cake.
 Ọbàtálá
Ọbàtálá is known for creating the human body and the sky and is therefore
also called the sky father. Rumored to be the oldest Orisha, Ọbàtálá comes
among one of the white Gods of creativity. The word Ọbàtálá is broken and
translated to Oba, which means king, and tala, which means undyed fabric.
More commonly, Ọbàtálá is considered to be the father of all Orishas and
mankind. Ọbàtálá is associated with wisdom, purity, peacefulness, and
compassion.
Origin Story
Ọbàtálá came down to earth from heaven to mold the bodies of the
first humans. In addition to the primordial Ọbàtálá, his mortal
counterpart was the founder and king of Ile-Ife. The Orisha Ọbàtálá
hence originated as a mixture of the two.
Personality
Ọbàtálá is described as a gentle and peace-loving Orisha associated
with forgiveness, resurrection, honesty, and purpose. Also commonly
known as the king of the white cloth, Ọbàtálá is said to be an extremely
tranquil judge.
Colors
The color associated with Ọbàtálá is pure white, representing the
purity he brings.
Food and Offerings
Food offerings made to Ọbàtálá are white in color to represent
purity. These include rice, meringue, cocoa butter, and coconut.
 Odùduwà
Odùduwà is considered one of the reigning ancestors among the kings of
Yoruba. More commonly known as the Orisha of humans. His name roughly
translates into the hero, the warrior, the father, and the leader of the Yoruba
race. According to Yoruba tradition, Odùduwà was Olodumare’s favorite
Orisha, and he held an important role in the story of creation.
Origin Story
Odùduwà was one of the deities involved in the task of developing
the earth’s crust. After Obatala got drunk on palm wine and was unable
to develop the land, Odùduwà was sent to complete his task. The point
on earth where he jumped from heaven and converted into land was
named Ile-Ife, which is now considered the heart of Yorubaland.
Personality
Odùduwà was a conquering warrior associated with creation,
salvation, and power. He had no recognizable human form and is said
to dwell deep in the darkness. Sometimes, he is referred to as the king
of the dead in Yoruba tradition.
Colors
Although Odùduwà is associated with death, his colors are white
and opal.
 Ògún
Ogun, also called the Orisha of iron, is known as the father of civilization
in Yoruba mythology. He is said to be a protector of his people and a very
just leader. Known for his creativity and intelligence, he invented the many
tools humans needed for their survival. Otherwise, the earth would have
remained a wilderness. He is also known for his strength and sacrifice. He
supposedly cleared the path for his fellow Orisha to come to earth with his
knives.
Origin Story
Ogun’s origin story tells how he ended up being the Orisha of iron.
The Orisha and humans are said to have once existed together on land.
Both of them leveled land to create more space to live. However, when
the population increased, it became more and more difficult to find land
and cultivate it. The tools used at that stage were made of wood, stone,
or soft metal. One by one, all the Orisha tried to clear the land.
However, none of them were able to succeed. This was when Ogun
cleared the path with his iron knives. The other Orisha then made him a
ruler in exchange for his knowledge about iron but later banned him.
However, humans still remember and worship him to this day.
Personality
There are two sides to the personality of Ogun; protective, fierce,
and bloodthirsty versus creative, innovative, and intelligent. He can be
the angriest warrior out of all Orisha at times while also showing a
creative and calm side when designing his tools. He liked to hunt with
his hand-crafted tools in densely forested areas.
Colors
Being the Orisha of iron and war, the colors associated with Ogun
are green, red, and black signifying the forest, fire, and war.
Food and Offerings
Ogun prefers sacrificial offerings of catfish, alligator pepper, palm
wine, roosters, red palm oil, and the like.
 Okó
Oko is considered the farming and fertility deity among the Orishas. He is
said to hold the secrets to farming and maintaining fertility in crops. He
maintains the stability of life through his rotation of crops which provides
humans with nutrition to survive. Oko is also the judge of Orishas and jumps
to the defense of any female when an argument arises.
Origin Story
Oko was given a piece of mechanical contraption by Ogun to help
with his crops. It consisted of two oxen, which he became symbolized
by. He was the first one to build a farm and cultivate the land to feed
his family.
Personality
Oko has a warm and harmonious personality. He is all about growth
and the cultivation of life. Moreover, he is a trusted advisor for women
and helps infertile women bear children.
Colors
Oko is associated with the colors light blue and pink.
Food and Offerings
Food offerings made to Oko can include all sorts of harvest food,
dried meat, beans, yams, and slugs.
 Osanyin
Osanyin is largely associated with plants, healing, and magic. He is a
strong wizard, well respected for his magical abilities. He is the deity who
has extensive knowledge of the medicinal purposes of herbs, roots, leaves,
and plants. Many faith rituals in Yoruba involve Osanyin’s plants and herbs.
Origin Story
Osanyin was a crippled Orisha, missing one leg and one arm, and
was blind in one eye. However, his brother Orunmila wanted Osanyin
to feel better, so he asked Osanyin to pull out weeds from the crops
early in the morning. When Orunmila returned the following evening,
he found his brother crying in the field, having picked not a single weed
out. When asked why Osanyin replied with the various healing abilities
of different plants present there, his brother was astonished at the level
of knowledge Osanyin had regarding plants. Since then, Osanyin has
been declared the deity of plants, herbs, and healing.
Personality
Osanyin loved nature and liked to collect knowledge about the
various plants and herbs he found present in the forest. He has
extensive healing abilities and is considered kind and humble.
Colors
The various colors associated with Osanyin are green, yellow, black,
red, and white.
Food and Offerings
Typical food offerings for Osanyin are meat, nuts, chili, etc.
 Oṣùmàrè
The name Oṣùmàrè roughly translates to rainbow, and that is exactly what
Oṣùmàrè is associated with. Residing at the back of the mountains,
Oṣùmàrè’s duty is to fill the sky with beautiful colors to convey messages
from the earth to heaven and vice versa. He is associated with unity and
peace and symbolizes the balance between humans and Orisha.

