An Irunmọlẹ can also be an Oriṣa

An irunmọlẹ is a divine being, a spirit entity, who administers an aspect of creation on behalf of the Creator. In our solar system, Olodumare who is regarded as a higher class of irunmọlẹ or another being higher than irunmọlẹs has two hundred of them to his left, two hundred to his right, and four hundred and one that shuttle between Ọrun (the spiritual plane above) and Ile Aye (this planet). They all administer this solar system on behalf of Olodumare, and the four hundred and one are known to interact with humans and engage in superhuman feats.

However, there are also a set of humans known as Oriṣas that likewise accomplish superhuman feats, are very revered ancestors, and number four hundred and one. They are so similar to those four hundred and one irunmọlẹs that many regard them as same whilst others argue that they are different but fail to explain their equal numbers. An example has to do with the irunmọlẹ known as Ọranfẹ but whom the historians of Ọyọ prefer to call Ṣango. The nays of Ọyọ argue that the irunmọlẹ and the oriṣa who they identify with that name are totally distinct persons. My opinion is that such distinctions are false, illogical, the creation of some humans, and have served only to distort history.

The great flood covered the world marked the end of the third stage of creation and the beginning of the fourth. When this flood was over Olodumare personally created a woman, the first human of this fourth stage, and brought her from Ọrun to Ile Aye and gave her as wife to the irunmọlẹ popularly known as Oduduwa but also known as Oluiwa, Iwa and Ọlọfin Otete. Her name is Ẹni-bi-ẹni (or Ninibinini). Olodumare commanded them to populate Ile Aye and she bore eight sets of twins for her husband. In order to prevent incest, Olodumare ordered some irunmọlẹs to create more humans, and they created more, and more, and more. The irunmọlẹs were led by Ọbatala aka Oṣumare the irunmọlẹ of purity and light, and they worked in teams and adopted various groups of humans. For instance, Ọrunmila the irunmọlẹ of wisdom and prophet of Ifa sired children therefrom who became rulers in Ekiti and his lineage continues till date, just like Oduduwa’s. Thus, the Aku people commonly known as Ọmọ Oduduwa can be described as hybrids of irunmọlẹs and humans. Is it impossible for any of the sixteen children of Oduduwa to give birth to him? Is it impossible for any of the descendants of Ọrunmila to give birth to him?

Oluorogbo, an irunmọlẹ from Ọbatala’s team, along with some others then created without any order from Olodumare the last set of humans who are the oyinbo. These oyinbo were expelled for rejecting their makers and refusing to stop committing unnatural abominations, and they accepted to serve some rejected beings. Among these rejects  included the likes of Zeus, Poseidon, etc, who took their women as wives and thus had offspring. This is well recorded in the history of the Indo-Europeans.

Now, the possibility of departed parents returning via birth as children of their offspring, a phenomenon called reincarnation, is a basic fact among various cultures all over the world. In the odu of Ifa called Ọyẹku Ọṣẹ, Ọrunmila teaches that:

Ire ni Amuniwaye fi iku ṣe

Omi ti ko ṣan siwaju, ti ko ṣan sẹhin

A a di omi ọgọdọ

Ọgọdọ omi i bajẹ, omi ẹ gbin

Omi n gbe wọn lọ rere

Omi n gbe wọn bọ rere

Olokunrun ka a re’le lo gbawo tuntun bọ wa’ye


The creator uses death as a blessing

Water that does not flow forth, that does not flow back

Becomes stagnant

Stagnant water becomes bad, becomes impure

Water carries them away to a good place

Water brings them back in wellness

Let the invalid go home to get a new vessel (body) and come back to this world


Since reincarnation is possible, then parents who are irunmọlẹs can return via birth, and, since each of us has a unique destiny, such offspring would retain their irunmọlẹish destiny. Thus, as they come of age and fulfill their destinies, they would accomplish the same superhuman feats as when irunmọlẹs – however, since humans forget their destinies and lives as they cross from Ọrun to Ile Aye, I don’t yet know if they would also forget theirs. Thus, it is possible for the four hundred and one irunmọlẹs to live among humans as humans and they would be of the same number.

There are a set of humans who, according to the history of the Ọmọ Oduduwa, number four hundred and one and accomplish great feats. They are known as orisa. According to the odu called Iwori Odi,

There is no childbearing woman who cannot give birth to an Ifa priest

There is no childbearing woman who cannot give birth to Ọrunmila

Our father, if he gives birth to us in full, inevitably we shall in time give birth to him in turn

Our mother, if she gives birth to us in full, inevitably we shall in time give birth to her in turn

Here, Olodumare explicitly informs us that reincarnation via birth and rebirth is possible, and that irunmọlẹs can be reincarnated likewise. There was even no need for the previous paragraphs as this verse is self-explanatory. Ọrunmila is cited as an example implying that he has been born sometime in the past as an orisa and/or might be living with us now as same and/or might be born in the future as same. On this blog I have argued that the biblical Moses is the orisa phase of Ọrunmila whose name in that age was probably Moṣebọlatan. Some others that I have tried to point out include:

Irunmọlẹ Orisa
Oṣumare/ Eṣumare/Ọbatala/Ẹla




Ibu Agana Eri









Oṣumare/ Eṣumare

Eṣu Laalu









biblical Aaron

biblical Lazarus


Later, I will try to put forth more examples. But there is one I would like to argue in favour of now, and that is about Ninibinini. She was the first human and the first woman. When this solar system was created, the female irunmọlẹ called Aye was assigned over it and she chose this planet for herself and therefore became the first on this planet (well, apart from the maker), hence its name Ile Aye. Similarly, Ninibinini was the first female human on this planet. Since history is fractal in nature, that is, repetitive, and destinies are not identical, is it not possible that Aye and Ninibinini are the same person, that Ninibinini is the orisa incarnate of Aye?

What do you think? I don’t yet know of any Ifa stanza that states the impossibility of my argument so far, but that from Iwori Odi quoted above is an example that states clearly declares its possibility.


4 thoughts on “An Irunmọlẹ can also be an Oriṣa

  1. Please, how do we go about getting the permission to use your publication in our Yoruba magazine for the benefit of our readers. Thanks.


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