The Significance Of African And African Diaspora Owo

Merindilogun And Obi Divination By Chief Priest Ifawumi Joseph

[Chief Priest Ifawumi Is The Author Of Owo Merindilogun Vol. I: The Genetics Philosophy, Metaphysics,
and Traditional Medicine of Yoruba Cowrie Shell Divination; 330 pages; Paperback; Retail Price US$55.99,
Bulk Retail Discounts And Wholesale Prices Available; Published By TGI Publications, 5 East Mason
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Yoruba, Fon, Candomble, Lucumi, Regla de Ocha, and Santeria Awoloorisas [Orisa
Priests] have vastly different approaches to the performance methodology of cowrie
shell divination, while many of their odu or du [divination verse] interpretations are
remarkably similar. Owo Merindilogun Divination is practiced by experienced
Awoloorisas throughout Africa and the African Diaspora. The most prominent or
most accurate Owo Merindilogun Diviners in Africa and the African Diaspora are
usually post-menopause female Orisa [Orisha] Priests of Obatala, Osun [Oshun], Oya
[Oyya], and Yemoja [Yemaya]. The Orisas Obatala, Osun, Oya, and Yemoja have a
preexisting covenant with Orisa Erindilogun, the patroness of Owo Merindilogun
Divination. Obatala, Osun, Oya, and Yemoja play critical roles in mankind’s material,
emotional, and psychological development in the physical world. These Orisas
[Deities] work closely with Orisa Erindilogun, Ancestral Spirits, and Irunmole [Yoruba
Earth Goddess; 401 Earth Spirits] to help humanity maximize opportunities for
prosperity, tranquility, peace, and personal fulfillment on Earth. As a result,
Awoloorisas of Obatala, Osun, Oya, and Yemoja have a special sacrosanct
relationship with Orisa Erindilogun and an obligation to provide humanity with
guidance and wisdom by the use of Owo Merindilogun Divination. In addition to
Obatala, Osun, Oya, and Yemoja, the Ancestral Deities, Orisas, and Supernatural
Forces that play prominent roles in the Twenty-Two Odus of Owo Merindilogun
Divinaton include Olokun, Moremi, Obalufon, Orisa Erindilogun, Esu Aje, Yemoja,
Erinle, Osanyin, Sopona [Babaluaye, Obaluiaye], Orisa Oko, Esu Elegbara, Elegba
Sigidi, Esu Yangi, Ifa, Ogun, Jakuta, Oramfe, Ososi, Ibeji [Taiwo, Kehinde, Idowu],
Dada, Obinrin Ojowu, Orishala, Oreluere, Korikoto, Orisanla, Sango, Oba, Osumare,
Igba Odu, Ogodomugbo [Iyaami Osoronga].
Scholars credit the Yoruba tripartite of divination, traditional medicine, and
sacred philosophy as having had a significant influence on the substantive material,
psychological, cultural, and political progression of West African progeny in Haiti,
Bahamas, Nicaragua, San Salvador, Costa Rica, Brazil, Dominican Republic, El
Salvador, Cuba, Bermuda, Panama, Venezuela, Jamaica, and the United States. The
author’s pioneering work in Owo Merindilogun Divination and African Genetics
Philosophy chronicled within this article and the text "Owo Merindilogun Vol. I: The
Genetics Philosophy, Metaphysics, and Traditional Medicine of Yoruba Cowrie Shell
Divination" is a prominent, noteworthy addition to the work of Ifa priests, scholars,
art historians, and ethnographers that have studied the Yoruba and related African
Diaspora Religions, most notably Fagbenro Beyiko, D. Onadele Epega, E.M. Lijadu,
Joseph Odusumosu, Fela Sowande, S. Solagbade Popoola, Awise Wande Abimbola,
Pierre Verger, Leo Frobenius, Eva Meyerowitz, Wilfred Harnbly, Geoffrey Parrinder,
Robert Farris Thompson, and John Pemberton III.