Origin Story
When the earth was created, the Orishas and divinities came into
existence. Oṣùmàrè was ordered to signal a rainbow across the sky,
indicating the creation of the universe was complete. Oṣùmàrè carries
messages from Oluron, ruler of heaven to earth.
Personality
Oṣùmàrè controls change, movement, and mobility. He is all about
transformations and cyclic processes. His personality is very kind and
giving. He loves the humans very much and showers them with
blessings. He also controls rain and drought. He is also said to be the
protector of children and controls the umbilical cord since it is
considered the link between our world and that of our ancestors.
Colors
The colors associated with Oṣùmàrè are white and silver. White is
the color through which the different prism of rainbow colors is
formed.
Food and Offerings
Oṣùmàrè’s favorite food is boiled white corn with coconut. He also
likes rum.
 Ṣàngó
Ṣàngó is one of the most powerful rulers in the Yoruba empire. Ṣàngó is
also associated with thunder and lightning. Considered one of the most
powerful and feared Orisha, he strikes anyone who offends him with
lightning.
Origin Story
In addition to the primordial existence of Ṣàngó, his earthly
existence is also worth noting. He was the third Alaafin of Oyo and
brought prosperity to the empire. His reign lasted seven years and was
ended abruptly because his palace was destroyed by lightning.
Personality
He was a violent and aggressive ruler, unlike his brother Ajaka.
However, this violence came with commendable courage to fight many
battles throughout his reign. Thus, he is worshiped with the strong beats
of the Bata drum.
Colors
The colors associated with Ṣàngó are mainly red and white. The
bead pattern varies in groups of four and six, which are his sacred
numbers.
Food and Offerings
The sacred food associated with Ṣàngó is amala, a stew of okra
mixed with palm oil and shrimp.
Chapter 6: How Ifa Divination Peeks into the
Future
Since the beginning of time, divination has been an aspect of all cultural
experiences and practice, in one way or another. This practice comes in
numerous forms across the globe. It can be diagnostic, in the sense that it’s
used to detect illnesses or ailments, forecasting, implying that it’s used to
determine future events, and interventionist, so that practitioners use it to
change the destinies of their clients. Some forms of divination that the
Ancient Greece prophets practiced involved the belief that the practitioner
had experienced direct contact with a supernatural entity. This is often known
as inspirational divination. Other forms, however, which were practiced by
Mongolian Shamans, Yoruba priests of divination, and African basket
diviners, require a type of trained skill.
 Divination Techniques
Many believe that you need both skill and inspiration to practice most
forms of divination. The elements of nature are what shape divination
activities. This explains why they are nature-based and can be carried out
using natural materials like water, nuts, bones, and tea leaves. The use of
cards and other man-made materials is also very common. There are also
spontaneous forms of divination, which can include observing the behavior of
birds. African people use many different types of divination, which often
don’t rely on using objects. For instance, Malian Doon diviners draw box-like
shapes on the sandy soil, then arrange food, symbols, and sticks within them.
They use words or invocations and call upon a fox to set the process in
motion and reveal answers to their clients’ questions. When the fox comes to
eat, the objects in the box get moved around. The diviner receives his
answers by reading the traces left by the animal.
Other African divination techniques rely on objects to get to the other
realm. The Democratic Republic of Congo’s Kuba uses itombwa or friction
oracles carved by artists. These oracles are carved in the shape of elephants,
crocodiles, wild pigs, and especially dogs. On very rare occasions, a human
figure placed horizontally and over a four-legged animal is used. These
oracles are used as a means of communication with the spirits of nature to aid
in diagnosing the causes and cures of illnesses, the identification of
malefactors, and eliminating other problems that may act as a threat to
society.
 The Popularity of the Yoruba Ifa Divination
The Yoruba Ifa divination, which will be explored in this chapter, is
among the most well-known divination techniques. This is perhaps the result
of the vast amount of research into the Yoruba, religion, and people. This
heightened interest is perhaps due to the strong association between the
Yoruba in Africa and the Americas. Plenty of the elements present in the
Yoruba belief system have survived the passage of time; some have even
been reinvented. This is because many of the enslaved people during the
slave trades to be sent to the “New World” were Yoruba people brought from
West Africa. Being pulled away from their people and home, the Yoruba
insisted on keeping their traditions alive. Slave owners and missionaries took
extreme measures to ensure that the African culture would be entirely
stamped out. However, despite their efforts, the Yoruba always found a way
to keep their beliefs alive. For this reason, many religious elements were
maintained and still flourish in the Americas today. The preservation of
Yoruba concepts, along with the renewed interest in traditional African
religions, is exactly why you can find a Yoruba diviner in any of the United
States’ large cities.
Reading this chapter will help you learn the Ifa divination practice, how it
works, and when it is used. We will describe what the 256 Odu are and how
the sacred palm nuts and the divination chain are used. Finally, you’ll also
understand what a Babalawo is and how you can become one.
 Ifa Divination
The Yoruba have various divination practices. However, they believed Ifa
divination to be the most intricate and accurate of all their practices. This
form of divination is related to the use of mathematics and a robust structure
of oral tales and poems. Ifa is central to the Yoruba’s culture, society, and
religion. It is thought to incorporate a vital source of cosmology, belief
system, and knowledge. The term Ifa points to both the Yoruba god of
divination, also known as Orunmila, and the divination practice itself. The
divination practice is common in many West African groups, especially the
Fon people from the Republic of Benin.
One method known as the Ifa method of divination involves performing a
full ritual where the diviner, a priest, the client, and the Yoruba people’s
cosmological and social order have to interact. This is the only way in which
helpful answers can be found to the questions asked by clients. The Ifa
divination practice occurs when a client asks for help from the order of
supernatural beings with undetectable issues. Most clients tend to seek
answers related to journeys, the nation’s fate, such as a successor to the king,
promising marriages, or illnesses. The greatest thing about Ifa is that it is
open to everyone, which means that no problems are considered too complex,
hard, irrelevant, or small when consulting Ifa. The Yoruba have high
confidence and a deep belief in Ifa, which is why it governs the moral order
and cosmology of the Yoruba. Ifa has been declared the deity source of
knowledge of everything that exists in the universe. The deity is mentioned as
an all-knowing storyteller and is the middleman between the people and the
other gods and a historian. He is the deity of wisdom and intellect and the
Yoruba’s public relations handler. Also, Ifa takes on the role of the Yoruba
all-powerful healer. For that, the deity is highly respected and valued among
the members of society. When a client’s ailment is assigned and determined
by a diviner, the appropriate sacrifice is conducted, and healing occurs.
How It Works
The Ifa divination process occurs when a diviner is asked for consultation
and casts the opele, or the divining chain, on a divining mat. The diviner may
use sixteen palm nuts to come to a solution. The results of the divination
process are known as the Signs or Signature of Ifa. Essentially, the results are
usually one of 256 viable signs. The manipulation of the divining chain’s 16
palm nuts results in a double tetragram, which is considered the result. The
diviner then uses their finger to trace the Signature of Ifa. The diviner is also
supposed to sprinkle iyerosun, a yellow divining powder, over the Opon Ifa
or divining tray’s surface, making the signs clearer. The diviner announces
the results, and he chants. This process is also supposed to invoke the
Signature of the Ifa deity, who delivers a message that the diviner should
recite. The diviner should then clarify the message to their client and assign
them the sacrifices they should conduct.
The 256 Odu
As you may recall, the Yoruba religion is founded upon scriptures of oral
literature. These scriptures are known as the Ifa Corpus or the Odu Ifa. The
Odu Ifa is a set of Ifa spiritual traditions, historical data, cultural information,
and everlasting wisdom. This blend of knowledge has been put together
through the centuries by using divination, interactions with the universe, and
physical experiences and events. Diviners continue to enrich their knowledge
and life journey by referring to this source of infinite wisdom.
Many followers refer to the Odu Ifa as the blueprint of life. This source is
believed to act as a form of guidance for humanity. It allows humans to move
positively toward manifesting their fates and making it through challenging
periods in life. An accurate interpretation of the Odu Ifa can help answer
questions and determine unknown outcomes.
The Yoruba oral tradition suggests that the 16 Odu were originally 16
divine prophets. Those heavenly entities supposedly came to Earth and made
themselves known to the prophet of Ifa religion and wisdom, Orunmila.
According to another oral tradition. Orula and Odudwa had 16 children
together, considered symbols of the 16 vital Odu. These Odu Ifa signs are the
basis of Ifa tradition and are where the other 240 Ifa signs come from.
The centuries’ worth of wisdom and knowledge regarding spiritual
enlightenment, moral philosophies, ethics, life experiences, sacrifices, rituals,
etc., are represented by the Odu. This information is presented in the form of
ese, meaning verse. Each Odu integrates information with two sides: the good
and the bad. It includes instruction on how to manifest the good and guidance
on how to curb and diminish negative, intrusive forces.
The 256 Odu Ifa is the entire set of Ifa Corpus, with the 16 previously
mentioned Odu being its pillars. The basis of the Ifa religion is made up of
256 Odu in total. A practitioner must serve an intensive and rigorous
apprenticeship to give an accurate reading. This process can take 15 to 30
years, and sometimes even more. This is because the diviners must memorize
the entire collection of the Ifa verses.
 Becoming a Babalawo
The Yoruba diviners are known as the Babalawo. Anyone who wants to
become an Ifa priest, or a Babalawo, must be ready to dedicate their
existence to Ifa and Olodumare. The term Babalawo can be translated into
the “Father of the Mysteries or Secrets of the Earth.” Becoming a Babalawo
is the pursuit of a lifetime and is only suitable for individuals who wish to
submit themselves to the practice and incorporate it into their lifestyles not
only as a career but as a calling and lifestyle.
It is standard procedure to ask an individual who wishes to become an Ifa
priest a set of questions designed to validate their motivation to become a
priest. Traditionally, those who want to learn about Ifa for meat will receive
an abundance of meat, those who wish to do it for money will get a lot of
money, and people who wish to practice gaining many wives will get many
wives. However, those who wish to become an Ifa priest in pursuit of the
truth will gain all the riches in life, including the meat, money, and wives.
While these questions may be a little dated, the principle behind them is that
those who practice divination to seek the truth are better off than those who
do it for personal gain or interest.
There are numerous procedures to be followed on the journey to becoming
a Babalawo. If not completed under the guidance of a priest or master, the
apprentice will never truly be a Babalawo. The first step includes the
completion of the Ounje Oju Opele, or the food of Opele ritual. This ritual
comprises numerous steps that must be completed in order. After eating the
food of Opele, the master will open the 16 Odu Ifa with the Akaragba, which
is made for the calabash that is used to conduct sacrifices to Esu, the
apprentice, for five days. The Akaragba must be used when learning about Ifa
and must be kept safe for life. Those who are fast learners may be exposed to
the Odu more quickly. After the apprentice learns to open the Oju Odu
Merindinlogun, they move on to the next step, divination. This is followed by
learning how to receive answers to “yes” and “no” questions. In this step, the
student learns about an Odu that helps with divination. Afterward, they learn
how to make an ibo, characterized by aspects of good and bad. The master
will teach the apprentice the elements of each and the differences between
male and female readings. Then, the student will start learning about the Odu
Ifa. They must memorize them too. This process may take a very long time,
depending on the apprentice’s memory.
 After a while, the student will progress to learning how to make sacrifices
and feed all the Orisha. The apprentice will also start learning about the
elements of Ifa and the accompanying Odu Ifa, along with its negative and
positive facets. The student must also learn how to create medicines for a
wide array of ailments. All this information must be memorized well, as the
student can’t refer to notes or books for guidance. A person’s initiation to Ifa
doesn’t mean that they’ve become a Babalawo. It simply means that their
learning journey has started.
From the moment we were created, we have always used a wide array of
methods in hopes of making sense of the world around us. Think of the I
Ching of China, the tarot cards of Europe, and even the spider divination
techniques of the Incans. African divination is no different from any of the
others. It uses random objects and techniques to forge a connection with the
spiritual realm and identify the causes and solutions to problems.
Practitioners of divination are mentored by specialists and undergo training to
become masters. Clients visit diviners who live elsewhere. This is because
local diviners can use information that they heard about the client’s work or
family situations to connect the dots and give a reading. Meanwhile, visiting
a stranger would force the diviner to rely solely on their methods of
connecting with the spiritual realm.
Chapter 7: Honoring Your Ancestors
Ancestors play a critical role in the Yoruba religious system. They provide
a link between what we can see and the invisible. This chapter discusses the
significance of ancestors and the steps you can take to honor them. It also
provides instructions on how to create an ancestor altar.
 Significance of Ancestors
You can talk to the ancestors and ask for guidance and help when you
need it. Since ancestors once lived as humans on earth, they better understand
our needs, wants, and desires. However, this is a two-way street – you need
to honor the lives of your ancestors if you want to get the help you need. Like
any other religion in any other part of the world, ancestors are
commemorated for their struggles, triumphs, and work they do for the living
people. They drink what we drink, eat what we eat, do what we do, and go
wherever we go. Therefore, we need to honor our ancestors to appreciate
their presence in our lives.
 Building an Ancestor Shrine
In the Yoruba religion, it is believed that everyone has an obligation and
can communicate with their ancestors daily. If you want to communicate with
your ancestor, you don’t need any special knowledge or skills.
Communicating with the ancestors is a simple gesture where you remember
the departed when you make important decisions in life. The wisdom we get
from our parents' folklore or oral tradition is enough to help us talk to the
ancestors.
The most common method of communicating with the ancestors is
through dreams. Taking part in festivals and other ancestor ceremonies which
honor their existence in our lives is how you can get the information you are
seeking. When honoring your ancestors, you should have a shrine, and there
are different Yoruba methods you can consider building one. You should
construct a shrine if you can access the lineage of your elders. Consult the
ancestors for guidance when you gather the required things. Modifications
and other elements can come later once your shrine is in place.
When you complete your shrine, you can communicate directly with your
ancestors through activities like divination, visions, and other states of mental
consciousness. You should get a bundle of nine sticks which you should tie
with a red cloth. A priest with knowledge of Yoruba rites must identify the
tree where you can collect the twigs. This bundle of sticks will be placed on
your shrine, and this is where you’ll present all your offerings, including
food, drink, and animals.
 Creating an Altar
As an alternative to a shrine, you can also build an altar where you’ll
