In The Spirit Of Sharing - The Mythical Marriage by Chief Fama

[Yeye Olomitutu]

The Mythical Marriage by Chief FAMA The undisputable fact in the Yoruba religion is that Ifa's messages are universal. Although the messages might be distorted, misconstrued, misrepresented, and/or refashioned to suit the whim of the messenger, Ifa's direct messages are always unbiased. When Ifa speaks, it speaks on the universal essence of the subject matter in clear and concise language. Also, when Ifa makes recommendations, the recommendations are given in clear language particularly if the recommendations are about people. For instance, when it recommends in Irosun Meji that Ori be propitiated for success in endeavors, the recommendation is unbiased; it is inclusive of all beings that are capable of the knowledge and essence of Ori. The particular verse in reference talks about Ori (destiny) when ori was coming from the spirit world to earth. Ori was told to make ebo for all ire. Ori did. Ori became a deity that has to be propitiated by all living beings for attainment of destined ire. Even in situations where ire is not ordained, Ori is still propitiated for balance. For evaluation of the Irosun Meji stanza, the chant is printed below: Alata toro ewon Oduduwa Eni ara ro ni i raro mo Babalawo Ori lo d'Ifa fun Ori Ori nti orun bo waye Won ni ki Ori rubo Ori rubo Ori to waye to l'oun o ni l'owo Osun, mo f'ori mi sun o, Ifa je ki nl'owo lode aye Ori to waye to l'oun o ni l'aya tabi l'oko Osun, mo f'ori mi sun o, Ifa je ki nlaya tabi l'oko lode aye Ori to waye to l'oun o ni l'omo Osun, mo f'ori mi sun o, Ifa je ki nl'omo Ori to waye to l'oun o ni ni ire Osun, mo f'ori mi sun o, Ifa je ki nni ire gbogbo l;ode aye The mystical chain of Oduduwa Comfort brings multiple wealth Ori's Babalawo divined for Ori When Ori was coming home from the spirit world to earth. Ori was told to make ebo Ori made the ebo. Ori that comes to earth and fails to prosper Osun (adjudicator), I commend my Ori to you Ifa, let me prosper. Ori that comes to earth and fails in relationships (marriage, friendship, etc.) Osun (adjudicator), I commend my Ori to you Ifa, let me prosper in relationships. Ori that comes to earth and will not have children Osun (adjudicator), I commend my Ori to you Ifa, bless me with good children. Ori that comes to earth and will lack ire Osun (adjudicator), I commend my Ori to you Ifa, bless me with all ire. However, when it comes to some aspects of Ifa messages, some priests' recommendations are different for women. In particular, recommendations as to whether a woman should practice Ifa professionally, more so when it is highly and spiritually ordained, are given differently. The Odus of Eji Ogbe, Iwori Meji, Ofun Meji, Owonrin Sogbe, Ogundatasia, Ose Otura (to mention just a few), that make it unflinchingly imperative for whomever is born by these Odus. The ignoramus sees it differently. To him, the recommendations must be biased. If the reading is for a man, the recommendation would be that the man must be initiated into Ifa, and that he should practice Ifa. The recommendations would be highly emphasized, too. If the reading is for a woman, the uncompromising emphasis would be that she should be married to a Babalawo. As my Oluwo, Araba ***bemi Ojo Alabi of blessed memory (ki awo rere ma je won ni 'Morere), once pointed out the recommendations should have been the same for both sexes. According to him in a taped interview, Ifa does not discriminate. If a well-versed Babalawo, and other respected Babalawos who have opened up to train women (in the persons of their daughters), believe that the knowledge of Ifa is universally indiscriminate, it is time then to let the words of Orunmila flow freely to the spiritually hungry souls who beg for the freedom to feed their spiritual hunger. It is not ideal to tell a woman that the only way she can communicate effectively with Ifa is if she marries a Babalawo, more so if such a woman is born by an Odu Ifa that would have compelled a man to become a full-fledged Babalawo. Agreeably, in all disciplines of life which includes all other religions of the world, there are fake practitioners. Ifa is definitely no exception to the infiltration of the untrained. Fortunately, Ifa has its control of that in place. Concentrating on the exclusion of women, while the untrained man thrive without caution and are even given free-will to preach their biased opinion under the cloak of priesthood, is a situation that need reexamination. Just as it is important for anyone who aspires to represent Orunmila as a priest to be well trained, it is equally important for any woman who aspires to speak the language of Ifa to be well groomed, trained, and versed in Ifa practice. The messages that compel a woman to marry a Babalawo, which is more or less a mythical marriage, should be expanded to include the advantage of a choice. Let the woman know that she has the choice to either marry a Babalawo or sefa (to receive on hand of Ifa, "mano de Orunmila") and even t'efa (be initiated into Ifa "iniciacion de Ifa") when that recommendation is the ultimate. It is time to do away with reticence; let Ifa messages reign supreme. Osun's position among the deities is a testimony to Ifa's liberalization of the Yoruba religion. Odu, known as Olofin in the diaspora and the most revered aspect of Ifa initiation (actually initiation within initiation), is another crucial example of Ifa's acceptance, respect and reverence of women in the religion. Praise be to Orunmila, Ogun, Esu, Obatala and all the deities of the Yoruba Religion. Praise be to Aje and Aje, Osun, Odu and all the revered mothers of the religion. May all the positive forces join together to make the world peaceful for their children, devotees, priestesses and priests, ase. Chief FAMA was born in 1953 to an Ogun worshipping family at Emure Ile, a village revered for the spiritual prowess of its citizens. In 1984 she became actively involved with Ifa. In November of 1988 she was initiated into Ifa by Chief '***bemi Ojo Alabi, late Araba of Ayetoro town, Egbado, and the Oluwo (High Priest) of Ogun State, Nigeria. The author is a pioneer member of Orunmila Youngsters International, publishers of Orunmila Magazine. Presently the author resides in the United States of America and she and her husband own Ile Orunmila Communications and Ile Orunmila African Imports in San Bernadino, California. __________________ Ire o ! Apetebi Yeye Olomitutu Atlanta , Georgia www.osunbotanicatravels.vpweb.com

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