Which Odu?



Odu
is an Aku (Omo Oduduwa) noun that is of huge significance, having to do with something like a chamber with mysterious contents. I’ve read about it an lot but have found what I’ve read confusing, as Ifa has shown me that there are more than one odu that have been mischievously and schizophrenically portrayed as one and same. They are:

  1. The Odu that is Are who is also known by the title Olodumare that is short for Oni-Odu-ti-n-tan-Oshu-ọmọ-Are, and is distinguished from the others as the source of Oshu the Rainbow (Spirit) who is Ifa.
  2. The Odu that is a female irunmole, of the womb, through whom we become born again when we te’fa.
  3. The 256 distinct Odu of Ifa that are subsets of Ifa, and are the phenotypes.
  4. The Odu of Oduduwa the irunmole of the light-processing mechanism of (6) as seen in his other name Ènìyàn (chosen one). He is like Olodumare in that both generate and dispense ire (accessions) but he is dependent on the Aṣẹ that originates from Olodumare else he is impotent like a stillbirth. This is why his odu is Irosun Odi which is the ọmọ Iya (mirror sibling) of Olodumare and whu both bear the title Ọlọfin. He is Odu that is the physical body of the individual as seen in the term adulawo for melanated or dark-skinned peoples who can absorb ala (light) of Ela aka Oshumare from Are very well and process it to bring forth good things on this planet.

However, blind teachers and Iyami (preverters, fallen Ajẹ/angels) have been blinding rhe people by teaching that there’s only one being called Odu the female irumole of the womb and that all Iyami are female and all females are Iyami and that the power of this irunmole is exclusive to the Iyami, especially because her she uses a bird just like the Iyami do. Whereas the truth is that Iyami are both male and female but the female ones abuse and misuse the power of this irunmole for their acrivities which are all nefarious and selfish.

Besides, given the intonation of our language, its obvious that there is

  • ODU
  • ÒDU
  • ÓDU
  • ODÚ
  • ODÙ
  • ÒDÚ
  • ÒDÙ
  • ÓDÙ
  • ÓDÚ

So, which is which?

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Odu begets offspring for Oshumare, never for Orunmila!


As the title suggests, this essay is an exposé into yet another glaring misnomer that has been accepted as an unquestionable fact by Ifa and Orisha clergy. The misnomer is the asumption that Ọrunmila the igọtun (English god) of ọgbọn (wisdom) is the person mentioned in relevant Ifa stanzas as being hosted by a female Igọtun named Odu who births the 256 odus and by so doing Awos (Ifa initiates) for him via itẹfa (baptism). It stems from the lie that Ọrunmila is Ifa whereas Oshumare whose full name is Oshu ọmọ Are (Oshu child of the Presence; Are is Olodumare) the Igọtun of rainbow/white light, nuclear deoxyribonucleic acid (DNA) and of ẹshu (visible electromagnetic spectrum, sound waves and waves of all fluids) instead is Ifa. This lie has been spread by the Iyami who are fallen Ajẹ (Angels), the Ajẹ being servants/peons/nephilim of the Igọtun.

I’ve already explained in previous blog posts who Oshumare and Ọrunmila are so I won’t be repeating the arguments here but will buttress them. Nevertheless, I’ve lifted a chunk from the Ogbe Ọshẹ message for this current year 10,061. Peruse, pontificate and enjoy.

Ikin (kernels) of the oil palm tree (Elaies guineensis) are used to prepare the icon of Ifa as his ojubọ (altar, communication platform). These sacred ikin of Ifa which are distinct from other palm kernels in that palm oil cannot be extracted from them are housed in a clean white dish with a white lid even though his colours are green and brown. However, Ọrunmila is known to be associated with the green colour which is his only colour while Ọbatala (also called Orisha, Orishan’la, Ọsẹẹrẹmagbo) who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Olorisha (initiates of the Orishas) teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence and warping of logic in these assertions. If Ẹla and Ọbatala govern light, the very glaring implication is that Ọbatala also known as Oshumare the Igọtun of the Rainbow (symbol of the presence of Olodumare) that as a whole is white light is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA structure that is a double helix is wavy, therefore Ẹla is both Oshumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

Another has to do with an attribute of Ọbatala and the rite of itẹfa. The develoment of the foetus in the wombs of pregnant women is said to be the handiwork of Ọbatala who brings this about by “throwing” images of children into wombs. He is also said to have created man by molding him, and is called Mọrimọri to n mọri ọmọ tuntun (the moulder of heads who moulds the heads of babies), Orisha to n se oju to n se imu (Orisha who makes eyes and noses), Orishan’la alamo rere (Orishan’la owner of wonderful clay), Orishan’la alamo iwa (Orishan’la owner of the “clay” used for character), and as Orishan’la alamo amopin (Orishan’la owner of the clay used for moulding destiny). All these point to him being responsible for cytogenesis of the zygote (fertilized ovum, egg) not just from the stage of the zygote but for the fertilization that results in the zygote.

