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Introduction to Ifa

Introduction to Ifa
Ifa divination system is based on 16 pictures or "Oddun" that result in 256 combinations
that are obtained by the manipulation of the 16 "inkines" or chain with eight shell plates
or divided into two parts of four plates known as: "Opele." or (Ecuele)
The priesthood of Ifa "god of divination include: ceremonies, sacrifices, taboos or
prohibitions, paraphernalia or instruments, drums, chants, prayers, initiation and
similar to that of the other deities of worship Yoruba rituals, which we will not try here,
since the main focus of this study.
Is Ifa divination system is.
The mode of divination will be exposed in detail later, but a basic description is required
for their understanding and knowledge.
The 16 inkines nuts or manipulated with the right hand trying to grab as many inkines
until only one or two left in the left hand.
If two inkines those remaining on hand is a single stripe on the board. If it is a ikin the
left in the left hand two lines are marked. Eight times repeating this procedure will give
one of 16 signs or Oddun basic or form a combination of two of them, or one of the
figures or derivatives 256 signs produced by the combination of the signs.
The string or Opele has the alternative of a single shot shows us the sign to have eight
shells or plates, if a sheet falls on his back, it is the equivalent of a single brand. If it
falls face down is the equivalent of two brands that are on the board.
Representing the inside as a: O and the outside as I, will be explained below in tabular
form.
These basic shapes are listed in the order recognized in Ife, and other minor
variations, which is more commonly are known as even reached Cuba. The Ifa
divination is practiced by the Yoruba of Nigeria, the Edo of Benin, the Fon of Dahomey
who call it jewe, the Ewe of Togo who know him as "afa" and is also practiced under the
name of Ifa by the descendants of Yoruba slaves in Cuba and Brazil.
The Fon and Ewe knew their place of origin, the sacred city ile Yoruba Ife, where the
Yorubas say expanded. Son of Ife most verses or stories that are discussed later in
detail. Others are reported from other areas are specified.
Ifa divination is practiced more widely than indicated because it is reported that the Ibos
of eastern Nigeria today, know very well the "system palm nuts" (ikin). The kamuku and
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Ifa The Introduction
The Ifa
Encatamientos
Ifa Its Philosophy
Ifa says
Treaty Odun
The Treaties of ifa
Works and Labour
The Sayings of Ifa
Ire and Osorbo
The 16 Mejis
Saints by Ifa
Yoruba Dictionary
Spanish
The Ifa Plante
Ebbo the Board
Plants and Animals
Spiritual Vault
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ENCYCLOPEDIA OF IFA
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Gwari gbari or neighbors who are both in Niger, a country bordering northern Nigeria.
Among kamuku future with beans about the size of a ikin predicted, are mixed and
moved into a carapace of tortoise and grip with your right hand, then tell whether it is
even or odd number that caught in the hand and make a mark on the floor or ground.
This process is repeated eight times and the meaning according to the figure or
combination. This type of divination is common among many tribes, especially Gwari or
gbari. They also practice a well-known form of divination called Islamic "cut or mark on
the sand" which will be discussed later.
Ifa divination, off the coast of what today is Ghana are also reported. There are also
some references in Assinie on the southwest corner of the Ivory Coast, Ifa divination
used.
Hamilton, describes a system of divination observed in Siwah in sahari they call "-er-
derb derb raml or-the-ful," according to the medium used, either sand or beans or
seeds. The "derb-the-ful" which is the most recent, is made with beans or seeds and is
the simplest, although in principle both are the same.
Seven beans are in the left hand and are taken with the right hand and semi closed
and practically jumping beans or seeds from hand to hand, and the same system is
used even and odd; and thus are repeated until four complete figures, which are placed
alongside one another to form a square, then are read and also vertical and
perpendicular corner to corner which gives a total of ten figures or signs. Yes each
formed four odd and four pairs, would be able to form sixteen signs, each with a
meaning. Separated. The "derb-er-raml" differs from this by being more complicated.
According frobenius -1924, soothsayers of Nupe, who live just north of the Yoruba:
crossing the Niger River, using a cord or chain called "ebba" eight pieces of pumpkin or
fruit peels sometimes attached as Opele the Yoruba. However, nadel-1954, describes
the "eba" as a set or set of eight chains or ropes four shells of cocoa beans.