perform your rituals to honor the ancestors. Find an area in your home or
outside that you can use for prayer and meditation. You should put
appropriate items on the altar and keep it clean. It is believed that dirt attracts
evil spells and negative energy. You can use smoke to cleanse your altar. It is
common in Yoruba tradition to find weeds with an aromatic scent and place
them in a clay pot. Light the weeds to create smoke and make sure it reaches
all the rooms if your altar is inside the house.
As you fan the smoke into each room of your house, say a prayer is asking
the ancestors to remove negative energy from your home. The container you
choose for this particular purpose should be reserved for ritual work only and
keep it at your shrine. You can say the following prayer to appease the
ancestors to remove negative elements.
“I pay homage to the spirits of the ancestors.
I am (state your name) the child of (mention your lineage).
I pay homage to the spirit of leaves.
Send away the spirit of death.
Send away illness.
Send away all gossip.”
You say this prayer directly to the leaves. When you finish your prayer,
breathe on the leaves, and say the word used to lock the prayer. The word
also indicates that the invocation is over. Keep your thoughts focused on the
intention of cleansing. It is crucial to have your altar in a neutral environment
so that you’ll be able to invite ancestors to your shrine. Emotional energy can
linger in a room, which is why you should periodically clean the area to get
rid of it.
Cleansing the altar should follow the same procedure you take when
cleaning your body. The smoke should be fanned in the same direction. After
performing the cleansing ritual, seal it with herbs and water. There are
different types of herbs that can be used for locking in positive energy.
Clearwater can be mixed with efun or cascaria. Efun is a white substance
made from fossilized seashells. You can add cologne or other special types of
fragrance to the water. Ideally, a scent you wear periodically. Put some fluids
obtained from your body, like saliva or urine, into the water. This is an act of
adding your presence to the seal. This will be a statement to the spirit realm
to mark your invitation to your ancestors to enter.
You can use a traditional Ifa prayer to enhance the power of the water.
Additionally, you need to say an enhancement prayer so you can include any
other things you want. The following prayer will provide an ancestral
invitation.
“I pay homage to the spirit of water
I am your child
Bring me
The good fortune of peace
The fortune of a stable home
Good fortune to my children
The good fortune of an abundance
The good fortune of long life
The good fortune of an ancestor shrine
The good fortune of the blessing brought by my higher self from the
realm of the ancestors.”
Say this prayer to the water. When you finish, sprinkle the water in all the
places that the smoke has cleansed. When you are working on the sacred
space, you should apply your conscious mind in everything you do. It is vital
to welcome the ancestors to the altar as part of honoring them.
You also need to exclude ancestors who displayed violent or addictive
behavior. The presence of such ancestors at your shrine can introduce similar
influences, which will be a curse on your family. You need to identify the
problems you don’t want at your shrine. Once you identify the spirits who are
welcome, you can start communicating with them directly to honor them. As
your skills of communicating with the spirits develop, you can construct your
ancestor altar. This should come after the cleansing ceremony.
An altar is a place where we remember the departed people who have
joined the spiritual world. It’s a place where we consider the wisdom of our
lineage and determine how it will inform and guide us through different
problems we may encounter. Your construction must be simple, and you
should avoid complicated things. When you use a box, make sure you cover
it with a white cloth and place a glass of water and a candle on top. These are
basic elements that create human beings, representing the earth, fire, air, and
water.
 You can use the walls behind your altar to display the images of your
relatives. By seeing a picture of your revered ancestor, you are reminded of
how they solved different issues during their lifetime. Remembering is also a
good practice since it inspires and resolves challenging issues we may
encounter. Images of the ancestors constantly remind us of their contributions
and how they continue to guide us.
We all come from diverse backgrounds and have encountered a variety of
spiritual influences. Most people get into contact with these spiritual
influences through reading different books like the Bible, Koran, I Ching, or
Buddhist Sutra. You should combine these spiritual influences with Ifa to
understand different worldviews.
You must light your candle on the altar and stand in front of it to honor
your ancestors. The other thing you should do is to show your commitment to
the altar you use for your daily prayers and meditation. You must develop
self-discipline with regard to the way you use your altar.
For instance, you can commit to using your sacred space at least one day
a week. Do not commit yourself to an agreement you cannot honor since this
can cause distrust among your ancestors.
When you agree with your ancestors over how you’ll communicate with
them, you form a spiritual connection with them. Elements like cloth, water
sources, candles, and pictures attract the spirit to the shrine. The prayers you
say on your altar will cement the connection between you and the ancestors.
You should always turn to your sacred altar regardless of your situation to
strengthen the flow of the currents. You should not only remember your altar
when you are going through difficult times; that can weaken the current of
your prayer. It should be charged regularly, so you must dedicate time to
remembering your departed relatives daily. You also need to imagine how
your role models can help solve different challenges you may encounter.
 Ancestor Offering
Another great way of honoring your ancestors is to make food offerings to
the altar. In Yoruba, this type of offering is called adimu egun. The purpose
of making an offering is to create reciprocity where we ask the ancestors for
guidance while we give them something in return. The ancestors eat and
drink the same things as us, so offering them similar items is a great way of
honoring them. Food offerings do not necessarily mean your ancestors are
hungry, but it is just a gesture to show that you remember them.
In Yoruba tradition, you must present a small portion of food at the edge
of your eating mate as a sign to honor your ancestors. You can also use a
plate in front of your Egun altar to provide your food offering. The plate is a
symbol of the body that is buried underneath the earth when the spirit rises to
the other world. The food offering is traditional, and drinks often accompany
it.
Traditional alcoholic beverages are often used in African traditions as part
of the honoring exercise. Alternatively, you can also place a cup of coffee or
tea on the altar to accompany your food offering in the plate.
You can also use flowers as direct offerings to the ancestors. You place
them on the altar, and some people can also use cigars to honor their
ancestors. The smoke is used to cleanse the place. Once you establish a
communication link with the ancestors, they will tell you the things they want
as offerings. Try to follow the instructions provided by the ancestors for
guidance. Express gratitude and thank the ancestors when you finish
presenting your offering.
You should feed your ancestors regularly to honor them for everything
they do for you. This can go a long way in helping keep the ancestors close to
your altar. In Africa, most people provide an offering of food before they
drink anything. When you live in a foreign country, you must make a weekly
offering. If you maintain a schedule, you’ll not need to feed your ancestors
regularly.
When you are not initiated, your ancestor shrine will provide an
alternative system you can use for divination. These divination practices are
based on Odu Ifa. The divination is usually directed at a particular spirit, and
the spirit will bring messages from different sources. However, invocations
meant to open divination are directed at a specific Orisa or Egun.
The ancestors form an integral part of our lives since they are ever-present
in whatever we do. They eat and drink the same things, just like human
beings. The ancestors provide us wisdom and guidance in different things we
may need to achieve. However, to get what we want from our ancestors, we
need to honor them to express our gratitude for their good work. We have
discussed different methods we can consider honoring our ancestors. You
need a shrine to perform any ritual directed to your ancestors, and you must
decorate your sacred place with the right items. More importantly, there are
certain prayers you should recite when you present an offering to your
ancestors. Close each session with appropriate words to thank them.
Chapter 8: Yoruba Worship Calendar and Holy
Days
Just like the Yoruba people have their own language, they have their own
calendar and holy days as well. The Yoruba calendar is called KỌ́JỌ́DÁ,
which means “may the day be clearly foreseen.” Their year begins on June
the 3rd of the Gregorian calendar and ends on June the 2nd of the next year.
The year 2022 AD is the 10,064th Yoruba year.
The Yoruba calendar has 12 months in its year like the Georgian calendar,
but this is where the similarities end. The weeks are longer in the Yoruba
calendar as there are 91 weeks, but the days are shorter with only four days a
week. This didn’t last long, though, as they have changed their calendar to
correspond with the Georgian calendar. Now there are four weeks a month
and each week is seven days. They use this calendar for a business, while the
older version is dedicated to the Orishas.
 The Days of the Yoruba Calendar
The four days in the traditional Yoruba calendar are dedicated to different
Orishas:
Day 1 is dedicated to Orisha Obatala, the father of the sky, Sopona (god
of smallpox), Iyami Aje (which means respect), and Egungun (Yoruba
masquerade)
Day 2 is dedicated to Orunmila, the Orisha of knowledge and wisdom,
Esu (trickster god), and Ọṣun, the Orisha of Wisdom
Day 3 is dedicated to Ogun, the Orisha of iron and metal, and Oshoshi,
the Orisha of hunting
Day 4 is dedicated to Sango, the Orisha of lightning, and Oya, his wife,
and the Orisha of the weather
The seven days of the updated version that reconciles with the Gregorian
calendar are:
Days in English Days in Yoruba
Sunday Ọjọ́-Àìkú, the day of immortality
Monday Ọjọ́-Ajé, the day of economic
enterprise
Tuesday Ọjọ́-Ìṣégun, the day of victory
Wednesday Ọjọ́-rú, the day of confusion and
disruption
Thursday O̩jọ́-Bò, the day of arrival
Friday O̩jó̩-Ẹtì, the day of postponement and
delay
Saturday Ọjọ́-Àbámẹ́ta, the day of the three
suggestions
 The Months of the Yoruba Calendar
June
The first month in the Yoruba calendar is Òkùdú which is June in the
Gregorian calendar. The third day of the Òkùdú is the Yoruba new year
which is celebrated the same way the rest of the world celebrates the New
Year with music, singing, and dancing. There are several Orishas who are
celebrated and venerated during this month.
Oshosi, the Orisha of hunting, is celebrated on June 6th
Eleguá, the Orisha of roads, is celebrated on June 13th
Ọṣun, the guardian of Ọrunmila and the Orisha of Wisdom, is
celebrated on June 24th
Oggún, the Orisha of iron is celebrated on June 29th
July
The second month in the Yoruba calendar is Agẹmọ. There are three
Orishas who are celebrated in Agẹmọ.
Aggayú Solá, the Orisha of volcanoes, is celebrated on July 25th
Oke, the Orisha of the mountains, is celebrated on July 25th
Nana Buruku, the Supreme Goddess, is celebrated on July 26th
August
The third month is named after the Orisha of iron, Ogun. There are two
festivals that are usually celebrated this month; the Osun-Osogbo and the
Sango festival.
The Osun-Osogbo festival takes place in Osun State in Nigeria every year.
The festival celebrates Osun, the river Orisha, and it lasts for two weeks.
Since 2005, the celebrations have taken place at a sacred forest that has the
same name as the festival. The people of the town of Osogbo consider
August to be the time when they can reunite with the culture of their
ancestors, cleanse their city, and celebrate.
Various interesting activities take place in this city, like Iwo Popo, which
is a traditional cleansing of their town. Another activity is lighting a 500-
year-old 16-point lamp called Ina Oloju Merindinlogun, which lasts for three
days. The last activity is the Ibroriade, where they collect the crowns of their
city’s previous kings. Four people usually lead this festival; the sitting
Osogbo king, a group of priestesses, the Yeye Osun, and the Arugba, who is
a chosen virgin woman. This festival attracts people from all over the world,
like tourists and Osun worshippers.
Now we are going to talk about the Sango festival, which takes place
every year at the palace of Oyo’s ruler. This place honors the god of thunder
and iron, Sango. According to legends, Sango was the one who founded the
Oyo state boundaries. The festival lasts for a week, and thousands of people
from all over the world come to enjoy the celebrations. The festival is
considered a tourism and cultural event that UNESCO recognizes. It is also
celebrated in many other countries.
In 2013, the Oyo government changed the name of the Sango festival to
the World Sango festival.
September
This month is called the Ọwẹ́wẹ̀ in the Yoruba calendar. There are four
Orishas that are celebrated and venerated during this month.
Yemaya, the Orisha of the surface of the ocean, is celebrated on
September 7th
Oshun, the Orisha river, is celebrated on September 8th
Obàtálá, the creator of human beings and the father of the sky, is
celebrated on September t 24th
Ibeyis, the protective twin’s Orisha, is celebrated on September 26th
One of the festivals during September is the Olojo festival. It is usually
celebrated in Ife town in Osun, and it celebrates Ogun, the Orisha of iron.
The people of Yoruba consider Ife to be their city of origin. According to the
legends of Yoruba, Ogun is Oduduwa, the creator, first son. The Yoruba
people believe they descended from Oduduwa. The word Olojo means
“owner of the day,” and it is believed that the creator has blessed this day.
The Ife king, the Ooni, is usually secluded for a few days before appearing in
public on this special day wearing the Are crown, which is the king’s crown.
On the day of the festival, the king visits various shrines where he prays
for Nigeria and the Yoruba lands to live in peace. This festival celebrates the
unification of the people of Yoruba, which is why they hold it in very high
esteem.
Another festival celebrated in September is the Igogo festival. This
festival is usually celebrated in Owo, an ancient city in Ondo State. Once
upon a time, the ruler of Owo was Olowo Rerengejen; he married Orosen, a
goddess who became a queen and is honored every year in the Igogo festival.
The Igogo festival is celebrated for 17 days. The celebrations are quite
unique and interesting. Since they are honoring a Goddess and a queen, the
Owo king and his high chiefs all dress in women's clothes – like gowns.
People also celebrate new yams during this festival, commemorating culture
and life. It also marks the beginning and end of the farming season.
October
October is called Ọ̀wàrà in the Yoruba culture. There are three Orishas
who are celebrated and revered during this month.
Orula, the protector of divination, is celebrated on October 4th
Oya, the mistress of the rainbow, is celebrated on October 15th
Inle, the god of health, is celebrated on October 24th
November
This month is called Bélú. There aren’t any Yoruba celebrations or
festivals that take place in November.
December
December is called Ọ̀pẹ́. There are two Orishas celebrated and venerated
during this month.
Shango, the Orisha of lighting, is celebrated on December 4th
Babalú Aye, the healing Orisha, is celebrated on December 17th
January
The first month in the Gregorian calendar is called Ṣẹ̀rẹ́ in the Yoruba
language. There are two Orishas celebrated during this month.
Eleguá, the Orisha of roads, is celebrated on January 6th
Osain, the Orisha of nature, is celebrated on January 17th
February
This month is called Èrèlè in the Yoruba calendar, and there is only one
Orisha celebrated during this month.
Oya, the Orisha of the weather is celebrated on February 2nd
The Eyo festival is the only one celebrated in February and is one of the
most popular festivals in the Yoruba culture. It takes place every year in
Lagos state. During the celebrations, costumed dancers called Eyo to come
out to perform. Eyo means the tall Eyo masquerades, and an interesting fact
about this celebration is that these masquerades only allow tall people to
participate. There are certain rules to this festival; for instance, no one is
allowed to wear any footwear, and a popular Yorubian hairstyle known as
Suku is prohibited. However, the festival had a very different beginning; it
was held to bid farewell to a departed Lagos king and welcome a new one.
There aren’t as many followers of the Yoruba religions as there used to be
because many followers have converted to Christianity or Islam. However,