Since he is Oshumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs by marrying their DNA. The now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh, that is, the amọ, of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ọbatala is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA, that is, Ifa.

This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu (the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb and wormholes), thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala who is OSHU ỌMỌ ARE!

So, have the reachers of falsehood been patronizing demons? Well, most of them, both male and female, are Iyami, and they strenghten the perversion of truth by goading the people into feeding the enemies of Are, Ifa an the entire iṣẹṣe (traditionalism). How? One major way has been by demanding that the people offer ipese (ritual appeasement) to the Iyamis whi have the ability to rob Eshu (Ọrunmila’s messenger) through whom it is presented rather than offering ipese to the faithful Ajẹ which can through Eshu but with Ina (flames) but also and properly through Ọbaluaye (the Igọtun of plagues and the gut or alimentary canal) whose mode of propitiation is also with ipese. The odu called Ogbe Otura has it that the Ifa and Orisha clergy conspire and facilitate conspiracies to no end against Ifa and the Orishas.

Odu begets offspring for Oshumare, never for Orunmila!


As the title suggests, this essay is an exposé into yet another glaring misnomer that has been accepted as an unquestionable fact by Ifa and Orisha clergy. The misnomer is the asumption that Ọrunmila the igọtun (English god) of ọgbọn (wisdom) is the person mentioned in relevant Ifa stanzas as being hosted by a female Igọtun named Odu who births the 256 odus and by so doing Awos (Ifa initiates) for him via itẹfa (baptism). It stems from the lie that Ọrunmila is Ifa whereas Oshumare whose full name is Oshu ọmọ Are (Oshu child of the Presence; Are is Olodumare) the Igọtun of rainbow/white light, nuclear deoxyribonucleic acid (DNA) and of ẹshu (visible electromagnetic spectrum, sound waves and waves of all fluids) instead is Ifa. This lie has been spread by the Iyami who are fallen Ajẹ (Angels), the Ajẹ being servants/peons/nephilim of the Igọtun.

I’ve already explained in previous blog posts who Oshumare and Ọrunmila are so I won’t be repeating the arguments here but will buttress them. Nevertheless, I’ve lifted a chunk from the Ogbe Ọshẹ message for this current year 10,061. Peruse, pontificate and enjoy.

Ikin (kernels) of the oil palm tree (Elaies guineensis) are used to prepare the icon of Ifa as his ojubọ (altar, communication platform). These sacred ikin of Ifa which are distinct from other palm kernels in that palm oil cannot be extracted from them are housed in a clean white dish with a white lid even though his colours are green and brown. However, Ọrunmila is known to be associated with the green colour which is his only colour while Ọbatala (also called Orisha, Orishan’la, Ọsẹẹrẹmagbo) who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Olorisha (initiates of the Orishas) teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence and warping of logic in these assertions. If Ẹla and Ọbatala govern light, the very glaring implication is that Ọbatala also known as Oshumare the Igọtun of the Rainbow (symbol of the presence of Olodumare) that as a whole is white light is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA structure that is a double helix is wavy, therefore Ẹla is both Oshumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

Another has to do with an attribute of Ọbatala and the rite of itẹfa. The develoment of the foetus in the wombs of pregnant women is said to be the handiwork of Ọbatala who brings this about by “throwing” images of children into wombs. He is also said to have created man by molding him, and is called Mọrimọri to n mọri ọmọ tuntun (the moulder of heads who moulds the heads of babies), Orisha to n se oju to n se imu (Orisha who makes eyes and noses), Orishan’la alamo rere (Orishan’la owner of wonderful clay), Orishan’la alamo iwa (Orishan’la owner of the “clay” used for character), and as Orishan’la alamo amopin (Orishan’la owner of the clay used for moulding destiny). All these point to him being responsible for cytogenesis of the zygote (fertilized ovum, egg) not just from the stage of the zygote but for the fertilization that results in the zygote.

