Orunmila, the Spirit of Ultimate Wisdom in the Yoruba Origin Orisha Tradition : Nature, History, Visualization, Celebration

[Oluwatoyin Adepoju]

Orunmila, the Spirit of Ultimate Wisdom in the Yoruba Origin Orisha Tradition 

Nature, History, Visualization, Celebration 

                             

Image of Orunmila by Korvus 78 on Red Bubble at 

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      Oluwatoyin Vincent Adepoju 

                 Compcros

Comparative Cognitive Processess 

                       and 

                 Systems 

                     Abstract

A very brief survey of the nature and history of the Yoruba origin Orisha tradition deity Orunmila, as may be understood by devotees of the tradition, with descriptions of how Orunmila may be visualized and an oriki, praise poem of  Orunmila,complemented by art depicting him.

Nature of Orunmila 

Orunmila, the Little Man with a Head Full of Wisdom, is the Yoruba origin Orisha tradition deity of wisdom, the founder of the Ifa system of knowledge and divination, the most extensive Yoruba knowledge construct, a means of gaining knowledge described as able to address all issues that can challenge human beings.

The insight of Ifa is based on the wisdom of Orunmila, who was present at the creation of the cosmos and his counsel even sought at this time by Olodumare, the ultimate creator.

Hence Orunmila is known as Ẹlẹ́rìí ìpín", “witness to creation and destiny,” and as Ibikeji Olodumare, “second to the Creator" and spokesperson for all orisa, the deities.

Because Orunmila is witness to creation, he knows its secrets (awo); hence, he epitomizes wisdom, knowledge, and understanding of all destinies great and small, knowing the past, present, and future of all beings.

Consequently, he is knowledgeable of all human and divine matters, the ways of the world, and all related phenomena.

From this position, Orunmila speaks to the complexities of life.

Renowned for his wisdom and understanding of humanity and divinity, he is also called Agbonniregun, “wisdom of the coconut knows no limits to mercy or blessings ,” thus emphasizing his omniscience and compassion.

He is also a great doctor, versed in herbal remedies. Osanyin, the deity of herbalogy, is his younger brother  over whom he is senior by one thousand four hundred and sixty years.

History of Orunmila and Ifa

Orunmila later came to Earth with the other orisha, the deities of Yoruba religion.

During his stay on Earth, one of his children offended him so seriously, he left the Earth, returning to orun, the zone of ultimate origins from which he had come, a departure resulting in chaos on Earth as such natural processes as childbirth and crops growing were aborted on account of the disruption in the natural order created by his abrupt disappearance.

His disciples sought him far and wide until they found him under a massive palm tree, its sixteen  branches big as houses.

He told them he would not be returning but gave them seeds from the palm tree as a means for them to contact him whenever they needed his wisdom.

Thus was born the Ifa system of knowledge and divination which uses sacred palm nuts, ikin, or strings, opele, as a means of seeking Orunmila's wisdom through a vast collection of stories and poems organized in terms of a mathematical structure based on the number sixteen, a structure known as odu ifa and represented by the tree under which Orunmila was found.

Orunmila is described in many adventures he underwent while on Earth,  such as encounters with Death, with the ajogun, destructive forces, with various women, including his several wives, especially Odu, Iwapele and Osun and with other deities, at times involving his friend and lieutenant Eshu,stories that reveal Orunmila's philosophical complexity and depth of meaning.

In stories, he often appears as a sage who outwits chaos with wisdom, teaching humans how to align with destiny (ayanmo). 

He "represents the ideal model of Yoruba intellectualism, critical analysis, understanding, and engagement with the world" according to Deidre Badejo.

His "Earthly manifestation emulates the joys and challenges of being human and unites humanity and divinity in a synergistic struggle for cosmic harmony,prosperity, balance, and immortality" Badejo continues.

"Often Orunmila and Ifa are used interchangeably to refer to both the deity and the oracle.

Ifa represents Yoruba spirituality while Orunmila embodies the manifestation of spiritual creative wisdom and power on Earth", Badejo concludes.

Orunmila is originally from the Igeti Oke section of Ifè, hence he is known as the Small Man of Igeti Hill, and lived in many towns such as Ilesa, Ado, Owo, and Ijumu. 

His many travels reflect the itinerant lifestyle of the babalawo,( the Ifa priest ) the mobility of the Yoruba people, and the spread of the Ifa oracle throughout the region. 