The Jukun eastern Nigeria employ a pair of chains or cords called "noko", each with
four pieces of pumpkins, nuts picked metal or elephant dung. These are equivalent to
the Ifa divination chain (Opele).
The instrument to guess from nearby "Tiv" call "agbendi, is cast with bits of seed native
handle there (ive) and is identical to that used by the Jukun and all tribes around the
crossing of the River Niger down.
It is also known from the use of this instrument among the Ibo, and the use of four-
chain lace four plates.
According to mansfeld 1982, the Ekoi the region beyond the Niger, also employ two
strings called "ewu" each consisting of four half mango seed, and also refer to using
four of these chains known as "boiling or efa".
All these data lead us to conclude the obvious and widespread and knowledge of the
16 basic signs.
Divination with four chains four plates each, is relative but separate system of
divination, which is also known by the Yoruba.
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They wrapped the same 16 basic figures or signs to call Ifa sometimes, but the
method of interpretation is different and the name that distinguishes it is "agbigba or
Agbagba". Short verses comparable with the introductory phrases of the verses of Ifa,
are associated with figures and signs.
Ogunbiyi -1952, was illustrated with two chains agbigba guess (Opele), one next to
another. Although I have seen a set of four chain agbigba four plates each.
Agbigba is effectively doubled Opele a noko of Nupe Jukun or eba.
Among igbira, diviners agbigba also produce a quadruple figure marked on a board of
Ifa called "Ifa I apako ifapako or" manipulating 16 seeds "schoolmaster" or "warri"
(crista caesalpin) instead of inkines. The order of the figures or basic signs differ
markedly from those of Ifa, but their names are clearly linked .. The list of figures in the
order given by a soothsayer agbigba in Ife, and then numbered according to the
common order figures or signs of Ifa, the order of ageioba reads:
Names of these two figures differ, in the case of: oyinkan by Ika and otaru by Otrupon.
Two have similar names, they are: oji by edi (also known as Oddi) and by osa osa.
Others have the same names as in the case of: Oyekun, Obara, Otura, Irete and Ofun.
And some have identical alternative names like Osika or Ogbe, Ogori or Iwori, Okona or
Okanran, Irosun or Iroso, oga or Owonrin, Ogunda or Ogunda and okin or dare.
The order of signs or figures and the method of interpretation differ, but the similarity in
the names of the signs and instruments certainly tells us that there is a historical
relationship with Ifa.
I agbigba between Yoruba Yoruba appears confined to "Yagba". A subgroup northeast,
although Yagba Yoruba diviners practiced in many cities. Four chains of this type of
divination known as afa or efa aha "among the Igbo and Ekoi." Eba "among the Idoma."
Eva "between isoxo-edo." Ogwega "between Benin-edo. And other many names in
other Nigerian companies, but this method will not be studied in detail here, suffice to
say that it is known in parts of northern Nigeria and the Far East and Southeast, part of
which was the British Cameroons. Talbot-1926 concludes "awpele as the system, but
with four strings divided in two and four plates or shells each, generally composed of
wild mango seeds (Irvingia barteri) is used in almost all of southern Nigeria."
Divination Ifa sikidy like use the same system based on the 16 signs or basic shapes.
The sikidy system used in Mali, is obtained from seeds "ticking" in the sand. "El" cut or
mark on the beach "is an extended form of geomancy practiced by many Islamic groups
in northern and western Africa
The similarity of the Mohammedan "Ifa" and the Yoruba Ifa has been noted and
confirmed by many researchers and writers.
In 1864 burton, I notice the similarities between the "fa" dahomeyano and geomancy of
the Greeks, very distinguished between Arabs under the name of "alrami"-arena.
Because the figures were marked on the desert sand.
The "Book of Ifa Napoleon" is a remarkable specimen of modern European
popularization. Napoleon brought to Europe a manuscript found in Upper Egypt the
author m. Sonini. In 1801., And was subsequently posted on this and other titles in a
dozen or more editions between 1820 to 1925. / 725
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Definitely product of exploitation by unscrupulous tabloid, missed the essence of the
document that had references to divination methods that are referiendonos.