Since he is Oshumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs by marrying their DNA. The now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh, that is, the amọ, of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ọbatala is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA, that is, Ifa.

This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu (the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb and wormholes), thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala who is OSHU ỌMỌ ARE!

So, have the reachers of falsehood been patronizing demons? Well, most of them, both male and female, are Iyami, and they strenghten the perversion of truth by goading the people into feeding the enemies of Are, Ifa an the entire iṣẹṣe (traditionalism). How? One major way has been by demanding that the people offer ipese (ritual appeasement) to the Iyamis whi have the ability to rob Eshu (Ọrunmila’s messenger) through whom it is presented rather than offering ipese to the faithful Ajẹ which can through Eshu but with Ina (flames) but also and properly through Ọbaluaye (the Igọtun of plagues and the gut or alimentary canal) whose mode of propitiation is also with ipese. The odu called Ogbe Otura has it that the Ifa and Orisha clergy conspire and facilitate conspiracies to no end against Ifa and the Orishas.

​Etymologies of Olodumare and Oshumare reveals Are and Odu as the names of the Supreme Being and Oshu as the name of Omo Osin (Messiah)


Olodumare is an Aku epithet for the Supreme Being and its full etymology has been hidden in plain sight, or so it seems. Solagbade Popoola who is the Anti-Aganju, a sorcerer-cum-babalawo, a top ruler of the Iyami (i.e. expelled Aje/Angel), and who used manipulation and murder to become the President of the International Council for Ifa Religion (ICIR), and who has acquired a cornucopia of stanzas of the Ifa literary corpus has shown it to be elided from Olodu-ikoko ti ntan Oshumare with the English translation as “Owner of the pot that brings forth the rainbow light.” This essay is a brief exposé of the names of this Being and the Omo Osin (Messiah) from this epithetwhich many have mistaken for a name.
It was arrived at in view of the manner in which this Being came into being in our solar system at the third stage of creation. When some irunmoles were already here, i.e. this solar system, one of them requested for the Being’s presence. Ifa consultation was performed and the prescriptions complied with, which involved the preparation of some materials in a pot. Once done, this pot auto-ignited Oshumare the irunmole of the rainbow who shone non-stop for many days. On the 303rd day, the Being emerged therefrom. Where this being was all the while prior to emerging here is not the focus of this essay but will be hinted at.

The foregoing is however incomplete as it gives the impression of a complete name and that the appellation Oshumare is a complete name. Whereas, once the latter which is of Ela aka Obatala is split into its component parts it will be seen to contain the name of the Supreme Being, which is illustrated below.

Note:

Olodu can function as a stand alone title and is derived from the concatenation of Oni and Odu.

Oshumare is not a name but a name + genealogy and is derived from Oshu omo Are whose translation is “Oshu offspring of Are,” which implies that the name of the Supreme Being is Are and that of the Rainbow Spirit is Oshu.

  • Olo- (adjective): revocalization of Oni which means Owner (probably a cognate), Possessor, Epitome, derived by the nominalization of the verb ni (have) by the affixation of O-.
  • Odu (name): the Unknown One; derived from the verb du (hide); misread and re-lexified by Egyptologists as Atum, misread by Sumerologists as Utu.
  • Ikoko (noun): pot; derived by doubling the verb ko (collect).
  • Ti (preposition): that.
  • N (auxiliary): is.
  • Tan (verb): ejects.
  • Oshu (name): the Issuance, the Transmission; derived from the verb shu (issue (derived therefrom), transmit); hence the bearer is truly the Oro (issued word, message, Hebrew Torah) of the Supreme Being as thoughts need to be issued as word or some other message format in order to reach the recipient(s); confused by Hebrews and others with Eshu which they re-lexified to Yeshu, Yeshua, Joshua; altered by the Hebrews who invented Yah/Yahu/Yeho as a prefix and affixed it to Oshu to invent the schizoid names Yehoshua, Yahushua, etc.
  • Omo (noun): offspring, child/children; derived from the verb mo (mould) and from which is the Hebrew amo of the same meaning, and the Aku amo is clay which is used for moulding.
  • Are (noun): the Presence (cf. Exodus 33:13-23), the Manifestation, the Arrived One, the Being; derived from the verb re (present, manifest, arrive, be); misread by Egyptologists and Hebrews as Re which the former confused with Ora (short for Oramfe; an Aku name for the god who fights with thunder celts) and deliberately altered by the latter by substituting /w/ for /r/ and affixing as a prefix Yah which is their invention and which was further altered to Jehovah: (A)re > Re > (Yah)weh.