In fact, Ifa or Fa is known among the Bini, Ewe, Fon, and other ethnic cultures along the coastal Atlantic and forest regions between Ghana and Nigeria. 

Since the 18th century, it has been transmitted across the Atlantic and can be found in Cuba, Brazil, Haiti, Trinidad, and the United States.

Orunmila's Appearance

Orunmila can be visualized as a majestic, ageless figure seated beneath the "Igi Ope" (sacred palm tree), with celestial symbols glowing around him, embodying the bridge between the divine and mortal realms.

He has the look of an elder with deep, knowing eyes, radiating wisdom and serenity.

 He projects a calming yet powerful energy, like an ancient library filled with cosmic secrets.  

    

His voice carries the weight of prophecy, yet he speaks with patience and compassion.

He may be seen as surrounded by the symbols of the  16 principal Odù (sacred Ifá verses) which contain the wisdom of creation.

He may be perceived as dressed in flowing white or indigo robes, symbolizing purity and divine connection, adorned with sacred beads (Ileke Ifá) and holding an Iroke Ifá (divination tapper) or Opon Ifá (divination tray).  

He is sometimes depicted with a long staff or Opa Ogun, or an Opa Osayin, representing his authority.  

 Near him may be seen the Orisha Esu (Elegua), his divine messenger, ensuring communication between realms.  

Image of Orunmila in thought before the metaphysical currents of existence by 

by Minga on Facebook at

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Stories of Orunmila

Orunmila's myths, stories about him, are foundational to Yoruba spirituality, illustrating his wisdom, divine foresight, and role as humanity’s guide.

Orunmila’s myths always center around divine wisdom, fate, and the balance between knowledge and sacrifice.

Themes in Orunmila’s Myths:

  

Destiny vs. Free Will: Ifá reveals ayanmo (destiny), but sacrifices (ebo) can reshape outcomes.  

Sacred Knowledge: Orunmila is the keeper of secrets, but shares them through divination.  

Justice & Balance: He often intervenes when humans disrupt cosmic order.  

Here are some key stories about Orunmila:

1. Orunmila and Death

There is a myth that Death (Ikú) once tried to wipe out humanity. The people turned to Orunmila for help. Using his wisdom and divination, he discovered the necessary sacrifices (Ẹbọ) to appease Death. 

When the offerings were made, Death relented, promising only to take those whose time had come. This story emphasizes Orunmila’s role in preserving life and guiding people through dangers.

2. Orunmila and Esu’s Test

Esu, the trickster Òrìṣà, once decided to test Orunmila’s wisdom. He disguised himself and went to Orunmila’s house, pretending to seek guidance. Orunmila, through Ifá, immediately recognized Esu’s trick and gave the perfect answer.

Impressed, Esu vowed to always serve as the messenger of Ifá, ensuring that divine messages reach humans accurately. This myth highlights Orunmila’s superior wisdom and his connection with Esu in divination.

3. Orunmila and the Lost Knowledge

There is a story of how Orunmila once lost all his knowledge when his sacred palm nuts (Ikin Ifá) were stolen. Without them, he could not perform divination.

After consulting Ifá himself, he learned that he needed to make offerings and seek wisdom from a humble farmer.

 When he followed the instructions, his knowledge was restored. This myth teaches humility and the importance of honoring wisdom wherever it may be found.

  

4. Orunmila Outwits Death (Ikú)

Death (Ikú) vowed to take Orunmila’s life. Orunmila consulted Ifá, which advised him to prepare 16 palm fronds, a sacrifice, and a chant. 

When Ikú arrived, Orunmila threw the fronds on the ground, creating an infinite maze. 

Confused, Ikú begged for mercy and promised never to claim Orunmila or his devotees who perform the rite.  

Lesson: Ifá’s wisdom can transcend even death.  

5. The Contest Between Orunmila and Agbonniregun (His Rival)

Agbonniregun, another wise figure, challenged Orunmila to a test: "Who can count all the stars?" 

Orunmila scattered white sand (eru)on a tray, saying, "The stars are as countless as these grains, but Ifá can name each one’s purpose."

 Humiliated, Agbonniregun bowed to Orunmila’s supremacy.  

Lesson:True wisdom embraces the unknown.  

