Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society

Samuel Káyọ̀dé O̩lálẹ́yẹ

doi:doi:10.11648/j.reports.20240403.16

Research Article |

| Peer-Reviewed

Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society

Samuel Káyọ̀dé O̩lálẹ́yẹ^*

Published in Reports (Volume 4, Issue 3)

Received: 24 January 2024 Accepted: 12 February 2024 Published: 27 August 2024

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Abstract

Leadership, the ability to lead by good example, is universal and it cuts across every aspect of human life, be it political, social, economic and religious. Leadership quality must be displayed by the people at the top so that their followers/disciples will not be led astray. However, not all leaders are leading by good examples, the effects of which are felt by the led at the receiving end and the society at large because the disciples or the followers tend to emulate some of the characters of their leaders. Therefore, it is imperative for a leader to demonstrate quality examples for the followers to imitate as demonstrated by Ọ̀rúnmìlà in Ìrẹ́tẹ̀-Ọ̀kànràn and other similar tenets of Ifá divination system. This is found in the lifestyle of the Babaláwo-Ifá priests that followed the teachings/lifestyle of Ọ̀rúnmìlà, the custodian of Ifá and by extension their neophytes, particularly, in the aspect of greed. Greed is evidently displayed in leadership especially in contemporary third world nations. Conversely, how has the lifestyle of Babaláwo been able to curtail this among their followers and of what benefits to the contemporary generation? The study proffered answers to the questions from the data generated from fifteen Babaláwo-Ifá priests and twenty Ọmọ Awo-trainees/ neophytes and their views content analysed. The study was able to discover that Ifá priesthood is a service to humanity (not a money-making venture) and discipline against greed is their watchword for them to achieve this. If the contemporary generation could imbibe this culture, it is going to be the best antidote against many social vices particularly the get-rich quick syndrome that is rampant among the youths nowadays that is responsible for their early death.

Published in	Reports (Volume 4, Issue 3)
DOI	10.11648/j.reports.20240403.16
Page(s)	72-80
Creative Commons	This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited.
Copyright	Copyright © The Author(s), 2024. Published by Science Publishing Group

Keywords

Leadership, Babaláwo-Ifá Priests, Neophytes, Ifá Divination System, Contemporary Generation

1. Introduction

Leadership is the ability to lead others to success in a mission or assignment set by an employer or by oneself. A leader should be able to draw from his pool of skills, attributes and values and should be able to make use of them at the right time and at the right direction. This is because his/her success depends largely on how his/her followers are able to follow his steps, examples or better still on the ability of the followers to follow well

[1]

This is the reason why Drucker says “he who thinks he leads and has no one following him is only taking a walk”

[2]

. Therefore, a good leader must not only have a vision or a goal toward which he or she aspires to walk toward achieving the goal; he must have people following him. In a similar form, Myles Munroe defines leadership as ability to lead others by influence or a response to responsibility

[3]

. Here, there are some vital issues to be raised if we agree with the definitions articulated above. One, a leader must have the ability, capacity and capability to lead. Not only to lead anyhow, but to lead to success in a mission, whether to run an errand for family members or to organize an event possibly among friends, at school, in religious homes etc. Two, a good leader must have a vision, or must be an influencer, and must be someone that can be proudly emulated. This is the position every Babaláwo found himself in the midst of his Ọmọ Awo based on the interview conducted among some selected Babaláwo and Ọmọ Awo The study showed that Ifá priesthood is a service to humanity and not a money-making venture. Besides this, discipline against greed is their watchword for them to achieve this.

2. The Dynamics of Leadership and Why Leading by Example

Leadership is all about responsibility. That is why LeRoy opined that a leader must be ready to take responsibility of a mission both in success and in failure

[4]

. The ability of a leader to accept or be responsible for the failure or success of a mission will surely boost the morale and motivation of the people whom he or she is leading and this may affect to a great extent the loyalty and respect they have for such a leader. A very good example here is the leadership style of the politician in Nigeria, late Lamidi Adedibu, who gained the confidence of the people in his environment because he was ready to take responsibility for their actions. As a result, he was able to use them as a tool for protection against challenges from opponents and for political leverage during the Third Republic, in the 1990s

[5]

. Again, in the same manner, Adekunle Fajuyi, the military governor of the then Western region in 1966 demonstrated leadership quality and mark of responsibility when he sacrificed his life along with the then Head of Nigerian State, Aguiyi Irosi. It was clear to Fajuyi that he was not the target; however, the target was in his territory, under his custody. When it was clear to the coup plotters that he would not allow them to kill their target alone, they eliminated the two

[6]

. Gbile Akanni

[7]

summed this up when he says that ‘leadership determines the destiny of a nation’. Thus Fajuyi saved Nigeria from an inter-tribal war or what could have led to an everlasting enmity between the Yoruba and Igbo ethnic groups in Nigeria. That long-lasting animosity was averted by the responsibility taken by Fajuyi to die with his Supreme Commander. Therefore, a good leader must be responsible, fair but firm, honest, act decisively, be correct, not selfish or greedy, and must be a good listener to criticism. This is so because, according to an informant, leadership gives shape and form to any society, association and finally to a nation. He went further to explain that the blessing of all these organisations mentioned above is tied to the quality of leaders they have. According to him, this is the grace Ifá priesthood is enjoying today. He admitted that though there are some bad eggs among the cult, yet they are able to curtail their excesses to a large extent

[8]