The name of the Supreme Being is therefore Odu and also Are, both combined by Egyptologists as Atum-Re which is also seen in the bearer’s alternative epithet Odumare from which the name Edumare is derived as the eponym or domain name. Similarly, the name of Obatala is Oshu and Eshumare which the Hebrews schizophrenically render in Ezekiel 48:35 as YHWH Shammah is the eponym and domain name of Iremo + Remo + Epe his biological people from Ile-Ife. That Odu is Olodu, Odumare is Olodumare brings to mind the famous statement by Louis XVI of France: “I am the state.”

In conclusion, the epithet Olodumare is an elision of Oni Odu-ikoko ti n tan Oshu omo Are which in English is The bearer of the unknowable pot that ejects Oshu the offspring of Are, and the Aku name for the Rainbow is not really Oshumare but Oshu. So, the claim by the Hebrews that the name of the Olodumare cannot be uttered by men is false but schizophrenically derived from the knowledge that mankind cannot discover the origin and mysteries of Olodumare except for what is revealed (Deuteronomy 29:29).

How the Omo Oduduwa, especially the Ifa and Orisha priests and priestesses, and the occupants of the Obatala temple in Ile-Ife forgot all these and that Obatala is Oshumare, for centuries despite doing wonders and possessing and having access to copious amounts of associated sacred texts is not just most shameful but testifies strongly to their infiltration and deep and pervasive nay ubiquitous mental enslavement by the Iyami Esoronga.

Now I have fulfilled that part of my divine assignment of declaring these names, which I really began in August 2011 when out of the blues the Eshu-Yeshua link was divinely brought to my attention and was used to set me free from Jesus and Christianity. It started with Yeshu(a) to Eshu to Oshumare/Eshumare and ended with the full revelation of Oshu and by implicit association Are.

Matthew 7:7 Ask, and it will be given to you; seek, and you will find; knock, and it will b opened to you.

All I did was to ask internally, not really a prayer; I thought it was time for me to know the etymology of Oshumare and somehow, given previous responses, knew Ifa would teach me, and I received the prompt in two or three days. The journey has been tough and since that epiphany the Iyami and many of the aforementioned clerics have killed me once – the 6th time since birth and thankfully their last chance to quench me for good – and till date still try all day and all night to kill me and keep on attacking me any way they can (Psalm 22; Matthew 10:22; John 7:19; 15:18-21). I’ll have my exceedingly brutal revenge (Otura Irete; Deuteronomy 32:1-43).

Psalm 22:22 I will declare your name to my brethren; in the midst of the assembly I will praise you.

John 17:6 I have manifested your name to the men whom you have given me out of the world. They were yours, you gave them to me, and they have kept your word (akapo!)…26 And I have declared to them your name, and will declare it, that the joy with which you loved me may be in them, and I in them.

John 14:14 If you ask anything in my name, I will do it.

John 16:23… Most assuredly I say to you, whatever you ask the father in my name he will give you.24 Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.

See also John 3:18.

Since the Kongo peoples only are of ancient Ejigbo (Egypt) the cognates of these names very likely exists in their lexicon, as should with other Bantu peoples, neighbours of the Aku, and all over West and Central Africa.

To those in the diaspora of descent from these areas, who call themselves Christians, Black Hebrews and so on and who use Hebrew dictionaries like Strong’s and try to learn Hebrew even though they are well aware of the actual identity of the Hebrews as the Synagogue of Satan goes these questions:

  1. Do you really think the Hebrews speak the actual language that you’ve been trying to learn?
  2. Do you really think the people of the biblical Promised Land were ever truly called Hebrews or Israel?
  3. Do you really think the Synagogue of Satan would ever be truthful or anywhere so about the next of the Supreme Being?
  4. Have you ever asked yourself why the so-called Yahweh / YHWH is absent from contemporary cognate languages of that region?
  5. Have you ever asked yourself why the name Israel is absent from contemporary cognate languages of that region? In Arabic, it’s cognate is yisra’il which is “wicked spirit” and the Mesha stele inscription that has been harped upon as proof refers instead to the Hebrews who were the Hyksos.