the Eyo festival is more popular than ever and is considered a huge tourist
attraction. One of the reasons behind Eyo’s popularity is the masquerade
dancers that attract tourists worldwide. It is no wonder why the Lagos
government holds this festival in very high regard. Since it attracts tourists
from all over the world, this festival help boosts the state’s economy, and
small businesses benefit so much from it as well.
March
March is called Ẹrẹ̀nà in the Yoruba language. There aren’t any Orisha
celebrations or Yoruba festivals during this month.
April
April is called the Ìgbé, and only one Orisha is venerated in this month.
Yewa, the Orisha of virginity, is celebrated on April 27th
There is only one festival celebrated in April: the Lagos Black Heritage
Festival. It is one of the biggest and most important festivals, and it takes
place in Lagos State. It is an annual colorful folk festival.
The African culture has a very rich history, and there is no denying that
the African people are very proud of their heritage. This is obvious in the
celebrations that take place at the Lagos Black Heritage Festival. It is a day
when the Nigerian people proudly show the world their diverse culture. They
use different events and entertaining activities to showcase their heritage to
the world. They dance, play music, perform, display photos, and do many
other festive activities. Additionally, the Lagos Island troops dress up in
beautiful costumes and walk around town. It is no wonder it is considered
one of the biggest Yoruba celebrations.
May
The last month in the Yoruba calendar is Ẹ̀bìbì. There are two Orishas
celebrated in May.
Oko, the Orisha of farming is celebrated on May 15th
Oba, the Orisha of the rivers, is celebrated on May 22nd
The people of Yoruba celebrate the Oro festival in May. Unlike the other
festivals usually celebrated in one town or state, this festival takes place in all
the Yoruba towns in Nigeria. It is an annual festival with a very unique rule:
Only certain people are allowed to participate in the festivities; they must be
men or boys, and their fathers must be natives. So, what do the rest of the
town’s residents do during the festival? According to the rules, all women
and non-natives must stay in their homes.
This ancient rule considers it taboo for anyone other than the male paternal
natives to see Oro. Since this festival occurs in different towns, you’ll find
that each one has its own celebrations and traditions. In addition to being an
annual festival, the Oro festival is also held when a Yoruba king passes away.
The last festival that we will discuss in this chapter is the Ojude Oba
festival which doesn’t occur in a specific month. It takes place three days
after Eid Al Kabir, or as it is also called Eid Al Adha, a Muslim holiday
honoring Ibrahim’s willingness to sacrifice his son Ismael.
The Ojude Oba is another annual festival that takes place in Ijebu Ode in
Ogun state. There are various activities that take place during this festival,
and their purpose is to showcase their history with various entertaining events
that focus on their legends and diversity. One of the most important events
that take place during this festival is showing allegiance to the king.
Wherever the town’s natives reside in the country, they must travel to the
town’s king to show their respect. This festival is very popular since
thousands of people attend it every year from all over the country. In addition
to these festivals, the people of Nigeria also celebrate traditional holidays like
Christmas, New Year, Easter, and two of the most popular Muslim holidays,
Eid El Fitr and Eid El Adha.
The Yoruba culture is rich in its language, religion, and legends, and its
festivals are as colorful and reflect its magic. The Yoruba people still hold on
to their ancient traditions, which they proudly showcase during their festivals.
Although these celebrations are all interesting with fascinating history, they
are also a huge tourist attraction and boost the country’s economy. While
customs and traditions have become a thing of the past in many cultures, it is
refreshing to see how the people of Yoruba keep theirs alive by celebrating
their gods, Orishas, history, and heritage every year. One can understand why
the rest of the world is still curious and fascinated with the culture of Yoruba.
Chapter 9: Yoruba Spells, Rituals, and Baths
As the title implies, this chapter contains several simple Yoruba spells,
rituals, and baths suitable for beginner Yoruba practitioners. They can offer
you protection, guidance, prosperity, and much more. Not only that but most
of them can also be altered to suit anyone’s individual needs and preferences
or invoke a different Orisha if needed. Feel free to use them as they are or
add your own spin on them by centering them more on your own specific
beliefs.
 Seven-Day Candle Ritual for Obatala
Calling on Obatala can be helpful when you need to eliminate negativity
from your life or communicate your negative feelings towards the outside
world. Using a white, Seven-day candle will ensure you acquire purity in
mind and body. The addition of other white food will appease Obatala, so he
lends you the ashe you need to obtain your goals.
You’ll need:
A piece of white cotton yarn
Cascarilla – fresh or dry
Yams
Coconut shavings
Milk
Rice
A white, Seven-day candle
A representation of Obatala
Instructions:
1. Organize your altar or sacred space by clearing up anything you
won’t need for this ritual.
2. Place the white candle and a symbol representing Obatala on your
altar.
3. Prepare the white food – rice, milk, coconut, yams – all in separate
bowls and place those on the altar as well.
4. If you are using fresh or whole dried cascarilla, tie the plant in a
bunch with a piece of white cotton yarn.
5. If you are using chopped dry leaves, spread them around the candle
and tie the yarn around the bottom of the candle.
6. When you are ready, light the candle, close your eyes and prepare to
call on Obatala.
Then, recite the following spell:
“Oh, great Obatala, please lend me your power,
Send me patience and knowledge.
May I be strong and wise,
So I can pursue my passions.
Help me stay fair and caring,
 To treat others with great integrity.”
While traditionally, the candle was intended to be left burning seven days
and nights, this is not recommended primarily due to safety concerns. And
even if you had a way to keep the candle safe at all times, the spell works
only if you keep your mind focused on it. So, instead of worrying about
potentially burning down your house (which alone will derail your thoughts
from channeling your energy towards the spell), you should opt to burn the
candle for regular periods of time over seven days. Whenever you have a
little time during the day, light the candle, and recite the spell. When you are
finished, snuff it out and go about your day, and when you can, relight it once
again until it burns out. In addition, the food is supposed to be served raw,
but Obatala will also accept your offering if you prepare a dish from all-white
food sources.
 Fertility Ritual
This traditional Yoruba ritual has been used by young women who want to
conceive a child. Apart from this, Oshun may grant you fertility in many
other aspects of life, such as art, work, and even cultivating relationships. The
colors and seeds of the pumpkin symbolize the power of nature’s fertility.
You’ll need:
1 pumpkin
1 yellow candle
1 pencil
1 brown paper bag
A representation of the goddess
Instructions:
1. Place the yellow candle in front of the representation of Oshun on
your altar and light it.
2. Close your eyes and focus on manifesting your wishes. Saying them
out loud often helps.
3. Open your eyes and carve a round opening in the top of the pumpkin.
4. Take the pencil, and write your wishes down on a piece of the paper
bag.
5. Place the piece of paper inside the pumpkin, then pour candle wax on
top of it.
6. After ensuring the pumpkin has been sealed with the wax, place it
over your stomach, repeating your wishes.
7. When you feel your wishes have been heard, take the pumpkin to the
nearest water source, and offer it to Oshun.
You may leave the candle burning for a short period after the ritual is
completed, but if you leave it unattended, it’s best to snuff it out. You can
relight the candle any time you want to during the next five days.
 A Prosperity Offering
There are several Orishas associated with prosperity. You can choose to
invoke the one whose ashe you need the most according to the area of life
you want to prosper in. For example, Oshun may grant you spiritual wealth
while Olokun will provide material prosperity.
You’ll need:
5 oranges
1 yellow candle
1 white plate
Cinnamon
Honey
A representation of an Orisha
Instructions:
1. Place the yellow candle in front of the representation of the Orisha
on your altar and light it.
2. Recite your wish out loud to make sure Orisha can hear you.
3. Put the oranges on a white plate and drizzle them with honey.
4. Sprinkle some cinnamon on top of the oranges as well.
5. Leave the oranges and the topping in front of the Orisha beside the
candle for five days.
6. When the five days are up, you may throve or put away the candle
and dispose of the offering too.
As with the previous ritual, the candle shouldn’t be continuously burning
for five days. Feel free to blow it out anytime you leave it and light it again
when you can supervise it once again. Make sure to use fresh oranges that
can stay safely at room temperature until the ritual is completed.
 An Offering for Olokun
Offerings are typically made to Olokun around the time of the traditional
harvest celebrations. However, they can also be made on any other occasional
date throughout the year for different purposes. Regardless of the date, the
offering is best performed in the open air so Olokun will witness the
symbolic use of the items and know she is needed. You can incorporate this
prayer into your regular practice, and you’ll be blessed with Olokun`s
protection and guidance.
You’ll need:
A representation of Olokun
A white handkerchief
Yemaya incense powder
Charcoal
Cowrie shells
Fruit, grains, meat, and other offerings of your choice
Instructions:
1. Spread the white handkerchief on your altar and place the
representation of Olokun on top of it.
2. Put the charcoal in a small bowl and pour some incense powder over
it.
3. Light the incense, place the shells in a basket, and then make the
offering.
4. Light the candle and say the following prayer:
“I praise the queen of the vast waters.
I praise the queen of the waters beyond understanding.
Oh, queen of the Ocean, I will honor you as long as there is
water on the Earth.
Let there be calmness in the waters, so they bring peace to my
soul.
I respect the ancient ruler of the water kingdom. Ashé, ashé. “
5. Relax your mind by focusing on the candle’s flame or closing your
eyes and meditating for a couple of minutes.
6. Work on manifesting your wishes until the incense burns out, then
thank Olokun for the blessing she may bestow on you.
 The Yemaya powder can be substituted for an incense powder of your
choice. Your shell basket can also contain different types of shells, such as
seashells – to evoke the queen of the water kingdom. If you offer meat, use
only the part of an animal you have prepared to eat, as live animal sacrifices
aren’t recommended.
 Ritual Love Bath
While Oshun is the female Orisha typically associated with love, others
can help you make your wishes come true in matters of the heart. The white
candle will ensure you see clearly, so you don’t miss the person intended for
you. The use of your favorite perfume will allow the initial attraction to
happen.
You’ll need:
5 sunflowers
1 white candle
1 bowl
A representation of the goddess
Honey
Cinnamon
Your favorite perfume
Instructions:
1. Place the white candle in front of the Orisha on your altar and light
it.
2. Tell the Orisha about your wish to find love, preferably by saying it
out loud.
3. Remove the petals of the sunflower, and place them in a bowl.
4. Drizzle the petals with honey, sprinkle them with cinnamon, and add
a few spritzes of your favorite perfume to them.
5. Pour some water on top of the ingredients in the bowl.
6. Take a shower or a bath, and pour the contents of the bowl over your
body. Start from your neck, and move towards your feet.
7. Close your eyes and repeat your wishes once again.
Once again, the candle should be lit for shorter or longer periods of
supervised time for five consecutive days. However, the bath ritual itself is
only to be repeated once every two to three weeks to leave enough time for
love to come into your life.
 Sour Bath
This bath aims to acknowledge that while your current life experiences are
bitter ones, they can be overturned. Immersing yourself in a sour bath allows
you to recognize the negativity around you and change things to work more
in your favor. The bitter herbs help with seeing that you aren’t the only one
with negative experiences. The seven drops of ammonia represent the seven
evil forces in Yoruba cultures.
You’ll need:
A pair of tea light candles
Flowers with red or purple petals
Fresh or dried bitter herbs, such as yarrow, stinging nettle,
horehound, dandelion, and wormwood,
A half-cup of vinegar – white, red, or apple cider
Seven drops of ammonia
An empty cup
Instructions:
1. Around sunset, fill up your bathtub with hot water. Make sure to
adjust the temperature to your usual preferences.
2. While the bathtub fills, place the tea light candles around its rim and
light them.
3. When the tub has been filled to the desired level, turn off all the
electric lights in the bathroom.
4. Toss all the ingredients into the water, then enter the tub between
two candles placed opposite each other.
5. Immerse yourself in the water, inhale the bitter scent of the herbs,
and focus on the aspects of your life you want to change.
6. You may also pray to the Orishas you use as a guide and ask for their
assistance in resolving your problems.
7. Occasional, you should immerse yourself completely in the water.
The aim is to spend a total of seven minutes with your head underwater
during the course of the bath.
8. Once you feel the water has begun to cool off, you should exit the
tub through the gap between the same candle you have entered.
9. Start draining the water – but before it disappears, scoop some of it
into the cup along with the ingredients.
 10. Don’t towel dry unless it’s absolutely necessary – let yourself dry
naturally instead so the effect of the herbs can soak into your skin.
11. Once you are dry, put on some dark clothes, and take the cup with
the bathwater outside.
12. Stand facing west, and hold the cup over your head while saying:
“Supreme God who knows and sees all, I have given the
Orisha their due. I now declare their hold on me strong. As I cast
this water where it’s needed, so do I cast out all my problems
from my head and life. Ashé, ashé!”
13. Toss out the water from the cup, head back indoors, and spend
some time recouping your strength.
14. Make sure you drink lots of room temperature water so you can
replenish the fluids you have lost while soaking in hot water.
This bath should be taken once a week, and it’s even easier to incorporate
into your regular beauty and healthcare practice than the previous one. Once
again, if you want to avoid clogging up your drain while taking this bath,
place the herbs into tea bags or organza bags. After your bath, you can spend
the time with your normal health care regime, applying shea butter or other
natural moisturizing agents, journaling, or meditating. You may also add
prayers of gratitude to the Orishas or a deity of your choice. To maximize the
ritual’s therapeutic effects and ensure a restful sleep, avoid watching TV or
using other electronic devices after your bath.
 Sweet Bath
While the sour bath allows you to relieve your body of toxins and negative
energy at sunset, the sweet one has the purpose of purifying and energizing
you at sunrise. The ingredients such as milk, eggs, and honey will nourish
your body and revitalize your mind anytime you feel the need for a little
pampering.
You’ll need:
A pair of tea light candles
Flowers with all-white petals such as lilies, roses, daisies, or white
chrysanthemums
Five different fresh or dried healing herbs such as rue, allspice, comfrey,
angelica, and hyssop
A small bottle or jar of honey
3 cups of milk
Powdered cinnamon
Powdered nutmeg and whole nutmegs
1 raw egg
Your favorite perfume
An empty cup
Cocoa butter or shea butter – optional
Instructions:
1. Around sunrise, fill up your bathtub with hot water. Make sure to
adjust the temperature to your usual preferences.
2. While the bathtub fills, place the tea light candles around its rim and
light them.
3. When the tub has been filled to the desired level, turn off all the
electric lights in the bathroom.
4. Crack the egg and toss it in the water. Don’t worry if it starts to cook
a little bit.
5. Throw on the flowers, herbs, cinnamon, and nutmeg, then follow it
with the milk and the honey.
6. Finally, add a few drops of your favorite cologne to the water, then
enter it through the gap between two candles as instructed in the
previous ritual.
 7. Immersing yourself in the water, and inhaling the sweet scent of the
ingredients, focus on the good things that are already in your life. Think
about good experiences that way for you on that day and be open to
them.
8. You may also express your gratitude to the Orishas for the blessing
you may receive on that day.
9. Make sure to immerse yourself fully for a total of final times during