The precepts and practices of Owo Merindilogun Divination are the
underlying foundation of Orisa worship. The correct practice of Owo Merindilogun is
absolutely essential to the proliferation of Yoruba culture. It is possible to see the
quintessence of the Orisa and Ifa in everyday life, regardless of place or culture. "Owo
Merindilogun Vol. I: The Genetics Philosophy, Metaphysics, and Traditional Medicine
of Yoruba Cowrie Shell Divination" takes us to the center of Yoruba cosmology by
exploring the practice of traditional medicine, sacred philosophy, metaphysics, and
psychoanalysis through Owo Merindilogun Divination. Rather than postulating on
the past, this book incorporates Yoruba’s ancient foundations with the current,
progressive precepts of the author who is a scholar and practicing Babalawo.
"Owo Merindilogun Vol. I: The Genetics Philosophy, Metaphysics, and
Traditional Medicine of Yoruba Cowrie Shell Divination" presents the traditional
history and practice of Owo Merindilogun with revelations of healing, divination, and
sacrificial methodology based on the author’s expertise in African Traditional Religion
(ATR), African Traditional Medicine (ATM), ethnobotany, African Diaspora
metaphysics, quantum physics, and genetics.
Ÿ
Yoruba religious studies should not be viewed exclusively as static, scholarly
metaphysics. In regard to Yoruba studies, commentaries by traditional Yoruba priests,
metaphysicians, and devotees are often elitist and obscure, and translations have been
infected with that arm’s-length attitude. One of the messages of Owo Merindilogun is
that one can understand the open and accessible ideas of Yoruba cosmology by
directly applying them to one‘s.
It is essential for adherents of West African religions to reject dead scriptures,
narrow one line definitions of Odus, inadequate western-based pseudo-African
philosophies, and tap directly into traditional Yoruba cosmology as it exists today
exemplified within Owo Merindilogun Divination. Yoruba metaphysics and Owo
Merindilogun fundamentally assumes that an inner cultivation of character can lead
to an outer resonance. This is an important distinction within the world. When
confronted with the mysteries of the universe and adversities of life, utilization of Owo
Merindilogun encourages us to contemplate and reflect on life to secure our own inner
characters. This is in direct conflict with most aspects of modern thought and action.
In modern times, if we are faced with a river too broad to cross, we don’t hesitate to
build a bridge to facilitate our immediate material self-interests. If someone attacks us,
we immediately assume the situation to be caused solely by that person’s activity and
call for the authorities to quickly apprehend and punish the offender. When we want
to engage in a commercial venture far away, we abruptly travel by means of an
airplane, train, bus, or car to conduct the activity. The underlying philosophies and
proactive impulses of Yoruba priests and devotees exists in stark contrast to modern
western thought. We must not assume that Yoruba priest and devotees would never
build a bridge, fight to defeat an attacker, or travel using modern transportation.
When confronted with the river, the practitioner of Yoruba sacred philosophy must
examine why a bridge was needed. What is the cost to benefit dynamics of bridge
construction in regard to ecology, environment, industry, local economics,
metaphysics, aesthetics, and sociology? Are we not content with what we have? and
Will a bridge make our life more harmonious? Will building a bridge bring us closer to
the actualization of our destinies? In the case of personal attack, those who have
internalized Yoruba sacred philosophy would examine their role by pondering if they
did anything to provoke the attack. If so, could they have prevented it? Employing
metaphysics, could they have sociologically, psychologically, physically, and magically
created self-defense mechanisms to prevent attack. Yoruba priests and devotees would
unquestionably defend themselves adequately, but their self-defense would likely
avoid unreasonable violence or outwardly-directed blame by incorporating strategic
combinations of various forms of behavioral modifications and preventive technologies
ranging from dealing with people in a more humble, patient, and benevolent manner
to the use of talismans, alarm systems, and armed security guards. Regarding distant
travel, prior to engaging in activities faraway, those who understand and incorporate
Yoruba sacred philosophy would first master the knowledge of self. They would also
fully investigate and exploit local opportunities that could maximize their local
commercial potential. In addition, they believe that the outside world is only known in
relation to an inner point of view; therefore, the importance of one’s inner self and
immediate environment far outweighs that of distant communities. Self-cultivation,
familial development, and local communal progress is the basis for further commercial
and social activity in a distant locale.