Among the Yoruba, the "cut or mark on the beach" (iyanrin tite) is practiced by known
Muslim diviners as "Alufa" they refer to or speak the name of: "hati Rambli" or "atimi" in
Yoruba, distinguishing Ifa.
The names of the sixteen signs or figures: the kanseji, alaiha, Utuba dahila, etc, clearly
differ from those of Ifa, but correspond to those that were given in the Arabic book
"mohamned ez zenati" and in the order in which these figures were given for Alufa in
meko, although he was born in zaria, are identical to those that were given in the list of
ez-zenati. There is no doubt atimi historical relationship with the Islamic geomancy, but
if the recent introduction among the Yoruba, who were at war with its Muslim neighbors
to the north until the last century is likely.
Here is a list of the signs in the order set out in mere, listed according to the order of the
most common signs of Ifa, and in the order they wrote atimi
This is a complete change in the orders of the signs of both agbigba and Ifa divination
such systems.
Burton, maupoily other great researchers have concluded that the systems of Ifa and
sikidy been derived from Islamic geomancy or other non-African oldest methods of
divination. There is no intention here to deny the historical relationship between the
many modes of divination employing the sixteen basic figures or signs, or attempts to
find the origin of Ifa. However, as other authors have closely compared the similarities
between the two methods, including miss the signs are "read" from right to left
Some of the points of difference should be mentioned.
Among the Yoruba and Nupe of Nigeria, the Sara of Chad, teda of tibetsi, and in Fulani
macina when "deleted" random, signs in the system "mark in the sand", a single line is
if it is a brand, and a double mark if there are two, this is opposite to Ifa and sikidy. The
sixteen signs have a very marked difference in the completely different order and
names.
The Quad figure or sign obtained in agbigba, which is read through, giving a second
quad figure, and additional signs that are referred by other shots rather be interpreted
as a double figure of the two parts of Opele Ifa .
Ifa was not associated with astrology, but as burton observed shortly after a series of
memorized verses and stories, interpretations, and fall depend on astrological
principles.
Islamic geomancy has confirmed that this verse and not a sacrifice (ebbo) is
paramount in Ifa. The method of "mark in the sand" differs in that it is not used or
handled Opele inkines, however use the system even and odd, and must say that
among the Siwah, the malaquinos gbari and is marked in the sand and seeds are
handled equally.
In conclusion, it is true that among the Yoruba divination there are different ways, but the
"beach mark" Ifa is a different and very recent introduction compared to the system of Ifa
system.
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The identity of the sixteen signs is necessary and inevitable for three reasons:
1. Figures are formed in two parts of four separate pieces.
two. Each can take two different forms.
3. The sequence is significant.
Given these rules. Sixteen and only sixteen basic figures or signs are possible
according to this, this identity is only three points of similarity, two of these principles
are shared in a form of divination that this huy spread in Africa. The first two rules
characterize African divination methods.
Also practiced by the Yoruba, which is using four snails or four pieces of kola nut. Each
of them must fall face-up or face-down and only five signs or figures are possible. If one
ties these four fragments have half or one "leg" of a Opele.
For divination purposes of these four fragments known as "hakata" by the Karanga,
zezeru, korekore, and other sub-groups Shona, and some Bushmen groups and sell
ila, tonga, padi, leya, Rhodesian Ndebele and other peoples of the south-africa. There
are also those who use bones, pieces of wood that represent marked and
distinguished as: man, woman, child and read from top to bottom, in that order. Here
are the sixteen figures resulting again tied with a single or double line.
The Chinese system of the I Ching is also composed of a single or double line. I ching
figures are obtained by throwing three coins, or manipulating 49 pieces of wood that
are counted in groups of 4 reminiscent Islamic "cut or mark the sand."
For so long as the distance Micronesia, there is a system of divination based on knots,
which are also based on producing 4 and 16 figures and 256 basic signs or signs
derivatives.
Related to the names of the signs of Ifa, Names is another Yoruba divination system
called "merindilogun owo". With 16 snails that are thrown on the floor on a mat or mat
guano. Some signs that appear in this system are known with signs of Ifa names: odi,
Irosun, Owonrin, etc. Ofun
Some of the names of the system are also used to designate five signs that result from
using four snails. Ifa and the sign 17 is associated with signs and memorizing verses
that help in interpretation. This method is derived for the Yoruba Ifa, and is claimed by
many Babalawos mentioning a story that said the river goddess, "Oshun" learned to
guess when she lived with Ifa (Orunmila).
