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Ọrunmila (Yoruba: Ọ̀rúnmìlà, also Ọrúnla [1] or Orúla in Latin America) is the Orisha of Wisdom, knowledge, and Divination, is the creator of Ifá and Babalawo concept. He is a high priest of Ifá.
Olorun (Yoruba alphabet: Ọlọrun) (Ede language: ɔlɔrun) is the ruler of (or in) the Heavens creator of the Yoruba. The Supreme Deity or Supreme Being in the Yoruba pantheon, Olorun is also called Olodumare (Yoruba alphabet: Olódùmarè), Eledumare and Eleduwa/Eledua.
Oshosi is the spirit associated with the hunt, forests, animals, and wealth. [2] [4] He is spirit of meals, because it is he who provides food.He is associated with lightness, astuteness, wisdom, and craftiness in the hunt.
Olokun (Yoruba: Olókun) is an orisha spirit in Yoruba religion.Olokun is believed to be the parent of Aje, the orisha of great wealth and of the bottom of the ocean. Olokun is revered as the ruler of all bodies of water and for the authority over other water d
A symbol of the Yoruba religion (Isese) with labels Yoruba divination board Opon Ifá. According to Kola Abimbola, the Yorubas have evolved a robust cosmology. [1] Nigerian Professor for Traditional African religions, Jacob K. Olupona, summarizes that central for the Yoruba religion, and which all beings possess, is known as "Ase", which is "the empowered word that must come to pass," the ...
Aṣẹ, àṣẹ [1], aṣe [2], ase, or ashe is a Yoruba philosophy that is defined to represent the power that makes things happen and produces change in the Yoruba religion. It is believed to be given by Olódùmarè to everything — gods, ancestors , spirits, humans, animals, plants, rocks, rivers, and voiced words such as songs, prayers ...
Like any other Orisha, Obatala does not specifically eat the offering himself, but consumes the energy of the offering, or Axé. The expression "eat" is used as a symbolism for a spiritual form of feeding. Orishas do not "come down" from the spiritual plane to eat (literally speaking) the animal being offered. [9]
Ọya lived on Earth as a human from the town of Ira, in present day Kwara state, Nigeria, where she was a wife of the Alaafin of Oyo, Shango.In Yorùbá, the name Ọya is believed to derive from the phrase coined from "ọ ya" which means "she tore," referring to her association with powerful winds.