To lead by example, therefore, a leader must be a good example of right living and discipline. He should not be someone who has mortgaged himself, his freedom of speech and decision-making to his superiors. He must not listen to falsehood. He must be able to entrust people with responsibilities by delegating authority and providing support and supervision. He must also be a good planner for success

[9]

3. The Babaláwo-Ifá Priest and Their Lifestyle

Babaláwo-Ifá priest are the representatives of Ọ̀rúnmìlà, the custodian of Ifá on earth who must be able to cast Ifá through the use of Ọ̀pẹ̀lẹ̀ or Ikin – instruments used in diagnosing man’s challenges physically and spiritually. In addition to that, he must be able to interpret the Odu that comes out of divination and relay or link it with the client’s situation. Therefore, the Babaláwo-Ifá priest must, as a matter of fact, be able to chant a lot of verses from each Odù Ifá. This is in order to equip him (the Babaláwo-Ifá priest) to be able to carry out the appropriate sacrifice that will solve the client’s problems for which he came to make an enquiry about. Therefore, a Babaláwo is a mediator between the man and his God

[10]

The Babaláwos are the keepers of morals, ethics and culture. As a representative of Ọ̀rúnmìlà, a Babaláwo must be able to reflect all the moral teachings of Ifá in his personal life. All values of uprightness must be found in him. He must be gentle and not misbehave because of the power he possesses as a Babaláwo. He is a king in his own right and so must not prostrate to anyone not even to a king when in his full regalia so as not to rubbish the sacred post he holds. Therefore, they are hardly annoyed. All these attributes or behaviours are what all the ọmọ Awo – neophytes are expected and must emulate from their master before they graduate.

The Babaláwo must as a matter of fact commit to memory a great number of verses of Odù Ifá from both the major and minor Odu. He must know the procedures of what to say in services and at festivals. It is essential also for him to know all the rules guiding ẹbọ-sacrifice

[11]

. In summary, he must know the three basic procedures guiding the profession which are dídá ọwọ́ – casting of Ọ̀pẹ̀lẹ̀, Agbigba, Ikin, E̩é̩rìndínlógún, Olókun and other divination procedures. Títẹ̀ alẹ̀ – imprinting the Odù that comes out of casting of Opele and ọ̀karara ẹbọ – the sacrifice that will proffer solution to the problem brought to Ifá by the client. Therefore, Ẹbọ-sacrifice is the most important aspect of divination. This is buttressed by Odù Ọ̀yẹ̀kú bìwòrì

[12]

where Ifá says:

Ṣákítí ní gbojú aró	Ṣákítí ní gbojú aró*
Ìkàsì òun ni ò kan bọ̀rọ̀bọ̀rọ̀	Ìkàsì òun ni ò kan bọ̀rọ̀bọ̀rọ̀**
Ogun àjàjù ni ò jọ́mọ ó mojú orórì baba	Constant war prevents a child from knowing his father’s grave
Ogun àjàjù ni ò jọ́mọ ó mojú orórì yeye	Constant war prevents a child from knowing his mother’s grave
A dífá fún Òfúnnùlọ́lá	Cast divination for Ofunnuola
Yíó lóyún Ọ̀sányìn sínú	She will be pregnant of Osanyin
Ìgbà tí yíó bí,	When she gave birth
Ó bí egbé	She gave birth to Egbe (Egbe is a career, a kind of charm)
Ó bí àjàbó (ọ̀wọ̀)	She gave birth to Ajabo (Ajabo is a kind charm to make someone struggle and escape)
Ó bí àfẹ́èrí (ìṣíjú)	She gave birth to Afeeri (Afeeri is a kind charm to make someone invisible)
Ó wá bí ẹbọ tí nṣọmọ ìkẹ́yìn wọn lénjelénje	Ebo was the smallest she gave birth to
Níjọ́ ó burú	On a bad day
Egbé rebi, Egbé ò sí nílé	Egbe traveled, he was not around
Àjàbò ò tilẹ̀ sí nílú rárá	Ajabo was not in town at all
Ọjọ́ ó burú,	On the bad day
Ẹbọ ní gbéni yọ.	It is sacrifice that saves one

To identify a Babaláwo, there are some things they do and ways by which they dress to distinguish themselves from the rest. A Babaláwo in his full regalia will put on otutu ọpọ́n or ìdè on his neck, which are beads in form of necklace; there is another one that is usually put on the neck which signifies the office the Babaláwo is occupying. Every Babaláwo also carries whisk in his left hand. A Babaláwo will either tie a wrapper (white) across his shoulder or in a flowing Agbádá. Above all, he puts on a beaded crown, most especially the Araba Awo who is usually the head of all the Babaláwo in a town or city. This is the reason why they do not prostrate for anyone including Kings because they are kings in their own right as said earlier

[13]

. In festive period or during important rituals or rites, they are always with Òsùn idẹ, a kind of staff that jiggles when hit on ground. They do this to create an awareness of their presence. It is also used to announce an appointment into a new post of any of their members. Whenever it is placed in front of a person’s house, it symbolises that the person has been appointed to hold a chieftaincy post in such a town, or country. There is also Apo Jẹ̀rùgbé. This is a bag that usually contains their divination materials like Ọ̀pẹ̀lẹ̀, ọpọ́n Ifá, Ikin and whatever things they were given during the time of discharging their duties which may be part of sacrificial materials and money. Important charms and medicine are also kept there.

