Biblical Moses is actually Ọrunmila the Prophet of Ifa – the evidence of Olodumare’s backside

In the bible, it is mentioned that the Almighty once raised a prophet from among the biblical Israelites to lead them, give them his constitution allegedly called the Law, prepare them for the establishment of their nation, and prepare them for the coming of the savior who is also the word of the Almighty. Since, as argued on this blog, the biblical Israelites are the Aku people a.k.a. Ọmọ Oduduwa, it follows that Olodumare who is known to them as the Supreme Being is this Almighty. Now, the Akus have a constitution or Law called Ifa (interestingly, ancient Chinese law is known as Fa) whose prophet is Ọrunmila, and he is known as the one who gave them Ifa. Since the Moses was one of the the biblical Israelites and gave the same people their constitution, they must be the same persons as the Aku people. Doubters should know that there’s even proof common to both the Ifa literary corpus and the bible which was corrupted from Ifa, and it has to do with Olodumare’s backside.

According to Exodus 32, there was a time Moses pleaded with Olodumare on behalf of his people after they had rebelled by bowing to a golden calf. In the next chapter, Exodus 33, he further pleaded for his people, prayed for Olodumare’s Presence to be with them, and then asked to see Olodumare in his glory. In verse 11 of this chapter, it is noted that Olodumare who was in a pillar of cloud spoke to Moses “face to face.” This indicates that whenever he wanted to speak with Moses he let his face be visible but not the rest of his body, which we do not know if it is naked or not, although the use of the terms ‘goodness’ in verse 19 and ‘glory’ in verses 18 and 22 is suggestive of the former. However, in verses 20 and 23, Olodumare allegedly told Moses that he would let him see his back but not his face, which is in clear contrast to the earlier notification that he and Moses spoke face to face. Perhaps ‘face’ in these instances is used in two different contexts, with “face to face” of verse 11 referring in the literal sense to direct dialogue with the faces of the speakers seen by each other, and the face or glory or goodness being a figurative reference to the frontage, perhaps even including the genital frontage of Olodumare. This resonates with the passage of verse 23 where ‘face’ and ‘back’ are used in direct contrast to each other, that is, as if ‘face’ is the frontage and opposite of ‘back’ instead of being the part of the head. If so then ‘back’ in that context is the buttocks. Is this blasphemous? Well, let’s compare it with the cognate account in the Ifa literary corpus.

In the Odu of Ifa known as Ọsa Otura is an ẹsẹ (stanza) that is an account of an event involving Olodumare and Ọrunmila. Below are parts of the stanza.

Ẹni o ba koonu omi

Ni mọ ibi ti omi muni de

Ẹni o ba ke iboosi

Nii fẹju yanyaanyan soke

A difa fun Ọrunmila

Nijọ ti n lọ ree ridii Olodumare

Oun le ridii gbogbo nnkan bayii?

Wọn ni ki Ọrunmila o rubọ

Wọn ni ṣugbọn ni ẹsẹ okun ni ko gbẹbọ ẹ lọ

Ọrunmila ba rubọ

O gbẹbọ ẹ o dẹsẹ okun

Bi o ti mọọ gbẹbọ kalẹ nbẹ

Olodumare si bọraa lẹ

O wa ni gbalaja…

…Ọrunmila o gbẹbọ kalẹ

Ara ba fu Olodumare

O niwọ Ọrunmila

Ọrunmila ba dahun o ni ‘Hin’

Olodumare ni njẹ o o ridii oun bayii?

Ọrunmila ni ‘buburu idii rẹ naa loun n wo

Olodumare ni ‘ko si n too ni ridii mọ laye

Ọrunmila ba n jo ni n yọ…

…Awaa rẹ ni

Awaa rẹ ni

Ọrunmila pẹlu Olodumare

Ọgba ni wọn jọ ṣe

Awaa rẹ ni



One who steps into the river

Would know the depths of the river

One who cries out for help

Would open his eyes wide up to the sky

Cast Ifa for Ọrunmila

On the day he was going on a quest to see Olodumare’s buttocks

Would I discover the secrets of everything? He asked

They told him to offer sacrifice

But to ensure that the beach is where he offers it

He carried his sacrifice to the beach

As he was about to place it there

Olodumare had disrobed himself

He was stark naked…

…Just as Ọrunmila was about to set down the sacrifice

Olodumare became suspicious

He called ‘You Ọrunmila!’

Ọrunmila answered ‘Hiinn’

Olodumare asked ‘Did you not see my secret?’

Ọrunmila responded ‘I only saw the robust part of your buttocks’

Olodumare said ‘There’s no secret that you won’t know henceforth

Ọrunmila then started dancing and rejoicing…

…It is really you and we

It is really you and we

Ọrunmila and Olodumare

They are of equal status

It is really you and we

It is clearly stated there that Ọrunmila saw Olodumare’s closely guarded secret which is a part of Olodumare’s body. It is the buttocks which is located at the back. Just like biblical Moses, Ọrunmila saw the naked back of Olodumare, which suggests that biblical Moses is the same person as Ọrunmila.

Even the name Moses which is from the Jewish Moshe seems originally derived from the Aku name Moshebọlatan. Admittedly, the circumstances through which Ọrunmila and biblical Moses saw Olodumare’s secret differ, and Ọrunmila is known to the Akus as an irunmọlẹ while Moses is an orisha (transliterated by the Jewish as rison or harison). Well, Ifa has it that the irunmọlẹs did sire children, and that it is through children that ancestors are reborn and reincarnated. The implication is that the offspring of these irunmọlẹs can give birth to these irunmọlẹs who would be revered as orishas and go through the same experiences/events as when irunmọlẹs. Hence, biblical Moses was the orisha of Ọrunmila.

There is more evidence of both being the same individual – both had an assistant, the same assistant. This will be discussed in my next essay. Also, it would be interesting to know why Ọrunmila knows the secret of and is in the same class as Olodumare. He isn’t called Ibikeji Olodumare (Vice-Gerent of Olodumare) for nothing


2 thoughts on “Biblical Moses is actually Ọrunmila the Prophet of Ifa – the evidence of Olodumare’s backside

  1. could it refer to the time of exodus when israelites left egypt thus the Yoruba referring to it as coming from the direction of mecca with the Odu to da iwa, could it be that oduduwa is actually not human but the texts of Ifa brought down to Ile Ife?


    • Look beyond Mecca to the land of Sumer. From Sumer we moved to the area of present Israel to Aksum to West Africa. The Word of Olodumare otherwise known as Ifa is Obatala/Oshumare, not Oduduwa.


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