The name is Dawodu (not David) – Part II


Deciphering the name

Some weeks ago Olodumare gave me a very vital clue to ascertain the whether or not the the biblical Israelites are actually the people who proudly call themselves Ọmọ Oodua (a.k.a. Aku) and have Ifa as their national constitution. The clue is the name Daodu, also spelled as Dawodu, and the actual name for the man known today worldwide as David – please see “The name is Dawodu (not David)” where this was first discussed. I was able to learn that the Ọmọ Oodua use it more as a designation – for which the conditions are well stipulated and of common knowledge – than a name. I searched for the meaning knowing that “beloved” as suggested by the Jews and their fellow Amorites is false. I asked some of  my fellow Ọmọ Oodua and Edo people but they were at a loss, which I took to be a symptom of stupor – having eyes to see and ears to hear but achieving neither (Isaiah 6:9-10; Acts 28:26-27) – and a test of how knowledgeable Ọmọ Oodua people are of their mother tongue. Don’t get me wrong, even though I am an Ọmọ Oodua my grasp of the language is still poor but my appreciation seems higher that that of many fluent speakers. Going by the way the Ọmọ Oodua, in comparison with the biblical Israelites, name their children prophetically e.g. Moshe/Moses, Apata/Peter, etc., I decided to use such as a yardstick for deriving the translation of Daodu. I did get a clue from VoodooDoll of Nairaland.com but it did not in my opinion fit the life experiences of Oba Daodu/David and the designation as applied by the Ọmọ Oodua.

I prayed and asked for the meaning of the name (Daniel 1:17; 2:19-30, 47; 5) and shortly after, at 00.22 or 00.23 a.m. of Saturday 28th January, 2012, the Source gave me the answer:

Daodu      →        Ẹni to da Odu lẹ

The One who established/founded/set down/gave us the Odu

or

                                The One who casts the configuration of the Odu

The translation above can be shortened to

Ẹni to da Odu

or quite simply as

Da Odu

without the message therein getting lost to those already familiar with the Aku language and customs.

The Odu here refers not just to the Odu Ifa, but the ordinances (derived from the word odu) by which mankind must abide. There are 16 primary Odu and 24 secondary Odu all containing Olodumare’s’s message for the guidance of man. The diviner or Babalawo (father of secrets) prays to Ela (Spirit of Purity) for the success of the divination, tosses/throws/casts down a set of palm nuts of a special kind or a chain called Ọpẹlẹ or kolanuts, and Ela who is Ifa responds with the unique Odu configuration which contains the message for the client.

SuggestedSpeculative deeper translation: If the Odu represent creation, Daodu would mean ‘founder of the world’ or ‘He who founded the world,’ thus proving that Ela is the divine Daodu who indeed laid the foundations of the world (Job 38:4; Psalm 102:25, 104:5; Proverbs 3:19; 1 Corinthians 3:11; Hebrews 1:10; 1 Peter 1:20).

Role of Daodu

As previously described Daodu is a designation referring to the heir who is male, represents all the offspring of the family, and is accepted as the first among the sons and daughters, thus the most senior and qualified representative. Upon receiving the family inheritance he becomes the father of the family. Thereafter he shares it amongst his siblings whilst having taken his portion and deciding what system to employ in this distribution. He settles disputes amongst the siblings and is the family representative whenever important matters arise as he makes decisions on behalf of the sons and daughters thus promoting unity. In short, he executes judgment and gives each person his or her reward.

Orisha Daodu

In the history of the Ọmọ Oodua there once reigned an Oba (royal father/father of the people) named Aganju, but whose name from birth, according to twisted biblical information, was and is Daodu (erroneously called David). The use of Daodu as a name as suggested by the bible compilers is quite strange, unless it was Ifa’s revelation as his name from heaven during his Ẹsẹn’taye or Itefa ceremonies. If true, that name may have been what the Aku call Orukọ Amutọrunwa. Using such a lens to discern the veracity or not of Daodu as his true name, it can be seen from the descriptive above of the role of a Daodu that he did live it out as the:

  • father of the people of Israel (1 Samuel 24:11,16);
  • one who gave to each person his/her due reward whether rich or poor (1 Samuel 25, 30:22-26; 2 Samuel 1:1-16); and
  • one who administered judgment and justice to all his people (2 Samuel 8:15; 1 Chronicles 18:14).