Apart from items mentioned above, there are other emblems that form part of the dressing of Babaláwo. One such is Ìléwọ́, a wooden staff that looks like Ìrọ́kẹ́ but not as curved as Ìrọ́kẹ́. All these emblems have both physical and spiritual importance and symbols in the life of the Babaláwo. For instance, the use of Ìdè by a Babaláwo and all devotees of Ifá was as a result of an agreement between Ọ̀rúnmìlà and Sanponna (the Orisa that afflicts with small pox) who was coming to the world to inflict punishment on people that Ọ̀rúnmìlà said through divination. He offered sacrifice to avert this and made further enquiry and Sanponna told him that he, his priest and all his devotees should wear ide which he would see on them as a mark of identification for him to spear them. This is the genesis of wearing Ìdè by Ifá devotees. According to Salami, it is a taboo for anyone wearing these sacred beads to serve as slaves or laborers. Ifá confirmed this in Ogbè rẹ́tẹ̀

[14]

that

Àfàìmọ dídá ọwọ́	Scarcely does the Babaláwo not know how to pack the seeds off his palms
Àfàìmọ òntẹ̀ alẹ̀	Hardly does the Babaláwo not know how to pack the seeds off his palms
Babaláwo kìí f’ìdè sọ́wọ́ sin ni.	Babaláwos do not put Ide on their wrists and serve as slaves or labourers.

This validates the saying of the Yoruba that Oúnjẹ t’Áwo ó jẹ, ibùgbé Awo ní b’Áwo- the food that Ifa priests will eat will always come to his domain. This is a fact because no Ifá priest will go to anybody’s house for divination except on demand and this is usually by the kings and high chiefs or a sick person who cannot walk to the priest’s house.

Basically, Ifá priesthood is a profession dominated by men. However, there are a few women among them who are Ifá practitioners. They are called Ìyánífá – mother in Ifá. Although Ìyánífá can chant Ifá poems, offer sacrifice to Ifá and other Orisa but they cannot see Odù Ọlọ́fin, the sacred deity in Ifá divination, whether before, during or after initiation. This is because Odù, otherwise known as Ọ̀rọ̀mọ̀dìmọ̀dì was also a woman. This is the reason why some Babaláwo claim that it is not appropriate to initiate women into Ifá cult and not that Ifá forbids their initiation into the cult

[15]

. However, the aspect of divination that women have their domination is Owó Ẹẹ́rìndínlógún –16 cowries because of its simplicity. According to Bascom

[16]

, it is simpler than Ifa divination. This may be the reason why it was held in low esteem in Yorùbáland. However, in foreign land like Cuba, Brazil and America, it is more important than Ifá due to the same reason why it is held in less esteem in Yorùbáland, simplicity. Here we can only see a few men practicing it in Yorùbáland. Other aspects of divination women are found in their large members is Olókun – a kind of divination with shells picked from the Atlantic. Another form of divination where the lifestyle of Babaláwo influence their ọmọ Awo is Agbigba. Agbigba is a kind of fruit from a crawling plant that is used for divination purposes. There is also divination through obì–kolanut. This often happens in the shrines, temples groves and where traditional form of prayers takes place. However, no matter the forms and differences, they always arrive at the same conclusion which is divination to know the mind of the gods and the same principle and law guides all.

4. The Ọmọ Awo-Neophytes and Their Responsibilities

The concept of Ọmọ Awo, according to Atunfagbon, the Araba Awo of Ipakodo

[17]

can be trace back to Ès̩ù, the first Ọmọ Awo Ọ̀rúnmìlà-apprentice of Orunmila. This is a view supported by Ayo Salami that Esu was the first apprentice of Ọ̀rúnmìlà on Earth

[18]

. Part of the duty and responsibility of Ọmọ Awo is to help his master carry load with the Àpò Jẹ̀rùgbé –bag that usually contains all divination materials and all the ẹ̀rù – gifts given to the master to and from any function. They are to sit at the right hand side of their masters to hold the ballots and to dabble the surface of the divination tray containing divination powder with Ìrùkẹ̀rẹ̀ – whisk after each casting.

Again, the Ọmọ Awo’s responsibility is to run errands for his master, particularly, domestic errand. This is the reason why they usually stay with their masters as part of the family of their masters. The fact is that their masters always supplement what they get from divination with farming, since it is not a paid job, rather, a service to humanity, the Ọmọ Awo usually help out in the farm. Again, Ọmọ Awo is also to testify for or against his master in the hereafter before Olódùmarè, God in Yorùbá belief about the upright nature of their masters. This is responsible for the reason why Babaláwo’s leadership by good example is crucial.

In the past, the learning of Ifá usually took up to fifteen years and memorization of enough verses to be called a full-fledge Ifá priest could take about thirty years. Today, learning the profession may not take more than a few years. After the initial training and graduation, he travels far and near to learn more from other Babaláwo, though not as an apprentice again, before he finally settles down to practice alone. This is the reason why Ọmọ Awo usually begins the training at an early stage of life

[19]

5. Interrogating the Influence of Babaláwo’s Lifestyle on Ọmọ Awo as Found in Ìrẹ́tẹ̀-Ọ̀kànràn

Ifá, according to Olayemi

[20]

, is the philosophy and wisdom divinely revealed to Ọ̀rúnmìlà. It is a fundamental knowledge relating to life that encompasses philosophy, politics, religion, wise sayings, science, ethics, metaphysics, theology, divination and the therapeutic arts. Makinde

[21]

also affirms that Ifá is a repository of knowledge with many branches such as science of nature (physics), animals (biology), plants (botany), oral incantations, divination, medicinal plants and all the sciences associated with healing diseases. All these are what every Babaláwo following the footsteps and procedures laid down by Ọ̀rúnmìlà, the custodian of Ifá must follow, most especially the moral

[22]

and ethical aspect that directly deals with human relation and everyday affairs.

