IFAISM AND CHRISTIANITY:   POSSIBLE COMMON ORIGIN AND THEIR SYNTHESIS IN
CUBA
1996 INTERNATIONAL ANTHROPOLOGY WORKSHOP
ANTHROPOLOGY CENTER
ACADEMY OF SCIENCES OF CUBA
ORAL PRESENTATION
AUTHOR:  DR. JOSE ACOSTA SANTOS
SPECIALIST IN PSYCHIATRY
RESEARCH ASSISTANT AND EDUCATOR AT THE HIGHER INSTITUTE OF MEDICAL SCIENCES
OF HAVANA
CONTRIBUTOR TO THE FERNANDO ORTIZ SCIENTIFIC FOUNDATION
PRIEST OF IFA AWO IFA OMI OTUR-KA

PRELIMINARY REMARKS:
The question of "isms" sometimes preoccupies us.  But for this author, to find the term "Ifaism" in literature about the religion of the Yorubas, constitutes not only a semantic problem but also a theoretical one regarding, what I consider, the essentialdefining aspects of this religion:  the cosmovision and thinking of IFA and the priesthood of Orunla and his followers.  For authors like ABIMBOLA, IFA is traditional Yoruba thought at its best.  For BASCOM, it is fundamentally a method of communication with GOD.  To FATUMBI, IFA ORUNMILA is the traditional religion of West Africa, similar to other religions.  For NEIMARK it is the oldest monotheistic religion of mankind, expressing the absolute word of ORUNMILA as spoken by his priest, reflecting the idea that he witnessed the Creation (ELERIIPIN) by GOD (OLODUMARE).  OSAMARO sees the philosophy of IFA as one of the oldest forms of knowledge revealed to humanity.  It offers the devotee the possibility of connecting with this knowledge, receiving IFA, and becoming one of its priests by means of the ceremonial process of consecration, (previously determined by means of divination to discover the person's path in life- the path of IFA).  He will later be called BABALAWO, (father of secrets).  For the purposes of this work, we will only touch on whether or not ORUNLA and IFA refer to the same deity in the Yoruba pantheon.  This author prefers to establish the difference between the deity ORUNLA, ORUNMILA or ORULA and his personage as prophet, and reserve the term IFA for that which is received and transmitted from OLODUMARE as THEOGONY, THEOLOGY, communication and religious praxis.   As our oral tradition teaches, the same ORUNLA consulted with and asked questions of IFA.  The term or concept IFAISM, (in Cuba sometimes also called Babalaism), seems most adequate to describe "the religion of the Yoruba", which is essentially monotheistic, theologically defined.  Like other religions it recognizes the presence of its prophet, who transmitted to mankind the original knowledge and laws given by the SUPREME BEING.  But for superficial observers, western researchers and others, the importance placed on this prophet has led them to consider the religion as polytheistic and backward.  IDOWU, in his book, OLODUMARE, GOD IN YORUBA BELIEF, points out that by taking as the fundamental praxis the particular deities, the non-existence of the representation of the CREATOR, (as in other religions), and his seemingly hidden worship, leads to the conclusion that he is non-essential and almost non-existent.  Regarding this, permit me to clarify that in Yoruba religious practice- that is maintained among us with its known expressions- nothing can be above the SUPREME BEING, (in Cuba commonly called OLOFIN), from the "nangareo", (ritual prayers), to his ceremonial food, OLOFIN is always present in the ceremonies of IFAISM.  Thus, as in the different MOYUGBAS or prayers that refer to one's ancestors, we have the expression "TIMBELESE OLODUMARE" that freely translated would be "that are at the feet of God." Only to HIM does one have recourse, including in the divinatory process, where He himself knows, by his greatness, the responsibility before some solution or verdict. Therefore, IFAISM is a well-defined religion with a theological structure based on its oral tradition.  It is rarely found in written expression, as such, in Spanish, and the literature, at least to my understanding, is mostly in English or Yoruba.  From these efforts we try to mold it to our own idiom for general understanding outside of the exclusive domain of its priests and initiates.