Ÿ
Owo Merindilogun was prominent in the market culture of the Yoruba and was
predominantly used in it‘s earliest forms by market women who were members of
various formal and informal market related guilds and Orisa shrines. The earliest
methods of Owo Merindilogun Divination consisted of casting four, six, eight, twelve,
sixteen, seventeen, or twenty-one cowries, which priests of various Orisa used
respectively. Owo Merindilogun was practiced differently as per each Orisa
priesthood. Owo Merindilogun was also the most prominent divination method used
by Awoloorisa [Orisa Priests]. Owo Merindilogun is the mouthpiece of the Orisa called
Erindilogun. Traditionally, the Orisas most closely connected to Orisa Erindilogun and
Owo Merindilogun Divination are Obatala, Ososi, Yemoja, Osun, Ogun, and Esu Aje.
Metaphysically, the Odus of Owo Merindilogun is a categorization or
classification of man. The Odus corresponds to pertinent information concerning one’s
genes, genetic history, chromosomes, psychology, personality, physical health,
longevity, and material prosperity. Owo Merindilogun provides one with a blueprint
for living a prosperous material life on earth in harmony with nature. By means of
Owo Merindilogun Divination, Orisa Erindilogun teaches devotees the experiences of
the Orisa and Ancestors on earth and demonstrates how one can maximize
opportunities for prosperity and longevity. Orisanla’s mandate was to settle the world,
Obatala was instructed to design the physiology of mankind, Ajala prepares
mankind’s Ori [Head], and Orisa Erindilogun teaches the intellectual, instinctual, and
intuitive capacity necessary for material success and longevity. Hence, Obatala and
Orisa Erindilogun are the sustainers of man in the physical world. Orisa Erindilogun
was originally worshipped predominantly by women of secret societies and junior
Priests of Ifa called Omo Awo or Awo Kekere [child of secret]. In Ile-Ife, Nigeria, a
priest of Orisa is commonly referred to as Awoloorisa [keeper of secret], a junior Priest
of Ifa is called Omo Awo or Awo Kekere [child of secret], a Priest of Ifa mastering ewe
[leaves] is known by the title Awo Elegan [secret of the bag of medicines called egan],
a maturing Priest of Ifa mastering divination is identified by the term Babalawo [father
of secret], and mature Babalawo who have undergone initiation to receive Igba Odu
[Odu Calabash] are called Olodu [those who have Odu]. Senior Babalawo earn the
title Oluwo [olu awo, master of secrets]. The most revered Oluwo are recognized as
the Awoni [awo oni, the king‘s secret or the king‘s diviners]. Incidentally, each of the
Babalawo called Awoni are also known by a sacred name that illustrates the
importance and functions of their individual titles. They must already be Olodu and
Oluwo prior to becoming Awoni. The head of the Awoni is known exclusively as
Araba, which means ‘father of the tree of knowledge that spreads to the fullest extent
of the earth.’
Often in Yorubaland families propitiate and maintain shrines of Orisa(s) that
have played prominent roles in the proliferation of their lineage. These Orisa{s} are
called "Family Orisa(s)." In Yorubaland, members of families that designate Ifa as a
"Family Orisa" are considered junior priests of Ifa. The junior grades of Ifa, called Awo
Kekere and Awo Elegan, are oftentimes held by persons that have not been initiated to
Ifa, but have inherited Ifa and the mysteries of their grade from their ancestors who
passed the deity and sacred knowledge from one generation to the next. Awo Kekere
and Awo Elegan who have inherited Ifa can perform rituals for family members and
close associates, but are not allowed to practice Ifa professionally. In order for them to
move to the higher priesthood grades of Ifa such as Babalawo, Olodu, and Oluwo,
they must undergo initiation ceremonies and apprenticeships with an Oluwo.
