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By William Bascomb

"The sacred texts of Ifa, repository of the gathered knowledge of numerous generations of Yoruba humans, are a useful resource not just for all scholars of African oral literature and Yoruba civilization, but in addition for destiny generations attracted to the ongoing energy of Ifa divination and a Yoruba lifestyle and thought." —Henry Drewal

This landmark examine of Ifa, crucial and complicated method of divination of the Yoruba humans of Nigeria, is still a huge contribution to scholarship in anthropology, folklore, faith, philosophy, linguistics, and African and African-American studies.


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Qsa Otura). ***** "The Omniscient One is familiar with those that wickedly shoot others. humans of the farm realizing humans of the city; tourists of earth and tourists of heaven; we'll see one another back. Termites don't scatter except they reassemble back" used to be the one that solid Ifa for us people who're mourning one that has died. the place the folk of earth have come from is the place they're returning to. What are tears for? what's sorrow for? what's elevating oneself up and down for? what's fasting for? He who sends one to come back is he who's calling him to come back domestic. That which pleases us in the world doesn't please Olodumare. the folk on the earth take a seat in the world they usually do evil. Olodumare doesn't love it; Olodumare doesn't settle for it. good then, if I say come, you come back. If a toddler doesn't understand his father, the earth isn't correct. dying is the one that takes a toddler to grasp heaven. who's contemplating Olodumare? If there have been no Eshu, who may reflect on those that consume sacrifices? everyone seems to be contemplating themselves; they're searching for food and drinks. you recognize darkness; a toddler doesn't recognize his father. communicate to me that i could communicate to you; by way of our voices we realize one another within the darkness. If a toddler doesn't recognize his father, the earth isn't correct. Sacrifice: 4 white pigeons, 4 ewes, and shillings. They heard they usually sacrificed in order that they may perhaps stay lengthy on the earth and they could see advantages. (Otura Qwgnrin). PLATES lA. (Ref. p. 28. ) carved head s ( ~la or irin) of ivory and of elephant bone, considered one of which m ay be stored with the diviner's set of 16 p a lm nuts as a ornament. Heights : 2. seventy five, 2. 25 inches. lB. (Ref . p. 30. ) 9P~l~ pods, halves of that are established in making divining chains . Lengths : 1. seventy five, 2. 25 inc hes. ~Q J ;( l• { } '1 f : ~ .... ,t. A. (Ref. p . 29. ) A divining chain (9p~l~) from Qy9, made from 9P~l~ pods and the popular type of brass chain, with cowries at every one finish. The determine proven is Q§~-Ofun. total size: 50 inches . 2B. (Ref. p . 31. ) A divining chain from Ilara, made from replicas of gp~l~ pods forged in a mild white steel (probably aluminum) with cash at every one finish. As proven, the determine additionally reads Q§~-Ofun, yet possibly this could be reversed (Ofun-Q§~), considering one of many cash can have been misplaced from the right-hand half the chain . total size: 35. seventy five inches. three. (Ref. p. 32. ) A divining bag (apo ! fa) from Qyg , made up of c loth a nd decora ted with c owry she lls . Width : 14 inc hes. 4A-B. (Ref. p . ' 32. ) beaded divining luggage. One from Igana, at the left, indicates a diviner on horseback wearing his iron employees (9r~r~) in his correct hand and along with his head coated with a material as safeguard opposed to the solar. within the foreground is a divining tray displaying the face of Eshu on the best and with the determine Ogbe Meji marked on it. the opposite from Qy9, at the correct, exhibits males, one conserving a gun and the opposite a crown. The letters okay check with the identify of the diviner, Oke Anigbami, who made the bag approximately 1949. Widths: 10. seventy five, five. five inches. five. (Ref. p. 32. ) A divining cup (agere Ifa, ajele Ifa) from Deyin, a Yoruba city in Dahomey.

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