DEVELOPMENT:
In the work presented at the Yoruba Cultural meeting in 1972, "Notes on Yoruba Cosmovision," we determined... "although it can receive different names, the existence of a SUPREME BEING, eternal and all-powerful, possesor and fountain of all energy (force) or the same energy by virtue of his use, is capable of creating all existence and its laws, while at the same time cognizant of his existence, his power and ability."  We later noted that, only when within the community there springs a people oriented to that ashe, (life-force), then also will arise the first priests who can enter into attunement with those laws and their creator.  Apart from other similar aspects of cosmogony and cosmology, what first called attention to comparisons between the Yoruba religion, other religions and other conceptions of the world, (and in particular, what this work endeavors to elucidate, Christianity):  were monotheism and the presence of prophets and priests that transmit the laws.  For our ancestral religion, ORUNLA, deity and major orisha, in his presence on earth as prophet-according to our oral traditions- carried out a pilgrimage to different lands and peoples inside and outside Africa, where he transmitted his knowledge of the SUPREME BEING, the creation of the world, the laws, rituals, liturgy, cult and its oracle.  Or, as IFA, was also learning of these cultures before his return to the original source or ORUM, (often translated "heaven"), at the side of the SUPREME BEING.  In our studies of authors who approach the topic of IFA, we find in IWA-PELE by North American author and priest of IFA, AWO FA'LOKUN FATUMBI, and in OLODUMARE, GOD IN YORUBA BELIEF by Nigerian professor, (from the University of IBADAN), and METHODIST pastor, HIS EMINENCE BOLAJI IDOWU, reference points that prove intriguing to us.  For both authors it is difficult to precisely determine the exact period or time of the presence of ORUNLA   in the north or west of
Africa.  However, both find a basis for his pre-Christian presence by referring to the book ORUNMILAISM, THE BASIS OF JESUISM by Nigerian professor AKIN FAGBENNO BEYIOKU, where it is affirmed that the Prophet ORUNMILA, in his travels to Palestine, was known by the name of MELCHIZEDEK or MELQUISEDEC.  This situates him historically between 2100 to 2500 years ago, the author further adding that he was a prophet among the Essenes, relating their divination methods by similarities with those of IFA, (according to the DEAD SEA SCROLLS), and the similar relationship of JESUS with this sect.  To our surprise, in referring to the Bible, we find various quotes about this personage that pinpoint him as someone truly important.  We searched with experts and students of the Sacred Scriptures but they were little able to clarify this matter for us.  Who was, or is, this MELCHIZEDEK?  What is his origin?  What role does he play in the Judeo-Christian culture and religion?  The answer is given us by their own PAUL in his Letter to the Hebrews, (Heb5:6) and it says this in another part of the Scriptures:   "You are a priest forever in the order of MELCHIZEDEK" and in Heb7, "JESUS, priest of the same order of MELCHIZEDEK," to which I refer those interested, since the whole reference will enlarge this exposition considerably. The passage points out various essential points:  that it was the King of Salem and priest of the MOST HIGH GOD... "trust that MELCHISEDEK was so important that he blessed ABRAHAM and received from him tithes"...But the Scriptures speak of MELCHIZEDEK as though he were still alive.   To later confirm that the Lord changes the Levitican priesthood and hands it over to someone from the tribe of Judah is based on (15) "and this is even clearer if the new priest appears as one like MELCHIZEDEK, that was not a priest according to the law that established from what family he should come, but according to the power of an indestructible life" and (17) for this reason does GOD say that of him:  you are a priest forever of the order of MELCHIZEDEK.  Of his origin (7.3) they say nothing is known of his mother or father, or of his ancestors.  