Correction of the order of the sixteen primary Odus of Ifa

On 4 June 2016 which was the first day of the Aku traditional calendar I decided that it was time for me to ask Ifa a question that I had been dallying with since February 2014 when my Ifa career officially began. I wanted to know which order of the sixteen primary odus is used in orun which, I assumed, would have been that handed down to us in the beginning, given that as at today many versions exist – Abosede Emmanuel compiled six versions from four sources in pages 322-323 of his book “Odun Ifa (Ifa Festival)” first published in 2000. The order which Solagbade has been using and teaching is of Oyo and I had been using it.
Here it is:

It has (a) Otura Meji immediately before Iretemeji and (b) Ika Meji and Oturupon Meji in that order before Otura Meji. However, from looking at the patterns of the signatures of all the sixteen, I had suspected strongly that Irete ought to be before Otura as indicated with the black arrow in the table belowand a bit that (b) might actually occur after (a) as indicated with the red arrow.

So I used my opele to ask first if I could go ahead, and then asked if truly (1) is correct, and Ifa’s response was affirmative. Then I asked if this alteration (more like correction) was sufficient but the response was negative. I thus inquired about (2) is correct and the response was positive, and then I asked if the resulting list is correct and Ifa’ response was affirmative. I immediately adopted it and it has been working fine for me. Here it is:

In using my opeles to make this inquiry, Ifa didn’t use any of the concerned primary odus and their derivative secondary odus to respond except for when asking about the order of OturaMeji – IreteMeji and of the position of IkaMeji – OturuponMeji for which Ifa used IreteMeji for “yes” and secondary odus for “no” on both occasions.
This correction should not be seen as delusional, especially to fellow babalawos and iyanifas, as something similar occurred among the odus themselves.
Once upon a time, Olodumare sent the sixteen primary odus on a mission to this world. The present ordering of the sixteen primary odus was in reverse order at that time, i.e. OfunMeji was the first and EjiOgbe the last as was the consequent logical order of the two hundred and forty secondary odus which had OfunOse as the first (i.e. 17th out of 256) and OgbeOyeku the last (i.e. 256th out of 256). OfunMeji was naturally the leader but, upon reaching the boundary between to this world, he sent the most junior who was EjiOgbe on some sort of reconnaissance, carry out the task, and report back to him so that he would then arrive to meet the place ready for him to reign in comfort. EjiOgbe then went ahead and carried out the mission which involved the utterance of commands for things to come into being, the first of which was “Let there be light,” and so on (cf. Genesis 1:3 – 2:3). It was completed in six days and he rested on the seventh day. When he did not return, OfunMeji began wondering what was happening, so he sent OyekuMeji who is next to and was the immediate senior to EjiOgbe to check on EjiOgbe and report back to him. He too did not return, and OfunMeji sent the next in that order and the same happened, which was repeated until he alone was left. So he decided to go and see things for himself, and found them already reigning with EjiOgbe as their head. Then he demanded that EjiOgbe budge for him, but, to his chagrin, he refused. EjiOgbe thus established himself in this plane as the leader – the first became last and the last became first. Consequently, there was confusion among the secondary odus as their ranks were not in incongruent with those of the primary odus. The solution however came when OgbeOyeku who had been the last suggested that they realign themselves to match the new order of the primary odus. The other secondary odus saw this as the most logical and they adopted it, and they adopted him as their leader. Thus, OgbeOyeku who had been last became first while OfunOse who had been first became last.
This reoccurred some time later when the people were expecting the sixteen primary odus to arrive on earth and had prepared a throne for each of them, with each throne distinguishable for rank. Again, OfunMeji sent EjiOgbe first while the people were expecting that the leader would be the first to arrive and had prepared the leader’s throne first, and EjiOgbe sat on it. Next was OyekuMeji and then the rest were arriving in that order and they sat likewise. When OfunMeji eventually arrived, he demanded that EjiOgbe vacate the leader’s throne for him but he didn’t respond, and so OfunMeji was humbled and became the last. However, he is still given respect as their leader.
In comparing these accounts with my correction, it should be noted that the accounts have an esoteric basis that is divine and has to do with the gateway between orun and this world while the variant orders of the odus among the OmoOduduwahave the traditions of men, i.e. man-made and perhaps egocentric and egotistic inventions, as their bases (Mark 7:6-7). Many examples of such invented traditions exist today. Some are
• the claim by Oyo that Oranmiyan was their founder and first Alafin whereas he was Alafin of Oko,
• the practiceby Oyo of naming Oranfe aka Jakuta as Sango whereas the latteris actually Jegbe who was their first Alafin although he had previously been their leader but his rank was like that of a Baale,
• the hosting of the World Ifa festival by two different factions of the International Council for Ifa Religion (ICIR) at OkeOlota in Ado-Ekiti and OkeItase in Ile-Ife whereas it ought to be somewhere else that I’ll mention and discuss later in another essay and which I Aganju am destined to commence and where all orishas will converge,
• the attempted extension of suzerainty over Epeby the Ijebu and attendant claim by the latter that Epe people are Ijebu kinsfolks whereas they are Remo,
• the attempted extension of suzerainty over Remo by the Ijebu and attendant claim by the latter that all Remo people are Ijebu kinsfolks whereas they are from Iremo in Ile-Ife to whom Obatala and Oduduwa were and will be born.
• the claim by Edo that Oduduwa was a native ofEdo turned into an asylum seeker,
• the adoption of Judaism by the Ashkenazi who are mentioned in Genesis 10:3 as offspring of Japheth but now claim to be offspring of Shem and thus call themselves Jews – they have been estimated to constitute 70% of those who call themselves Jews today – and thus Semites and call their enemies anti-Semites,
• the fabrication of claims, knowingly and schizophrenically, of rights to heritages as seen in court cases,
• perhaps the recently BBC-uncovered practice in some parts of Malawi of deflowering underage girls as young as 12 years by men paid to do so, etc.
I sincerely hope that you the reader will fairly consider the order of odus that I’ve presented here, and not in isolation but towards the re-unification and total autonomy of the entire nation (or is it confederation) of the Omo Oduduwa