6. Orunmila’s "Death" and Resurrection

Jealous rivals poisoned Orunmila, and his body was abandoned in the forest.

But his loyal wife (Apetebi) and disciples performed the rites of Iwure (prayers). The Orishas revived him, proving that devotion to truth conquers deceit.  

Lesson: Faith and ritual sustain divine wisdom.  

7. Orunmila and the Calabash of Secrets

 Olodumare gave Orunmila a calabash containing all the world's secrets but warned him never to open it. 

Overcome by curiosity, Orunmila peeked, releasing chaos (ajogun). He then used Ifá to systematically recapture each force (disease, loss, etc.), teaching humans how to combat them.  

Lesson: Even gods err, but wisdom repairs.  

An Oriki Praise Poem, for Orunmila 

This is an Oriki for Orunmila, a poem summing up Orunmila's qualities:

"Òṛúnmìlà, Witness at creation, second in rank only to Olódùmarè,

Òṛúnmìlà, Witness to man's choice of destiny

Vice-Regent of the Great Omnipotent!

Who is More Effective than Medicine;

Far more Efficacious than Magic;

Òbíríkítí (The infinite circle) who alone is capable of reversing and nullifying the date of a person’s death;

The immensity who averts the day of final departure

My lord, Saviour most powerful 

Mysterious power that challenged and defeated death

To you salutation is due first thing each morning

You are the Equilibrium that adjusts Evil in favour of Good.

Compassionate Lord that changes man's fortune from bad to splendid

To know you is to become immortal.

Lord whose kingdom has no end

Perfection of wisdom 

Infinity of knowledge.

Imperfect devotion to you leads to futility

Lord, if only we could know you aright

How smooth our life would run!

My lord, unfathomable knowledge, not knowing you in full, we can accomplish

nothing.

If only we could know you completely, our desires would undoubtedly come to pass.

My master, the ruler of the palace that cannot be dislodged, the horse-owner who hails from Ilé-Ọ̀yìn,

Offspring of the species of palm-tree that grows luxuriantly,

My lord, Òpókí, who possesses brazen facial characteristics (which make him immune to any human influence),

The sharp claws of the leopard make them unsuitable for scratching its body,

 The possessor-of-plenty-of-beads.

Offspring-of-the-fashion-conscious-Tápà who dons the best-tailored and most attractive attire.

He is the elegant one who wears brass bracelets and footwear, and demands a leaded scepter.

My lord, Ìgbò, the child of the big and perfectly round ball of pounded yam in the wooden mortar,

The offspring of the climbing rope that rocks the palm tree violently.

Black Death in the palm; Òṛò ̣which feeds on red palm-oil and yet is unstained,

The one who hails from Ilé-Ìlóg̣bóṇ (House of Wisdom),

Who helps the cotton worker with ginning, but does not participate in turning the cotton into thread.

My lord, Who-is-sufficient-in-support-of-life,

The Spirit-who-wrestles-with-Death-and-prevails,

My lord, First-to-be-incantation at waking; Primeval-order, Exactitude that regulates existence with rectitude,

Great-rescuer who saves the lives of born-to-die children, and reverses the destinies of the less fortunate,

The Offspring of snake which blends into the foliage as it slithers through the forest.

Òṛúnmìlà, who walks forcefully and fearlessly through Òẉò [̣ an ancient and traditionally revered Yorùbá city]."

                     

Sources 

The oriki of Orunmila is a combination of an oriki translated by Rowland Abiodun' in his Yoruba Art and Language: Seeking the African in African Art, 2014, and another by Abosede Emmanuel in Odun Ifa: Ifa Festival, 2000.

The story of Orunmila's disappearance and the encounter under the palm tree is retold from Wande Abimbola's An Exposition of Ifa Literary Corpus, 1976,  and Ifa Divination Poetry,1971,  and is told in full in his Sixteen Great Poems of Ifa, 2015.

The other stories and the visualizations of Orunmila come from DeepSeek and ChatGPT.

All other information comes from the following sources to a greater or lesser degree:

DeepSeek

ChatGPT

"Orunmila" by Deirdre Badejo in Encyclopedia of African Religion edited by Molefi Kete Asante and Ama Mazama, 2009, 507-508.

Ifa: A Forest of Mystery by Nicholaj de Mattos Frisvold, 2016.

Olodumare:God in Yoruba Belief by Bolaji Idowu, 1962.