your bath.
10. Once you feel the water has begun to cool off, you should exit the
tub through the gap between the same candle you have entered.
11. Start draining the water – but before it disappears, scoop some of it
into the cup along with the ingredients.
12. Don’t towel dry unless it’s absolutely necessary – let yourself dry
naturally instead so the effect of the herbs can soak into your skin.
13. Once you are dry, put on some light-colored clothes, and take the
cup with the bathwater outside.
14. Stand facing east, and hold the cup over your head while saying:
“Supreme God who knows and sees all, I welcome with open
arms all the beautiful things in life that are waiting for me on my
journey! As I cast this water where it’s needed, may it serve as an
invitation for Oshun so she can bless me with health, love,
prosperity, and happiness! Ashé, ashé!”
15. Toss out the water, head back inside and get ready to welcome the
blessings you’ve invoked.
This bath should be taken once a week, like the previous one incorporated
into your regular beauty and healthcare practice. Once again, if you want to
avoid clogging up your drain while taking this bath, place the herbs into tea
bags or organza bags. While you may not have time to meditate, journey, or
perform any other self-care routine before heading out for the day, it’s good
to avoid using technology and stressful situations right after your bath.
Chapter 10: How Yoruba Influenced Santeria and
Others
The Yoruba religion has significantly impacted the new world African
diaspora, and it has led to the emergence of belief systems in countries such
as Cuba (Santeríal Lucumí, Palo) and Brazil (Umbanda, Candomblé). It also
connects with other less-known religions like Haiti (Vodou) and New
Orleans (Voodoo/Voudou). This chapter explains how Yoruba religion has
managed to influence these African diaspora religions. It also provides details
about the similarities and differences between Yoruba and other religions.
 Santería
Santeria was brought to Cuba by people from Yoruban countries in West
Africa. These individuals were enslaved in the 19th century, but they
managed to preserve their religion against the odds. Santeria is a Spanish
name that means “The Way of the Saints” and is also known as La Regla de
Ocha, meaning “The Order of the Orishas.” La Religion Lucumi refers to
“The Odu of Lucumi,” and is the most popular name associated with
religious traditions with origins from Africa and later developed in Cuba and
spread to Latin America and the United States.
Santeria is mainly concerned about developing relationships through
divination, initiation, sacrifice, and mediumship between the practitioners of
the tradition and orisha deities. The main role of deities is to provide wisdom,
success, guidance, and protection to the practitioners of the religion during
difficult times. A trained priest in the Ifa oracle interprets and provides
answers to the questions asked by the devotees. Offerings are presented
during ceremonial exchanges, and this practice has since spread to Cuba and
other Latin American countries.
Cuba is one of the few countries that received the greatest number of
enslaved people from diverse African groups. During the slave trade, more
than 700,000 people were enslaved from western Africa – and their final
destination was Cuba. Due to the size of the African slaves, their religion of
Yoruba continued to thrive even when the slave trade was abolished. The
deities with Yoruba origins from Nigeria, Benin, and Togo are called Oricha
or Orishas in Spanish. In Cuba and Haiti, the West African deities were
paired with Roman Catholic saints, and the religious practice became known
as Santeria, referring to “the way of the saints.”
Many people are turning against this word since it undermines their
religion and the legacy they inherited from their ancestors. Others within the
Afro-Caribbean tradition refer to it as La Regla de Lukumi or “the order of
Lukumi.” Lukumi refers to “my friend,” and it comes from the Yoruba
greeting.
Following the outbreak of the Cuban revolution in the twentieth century,
more than one million Cubans migrated to other cities in the United States.
Most people with Yoruban roots moved to Miami and New York, and they
later spread their religion to other places. The religion also spread to other
cultures like Latinos, African Americans, and even the whites. Many people
consulted orishas in the US.
The Cuban immigrants brought Ocha to the US characterized by selling
herbs, religious articles, images of the tradition, and candles. While there is
no visible public infrastructure, it is believed that between 250,000 and one
million people practice this new religion brought by the diasporas in their
home temples.
The Orisha tradition has received recognition in different parts of the
United States. For example, in 1993, the US Supreme Court allowed the
orisha devotees to use animal sacrifices as part of their rites in the case of
Church of the Lukumi Babalu Aye v. City of Hialeah. Orisha tradition is also
portrayed through music, paintings, art, literature, and sculpting. It is likely to
continue growing to become a renowned religion across the globe.
 Candomblé
Candomblé, like other Afro-Caribbean religions, was brought to Brazil by
African slaves between 1549 and 1888. When it emerged in Brazil, it
exhibited the characteristics of African cultures, such as Yoruba and other
traditions practiced by the Bantu and Fon. Despite being criminalized by
other governments and banned by the Catholic Church, the religion thrived
for about four centuries. Today, it is an established religion with followers
from various social classes and several temples.
About two million Brazilians believe in Candomble religions. Elements
like Candomble rituals, deities, and holidays are recognized as part of
Brazilian folklore. Candomble refers to a dance meant to honor the gods.
Music and dance often accompany many ceremonies and rituals. Most of
these traditions are passed orally. Candomblé is practiced by more than two
million people in different countries across the globe.
The Candomblé tradition worships the same deities as the Yoruba religion,
and it also emphasizes that there is only one supreme creator known as
Oludumaré. The intermediaries between the Oludumaré and people are
known as orixas. There are also those who function as spirits, and they serve
Oludumaré. All individuals are believed to originate from orixa and represent
certain foods, colors, and other elements of nature. In Brazil, the spirits that
are not deemed as deities are called “Baba Egum.” When the devotees are
performing a ritual, a priest will dress like the ancestor they want to summon.
The women should be part of every ceremony since they will perform dances
throughout the ceremony.
Sacred services are usually done in a temple, and some people practice the
rituals in sacred places in their homes. Many people were compelled to
convert to Catholicism once shipped from West Africa. This led to the
protection of the Candomblé religion, which has roots in Yoruba. Candomblé
was later condemned since it conflicted with the Catholic religion.
 Umbanda
Umbanda is a religion born in Southern Brazil, and it combines Brazilian
religion with African traditions, spiritism, and Catholicism. Being exposed to
several different religions, such as Yoruba and Catholicism, led to the
formation of a new syncretic religion.
Umbanda’s formation was quite slow in the 19th century and was later
officially recognized in Rio de Janeiro during the 20th century. It was found
by Zélio Fernandino de Moraes who was a psychic. He was mainly
influenced by spiritualist teachings that led him to create this Umbanda
religion. According to the doctrine of spiritism, the souls of all the living
things are immortal. The spirits of the dead can assist the living with worldly
problems. Umbanda became more prominent in Brazil around the 1930s.
This religious system acquired more structural elements from other religions
like Yoruba and Catholicism.
There are several mainstream beliefs though there is no uniformity
concerning Umbanda religion. Worship is usually done in backyard temples,
and this is where many people gathered in the early days. The Umbanda
religion’s supreme deity is Zambi or Olorun. The orixas are the divine gods
that reflect a connection between Zambi and humans. Each Oricha represents
different things like justice, love, or protection.
 Vodou
Vodou (or Vodoun) is a religion with traceable roots in African traditions
which date back to about 6,000 years. Slaves forcibly shipped from Africa
brought this religion to Haiti and other islands found in the West Indies.
Vodou’s birth resulted from a mixture of different cultures like the African
religions and Catholic principles in Haiti. A massive number of Africans
were transported to the island as slaves, but their large numbers helped them
maintain their religion.
Just like the Yoruba cosmology, Voudou’s origins also speak of one
supreme god known as the Bondye. The believers of this god are convinced
that he is the one who created the universe and is also responsible for
overseeing human life. Some intermediaries act between this god and the
devotees. These can be ancestors or Iwa who are equivalent to Orishas. The
Iwa can be divided into two categories based on the African religion, and the
following are the most significant.
Rada Iwa – These are benevolent, wise, and helpful spirits gifted
with perfume and candy, and they have their origins in Nigeria.
Petwa Iwa – These spirits are malevolent and aggressive, and they
are gifted with rum, gunpowder, and firecrackers. They have Congo
origins.
Since the Vodou combines various ethnic traits and religious traditions,
Iwa was also combined with a Catholic Saint and included the following
associations:
Damballa/Saint Patrick – Was perceived as a grandfather figure
and also associated with snakes
Ogou/Saint George – A warrior deity who presided over politics,
war, and fire.
Baron Samedi – This was the Iwa for the dead, resurrection, and
sex. He is known for debauchery and obscenity.
Papa Legba/Saint Peter – The deity is known for being deceptive
and persuasive.
Erzulie Dantor – Was later known as the mother of all Haitians and
a protector of children.
 The Vodou Religion and Haitian Revolution
Between 1791 1ne 1804, the enslaved Africans began to challenge the
white plantation owners in Haiti. The slaves were also reorganizing
themselves, and the following are some of the things that occurred.
There were about 250 000 slaves from Africa in the colony
Only 25 000 white settlers ruled the slaves
Boukman and Mandal, two prominent Vodou priests and slaves,
became the face of the early revolution.
Vodou was not recorded in text; therefore, masters could not
determine what was being planned. Religion was used as a group
conscience.
Vodou ceremonies, such as sacrifices, were performed, and it was
believed that religion played a role in the ensuing victory.
The French were overthrown in 1804, allowing Haiti to become the
first colony ruled by slaves.
Haiti was economically isolated to avoid more revolts, and the
Catholic clergy fled and resurfaced around 196, which led to the
mixture of the Vodou religion and Catholic motifs without controversy.
The presence of Catholicism in Haiti led to the persecution of Vodou
followers. They were believed to use superstition and other satanic
rituals such as cannibalism. All the persecutions were carried out under
the 1896 Anti-Superstition Campaign.
While the persecution later ceased, Vodou is still seen as a sign of
backward digression in other parts of the world.
 Vodou Rituals and Practices
Vodou rituals are performed in the temple, also known as an ounfo. People
will draw veves on the temple walls, and they relate to a particular Iwa.
When rituals are in progress, an Iwa will possess other devotees. The Iwa
should be of the opposite sex.
Trances can last several hours, and the affected person will not
remember anything after coming out of the trance
Vodou practitioners are called Vodouisants, and the priests are known as
mambos and oungans. They assisted people through divination in
different problems.
Vodou culture is associated with negative perceptions like reanimating
the dead into zombies. However, this has not been proved anywhere.
After the Haitian revolution, many refugees from the colony migrated to
the United States of America to find a new life for themselves. In doing so,
they carried their cultural and religious traditions. Vodou and other American
religions have been blended, and the Vodou culture is practiced in different
areas in the US, such as New Orleans. The increased number of black
refugees traveling to the US in the 19th century led to an increase in the
Vodou belief system in Louisiana and other Southern states.
Afro-Caribbean and Vodou now include other components of Christianity
and American religion. Christian ministers around New Orleans now include
some of the Vodou traditions in their sermons since this religion is becoming
popular. The leaders of this religion, also known as Voodoo Kings and
Queens, were renowned as political figures.
For example, Dr. John, known as Bayou John, is still a famous Voodoo
king of New Orleans today. After being born in Senegal, John Bayaou was
taken to Cuba as a slave. He settled in New Orleans and was an active
member of the Vodou community. His popularity grew since he was
reputable for healing and fortune-telling. Another popular figure is Marie
Laveau, who became a legend in Voodoo culture in New Orleans. Dr. John
was Marie Laveau's mentor. She helped a lot of enslaved people and attended
mass regularly as she was a dedicated Catholic. Vodou religion continues to
evolve in the US since many people with African origins still believe in their
culture.
The Yoruba religion has led to the emergence of different belief systems,
such as in Cuba (Santeríal Lucumí, Palo) and Brazil (Umbanda, Candomblé).
It is also connected to other less-known religions like Vodou in Haiti and
Vodoo in New Orleans. We have discussed how the Yoruba religion has
influenced various African Diaspora religions. Yoruba is recognized as a
religion to reckon with in many parts of the world.
Supreme Deities Bonus: Orisha Offerings Cheat
Sheet
Suppose you’re new to the world of Yoruba. In that case, the chances are
that you find it challenging to remember all the Orisha and differentiate
between them. Fortunately, you can refer to this bonus cheat sheet whenever
you need a quick recap on the various Orisha, their symbols, and their
appropriate offerings.
Supreme Deities
Orisha Symbols and Appropriate
Roles Offering
Olodumare The supreme creator Olodumare is
worshiped through the
other Orishas, which is
why he has no shrine or
image, and no sacrifices or
offerings are made directly
to him.
Not bound by a certain He is not involved in
gender humanity, at least directly,
which is why he isn’t
worshiped.
He created the concept Some people choose to
of delegating worship Olodumare
directly, especially the
priests.
He created the orishas, The priests give
who are considered offerings and pray to him;
intermediary spirits or however, little is known
deities. about that subject.
Each orisha has a
certain role and dominates
a specific area of life.
The supreme creator is
omnipotent.
He isn’t directly
involved in mundane
issues and lets the other
Orishas handle earthly
 matters instead.
Ọlọ́run The ruler of the Since Olorun is a
heavens. manifestation of
Olodumare, he, too, isn’t
directly worshiped.
He is a manifestation He is aloof, distant, and
of the supreme creator or isn’t at all involved in
Olodumare human life.
Olorun doesn’t have
any shrines and can’t
really accept sacrifices or
offerings.
If you wish to offer
him, you can send him
prayers.
Olofi Olofi is yet another You can’t directly
manifestation of worship Olofi nor send
Olodumare. him offerings.
He is considered the
conduit between heaven
and Earth, or Orún and
Ayé, respectively.
Nana The female supreme Mandrakes
Buluku deity
The root ancestress Roses
She is a severe spirit- Swamp plants
the witch of the old
swamp
She can’t go inside, as Other root plants
she is too volatile
 The mother of Mawu,
the spirit of the Moon,
and Lisa, the spirit of the
Sun.
She is also the mother
of the entire universe.
She rules the primeval
swamp that she is
believed to emerge out of.
Associations: marches,
swamps, clay, and mood
Nana Buluku is a
divine herbalist. She is the
patron of medicinal
plants.
She has medicinal and
magical powers that she
can use to heal the ill. She
can cure the diseases that
medical professionals are
unable to identify, locate,
or heal.
When angered, she can
bring about illnesses,
especially those with
swollen abdomens.
Symbols: staffs made
of palm fonds and
decorated using cowrie
shells.
Trees: camwood or
African sandalwood
 Stone: tourmaline
Colors: black, pink,
dark blue, and white
Sacred numbers: 7 and
9
Olodumare and his manifestations aren’t directly worshiped because
they’re too abstract of a concept. It is debated that humans can’t grasp the
significance of Olodumare as an entity, as he is the most complex spiritual
being there is. According to the Yoruba religion, Olodumare, Olorun, and
Olofi are incredibly immense beings that are way too immense for the human
mind to comprehend. This is why the supreme deity is better broken down
into multiple entities that can each exert dominion over particular aspects of
life.
Female Orishas
Orisha Symbols and Roles Appropriate Offering