Neither do they say anything about his birth or death, AND THUS HE IS SIMILAR TO THE SON OF GOD; HE IS A PRIEST FOREVER, (author's emphasis). Paul seems to refer to two quotes from the Old Testament, (or at least what this author could locate):  Psalms 110:4 and Gen 14:17.  To summarize, it is not that we want to affirm that MELCHIZEDEK is ORULA, since we lack all of the elements for proof, but it is worthwhile to point out some aspects that can confirm what was said by BEIYOKU:  he is not a descendant of NOAH; no one knows his genealogy - (he's from "outside")- priest before AARON, that in his name, by considering him a priest forever, changes the Levitical priesthood and that, similar to the Son of GOD, he is a priest forever, which can be seen as acknowledged apart from JESUS.  Neither is it our intention to fall into the useless temptation, in my opinion, of discussing who was first and what people was elect.  It is far more interesting to investigate their interaction, their temporal connection, their relation and the divine will revealed through different means equally to all people of all races.  These branches of inquiry could explain our roots of possible common origin.  As far as the particular synthesis or union that was produced in our country between Christianity, Catholicism, and a particular aspect of IFAISM- as is the cult of the deities from their pantheon, the ORISHAS- is worth the question:  Why in Cuba?  Let us clarify first that, though it seems little known in our country, within the theological concepts of IFA one finds the aspect of the cult, adoration, (non-idolatrous in its sense), or WORSHIP, of the different deities or ORISHAS, although as it is known we have taken to separating the so called RULE OF OSHA or SANTERIA from the so called RULE OF IFA  or of BABALAWOS.  We will not go into depth on the why of this separation in our country, since what seems truly important is that Catholic/Yoruba synthesis that gave origin to Santeria, taking into account that the Yoruba people and, of course, their religion, had been exposed earlier to Christian and Islamic influences, and not counting what this joining might have produced.  This inter-ethnic melding, from what Fernando Ortiz said in his book, THE BLACK WITCHES, "complete melding" had to occur in order to produce a very special form in Cuba.   That transcultural result is our actual Santeria.  Without arriving at the establishment of a chosen people, it cetainly invites theological meditation as to whether it was causal or by divine design that this ocurred in Cuba. There we have a camp of theological investigation in Cuba, not forgetting that from our country it was desseminated later to almost all the countries of the Americas, including the United States, and to some European countries as well as our own Spain.  In conclusion, although the establishment of common origin- and not necessarily first- is valid for other religions, we have limited ourselves to these considerations in order to deal with the more important points in the influence over our culture and, in this event, to serve as meditation, debate and point of departure for future study.

TRANSLATION BY MARY TRIOLA
Bibliography:
Abimbola, Wande, Tesis de GradoÄUniversidad de Lagos 1969. IFA Divination
PoetryÄNokÄPublishers Ltd New York 1977
Acosta Santos Jose, APUNTES SOBRE LA COSMOVISION YORUBA 1992Ä Habana
CubaÄPalacios Convensiones ÄSexo y CulturaÄTaller Internacional Antropologia
92 Habana Cuba ÄPresencia de Don Fernando Ortiz en la Psiquiatria
Transcultural Cubana Coloquio Internacional Fernando Ortiz IN Memoriam"
Habana Cuba 1995
Bascom, WilliamÄIFA DivinationÄCommunication between Gods and Men In West
Africa Indiana University Press 1991
Beyioku,Akin FagbenroÄORUNMILAISM, The Basis of JesuismLagos, TikaÄTore
Press 1943
Biblia,La: DIOS Habla HoyÄSociedades Biblicas Unidas 1979
Fatunmbi,Fa'LokumÄIFA Quest:The Search For The Source of Santeria and
LucumiÄoriginal PublicationsÄN.Y. 1991
Idowu,Bola;iÄlodumare,Memorial EditionÄWazobiaÄNew York 1994
Neimark,Philip JohnÄThe Way of The Orisa Harper San FranciscoÄ1993
Ortiz,Don FernandoÄLos Negros BrujosÄLibreria de Fernando feÄMadridÄ1906
Osamaro Ibie,C.ÄIfism,The Complete Work of OrunmilaDesignÄPrinting
Co.ltdÄHong Kong 1986.
Unger,Merril. F. Ungers.Bible Dictionary Moody Presss.Chicaqo 1957.
E-mail OturaKa with questions at acostaok@netzero.net