Of all the methods of divination used by the Yoruba, Ifa is recognized as the most
important and reliable. Honesty or understanding of Babalawo personally can be
questioned, but at the same time are highly prized and the system itself is rarely the
doubt. The number of Babalawos reflects the patronage they receive and a measure of
the influence and inspire respect.
Compared to a casual guess agbigba among the Yoruba, which is rare outside the
Yagba area is minimal.
Wherever Ifa is open to the public, in the sense that the Babalawo is consulted by the
priests of any deity. Even with sixteen snails divination are practiced sometimes a ritual
of worship of deities in particular. As is also true, divination with four snails, four pieces
of kola etc. These three methods are not restricted itself to project an accurate
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divination, only questions and answers, and lack the depth of the verses, stories, and
ebboses Ifa own remedies, and the association with merindilogun system.
Since the end of the wars between the Yoruba and their Muslim neighbors in the past
century, the number of Muslim Alufa has increased, but still compared to the number of
Babalawos.
Dreams and other omens are significant, but the Babalawo is usually consulted to
interpret.
Predictions miss in the possession of a deity are considered very important, but the
possessions are little known and less frequent before the Ifa divination. As you guess
the water and other methods of divination practiced among the Yoruba, have been
minimized to the accuracy of Ifa.
The real core of the Ifa divination relies on thousands of memorized verses, the
meaning is interpreted by the 256 combinations, but its significance has not been fully
appreciated. To work divination system, these verses are much more important than
the sign itself or the way it shows the.
The verses form the substantial body of verbal art including: stories, tales, folklore,
appointed prayers, spells, songs, proverbs, riddles and even philosophy. But for the
Yoruba literary or aesthetic merit is secondary to its religious significance. Indeed these
verses are the "unwritten scriptures."
The verse contains myths or stories to tell us the activities of the deities and justify
details of the ritual, and are also explanatory quote from a disputed point whether
theological or ritual.
Del Babalawo is expected to know a lot of verses or stories, more than any other
Yoruba diviner, and is accepted as an authority in the Yoruba religion. He is a
professional whose business is to learn about all the deities. Not only the deity of Ifa,
as many mistakenly believe. Its functions are to the general public, and is consulted by
the priests of many different Yoruba deities, like many Muslim and Christian believers.
The Babalawo is a focal point in traditional Yoruba religion, channeling sacrifice,
officiating in various religions of the Yoruba pantheon of deities, sacrifices or
recommending tributes to the dead or ancestors. Dealing with witches, specific
remedies or preparing to work abikus. Helping your clients or godchildren to deal with
the large number of products or impersonalizadas forces in the Yoruba believe, and get
to know the individual destiny assigned to a newborn.
An indication of the importance of Ifa in the religious system over others: the fact that the
most righteous religious syncretism resulting from European contact is having founded
a church established in lakes in 1934 called "Ijo Orunmila adulawo" which was
founded in the premise that teach Ifa constitute the "bible Yoruba".
The rules of Ifa divination can be defined as precisely as those simple methods using
four or sixteen snails. In many other types of divination to leave no dispute even among
the soothsayers. This can be seen in the interpretation where bones or other objects
are thrown into the position in terms that fall in the fire lines left on the edge of a leaf, in
shaping the entramas of animals slaughtered in tea leaves, or the lines of the palm.
The divining crystals or water, where no one can confirm or contradict what the fortune
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teller says he sees in the shamanistic possession acts or states where a family or
spirit or deity speaks through the medium only these interpretations or wishes can not
be confronted or checked by the customer himself or by other diviners. In contrast, the
Babalawo governed by rules follows a system where any deviation from them can be
refuted or criticized by his colleagues and condemned by their customers. At least the
basic rules have to be known by its regular patterns Babalawo, among which are the
customer does not have to tell the nature of the issue or problem that brings you to
query, it is assumed that through the description Ifa mark sign that will tell you what is
the problem and how to fix it or so.
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