Aja Aja is also known as Aja is a minor Yoruba

the wild wind deity, which is why there
isn’t much information on
how to honor her or what
to use as an offering to
her.
She is an orisha and However, we believe
the spirit of herbal that educating others and
healers, the forest, and the sharing your knowledge
animal. can be a good way to
honor the deity.
She was a herbal
healer herself. She mixed
the roots and herbs of
multiple plants to find
cures for those who were
sick.
She liked to share her
knowledge with people
who were keen on
learning
Aja was believed to be
a shaman in training.

It is said that those

who received the
education of Aja came
back as a Babalawo.
She is believed to be
one of the rarest Earth
gods, and that is perhaps
 why so little is known
about her.
She was considered
one of the first female
doctors of Ocha.
She uses the harp,
which she has mastered,
to convey her messages.
Aje Orisha of trade, cash, Aje is a minor deity,
and wealth which is why little is
known about her preferred
offerings.
Manifests in both male There isn’t a specific
and female forms material element that you
can offer to Aje.
Symbols: tiger cowrie However, you can live
shell by these three principles in
her honor:
1. Share everything
you have
2. Don’t speak
about your wealth or
display it
3. Don’t use herbs
or mess with herbalism
without having sufficient
knowledge about it. You
should also use divine
authorization.
Associations: favors, You can recite poems
blessings, and protection about her
Dominance: wealth
 and financial stability
Color: white
Ayao Orisha of the Ayao is a minor deity,
whirlwind which is why there isn’t a
lot of information on what
Associations: magical should be offered to Ayao.
knowledge and witchcraft However, you can throw a
Patron of botanicals banquet in her honor.
and mystical knowledge,
which she adopted from
being closely acquainted
with Osain, the orisha of
plants.
Symbol: crossbow
Colors: green and
brown
Sacred number: 9

Lives in the clouds in

the sky, the eye of the
tornado, and the forest
Egungun- Orisha of divination Food and gifts can be
Oya offered to her and the
dead,
Associations: death, Hang pictures of your
ghosts, destiny, truth, loved ones who have
divination, and foresight. passed away and light a
candle.
Mother of the dead Watch the flame. If it
burns out quickly without
your interference, you’re
 probably biting off more
than you can chew. If the
blame burns steadily and
brightly, longevity and
health are coming in for
you. Blue flames that are
average-sized suggest that
you are in the company of
spirits and that you’ll live
the average life-span.
Mistress of spiritual To get rid of unwanted
destinies spirits, bring the candle to
any light source (like a
Ruler of fate window) and ask the deity
to guide the ghosts out of
Symbols: fire and your house.
dance
She can protect you
from the spirits
Mawu Continuer of creation It’s not exactly clear
what you can offer Mawu
the Orisha
The secondary creator However, many people
and daughter of Nana recite positive affirmations
Buluku in honor of the deity.
Associations: sun, You can recite
moon, creativity, passion, affirmations on happiness,
universal law, birth, love, healing, strength,
inspiration, and joy, and empowerment.
abundance
Symbols: the moon
and clay
Ọbà Spirit of the river Candles
 Associations: love, Flowers
faithful wives, neglected
women
Symbols: the sword of Wine
the machete, water
buffalo, lightning, the
flywhisk
Element: water Lake water
Colors: white, pink, Pond water
and red
Avoid offering her
rainwater or spring water.
You can cook beans for
her.
Olókun Orisha of the sea Saltwater

Spirit of life and death Seashells

Dominance: fertility, Other marine elements

abundance, prosperity,
health, and healing
Associations: wealth,
water, and health
Element: water

Colors: coral green,

dark blue, and red
Sacred number: 7
Ọ̀ṣun Spirit of sweet water Mirrors, makeup,
perfume, brushes, and all
other things related to
 feminine beauty
Dominance: honey, Fans made of peacock
love, water, mother’s feathers
milk, and money
Sacred number: 5 Yellow sandalwood
fans
Associations: love, Flowers
beauty, wealth, romance,
magic, and abundance
Symbol: a pot that Chamomile tea
contains river water
Colors: all the shades Spinach with shrimp
of yellow, orange, and
gold
Plants: marigold, Honey- make sure to
lantana, yellow squash, open the jar and taste the
pumpkins, and rosemary honey before you offer it
to her. Someone had
previously attempted to
poison Osun through a
honey offering. She will
reject your offering of
honey if you don’t taste it
first.
Jewels: coral and Orange and yellow fruit
amber
Orange and yellow
vegetables
Ọya Orisha of the wind, Purple plums
violent storms, and
lighting
Guardian of the gates Starfruit
 of death
She doesn’t represent Black grapes
death. She is
representative of air
Master of disguise, Purple grapes
especially as a buffalo
Associations: rebirth Black-eyed peas
and death
Symbols: lightning Nine eggplants- you
bolt, thunderbolt, buffalo, can also slice one eggplant
wind, tornadoes, and fire into nine pieces.
Colors: maroon Meals that incorporate
eggplants- are typically
served with nine-bean
soup and rice.
Sacred number: 9 Red wine

Metal: copper The offerings can be

presented at a home altar
Tree: camwood and or the cemetery gates.
akoko
Plants: cypress,
camphor, marigold,
flamboyant, and mimosa
Yemọja Queen of the Sea Jewelry
The mother of most of Perfume
the Orishas Scented soap. It must
Dominance: be new and unwrapped
reproductive and fertility Flowers, particularly
problems, domestic white roses
violence protection, sea Pomegranates,
travel watermelon, and other wet
 Associations: women and seedy fruits
and children, Pork cracklins
benevolence, generosity Banana chips
Symbols: seashells and Plantain chips
other marine symbols Poundcake
Colors: white and blue Coconut cake
Sacred number: 7 Drizzle molasses over
Plants: water hyacinth, everything
seaweed, and indigo Sea creatures
Crystals and minerals:
coral, quartz crystals, and
pearls
 Male Orishas
Orisha Symbols and Roles Appropriate Offering

Aganjú Spirit of the forces Nine crackers and red palm

of the Earth, especially oil
those that are powerful
and violent
Orisha of Volcanoes Nine fruits
Associations: Nine plantains served with
transportation and red palm oil
travel. His displeasure
is associated with
aneurysms, traffic
accidents, sudden
strokes, and high blood
pressure
Color: red Nine handkerchiefs
Sacred numbers: 9 Nine silk pockets
and 16
The handkerchiefs and silk
pockets must be folded in
squares. Each one should be in
a different solid color.
Babalú Father of the Earth Roasted corn
Ayé
The spirit of Popcorn
smallpox and disease-
he protects against the
disease he represents
He represents the Sesame seeds
ailment and its vaccine
Dominance: minor Cookies
 and major skin
ailments, infections,
and diseases.
Associations: death, Candy
cemeteries, diseases.
Sacred Number: 17 Cigars
Colors: vary Cowrie shells
according to tradition-
white, brown, black,
red, yellow, and purple
Plant: cactus Babalu drinks
Tree: Odan Fine white wine
Chicken
If you’re seeking him for
healing, offer him Milagros
(small religious folk charms). If
he answers, offer more
Don’t offer water
Erinlẹ̀ Orisha of fertility, Tiny metal charms in the
abundance, and wealth shape of fish
Spirit of the bush Images of sparkly fish

Underwater king Images of sparkly fish

Sacred number: 7 Swedish fish candy

Symbols: cowries,
fishing rods, and bows
and arrows
Associations: Earth,
 the universe and its
natural laws, hunting,
and wealth
Colors: turquoise,
indigo, coral
Mineral: Gold
Èṣù God of roads, Candy
especially crossroads
Protector of Rum
travelers
Dominance: fortune Toys
and misfortune, and
divine law
Colors: red and Spicy food
black
Sacred number: 3 Cigarettes
Symbols: crutches, Food with peppers and hot
canes, cross, and key sauce
Tree: calabash
Plants: seedlings,
vira mundo aroma,
curujey, guava, guira
cimarrona, camphor,
cress, and cat’s claw
scent
Associations:
natural laws, divine
laws, and orderliness
Ibeji Representative of Toys
 pair of twins
Orishas of the Sweets
divine twins
Sacred numbers: 2, Anything fun
4, and 8
Colors: red and blue Fruit
Associations: Yellow rice
mischief, abundance,
and joy
Symbols: twin dolls Sugarcane
They are kids Black-eyed peas
Okra
Drinks and fruit juices
Things served in pairs
Small bananas- manzanos
Cakes
Chicken and rice
Ọbàtálá The father of the His diet is bland and
sky restricted.
The creator of Hates salt and spicy food.
human bodies
The oldest of all Prefers white or light-
Orishas colored offerings.
The king of religion Rice
in heaven, or Orun
Color: white Coconut
 Sacred number: 8 Eggs
Dominance: purity Cocoa butter
Associations: White yams
purpose, peace,
honesty, purity,
resurrection, the New
Year, and forgiveness
Symbols: white Meringues
crown, staff, dove
Plants: acacia, White sacrifices like hens,
barberry, bell, cotton, female goats, and doves.
atipola, bayonet,
scourer, may flower,
soursop, and white,
mauve.
Oduduwa The first king of He eats with Obbatala, the
Oyo white Orisha, and accepts
sacrifices like:
The oldest dead man ● White goats
The lord of desires ● Hens
● Guinea pigs
A creator, a justice ● Quails
doer ● Pigeons
Associations: death,
purity, harmony,
creation, and energy
Colors: white and
opal
Ògún Primordial Orisha He will eat just about
anything due to his big appetite
The first king of Ife Plantains
 The god of war and Jutia (small rodents)
metals
Dominance: Smoked fish
transformation,
function, and life
Associations: tools, Pomegranates
creativity, and
intelligence
Sacred numbers: 3 Watermelons
and 7
Colors: red, black, Rum
and green
Plants: cyperus Grapes
esculentus, garlic,
rosemary, chile pepper,
black pepper, and other
medicinal herbs
Trees: akoko, Gin
camwood, palm,
eucalyptus, and
calabash
Symbols: palm Bananas
frond, iron, and the dog
Pigeons
He-goat
roosters
Oko The Orisha of All crops, especially root
agriculture, farming, vegetables
and fertility
Dominance: life, Yams
 earth, and death
Associations: Sweet potatoes
health, vitality, and
stability
Colors: red, white, Corn
pink, and light blue
Sacred number: 7 Taro root
Palm oil seasoned foods
Toasted corn
Smoked fish
Osanyin The Orisha of nature Coins
Healing herbs Alcohol, especially
aguardiente
Colors: green, red, Rum
white, and yellow
Sacred numbers: 6, Candles
21, and 7
Dominance: forests, Tobacco
herbalism, healing, and
wild areas
Associations: plants,
magic, talking, and
healing
Symbols: twisted
tree branches and pipes
Multi-colored beads