Among these moral and ethical values of Babaláwo’s lifestyle that usually influenced the Ọmọ Awo is the concept of simple life devoid of pride; how to live in the world and operate according to the laws of nature and how to live at peace with the Creator without contravening these laws of nature. Also, worthy of mention is the principle of love and how to show compassion, most especially to the poor who cannot afford money for divination purchased items prescribed for sacrifice. Thus, a Babaláwo cannot say because a client cannot afford these items and as a result refused to attend to his/her problem. At the same time, he would not say someone is very rich he will overcharge the client as this would be tantamount to greed that must be avoided. A Babaláwo must be tolerant. This is a virtue demonstrated by Ọ̀rúnmìlà in Ìwòrì Wẹrẹ̀

[23]

where Ifá says:

Ajá tí mo wí lọ́ràn tí ò bá fẹ́,	The dog that I warned without heeding,
Ó dajá Ẹlẹ́gbára	Will become Elegbara’s own
Àgbò mọ̀mọ̀ tí mo wí lọ́ràn tì ò gbà	A huge ram that I warned without heeding
Ó dàgbò mọlẹ̀	Will become emblem of ancestral worship
Ọ̀tọ̀tọ̀ ènìyàn tí mo wí lọ́ràn tì ò bá fẹ́	A human that I warned without heeding
Ẹ jọ̀ọ́ ẹ̀ sí	Leave him alone
Bó ti le ṣe ni kó máa ṣé	He should act the way he pleases
Òun ni yóò fọwọ́ agara bomi mu.	He would be the one to regret it
A dÍfá fún ọ̀kọ̀ọ̀kan nínú Irúnmọlẹ̀	Cast divination for four hundred and one deities
Níjọ́ tí wọn nlọ rèé bá wọn nájà pàyàmọ́rà…	On the day they went to trade at payamora market...

All the divinities tried to go to the market of tolerance but could not succeed in entering or buying in the market except Ọ̀rúnmìlà who was able to tolerate the gate keeper’s actions. To emulate their master therefore, every Babaláwo must be able to endure pain and tolerate nonsense from people, most especially the rich and the kings who always look down on the Babaláwo as poor and greedy as found in Ìré̩tè̩-Ò̩kànràn

[24]

where Ifá says:

Ìrẹ́tẹ̀ Ọ̀kànràn ni a dá f’Ọ̀rúnmìlà	It was Irete Okanran that came out for Orunmila
Lọ́jọ́ tí gbogbo Awo péjọ sílé Ọlọ́fin	On the day all the initiates assembled in Olofin’s house
Tí wọ́n lọ jẹ’yán aláìmọra nílé Ọlọ́fin	That they went to eat pounded yam in Olofin’s house without consciousness
A ní kí Ọ̀rúnmìlà gbàwẹ̀ ṣúlẹ̀ ọjó lóní	Orunmila was asked to fast throughout that day
Kí ojú má bàá tí bọ ilé Ọlọ́fin lóní,	So that he would not be put to shame from Olofin’s house today
Wọ́n ní èé tún ti rí lóní,	They said, what happened again today?
Ó ní ẹ̀yin kò mọ̀ pé	He said don’t you know that
Aláìlójútì ní jẹ’yán Ọ̀bàrà Òfún?	It is a shameless person who eats pounded yam of Obara Ofun

In the Odu, Ọlọ́fin thought that Ọ̀rúnmìlà was just coming to his house to collect his money and material things which he was not happy about. As a result of that, he puts poison in the drink and the pounded yam prepared for Ọ̀rúnmìlà and other Babaláwo who divined and assured Ọlọ́fin that his son that was sick would not die. However, Ọ̀rúnmìlà, through divination detected the plot of Ọlọ́fin and prevented other Babaláwo from drinking and eating the poisoned food and drink. When Ọlọ́fin realised that Ọ̀rúnmìlà detected his evil intention, he was afraid and he paid dearly for his action. In the same manner, Ọ̀sẹ́ Ìwòrì

[25]

also explained that

Bí wọ́n bá mọṣẹ́ jẹ́,	If they are skillful on how to run errand
Wọn a má a jẹ́ oníṣẹ́	They become errand experts
Bí wọn kò mọ̀ jẹ́	If they are not skillful on how to run errand
Wọn a má a jẹ́ olùṣẹ̀	They become mere doer/unfortunate
Ló dÍfá fún Ẹja	Cast divination for Fish
Tí í ṣ’ọmọ Olókun ṣẹ̀ní adé	The son of Olokun
Bía bá ránni níṣẹ́ ẹrú	If we are sent on a slave like (stupid) errand
T’ọmọ la fí jẹ́	We should try to deliver the message as humbly and tactically as possible (with caution like a child)
Ló dífá fún Alákàn	Cast divination for Crab
Ọmọ Olókun ṣẹní adé….	The son of Olokun…

“Alákàn–crab was sent to Orisa-nla for the command of the source of the water”. Even though he was offered abundant food and drink, he refused to be tempted with them until he delivered the message sent him. He applied wisdom that benefited him beyond the message he was asked to go and delivered. Therefore, it is expected of every Babaláwo to portray and display wisdom as a basic virtue because Ifá is a book of wisdom that every Ọmọ Awo must emulated from their masters just as Ọ̀wọ́nrín was made a Chief in his father’s house because he displayed wisdom even though he had no money

[26]

. This is an indication that wisdom is more valuable than money. After all, if one is rich, he needs wisdom to spend the money on the right path.