However, one of the rituals that they were allowed to practice continually was Owo
Merindilogun Divination. Traditionally, Owo Merindilogun Divination was used by
Awoloorisa, Omo Awo or Awo Kekere, and Awo Elegan in traditional healing
practices to assess, diagnose, treat, and evaluate illness. Omo Awo and Awo Elegan
also use the okpelle chain [Ifa divination] and the four-lobed kola nut, Iya-Obi or Obi
Abata, for divination. However, Olodu, Oluwo, and Awoni exclusively use the Ikin
and Iwarefa [six-lobed kola nut] for Ifa divination, since it is the method par
excellence among senior Yoruba diviners and lingua franca of ancient elite Yoruba
society.
In the Ese Ifa Ose Meji, the Orisa Erindilogun, Her guardian Esu Aje, and Owo
Merindilogun descended from the heavens and arrived on Earth as emissaries of
Orisanla. As Orisanla’s emissary, Orisa Erindilogun and Esu Aje are representatives of
Orisanla providing the world with a divinatory method that communicates the
messages of Orisanla and teaches mankind the lessons to most efficiently use the gift
of human life to gain self-mastery and prosperity. Owo Merindilogun divination
connects an individual’s Ori [brain; basic consciousness] with Ori Innu [inner head;
intuitive sub-consciousness]. Therefore, Owo Merindilogun is the sole Yoruba
divination method expounding upon Ori and its connection to the inner self in
relation to material life. Please Note: The third head called Ori Ipin, an individual’s
destiny and ancestral guardian, is the clay form fashioned by Ajala. The Ori Ipin is a
persons’ personal deity and head of destiny. The wills and characteristics of Ori Ipin can only
be revealed through Ifa divination utilizing the Ikin. Only Orunmila, the Eleri Ipin [the
witness of destiny], knows one’s destiny.
In ancient times, the cult of the Orisa Erindilogun was prominent throughout
Yorubaland. Orisa Erindilogun had a vibrant and established priesthood tradition that
featured ceremonial initiation, material representation of Orisa Erindilogun [special
stones, cowrie shells, metal implements], communal shrines, and sacred celebratory
festivals. Orisa Erindilogun is the Goddess of cowrie shell divination renowned as
Owo Merindilogun, Erindilogun, or Dilogun. In modern times [within the last four
hundred years], the priests of Orisa Erindilogun have established shrines and
priesthood traditions in the Nigerian towns of Abeokuta and Ota where the ancient
mysteries of the Orisa Erindilogun and the cowrie shell divination method of Owo
Merindilogun have been preserved for centuries. In many ways, cowrie shell
divination resembles Ifa whereas both are personified as a divination method, deity,
and priesthood tradition.