Oṣùmàrè Divine serpent Corn

 Orisha of the Cowries
rainbow, Shrimp sauteed in dende oil
transformation, Beans
serpent, and cycles Pure water
Guardian and Roosters and armadillo
protector of children Peanuts
Colors: yellow, Yams
purple, burgundy, pink, Sweet potatoes
and green
Dominance:
permeance and wealth
Associations:
regenerations,
transformation, and
rebirth
Symbols: serpents
and rainbows
Cowrie shells, iron,
yellow, and green glass
beads
Ọ̀ṣọ́ọ̀sì The spirits of meals, He loves to be offered
as he is the provider of hunted animals, like cooked
food. pigs, guinea fowl, quails, deer,
pigeons, and goats.
Orisha of Grapes
contemplation and the
patron of arts and all
things beautiful
Colors: Blue in Pears
Ketu and green
elsewhere
Sacred numbers: 3, Smoked fish
4, and 7
Dominance: forests, Plantains
 hunts, wealth, and
animals
Associations: Pomegranates
craftiness, wisdom,
lightness, and
astuteness when
hunting.
Plants: strenna Bananas
white, scorpionfish,
partridge vine, coral,
enchantment, coast
incense, prodigious,
yellow cabin
Symbols: crossbow Anisette
and arrow
Jutia
Sweet potato fries
cigar
Shango The father of the Rum
sky
The god of thunder Whiskey- some recommend
and lightning Jack Daniels, in particular.
Colors: Red, gold, Beer
and white
Sacred numbers:4 Tobacco
and 6
Dominance: human Chili
vitality and male
sexuality
Stones: carnelian, Peppers
 fire opals, diamonds,
and gold.
Associations: Hot and spicy food
protection, drumming,
justice, life, magick,
fire, thunder, lightning,
and virility.
Plants: chili Gunpowder
peppers, red oak trees,
marijuana, hibiscus,
chinaberry, and
sassafras.
Symbols: Meat
thunderstorms, red and
white bead necklaces,
lightning bolts, and
double-headed axes.
There are numerous Yoruba Orishas, each of which rules a certain aspect
of life. Each Orisha demands unique offerings and has different
characteristics and temperaments. This makes it impossible for most people,
especially those new to this belief system, to always remember who is who.
Fortunately, you can always refer to this cheat sheet whenever you need to be
reminded of the deities and all their aspects.
Conclusion
The Yoruba religion is one of the most fascinating religions in the world. It
is filled with legends, myths, and magic. In this book, we have covered
everything that you would want to know about the enchanting world of the
Ìṣẹ̀ṣe. We have provided information about its history and culture, so you
have enough background to start your learning journey. You also learned
about Olorun, the Supreme God, and the creation myth.
The world of the Orishas is probably the most interesting part of the
Yoruba religion. As the intercessors between humans and the Supreme God,
Orishas play a huge role in helping people communicate with Oldorun. To
call on the Orishas and take advantage of their powers, you first need to know
who they are and how they can help you. All the information to help you
navigate their world, including how many Orishas there are – and which are
the most helpful and important ones – has been discussed.
All gods prefer offerings and sacrifices, and Orishas are no different.
Learning about how you can appease these gods will be beneficial when you
call on them to ask for their assistance. There are male and female Orishas,
each with a fascinating history and legends behind them. Whether you are
sick, want a child, or looking for love, you’ll find an Orisha willing to help.
As giving as Orishas are, some of them can be angry and destructive, and we
have the information you need to navigate your way through the Orishas you
should never anger or provoke. Just like people, some Orishas don’t get along
with each other. Learning about their history will help you avoid venerating
rival Orishas together like Oya and Oshun.
In the next part of the book, we talked about the practice of Ifa divination
and how it works. You read about the diviner Babalawo and whether anyone
can become one. Additionally, we covered the importance of ancestors in the
Yoruba religion. We need to honor our ancestors and seek their wisdom to
help us navigate life. We talked about venerating them, which usually occurs
on an altar. After finishing chapter 7, you’ll be ready to create an altar or
shrine dedicated to your ancestors.
Every religion has its calendar and holy days. Each day of the week is
called something different and has a different meaning in the Yoruba religion.
To practice this religion, you need to learn about its various holidays so you
can celebrate them with your loved ones. We provided all of the information
you need regarding important festivals as well. There are also many Yoruba
spells and rituals that you should learn about, and in this book, you’ll find all
of the ingredients and instructions you need to start practicing.
Yoruba is a religion rich in legends, myths, gods, and magic. It has
become a huge influence on other religions all over the world. Now you’ve
learned about many of these other beliefs, what they have in common with
Yoruba, and what sets them apart. There is so much about the Yoruba
religion out there; we hope we’ve brought you all of the essential information
you’ll need to learn about your spiritual heritage. Good luck on your journey!
Here’s another book by Mari Silva that you might
like

Click here to check out this book!

Your Free Gift
Thanks for downloading this book! If you want to learn more about
various spirituality topics, then join Mari Silva's community and get a free
guided meditation MP3 for awakening your third eye. This guided meditation
mp3 is designed to open and strengthen ones third eye so you can experience
a higher state of consciousness.