As said earlier, helpfulness and service to humanity are two of the important concept and key in Babaláwo lifestyle that his Ọmọ Awo must emulate for them to make it in life. The Yorụ̀bá is of the opinion that ò fi ti ẹ̀ sílẹ̀ gbọ́ tẹni ẹlẹ́ni, ̣Ọlọ́run ní bá gbọ́ tiẹ̀ – Whoever devotes his time in helping others; it is God himself that will personally help such a person to oversee his own affairs. This Ifá below in Irosun Meji

[27]

explains further:

Àkùkọfogbelẹ́bẹ́lẹ́bẹ́ṣeyì	Àkùkọfogbelẹ́bẹ́lẹ́bẹ́ṣeyì (name of a priest)
A dífá fún Òpílíkí.	Cast divination for Opiliki (name of a person)
Tí ó fi tiẹ̀ sílẹ̀	Who would abandon his own affairs
Tí ó ma a gbọ́ ti ẹni ẹlẹ́ni káyé kiri	And concentrates on other people’s matter
Ọ̀rúnmìlà ni ó ba tún tiẹ̀ náà ṣe…	Orunmila will help such a person in his own affairs…

Opiliki was asked to offer sacrifice and be helpful, more than ever to people. If he does that, Ọ̀rúnmìlà will intercede for him from God to ensure that fame, joy and every other good things of life he desired from God gets to him

[28]

A Babaláwo’s lifestyle is also worthy of emulation in guiding against lustfulness after women and avoiding the temptation of being carried off his feet by physical beauty and cosmetic achievement as explained by Ìwòrì Ò̩wó̩nrín

[29]

that expounded the adoration for unmistakable death under clothing.

M bá j’óbìnrin,	Were I a woman,
Àrà kan nì m bá dá	I would have performed one feat
M bá tò’lẹ̀kẹ̀ títí lọ dé bẹ̀bẹ̀rẹ́ ìdí	I would have displayed waist beads most alluringly
Ma fi gbogbo ara hurun títí lọ dé pọ-n-pọlọ itan	I would display fluffy skin hair right down onto my thighs
Ma bojú w’abẹ́ wò ma fẹ̀rín si	I would behold my captivating vagina with a smile
Ma ní ikú dẹdẹ n bẹ lábẹ́ aṣọ	And express ominous adoration for this unmistakable death under my clothing
Òrìṣà tí kìí jẹ́ k’ọ́mọkùnrin ó leè t’ọ́jọ́	The goddess that spells premature death for many a young man
Dífá fún Gbọ̀ngàn-Ìrókò,	Cast divination for Gbongan-Iroko
Tí í ṣe olóbò yèrèpè	With excessively sexy vagina
Èyí tí n relé ọkọ	Who was getting set for her betrothal
Njẹ́, Gbọ̀ngàn-Ìrókò, a rí ẹ r’ẹ́wà ná ò	Now, Gbongan-Iroko, we know you are beautiful
Jẹ́ ká rí ẹ rọ́mọ tuntun.	But what about your fortune to rear babies?

Here Ifá emphasised that a sex with the kind of Gbongan Iroko, the goddess that spells premature death for men that lust after women is not qualified to be a priest. This is the reason why a big test is conducted for would-be Babaláwo before initiation into the cult. A week before the initiation, he would be kept in a confinement where only a woman is allowed to attend to his needs. If he lusts after her, then, he is not qualified to be initiated because it is believed that this is what he would be doing after graduation because most of his client would be women. Therefore, if he cannot discipline himself against lust after women and greed against money, then he is not qualified to be a priest.

A Babaláwo must be appreciative and show gratitude for little kindness. This would help a long way to help his Ọmọ Awo, a virtue they will emulate from him. This is so because in the past, every Ọmọ Awo usually joins his master’s family before their formative period. As a result, whatever his master is doing will become part of him at the end of the day because he sees him as a father figure worthy of emulation. This is explained more by Irosun Meji

[30]

where Ifá says:

Olówó ó wá	The rich will come
Aláwìn ó wá	The debtor will come
Asièrè ènìyàn	The metal derailed
Ní bẹ nídí ẹ̀kọ	Was the one selling Solid pap
Èèyàn tí ò lówó lọ́wọ́	The person that has no money
Kó má a gbóórùn léyìnkùlé	Should stay at the backyard to perceive the odor
A dífá fún Ẹlẹ́kọdèrè	Cast divination for Elekodere
Èyí tíó lọ́rọ̀	That will be rich
Kálẹ́lẹ́ ó tó ó lẹ́	Before her old age
Ojú ní pọ́n Ẹlẹ́kọ Ìdèrè	Elekodere was in need
Òun le lówó lọ́wọ́ báyí	Would she be rich
Ni Ẹlẹ́kọ Ìdèrè dÍfá sí	Was what Elekodere consulted Ifa for
Wọ́n ní ẹbọ ni kó wá rú	She was told to come and offer sacrifice
Ó rúbọ, wọ́n ṣe Ifá fún ún	She offered and Ifa was done for her
Kò rówó Ifá náà san	But could not pay Ifa consultation fee
Tí àwọn Awo rẹ̀	Till her priests
Fi ṣawo lọ	Went on divination tour
Apá òkun, ìlàjì ọ̀sa	To part of the beach and half of the ocean (far distance)
Ìgbà tí wọn ó fi dé lọ́dún kẹta	When they came back the third year,
Ẹlẹ́kọ Ìdèrè ti di olówó	Elekodere was already became rich
Ṣùgbọ́n,	But
Nígbàtí àwọn Awoo rẹ̀ bèèrè owó lọ́wọ́ ọ́ rẹ̀	When her diviners ask for their money,
Ó ní òun ò lówó lọ́wọ́	She said she had no money
Ni àwọn Awo rẹ̀ bá nfií ṣorin kọ	Her diviners burst out singing
Ẹlẹ́kọ‘Dèrè	Elekodere
Ṣe bóo ló jere	You claim you did not make profit
Ẹlẹ́kọ‘Dèrè	Elekodere
Ṣe bóo ló jere	You claim you did not make profit
O róṣọ dúdú	You tied black dress
O róṣọ pupa	You tied red dress
O fàyìnrìn gbàjá	You tied multi colour dress
O lé kinkà	You look gorgeous
O fàpót́i tìdí	You sat on a stool
O lé kenkà	You look gorgeous
Ẹlẹ́kọ‘Dèrè	Elekodere
Ṣe bóo ló jere.	You claim you did not make profit