The naming ceremony of ESENTAYE or IKOSE W'AYE [Stepping into the
World] is a dynamic application of Owo Merindilogun Divination. ‘Stepping into the
World’ occurs at daybreak, when the baby's inner head or Ori Innu is alert and
receptive to supplications and propitiation. The child’s parents, on the baby’s behalf,
pour salt, crushed guinea pepper, sand, gin, and cool water onto the bare earth in the
bush behind the house. Eko [corn starch pudding] wrapped in leaf is placed at the
front door and the baby’s mother sits on a mat opposite the Awoloorisa with the baby
in her lap. The father sits in a chair behind his wife and child. The Owo Merindilogun
diviner begins the ceremony with praises to the Ancestors, prayers to Olodumare and
Orunmila, salutations to Olorun and Irunmole, and finally songs or chants to various
Orisas, then the cowries are considered open and are cast in front of the child. Before
reciting the verses of the Odus, the Awoloorisa rubs the baby's head and belly
alternately with gin, crushed Obi Abata, palm-oil, and, finally, efun. Then, the verses
of the Odus are recited. The baby’s keys to self-determination and self-realization are
revealed to the parent. The community-represented by the parents, relatives,
communal elders, and invited guests in attendance-are encouraged to guide the child’s
development into adulthood in accordance with the Odus‘ messages. The child is
made to sit on a small mound of ewe [leaves] and soil to introduce the baby to the
world. A sacred name, that personifies the ancestral energies of the child’s Odus, is
given to the newborn child. Finally, the child is wrapped in fine white cloth and
introduced to the community. All persons in attendance salute the parents and child,
then present special gifts and money to the baby’s feet so that he/she may always
walk on the face of the earth with money, riches, honor, respect, and prosperity.
Ninety days later, IMORI [Knowing the Head] is performed for the child.
IMORI determines whether the child’s soul comes from the mothers’ or fathers’ side of
the family. IMORI reveals the specific Orisas and Ancestors the child must worship.
IMORI also establishes which Orisas the child is destined to become initiated to.
IMORI is performed in the wee hours of the morning prior to daybreak to ensure that
the ceremony’s concluding ritual is performed at dawn. IMORI is usually performed
without fanfare and unbeknownst to the general public, community, extended family,
and servants. The Oluwo, his assistants, the child, and both parents are the only
persons that should attend IMORI. IMORI begins with the sacrifice of two white hens,
palm kernel oil, and cool water to the family’s ancestral shrine. Obi Abata is used to
divine to ascertain if the Ebo is acceptable. Two litres of gin and three pieces of whole
Obi Abata are offered to the family’s Orisa shrine(s), the back door, and front door,
respectively. The child is made to sit or rest upon a mound of cowries. The Oluwo
prepares the Ikin for divination and prays to the child’s Ori. After the Oluwo
manipulates the Ikin, determines the Odu, and marks it on the divination tray in
iyerosun, the baby is picked up and his/her head is touched at the center of the tray to
introduce the Ori Innu [inner head] to the world. The parents are told the meanings of
the Odu and the wills of the child’s Ori Ipin [ancestral guardian, god of destiny]. The
parents also receive a piece of coconut shell or calabash marked with the child’s Odu
to be hidden in the home, so that a record of the child’s destiny is maintained for
future revelations and invocations in times of calamity or initiations. With the
assistance of the diviner, the child is prostrated for the Orisas and Ancestors,
something it will do throughout life. Finally, the Oluwo takes the naked child outside
and presents her/him to the Sun with salutations to Orisanla, Olorun, Osumare,
Osun, and praises to Orunmila.
Ÿ
Orisanla is the central deity of the Yoruba cosmology responsible for the initial
expansion, sustenance, and continual development of the world and man. Orisanla is
known to many by the names of His avatars which include Iyanla, Orisa Olojo,
Oramfe, Jakuta, Obatala, Orisa Wuji, Ajala, Obinrin Ojowu, Orisa Oke, Orisa Rowu,
Oosala, Orishala Oseregbo, o sun (staff of Orisa), Ogiyan, Oreluere, Olufon, Korikoto,
Obalufon I, Obalufon II, and Obalufon III. The Yoruba towns that are renowned for
their role in the proliferation of the worship and priesthood traditions of Orisanla and
His avatars include Ile-Ife, Ikere, Apomu, Gbongan, Erin, Kuta, Osogbo, Efon-Alaiye,
Efon, Oje, Ondo, Imodi, and Ofara. Orisanla and His avatars play a prominent role in
the proliferation, development, and advancement of the worship of Orisa Erindilogun
and the practice of Owo Merindilogun Divination.