Therefore it can be seen that he was indeed born to rule over his nation the Ẹgbẹ Ọmọ Oodua (nation of Oduduwa’a heirs; 1 Chronicles 28:4; Ezekiel 34:23-24, 37:24-25).

Prime Daodu

A closer look at the Aku way of life including customs and traditions reveals that it is patterned after heaven (Matthew 6:10). Orisha Daodu is also seen as a forerunner of the Ọbatala a.k.a. Ẹla who is Ọmọ Osin (“Child of the Ruler” or Child of the prime venerate”) the prime Daodu of creation, which He did point out severally.

He is the only begotten son of God (John 1:18), Moremi’s (transliterated by Amorites to Mary, Maryam, Mariam and Miriam, Meri etc) firstborn son (Matthew 1:25), the Oba of His people (Micah 5:2; Matthew 2:2; John 12:13-15), the One who will reward each according to his/her works thus administering judgment and justice (Matthew 16:27; 20:1-16; 24:45-51; 25; Acts 17:3; Revelations 2:23; 22:12), the Heir (Matthew 21:33-41), the first to resurrect into incorruption and One to distribute the divine inheritance to His elect (Revelations 1:5; 2:7,17, 22-28; 3:12,21), and the One to identify His people (John 12:36). In all these He fulfills the leadership role of the Daodu as practiced by the Ọmọ Oodua, but with pure perfection that can only be divine.

There are certain behavioural traits that can be seen in the lives of the Orisha and Prime Daodu. Prior to his sitting on the throne of the Ọmọ Oodua, Orisha Daodu had as followers people who were in social distress and discontent, people who left all to follow him (1 Samuel 22:2), and he interacted freely with his people regardless of social status (1 Samuel 18:13,16; 22:2); the Prime Daodu preached to the poor (Isaiah 61:1; Matthew 11:5; Luke 4:18), went in and out among his people regardless of social status and perception as saints or sinners (Mark 2:14-17), and had as disciples people who left all to follow him (Matthew 19:27-29). Furthermore, the Prime Daodu has told us that he will give the keys of Daodu – perhaps his keys unless they refer to a role of Orisha Daodu, especially since the former referred to “Daodu” in the 3rd person – to those who overcome. This he can do because Olodumare has handed the Kingdom to the divine Daodu (Isaiah 22:2; Matthew 16:19; Revelations 2:26-27; 3:7-8,21) who then shares his inheritance to his elect (John 5:22-23; 16:15). Perhaps he grants his elect access to the Kingdom by giving them his keys.

Another interesting observation is the administrative setup of Yoruba kingdoms. Here, the Oba has 200 mighty men to his left and another 200 to his right, which is in accordance with that in heaven – Olodumare having the Igba Irunmọlẹ Ojutokun and the Igba Irunmọlẹ Ojukosi (or 200 divinities to the right and 200 divinities to the left) of His throne. It seems this was alluded to in 2 Samuel 16:6 when Orisha Daodu was described as having mighty men on his right and left, and in Matthew 20:20-23 and Mark 10:35-40 when the mother of James and John asked Prime Daodu to let her sons sit on His right and left in his kingdom. How did James, John, their mother, and the Ọmọ Oodua know about the Left and the Right? Could Prime Daodu have taught their fathers/ancestors? Orunmila who is Ibikeji Olodumare (Vice-Gerent of Olodumare) and Prophet of Ifa did give to and teach mankind Ifa where the Left and Right are mentioned.

Daodu and Ifa

Ifa is said to be Oloduamare’s message to man which was brought to earth, and according to Dr William Bascom, its divination aspect is based on 16 basic and 240 derivative configurations of Odu which are obtained either by the use of sixteen Ikin (palm-nuts) or the Ọpẹlẹ (chain) of eight half-seed shells.

Since the Saviour is the Prime Daodu and He was born as Oba to rule over all the Ọmọ Oodua and the world (John 18:33-37), Orisha Daodu who was born to rule and save the Ọmọ Oodua from enemies must have been associated with the use of Ifa as well.

Ifa in the Bible

Words like Ephod, Epha, and Epher are variant transliterations of Ifa. This linguistic similarity can be used to trace its use in biblical Israel.

  • 1 Samuel 23: 2, 4, 6, 9, 12. Orisha Daodu carried the ephod in his hand and used it by himself to inquire of Ẹla about certain decisions. This is similar to the way many Babalawo today still carry their divining instruments like the ọpẹlẹ when going from place to place.