Regardless of any situation in which a Babaláwo might find himself, he should and must be able to tell the truth and guide against perfidy. Babaláwo are dutiful. This is contrary to people’s belief that they are lazy. To avoid being called lazy, therefore, they usually have farm to support the little income they generate through divination and sacrifice so that they will not entirely rely on what their clients give them, so as to guide against greed, falsehood and betraying the confidence reposed in them by their communities. Ifá buttresses this further in Ose Meji

[31]

where Ifá says that:

Aṣégé ṣégẹ́ mọ́sun	Aṣégé ṣégẹ́ mọ́sun
Aṣẹ̀gẹ̀ gẹ̀gẹ̀ mọ́sun	Aṣẹ̀gẹ̀ gẹ̀gẹ̀ mọ́sun
Ọ̀ṣun lọ́tún	Osun on the right side
Ìbàdàn lósì	Ibadan on the left side
A dífá fún Ológoṣẹ́	Cast divination for Ológoṣẹ́ (an Ifá priest)
Tí nṣawo ó lọ sí òde Ìbàdàn	Who was on a divination tour to the city of Ibadan
Bí Babaláwo bá kì fún ni	If a diviner casts divination for someone
A má a kì f’áwo	Someone can as well divine for the priest
A dífá fún Oníbàdàn	Cast divination for Onibadan
Tí yíó ki Ifá fún Ológoṣẹ́ Awo re…	Who was going to divine for Ológoṣẹ́ his Ifa priest…

It was Ológoṣẹ́, a priest of Onibadan (a king) that divined for the king to engage in farming. When the king realised that there was money and food there, he also advised his priest to go into farming in addition to his priesthood. He took to the advice and he also became rich through farming.

6. The Influence of Babaláwo’s Lifestyle on Ọmọ Awo, the Lessons for the Contemporary Society

The contemporary generation should learn from the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes especially in all the points raised above and learnt that, just as Ifá́ priesthood is a service to humanity and not a money-making venture that made discipline against greed their watchword, the contemporary generation need to guide against greed that is turning African society upside down today. In this generation, nothing should give African greater pleasure than to learn how to be patience, endure, persevere in all things, tell the truth in every situation, be considerate, show love and concern and be our brothers’ keeper. Above all, not be envious.

If the contemporary generation could imbibe this culture, it is going to be the best remedy against many social vices predominantly the get-rich quick syndrome that is widespread like harmattan fire among the youths which is accountable for their early death. This is an indication that what we are discussing here goes beyond the Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes. Rather, it is applicable to all. The Babaláwo and their Ọmọ Awo only serves as models in Yorùbá society and in every society in Africa in general. We should learn how to be satisfy with God given virtues that are peculiar to Africans as a whole before the advent of western education, foreign religions and civilisation so that our situation will not look like what Ifá says in Ìrẹ̀ntẹgbè̀̀

[32]

that:

Oun a bi wonbi kii wu won	They are never inspired by their own historical legacy
Teni elelni ni yawon lara	The ones for the others are what they catered for
A difa fun iwo deere	Cast divination for the fishing Hook
Ti nsalabarin eja	The close friend of the fish.

7. Conclusion

Leadership, as it cuts across all aspects of human life, is more sensitive religion, particularly in traditional religion and training of Omo Awo where they begin their training at a very tender age in their formative period. This makes it more complex and sensitive because whatever their masters do, they assume and believe it is the right thing. However, priesthood is a service to humanity. This is a notion they are made to know from the beginning of their training by their masters. This gives their mentors the opportunity to guide them against greed, falsehood and other social vices that could make them lose credibility in their various communities thereby tarnishing the good and prestigious image that priesthood has. Therefore, the watchword of these masters (Babaláwo) to their Ọmọ Awo (Neophytes) is always:

Ajá gbó gbó ó gbó

[33]