At one time, senior priests of Orisa Erindilogun and junior Ifa priests
exclusively used the Owo Merindilogun Divination method. Eventually, according to
the Ese Ifa Oyeku Otura, Ifa’s slave the Okpelle chain was sent to the world to assist
Ifa priests. Consequently, Awos [junior Ifa priests] from Ile-Ife ceased using the Owo
Merindilogun Divination method in favor of the Okpelle. As the shrines of Orisa
Erindilogun were destroyed or abandoned during civil war, imperialism, the slave
trade, and immigration, the worship and popularity of Orisa Erindilogun dramatically
diminished. Eventually, Owo Merindilogun became correlated exclusively with
Awoloorisa [Orisa priests]. In ancient Yoruba history, Orisa priests performed many
roles as healers, artisans, and oriki [praise poems] singers. However, divination
ceremonies in early Yoruba history were exclusively practiced by Orisa Erindilogun
and Ifa priests. Worshippers of the Orisa Erindilogun were the first Orisa devotees to
prominently feature the use of Owo Merindilogun within their worship and
priesthood tradition. Orisanla worshippers were the second Orisa devotees to begin
the practice of Owo Merindilogun Divination as part of the sacred protocols of
Orisanla worship. It is important to note that Owo Merindilogun Divination was held
sacred by Orisa devotees as a sacrosanct or highly revered ceremony. Owo
Merindilogun was never intended to be used routinely or haphazardly. Therefore,
only the shrines’ elder chief priests who possessed wisdom and spiritual knowledge
gained through decades [and lifetimes] of experience were permitted to perform Owo
Merindilogun Divination. Owo Merindilogun was also intended to be ceremonially
performed within the presence of many elder priests to assure accurate interpretation
of the Odus and the correct performance of the required Ebos. Among the Yoruba,
regular divination sessions are conducted by means of four types of kola nuts that are
considered Minor Orisas of divination called Iya-Obi [four-lobed], Olufuwa [five-
lobed], Iwarefa [six-lobed], and Orogbo [bitter kola, no lobes]. Incidentally, three types
of kola nuts not used for regular divination are Akiriboto [no lobes], Gbanja [two-
lobed], and Eta-Obi [three-lobed]. All three are used routinely in various forms of
medicine and are usually not eaten. In Ese Ifa Oyeku Ofun, Ifa sent the four-lobed
kola nut Iya-Obi to the world to be used for daily divination with all Orisa and food
for Orisa and human beings. The five-lobed kola nut Olufuwa came to earth in Ese Ifa
Okanran Ofun. Olufuwa is used in medicines to treat blood diseases and for
divination performed by Ifa priests every fifth day with Opa rere or O rere [O sun or
staff of Ifa], Igba Odu, Ifa, and Kofa. Olufuwa should never be eaten or offered to
Orisa. In the Ese Ifa Ofun Meji, the six lobed kola nut called Iwarefa came to the
world as the emissary of the Yoruba Earth Goddess Ile. In Ile-Ife, Iwarefa is used by
the Awoni [the King’s diviners] and Ogboni Society members in Ife during the
coronation of the Oni [King], for routine divination for the royal family, and during
special ceremonies. Iwarefa must never be eaten by human beings or offered to the
Orisa. The Yoruba use Orogbo [bitter kola] in regular divination and offerings to
Aganju, Sango, and Esu Yangi [laterite rock]. In the Ese Ifa Oyeku Irete, Orogbo came
to the world to be Ifa’s emissary. Orogbo is used for medicine to treat diabetes,
indigestion, ulcers, acid reflux, and parasites. Orogbo has no lobes or sections and
must be split into two halves with one’s teeth or a knife. The Santeria-Regla de Ocha-
Lucumi Orisa worshippers throughout the African Diaspora use four pieces of Agbon
[Coconuts] for regular divination. While the Agbons may be suitable for divination
with ancestral spirits, it is strongly recommended that African Diaspora Awoloorisa
use the appropriate kola nuts for regular divination with Ifa and the Orisas. Many of
these kola nuts are readily available at African foods stores, African art shops,
Caribbean supermarkets, Botanicas, and Online stores throughout North America.
