Ọlọrun
| Ọlọrun | |
|---|---|
Monarch of the Heavens, Supreme Monarch of Deities, Sky, Earth, Universe | |
| Other names | Olorun, Olodumare, Olafin-Orun, Olofi, Olofin |
| Venerated in | Yoruba religion, Umbanda, Candomble, Santeria, Haitian Vodou, Folk Catholicism |
| Region | Yorubaland, parts of Latin America |
| Ethnic group | Yoruba |
| Genealogy | |
| Children | Oluwasojon |
| Part of a series on |
| Yoruba religion |
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Ọlọrun (Yoruba alphabet: Ọlọrun) (Ede language: ɔlɔrun) is the ruler of (or in) the Heavens, creator of the Yoruba, and the Supreme Deity or Supreme Being in the Yoruba pantheon and related syncretic religions. Ọlọrun is also called numerous other names including Olodumare (Yoruba alphabet: Olódùmarè), Eledumare and Eleduwa/Eledua. However, in some in belief systems the different names refer to particular deities or aspects of the same deity.
Etymology
[edit]From the Yoruba language, Olorun's name is a contraction of the words oní (which denotes ownership or rulership) and ọ̀run (which means the Heavens, abode of the spirits).
Another name, Olodumare, comes from the phrase "O ní odù mà rè" meaning "the owner of the source of creation that does not become empty," "or the All Sufficient".[1][2][3][4]
Yoruba
[edit]In Yoruba culture, Ọlọrun is credited with creating the universe and all living things. Ọlọrun is frequently perceived as a compassionate entity who protects its creations and is thought to be omnipotent, omniscient, and omnipresent. People do not worship Olorun directly; there are no sacred areas of worship, no iconography.
Ọlọrun's ordained are known to be Obatalá[5] of which is appointed a divine sun OlúwaṢójon.[6] Olorun is outlying, distant, and does not partake in human rituals. There are no shrines or sacrifices dedicated directly to them, although followers can send prayers in their direction.[7][8]
For Yoruba traditions, there is no centralized authority; because of this, there are many different ways that Yoruba people and their descendants or orisha-based faiths can understand the idea of Ọlọrun.[7]
Historically, the Yoruba worship Ọlọrun through the agency of the orisha; thus there is no direct image, shrine or sacrifice for the deity.[7] It is generally believed that Ọlọrun is manifest in all of existence, and the believer is therefore bound to be grateful and loving towards all beings.[9][4] However, there are those who also worship directly. Believing the deity to be the origin of virtue and mortality, and bestower of the knowledge of things upon all persons when they are born. Ọlọrun is omnipotent, transcendent, unique, all knowing, good, and evil[clarification needed].[9] Orishas, the deity's manifestations, are supernatural beings, both good (egungun) and bad (ajogun), who represent human activity and natural forces, and who maintain universal equilibrium.[10]
Trinidad Orisha
[edit]The one supreme god in Trinidad Orisha is Oludumare, the Yoruba supreme being who created the aye, the world of the living, visible to us, and the Orun, the invisible spiritual world of the gods, spirits, and ancestors.[11] Creator of the cosmology and all that exists, Babalú-Ayé.[12]
Santería
[edit]Santería teaches the existence of an overarching divinity, known as Olodumare, Olofi, or Olorun.[13] Practitioners believe that this divinity created the universe but takes little interest in human affairs.[14] As this creator deity is inaccessible to humanity,[15] no major offerings are dedicated to it.[16] The three facets of this divinity are understood slightly differently; Olodumare represents the divine essence of all that exists, Olorun is regarded as the creator of all beings, while Olofi dwells in all creation.[17] In taking a triplicate form, this deity displays similarities with the Christian Trinity.[17]
Gender
[edit]Ọlọrun has no gender in the Ifá Literary Corpus, and is always referred to as an entity who exists in spiritual form only. [18][19] Christian missionaries, such as Bolaji Idowu, aimed to reinterpret traditional Yoruba culture as consistent with Christian theology as a way of pushing conversion. The first translation of the Bible into Yoruba in the late 1800s by Samuel Ajayi Crowther controversially adopted traditional Yoruba names, such as "Olodumare/Olorun" for "God" and "Eshu" for the devil, and thus began associating Olorun with the male gender.[18]
Western ideology
[edit]Comparisons to western idelogy:[citation needed]
In popular culture
[edit]- Olorun is mentioned in the song "The Rhythm of the Saints" from the 1990 album The Rhythm of the Saints by Paul Simon.