Click here to download the free guided meditation MP3 for awakening
your third eye
References
15 facts on African religions. (2014, May 16).
https://blog.oup.com/2014/05/15-facts-on-african-religions/
Google Arts & Culture. (n.d.). Yoruba people of west Africa. Google Arts
& Culture website:
https://artsandculture.google.com/usergallery/EQKyzgLnW1j4IQ
Sawe, B. E. (2019, April 17). What is the Yoruba religion? Yoruba beliefs
and origin. WorldAtlas website: https://www.worldatlas.com/articles/what-is-
the-yoruba-religion.html
Yoruba Religion. (n.d.). Encyclopedia.com website:
https://www.encyclopedia.com/environment/encyclopedias-almanacs-
transcripts-and-maps/yoruba-religion
Rodríguez, C. (2020, August 11). Who are Olofin Olorun and Olodumare?
Ashé pa mi Cuba. https://ashepamicuba.com/en/quienes-son-olofin-olorun-y-
olodumare
Wigington, P. (n.d.). Yoruba religion: History and beliefs. Learn
Religions.
https://www.learnreligions.com/yoruba-religion-4777660
Cuba, A. pa mi. (2020, July 9). What is an Ebbó? Types and Meanings of
this Sacred Astral Cleansing. Ashé pa mi Cuba.
https://ashepamicuba.com/en/que-es-un-ebbo-tipos-y-significado
Religion. (n.d.). Jrank.Org.
https://science.jrank.org/pages/11051/Religion-African-Diaspora-Spiritual-
Assets-Ase-Konesans.html
Rodríguez, C. (2020a, August 1). What is Irunmole? The rise of the
Orisha. Ashé pa mi Cuba. https://ashepamicuba.com/en/que-es-irunmole-el-
surgimiento-del-orisha
Rodríguez, C. (2020b, August 25). Is there a difference between Orisha
and Irunmole? Ashé pa mi Cuba. https://ashepamicuba.com/en/diferencia-
entre-orisha-e-irunmole
Who are the Orishas? (2016, September 20). DJONIBA Dance Center.
https://www.djoniba.com/who-are-the-orishas
Wigington, P. (n.d.). Yoruba religion: History and beliefs. Learn
Religions.
 https://www.learnreligions.com/yoruba-religion-4777660
Abata – occult world. (n.d.). Occult-World.Com. https://occult-
world.com/abata
Ancient Code Team. (2014, December 16). Goddesses Of Yoruba
Mythology. Ancient Code. https://www.ancient-code.com/goddesses-yoruba-
mythology
Asterope. (n.d.). Deity of the Week. Blogspot.Com.
https://deity-of-the-week.blogspot.com/search?q=ayao
Ayao – occult world. (n.d.). Occult-World.Com. https://occult-
world.com/ayao
Deities of the Yoruba and Fon Religions. (n.d.). Encyclopedia.Com.
https://www.encyclopedia.com/history/news-wires-white-papers-and-
books/deities-yoruba-and-fon-religions
Fernández, N. C. (2020, September 12). The Orisha Abata, the entwined
Serpent that complements Inle. Ashé pa mi Cuba.
https://ashepamicuba.com/en/abata-orisha
Francisca, U. (2020, December 22). See why Olokun is the owner of the
deep sea. XoticBrands Home Decor.
https://www.xoticbrands.net/blogs/news/olokun
Goddess Oba. (2012, February 26). Journeying to the Goddess.
https://journeyingtothegoddess.wordpress.com/2012/02/26/goddess-oba
Iwalaiye, T. (2021, October 22). African Gods: Who is the goddess, Oya?
Pulse Nigeria. https://www.pulse.ng/lifestyle/food-travel/african-gods-who-
is-the-goddess-oya/q5gf7h2
Konkwo, R. (2018, June 18). Yoruba Gods and Goddesses. Legit.Ng –
Nigeria News. https://www.legit.ng/1175618-yoruba-gods-goddesses.html
Nana buruku – occult world. (n.d.). Occult-World.Com. https://occult-
world.com/nana-buruku
Rodríguez, C. (2020, October 13). Who is Aha? The Orisha of the
Whirlwind and the Wild Wind. Ashé pa mi Cuba.
https://ashepamicuba.com/en/orisha-aja
Thafeng, V. A. P. by. (2021, September 6). The mythical origins of the
African Goddesses in West African societies. Yoair Blog.
https://www.yoair.com/blog/the-mythical-origins-of-the-african-goddesses-
in-west-african-societies
 Timesofindia. (2021, January 22). Inspiring goddesses from mythology.
Times of India. https://timesofindia.indiatimes.com/life-style/books/web-
stories/inspiring-goddesses-from-mythology/photostory/80407777.cms
Visit profile. (2012, August 25). West African god and goddess (2).
Blogspot.Com.
https://kwekudee-tripdownmemorylane.blogspot.com/2012/08/sculptured-
impression-of-olorun-1_25.html
Walker, S. (2021, April 27). The ancient beliefs of African goddesses.
Amplify Africa. https://www.amplifyafrica.org/post/the-ancient-beliefs-of-
african-goddesses
Yewa – Yoruba Goddess of virginity and death. (2021, October 26).
Symbol Sage.
https://symbolsage.com/yewa-goddess-of-death
About: Erinlẹ. (n.d.). DBpedia.
https://dbpedia.org/page/Erinl%E1%BA%B9
Adoga, J., & Gbolahan, A. (2020). Oduduwa. Lulu.com.
Aganju. (n.d.). Gods & Goddess Wiki. https://gods-
goddess.fandom.com/wiki/Aganju
Aganju: The deified 4th Alaafin of Oyo. (2019, September 27).
WELCOME TO MY WOVEN WORDS.
https://mywovenwords.com/2019/09/aganju-the-deified-4th-alaafin-of-
oyo.html
Canizares, R., & Lerner, A. E. (2000a). Babalu aye: Santeria and the lord
of pestilence. Original Publications.
Canizares, R., & Lerner, A. E. (2000b). Babalu aye: Santeria and the lord
of pestilence. Original Publications.
Dennett, R. E. (2019). Eshu. In Nigerian Studies (pp. 94–96). Routledge.
Erinle – occult world. (n.d.). Occult-World.Com. https://occult-
world.com/erinle
Joiner-Siedlak, M. (2018, December 17). Babalu Aye – the god of
diseases. Monique Joiner Siedlak. https://mojosiedlak.com/babalu-aye-god-
diseases
Joiner-Siedlak, M. (2019, September 27). The sacred twins – Ibeji.
Monique Joiner Siedlak.
https://mojosiedlak.com/the-sacred-twins-ibeji
 Konkwo, R. (2018, June 18). Yoruba Gods and Goddesses. Legit.Ng –
Nigeria News.
https://www.legit.ng/1175618-yoruba-gods-goddesses.html
Mark, J. J. (2021). Orisha. World History Encyclopedia.
https://www.worldhistory.org/Orisha
Nut_Meg. (n.d.). Erinle. Obsidianportal.Com.
https://god-touched.obsidianportal.com/characters/erinle
Rodríguez, C. (2021, January 5). 10 elements about Oduduwá: Deity who
rules the secrets of death. Ashé pa mi Cuba.
https://ashepamicuba.com/en/oduduwa-caracteristicas
Ṣàngó. (n.d.). Afropeans.Com.
https://afropeans.com/kitchen/%E1%B9%A3ango-yoruba-god-of-thunder
The 5 most influential orishas. (2019, August 11). The Guardian Nigeria
News – Nigeria and
World News. https://guardian.ng/life/the-5-most-influential-orishas
The Editors of Encyclopedia Britannica. (2015). Eshu. In Encyclopedia
Britannica.
Curnow, K. (n.d.). Chapter 3.6: Art and divination. In The Bright
Continent: African Art History. Msl Academic Endeavors.
Divination techniques. (n.d.). Uiowa.edu website:
https://africa.uima.uiowa.edu/chapters/divination/divination-techniques/?
start=1
Santo, D. E. (2019). Divination. Cambridge Encyclopedia of
Anthropology.
https://www.anthroencyclopedia.com/entry/divination
Ost, B. (2021). LibGuides: African traditional religions textbook: Ifa:
Chapter 5. Our ancestors are with us now. https://research.auctr.edu/c.php?
g=1122253&p=8185273
Egun / The ancestors – The Yoruba Religious Concepts. (n.d.).
Google.com website:
https://sites.google.com/site/theyorubareligiousconcepts/egungun-the-
ancestors
Contributed by Kalila Borghini, L. (2010, June 9). Offerings and
sacrifices: Honoring our ancestors helps us give thanks. GoodTherapy.org
Therapy Blog website:
 https://www.goodtherapy.org/blog/offerings
The new exhibit pushes viewers to connect with an African tradition of
honoring ancestors. (n.d.). Wisc.edu website: https://news.wisc.edu/new-
exhibit-pushes-viewers-to-connect-with-an-african-tradition-of-honoring-
ancestors
Cuba, A. pa mi. (2021, February 11). The Orishas, their Syncretism, and
Yoruba Calendar of celebrations. Ashé pa mi Cuba.
https://ashepamicuba.com/en/calendario-yoruba
Editors. (2021, December 10). Yoruba New Year. New York Latin
Culture MagazineTM. https://www.newyorklatinculture.com/yoruba-new-
year
Ifa Orisha Egbe Ile Tiwalade Yoruba Community of Metro Atlanta,
Georgia. (n.d.). Egbe Tiwalade. http://egbetiwalade.weebly.com/yoruba-
calendar.html
Kim, A. (n.d.). How does the Yoruba calendar work? –
Theburningofrome.com.
Theburningofrome.Com.
https://www.theburningofrome.com/trending/how-does-the-yoruba-calendar-
work
NIGERIA HIGH COMMISSION. (n.d.). Nhcjamaica.Org.
https://nhcjamaica.org/festivals.html
Olawale, J. (2018, January 5). Yoruba festivals and holidays in Nigeria.
Legit.Ng – Nigeria News. https://www.legit.ng/1143388-yoruba-festivals-
holidays-nigeria.html
Oro: A Yoruba festival that is anti-women. (2018, May 7). The Guardian
Nigeria News – Nigeria and World News. https://guardian.ng/life/oro-a-
yoruba-festival-that-is-anti-women
RajKumar. (2021a, April 16). Months of the year in Yoruba. Happy Days
365.
https://happydays365.org/months-of-the-year/months-in-yoruba
RajKumar. (2021b, June 18). Days of the Week in Yoruba. Happy Days
365.
https://happydays365.org/days-of-the-week/weekdays-in-yoruba
Surhone, L. M., Timpledon, M. T., & Marseken, S. F. (Eds.). (2010).
Yoruba Calendar. Betascript Publishing.
 The Centenary Project. (n.d.). New yam festival: A celebration of life and
culture. Google Arts & Culture. https://artsandculture.google.com/story/new-
yam-festival-a-celebration-of-life-and-culture-pan-atlantic-
university/vgUhxQmEwWsNLQ?hl=en
Babalola, A. B., Ogunfolakan, A., & Lababidi, L. (2020, October 29).
Rituals, Religious practices, and glass/glass bead making in Ile-Ife and Bida,
Nigeria. Endangered Material Knowledge Programme.
https://www.emkp.org/rituals-religious-practices-and-glass-glass-bead-
making-in-ile-ife-and-bida-nigeria
How to invoke the energy of yorube goddess Oshun. (n.d.). Vice.Com.
https://www.vice.com/en/article/3kjepv/how-to-invoke-oshun-yoruba-
goddess-orisha
mythictreasures. (2020, May 10). Introduction to 7 day candles.
Mythictreasures.
https://www.mythictreasures.com/post/into-to-7-day-candles
Urošević, A. (2015, September 23). Spiritual cleansing in Ifá: “sour” and
“sweet” baths. Amor et Mortem.
https://amoretmortem.wordpress.com/2015/09/23/spiritual-cleansing-in-Ifa-
sour-and-sweet-baths
Brandon, G. (2018). orisha. In Encyclopedia Britannica.
“Santeria”: La Regla de Ocha-Ifa and lukumi. (n.d.). Pluralism.org
website: https://pluralism.org/%E2%80%9Csanter%C3%ADa%E2%80%9D-
the-lucumi-way
Dialogue Institute. (n.d.). Afro-Caribbean and African religion
information —.Dialogue Institute website:
https://dialogueinstitute.org/afrocaribbean-and-african-religion-information
Currents Staff. (n.d.). African-based religions: Santeria, Candomble,
vodoun. Riverwestcurrents.org website:
https://riverwestcurrents.org/2006/04/african-based-religions-santeria-
candomble-vodoun.html
Aganyu – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/aganyu
Ajé-shaluga – occult world. (n.d.). Occult-world.com website:
https://occult-world.com/aje-shaluga
Asterope. (n.d.). Deity of the Week. Blogspot.com website:
 http://deity-of-the-week.blogspot.com/search/label/yoruban
Ayao – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/ayao
Babalu ayé – occult world. (n.d.). Occult-world.com website:
https://occult-world.com/babalu-aye
Coburg, A. (2012). Osain: Cantos a osain (1st ed.).
http://readersandrootworkers.org/wiki/Osain
Eshu elegbara – occult world. (n.d.). Occult-world.com website:
https://occult-world.com/eshu-elegbara
evelynna. (n.d.). Oxumaré written by Evelynn Amabeoku. Blogspot.com
website:
http://ucrpandas.blogspot.com/2009/05/oxumare-written-by-evelynn-
amabeoku.html
Fatunmbi, L. (2000). Ochosi: IFA and the spirit of the tracker. Plainview,
NY: Original
Publications.
Fatunmbi, L., & Canizares, R. (2000). Obatala: Santeria and the white-
robed king of the Orisha. Plainview, NY: Original Publications.
Fernández, N. C. (2020, December 11). Do you know the Sacred Herbs of
Oshosi? 8 Plants you should know. Ashé pa mi Cuba website:
https://ashepamicuba.com/en/hierbas-de-oshosi
Fernández, N. C. (2021, January 10). Ayana, Aja, and Ayao: Three very
powerful minor deities of the Osha. Ashé pa mi Cuba website:
https://ashepamicuba.com/en/ayana-aja-y-ayao
Goddess Egungun-Oya. (2012, June 6). Journeying to the Goddess
website:
https://journeyingtothegoddess.wordpress.com/2012/06/06/goddess-
egungun-oya
Ibeji – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/ibeji
Joiner-Siedlak, M. (2019, June 6). Ochosi – the Hunter. Monique Joiner
Siedlak website:
https://mojosiedlak.com/ochosi-the-hunter
Mark, J. J. (2021). Orisha. World History Encyclopedia.
https://www.worldhistory.org/Orisha
 Mawu mother earth. (2013, August 27). Moon Mothers of Half Moon Bay
website:
https://moonmothers.org/2013/08/27/mawu-mother-earth
Mawu-Lisa – occult world. (n.d.). Occult-world.com website:
https://occult-world.com/mawu-lisa
“Mawu’s themes are creativity, Universal Law, passion, abundance, birth,
and inspiration. Her symbols are clay and …. (n.d.). Pinterest website:
https://www.pinterest.com/pin/54254370495561047
Melissa. (2018, March 17). Oshumare – the sacred serpent. Afro-diasporic
Religiosity website:
https://candombleusa.wordpress.com/2018/03/17/oshumare-the-sacred-
serpent
Nana buruku – occult world. (n.d.). Occult-world.com website:
https://occult-world.com/nana-buruku
Oba – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/oba
Ogun. (n.d.). Santeria Church of the Orishas website:
http://santeriachurch.org/the-orishas/ogun
Ogun – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/ogun
OLODUMARE – the Yoruba Religious concepts. (n.d.). Google.com
website:
https://sites.google.com/site/theyorubareligiousconcepts/olodumare
Olokun – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/olokun
Orisha – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/orisha
Orisha Oko. (n.d.). Santeria Church of the Orishas website:
http://santeriachurch.org/the-orishas/orisha-oko
Orisha oko – occult world. (n.d.). Occult-world.com website:
https://occult-world.com/orisha-oko
Osain – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/osain
Oshumare – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/oshumare
 Oshun – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/oshun
Oya – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/oya
Purple Moon – Orisha Osain. (n.d.). Pmtarot.com website:
https://www.pmtarot.com/m/showproduct.php?p=07278&c=&lang=eng
Rodríguez, C. (2020a, August 24). SUBSCRIBE FOR FREE Eleguá is the
Orisha eternal guardian of the roads and Read more. Ashé pa mi Cuba
website:
https://ashepamicuba.com/en/plantas-de-elegua
Rodríguez, C. (2020b, August 27). 10 representative plants of Obatalá.
Ashé pa mi Cuba website: https://ashepamicuba.com/en/plantas-de-obatala
Rodríguez, C. (2021, January 5). 10 elements about Oduduwá: Deity who
rules the secrets of death. Ashé pa mi Cuba website:
https://ashepamicuba.com/en/oduduwa-caracteristicas
SAGE reference – encyclopedia of African religion. (n.d.). Sagepub.com
website:
https://sk.sagepub.com/reference/africanreligion/n323.xml
templeofathena. (2016, September 9). GMC: Orisha Osumare. Temple of
Athena the Savior website:
https://templeofathena.wordpress.com/2016/09/09/gmc-orisha-osumare
The Afro-Cuban Orisha pantheon. (n.d.). Historymiami.org website:
http://www.historymiami.org/online-exhibits/orisha/english/pantheon.htm
Vaughan, S. A. (2017). Ibeji. http://santeriachurch.org/the-orishas/ibeji /
Visit profile. (2013, December 11). Olokun deity and its various olokun
festivals. Blogspot.com website: https://kwekudee-
tripdownmemorylane.blogspot.com/2013/12/olokun-deity-and-its-various-
olokun.html
Yemaya – occult world. (n.d.). Occult-world.com website: https://occult-
world.com/yemaya