Due to its role as humanity’s omniscient guide through the vicissitudes of life,
Owo Merindilogun Divination is a special method of divination reserved for well-
trained, experienced Awoloorisa. In traditional Owo Merindilogun Divination, Orisa
Erindilogun priests used twenty-one or more cowries, while Obatala, Aganju, and
Sango priests used sixteen cowries, Sopona devotees used eight cowries, and Ogun
and Esu-Elegbara priests used four. Moreover, Esu-Elegbara wasn’t related to
divination in anyway. The priests of Esu were considered magicians blessed with the
Ase [divine procreative power] to create miraculous charms, talismans, and amulets.
The current African [Yorubaland town of Ibadan] and African Diaspora [Brazil,
Puerto Rico, U.S.] tradition that links Esu with Owo Merindilogun and Okpelle
Divination is chronicled in the Ese Ifa’s Ose Ogunda and Ose Osa, where Esu was
forced to divine using Owo Merindilogun and the Okpelle to save the Yorubaland
town of Owo. This spurred the practice of Owo Merindilogun and Okpelle divination
in the priesthood traditions of Esu-Elegbara. Consequently, Esu-Elegbara became
closely connected with the deities of divination: a) Orisa Erindilogun-patroness of
Owo Merindilogun, and b) Ifa-patron of Ifa divination. Priests of Esu-Elegbara began
to engage prominently in divination as a standard practice of Esu worship in the
Yoruba towns of Owo, Ondo, and Okitipupa in Ondo State, Nigeria. Today, in the
towns of Ore-Lope and Ibadan, there are priests of Esu that use both Owo
Merindilogun and the Okpelle in divination sessions and ceremonies. While many of
these priests are not initiated to Ifa and can not perform Ifa divination with the Ikin,
they have memorized a substantial amount of Ese Ifa [Ifa divination verses] and use
the Okpelle. They use the Okpelle under the auspices of Esu’s covenant with the
Okpelle in Ese Ifa Ose Ogunda and Ose Osa, where Esu promised to become the
servant or messenger of Orisa Erindilogun and Ifa in exchange for the permission to
use their respective divination tools, the cowries of Owo Merindilogun and the
Okpelle of Ifa in war. Prior to this covenant and new dispensation, the ceremonial
practices of Owo Merindilogun Divination in ancient Yorubaland was exclusively
reserved for Omo Awo/Awo kekere [junior priests of Ifa], Iyanifa [female Ifa priest],
Apetebi [wife of Orunmila], and elder chief priests of Orisa Erindilogun, Orisanla,
Obatala, and Osun.

The author Chief Priest Ifawumi Joseph is an accomplished initiate and practitioner of African
Vodun, African Diaspora Vodou, Kongo, Bantu, Palo Mayombe, Egungun, Oro, and Gelede sacred
traditions. The author is a Chief Priest of Orisanla, Gelede, and Ifa. Chief Priest Ifawumi has
practiced African and African Diaspora sacred traditions in Nigeria, Benin, Democratic Republic of
Congo (Zaire), Ethiopia, Costa Rica, Brazil, and the U.S. In "Owo Merindilogun Vol. I: The Genetics
Philosophy, Metaphysics, and Traditional Medicine of Yoruba Cowrie Shell Divination," Chief Priest
Ifawumi transcends static historical analyses and presents African and African Diaspora Owo
Merindilogun Divination as a living, evolving repository of African Traditional Medicine, African
Traditional Religion, and African Indigenous Cosmogony. Owo Merindilogun Vol. I: The Genetics
Philosophy, Metaphysics, and Traditional Medicine of Yoruba Cowrie Shell Divination explains the
Traditional Medicine, African Genetics Philosophy, Oral Literature, Origins, and Rituals of Yoruba
Cowrie Shell Divination.