The dog backed and backed

Ajá dẹran asínwín

It became a neurotic animal

Òfàfà gbó gbóó gbó

Tree Hyrax backed and backed

Ọ̀fàfà dẹran ìjíwèrè

Tree Hyrax became a neurotic animal

Àgbọ̀nrín tí nbẹ nínú igbórò gbó gbóó gbó

The deer living in the sacred forest growls and bellows

Ó wọ igbó ìráhùn lọ

It became tongue-tied

A dífá fún ọ̀pẹ̀ ṣẹ̀gì ṣẹ̀gì

Cast divination for sacred palm tree

Èyí tíó jẹ baálẹ̀ asòọ́tọ́

The chief truth teller

Ó sòótọ́

She told the truth

Ó bí Ikin fún Alárá

She had baby Ikin for Alara

Ó sòótọ́

She told the truth

Ó bí Odusọ fún Ajerò

She had baby Oduso for Ajero

Ọ̀pẹ̀ ṣẹ̀gí ṣẹ̀gí

It was the sacred palm tree

Ló bí Erínwo Ọṣìn fún Àjàlá

That gave birth to Erinwo Osin for Ajala

Ẹ jẹ́ á sòótọ́

Let us tell the truth

Ẹ jẹ́ á máa sòdodo

Let us tell the facts

Ẹni tó bá nsòot́ọ́ o

It is he that speaks the truth

‘Lọlọ́run ó gbè.

Whom God would take side with

Nonetheless, there are still bad eggs among the Babaláwos and the Omo Awos. However, what they usually made them realise is found in one of the Babaláwo’s songs:

Kámá ṣìkà láyé	We should not do evil on earth
Torí à nrọ̀run	Because we are going to heaven
Kámá ṣìkà láyé oò	We should not do evil on earth
Torí à nrọ̀run ùn	Because we are going to heaven
Tabá ti débodè aó rojọ́ ò.	When we get to heaven’s gate we shall render account.

That is, whatever one does on earth here, one will render account in the hereafter.

Author Contributions

Samuel Káyọ̀dé O̩lálẹ́yẹ is the sole author. The author read and approved the final manuscript.

Conflicts of Interest

The authors declare no conflicts of interest.

References

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O̩lálẹ́yẹ, S. K. (2024). Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society. Reports, 4(3), 72-80. https://doi.org/10.11648/j.reports.20240403.16

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O̩lálẹ́yẹ, S. K. Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society. Reports. 2024, 4(3), 72-80. doi: 10.11648/j.reports.20240403.16

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O̩lálẹ́yẹ SK. Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society. Reports. 2024;4(3):72-80. doi: 10.11648/j.reports.20240403.16

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@article{10.11648/j.reports.20240403.16,
  author = {Samuel Káyọ̀dé O̩lálẹ́yẹ},
  title = {Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society
},
  journal = {Reports},
  volume = {4},
  number = {3},
  pages = {72-80},
  doi = {10.11648/j.reports.20240403.16},
  url = {https://doi.org/10.11648/j.reports.20240403.16},
  eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.reports.20240403.16},
  abstract = {Leadership, the ability to lead by good example, is universal and it cuts across every aspect of human life, be it political, social, economic and religious. Leadership quality must be displayed by the people at the top so that their followers/disciples will not be led astray. However, not all leaders are leading by good examples, the effects of which are felt by the led at the receiving end and the society at large because the disciples or the followers tend to emulate some of the characters of their leaders. Therefore, it is imperative for a leader to demonstrate quality examples for the followers to imitate as demonstrated by Ọ̀rúnmìlà in Ìrẹ́tẹ̀-Ọ̀kànràn and other similar tenets of Ifá divination system. This is found in the lifestyle of the Babaláwo-Ifá priests that followed the teachings/lifestyle of Ọ̀rúnmìlà, the custodian of Ifá and by extension their neophytes, particularly, in the aspect of greed. Greed is evidently displayed in leadership especially in contemporary third world nations. Conversely, how has the lifestyle of Babaláwo been able to curtail this among their followers and of what benefits to the contemporary generation? The study proffered answers to the questions from the data generated from fifteen Babaláwo-Ifá priests and twenty Ọmọ Awo-trainees/ neophytes and their views content analysed. The study was able to discover that Ifá priesthood is a service to humanity (not a money-making venture) and discipline against greed is their watchword for them to achieve this. If the contemporary generation could imbibe this culture, it is going to be the best antidote against many social vices particularly the get-rich quick syndrome that is rampant among the youths nowadays that is responsible for their early death.
},
 year = {2024}
}

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TY  - JOUR
T1  - Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society

AU  - Samuel Káyọ̀dé O̩lálẹ́yẹ
Y1  - 2024/08/27
PY  - 2024
N1  - https://doi.org/10.11648/j.reports.20240403.16
DO  - 10.11648/j.reports.20240403.16
T2  - Reports
JF  - Reports
JO  - Reports
SP  - 72
EP  - 80
PB  - Science Publishing Group
SN  - 2994-7146
UR  - https://doi.org/10.11648/j.reports.20240403.16
AB  - Leadership, the ability to lead by good example, is universal and it cuts across every aspect of human life, be it political, social, economic and religious. Leadership quality must be displayed by the people at the top so that their followers/disciples will not be led astray. However, not all leaders are leading by good examples, the effects of which are felt by the led at the receiving end and the society at large because the disciples or the followers tend to emulate some of the characters of their leaders. Therefore, it is imperative for a leader to demonstrate quality examples for the followers to imitate as demonstrated by Ọ̀rúnmìlà in Ìrẹ́tẹ̀-Ọ̀kànràn and other similar tenets of Ifá divination system. This is found in the lifestyle of the Babaláwo-Ifá priests that followed the teachings/lifestyle of Ọ̀rúnmìlà, the custodian of Ifá and by extension their neophytes, particularly, in the aspect of greed. Greed is evidently displayed in leadership especially in contemporary third world nations. Conversely, how has the lifestyle of Babaláwo been able to curtail this among their followers and of what benefits to the contemporary generation? The study proffered answers to the questions from the data generated from fifteen Babaláwo-Ifá priests and twenty Ọmọ Awo-trainees/ neophytes and their views content analysed. The study was able to discover that Ifá priesthood is a service to humanity (not a money-making venture) and discipline against greed is their watchword for them to achieve this. If the contemporary generation could imbibe this culture, it is going to be the best antidote against many social vices particularly the get-rich quick syndrome that is rampant among the youths nowadays that is responsible for their early death.