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Figure 1: Ifa Divination instruments – the diviner’s bags on the wall and the divination tray just below (Source: Hamill Gallery of Tribal Art)

  • 1 Samuel 30: 7-8. Here, Orisha Daodu used the ephod by himself to inquire of Ẹla. He did not get anyone else to do that for him, thus indicating that he had learned the practice of divination and was a Babalawo.

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Figure 2: A babalawo performing d’ifa (divination) with the special ikin or palm nuts in his hand

  • 2 Samuel 6: 14; 1 Chronicles 15: 27. Orisha Daodu wore a linen ephod (leather and beaded options also available), most likely just as the Alawo (re-lexified to Levites) did and still do today, indicating that he was a full-fledged Babalawo.

Figure 3: [picture to be replaced soon]

  • Exodus 28:33-35. The Alawo had bells as part of their apparel which may have looked like the pictures below of some Ifa bells. (see also this image and another image)

Figure 4: Ifa bell

  • 1 Chronicles 25: 8; 26: 13-16. Lots were cast to determine and schedule the duties of the musicians and gatekeepers, probably using either the ikin or ọpẹlẹ which are perfectly suitable for obtaining yes or no answers from the Prime Daodu.

Figure 5: A babalawo using the ọpẹlẹ

Ifa and Christianity among the Aku

I saw myself walking on what appeared to be a street or stalls in a market preaching with a Bible in hand and coming from the opposite direction and walking past me was another person preaching with Ifa. As he walked past I turned around and listened to what he was saying, only to notice that we were saying the same thing but going in different directions. This is what was shown to me in a dream, what I saw. Maybe it was just a dream, maybe not, time will soon tell. My understanding of it is that the Ọmọ Oodua both in West Africa and in the Daispora need to seek the Olodumare with all our heart (not hearts) and soul (not souls), as one nation, before the Prime Daodu saves us as prophesied since the time of the founding of biblical Israel (Genesis 15; Deuteronomy 30:1-14; John 11:52). Seeking the Almighty this way would be comparable to the type of revival that occurred in the kingdom of Ifẹ Owodaye (Judah) when and where the Prime Daodu preached Ifa.

(I later understood the dream to mean that although I had good intentions I was unknowingly going in the wrong direction and preaching a fraud, but Olodumare helped me take time to perceive and not resist the true message, which is only Ifa. So far with this blog, I have dropped my initial unpolished stance and now preach only Ifa.)

However, the oyinbo religions like Christianity and Islam that have been sold to the Ọmọ Oodua by the oyinbo are for the purpose of slavery, exploitation and domination by the latter. The result is a sizeable portion of the populace that follows alien ways and blasphemes against Ifa. This is a brainwashing from thinking that fair skin and equates to white, good and lisght, and dark skin equates to gloom, doom and evil. The false perception is perpetrated using various means including the electronic media with which the Babalawo are frequently, erroneously and maliciously depicted as Oso (wizards). It also seems many of the Babalawo do not help matters with what appears to be their various accounts, misinterpretations perhaps, and edits of the Ifa literary corpus.

Indicator of erroneous translations

The name David as pronounced and popularized around the world is fictitious and the product of deviating transliterations of Biblical names and the racism against Daodu’s people and all blacks. Those perpetuating this fraud, claiming that David means beloved include the Amorites that enslaved Oduduwa’s descendants for 400 years (Genesis 15), including the cuckoos who call themselves Jews (Revelations 2:9; 3:9) and took leading roles in this horror. The name David is one evidence of plagiarism of the Jews and fellow Amorites like the Indo-Europeans for the purpose of deceiving the whole world. As these Jews are not the original people their language which they call Hebrew or Modern Hebrew is is a poor fabrication from the original of which there are many words whose etymologies and translations are still unknown to them e.g. the name Aaron.

Daodu in Ọmọ Oodua king lists

Daodu is a very unique and special name that deserves special attention and study within the Akucommunity. As Daodu is hardly used by the Aku as a name there is the likelihood that the earthly Daodu might have been given a different name at birth. If so there is the consequent possibility that this other name features in the Ife king lists in place of Daodu and that the Ọmọ Oodua might have been calling him Daodu in recognition of his position as first among the Ọmọ Oodua – a similar situation occurred sometime ago in Abeokuta when the father of Fela Anikulapo-Kuti was popularly referred to as Daodu instead of his actual name. He is however remembered in the Ọyọ division as Orisha Aganju.