- Olorun is mentioned in the song "Lua Soberana" from the 1992 album Brasileiro by Sérgio Mendes (composed by Vítor Martins and Ivan Lins).
- Olorun appears as one of the gods in the 2014 video game Smite.
- Eledumare is mentioned in the 2018 song "Soco" by Starboy featuring Wizkid.
References
[edit]- ^ Ayegboyin, Deji; Olajide, S. K. (2009), "Olodumare", Encyclopedia of African Religion, Sage Publications, Inc., doi:10.4135/9781412964623.n306, ISBN 9781412936361, retrieved 2019-10-10
- ^ Cynthia Duncan, Ph.D. About Santeria
- ^ Mobolaji Idowu (1994), Olódùmarè God in Yorùbá Belief Longman Nigeria ISBN 9780582608030
- ^ a b Ekundayo, Adejuwonlo; Ekundayo, Olugbemiga (2020), Spirituality and Mental Health: An Ifa Overview, INARC Corp, U.S., ISBN 978-0-9815-674-0-2, Kindle Edition ASIN B08FCVVKYG
- ^ adelowo, E.dada. rituals, symbolism and symbols in yoruba traditional religious thought.
- ^ ibukun Lati Olorun.
- ^ a b c R., Prothero, Stephen (2010). God is not one : the eight rival religions that run the world (First HarperCollins paperback ed.). [New York, New York]. ISBN 9780061571282. OCLC 726921148.
{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link) - ^ Akintoye, Adebenji (2010). "Chapter 2: The Development of Early Yoruba Society". A History of the Yoruba People. Senegal: Amalion Publishing. ISBN 978-2-35926-005-2.
- ^ a b Bewaji, John (1998). "Olodumare: God in Yoruba Belief and the Theistic Problem of Evil" (PDF). African Studies Quarterly.
- ^ Peel, JYL (2016). "The Three Circles of Yoruba Religion". University of California Press: 214–232.
- ^ ""Gods and Spirits."". Odyssey Online, Africa. Memorial Art Gallery of the University of Rochester and Dallas Museum of Art.: Michael C. Carlos Museum of Emory University.
- ^ Salamone, Frank A. (2004). Levinson, David (ed.). Encyclopedia of Religious Rites, Rituals, and Festivals. New York: Routledge. p. 24. ISBN 0-415-94180-6.
- ^ Mason 1994, p. 36; Mason 2002, p. 8; Flores-Peña 2005, p. 105; Fernández Olmos & Paravisini-Gebert 2011, p. 39.
- ^ Mason 1994, p. 36; Mason 2002, p. 8; Wedel 2004, p. 82; Flores-Peña 2005, p. 105.
- ^ Sandoval 1979, p. 138; Fernández Olmos & Paravisini-Gebert 2011, p. 39.
- ^ Flores-Peña 2005, p. 106.
- ^ a b Fernández Olmos & Paravisini-Gebert 2011, p. 46.
- ^ a b Abímbólá, Kólá (2005). "Chapter 3: The Yorùbá Cosmos". Yorùbá Culture: A Philosophical Account. Great Britain: Ìrókò Academic Publishers. ISBN 9781483535944.
- ^ Mligo, Elia Shabani (2013). "Chapter 3: The Concept of God". Elements of Traditional African Religion. Eugene, Oregon: Resource Publications. ISBN 978-1-62564-070-3.
- Ogumefu, M. I., Yorùbá Legends, London, The Sheldon Press, 1929.
- Idowu, E. Bôlaji., Olódùmarè: God in Yorùbá Belief, London, Longmans, 1962.
- Adebola Omolara Adebileje, ' "A Comparative Description of Affixation Processes in English and Yoruba"
- Asante, Molefi K. and Ama Mazama, editors. Encyclopedia of African Religion. Thousand Oaks, CA: Sage Publications, Inc., 2009. Sage Knowledge, 13 Apr 2023, doi:10.4135/9781412964623.