VL  - 4
IS  - 3
ER  -

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Samuel Káyọ̀dé O̩lálẹ́yẹ

Department of Religious Studies, University of Ibadan, Ibadan, Nigeria

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O̩lálẹ́yẹ, S. K. (2024). Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society. Reports, 4(3), 72-80. https://doi.org/10.11648/j.reports.20240403.16

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O̩lálẹ́yẹ, S. K. Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society. Reports. 2024, 4(3), 72-80. doi: 10.11648/j.reports.20240403.16

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O̩lálẹ́yẹ SK. Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society. Reports. 2024;4(3):72-80. doi: 10.11648/j.reports.20240403.16

Copy | Download

@article{10.11648/j.reports.20240403.16,
  author = {Samuel Káyọ̀dé O̩lálẹ́yẹ},
  title = {Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society
},
  journal = {Reports},
  volume = {4},
  number = {3},
  pages = {72-80},
  doi = {10.11648/j.reports.20240403.16},
  url = {https://doi.org/10.11648/j.reports.20240403.16},
  eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.reports.20240403.16},
  abstract = {Leadership, the ability to lead by good example, is universal and it cuts across every aspect of human life, be it political, social, economic and religious. Leadership quality must be displayed by the people at the top so that their followers/disciples will not be led astray. However, not all leaders are leading by good examples, the effects of which are felt by the led at the receiving end and the society at large because the disciples or the followers tend to emulate some of the characters of their leaders. Therefore, it is imperative for a leader to demonstrate quality examples for the followers to imitate as demonstrated by Ọ̀rúnmìlà in Ìrẹ́tẹ̀-Ọ̀kànràn and other similar tenets of Ifá divination system. This is found in the lifestyle of the Babaláwo-Ifá priests that followed the teachings/lifestyle of Ọ̀rúnmìlà, the custodian of Ifá and by extension their neophytes, particularly, in the aspect of greed. Greed is evidently displayed in leadership especially in contemporary third world nations. Conversely, how has the lifestyle of Babaláwo been able to curtail this among their followers and of what benefits to the contemporary generation? The study proffered answers to the questions from the data generated from fifteen Babaláwo-Ifá priests and twenty Ọmọ Awo-trainees/ neophytes and their views content analysed. The study was able to discover that Ifá priesthood is a service to humanity (not a money-making venture) and discipline against greed is their watchword for them to achieve this. If the contemporary generation could imbibe this culture, it is going to be the best antidote against many social vices particularly the get-rich quick syndrome that is rampant among the youths nowadays that is responsible for their early death.
},
 year = {2024}
}

Copy | Download

TY  - JOUR
T1  - Interrogating the Influence of Babaláwo-Ifá Priest’s Lifestyle on Ọmọ Awo-Neophytes as Found in Ìrẹ́tẹ̀-Ọ̀kànràn in Ifá Divination and the Lessons for the Contemporary Society

AU  - Samuel Káyọ̀dé O̩lálẹ́yẹ
Y1  - 2024/08/27
PY  - 2024
N1  - https://doi.org/10.11648/j.reports.20240403.16
DO  - 10.11648/j.reports.20240403.16
T2  - Reports
JF  - Reports
JO  - Reports
SP  - 72
EP  - 80
PB  - Science Publishing Group
SN  - 2994-7146
UR  - https://doi.org/10.11648/j.reports.20240403.16
AB  - Leadership, the ability to lead by good example, is universal and it cuts across every aspect of human life, be it political, social, economic and religious. Leadership quality must be displayed by the people at the top so that their followers/disciples will not be led astray. However, not all leaders are leading by good examples, the effects of which are felt by the led at the receiving end and the society at large because the disciples or the followers tend to emulate some of the characters of their leaders. Therefore, it is imperative for a leader to demonstrate quality examples for the followers to imitate as demonstrated by Ọ̀rúnmìlà in Ìrẹ́tẹ̀-Ọ̀kànràn and other similar tenets of Ifá divination system. This is found in the lifestyle of the Babaláwo-Ifá priests that followed the teachings/lifestyle of Ọ̀rúnmìlà, the custodian of Ifá and by extension their neophytes, particularly, in the aspect of greed. Greed is evidently displayed in leadership especially in contemporary third world nations. Conversely, how has the lifestyle of Babaláwo been able to curtail this among their followers and of what benefits to the contemporary generation? The study proffered answers to the questions from the data generated from fifteen Babaláwo-Ifá priests and twenty Ọmọ Awo-trainees/ neophytes and their views content analysed. The study was able to discover that Ifá priesthood is a service to humanity (not a money-making venture) and discipline against greed is their watchword for them to achieve this. If the contemporary generation could imbibe this culture, it is going to be the best antidote against many social vices particularly the get-rich quick syndrome that is rampant among the youths nowadays that is responsible for their early death.

VL  - 4
IS  - 3
ER  -

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