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Portrait of Olorun, Yoruba deity
Yoruba
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Yoruba

Olorun

The Supreme Lord of the Sky

Domain
Creation & Existence
Alignment
Lawful Good
Element
Light
Relics of Power
Breath of Existence
Speak with Olorun

The full Codex

5 sections of this entry are open to everyone: the summary, the people, the symbols, the lineage and the sources. The other 9 (Name and epithets, In the ancient sources, The myths, Worship and archaeology, How the god was depicted, What scholars debate, After antiquity, Did you know?, Codex relic) are part of the full Codex: PRO opens the whole study of all 500 deities, and without a subscription you can read one full entry a day, just like in the app.

The People

People
Yoruba people
Region
West Africa & the diaspora
Period
c. 1000 AD – present

The orixás are worshipped by the Yoruba people of present-day Nigeria and Benin, with Ile-Ife as their spiritual center. Through the slave trade, their faith crossed the Atlantic and flourished in the Americas as Candomblé, Santería, and Vodou. It is today one of the most living and widespread African religious traditions in the world.

The Osun festival in Osogbo, Nigeria, draws thousands to the sacred grove of the Osun river, a UNESCO heritage site. The Ifá oracle guides decisions through the odus, and in Brazil the Candomblé terreiros honor each orixá with their own drums, dances, colors, and foods.

At a glance

Olorum (in the Yoruba orthography Ọlọ́run, theologically revered under the names Olódùmarè and Ọlọ́fin Ọ̀run) is the uncreated, transcendent and omnipotent Supreme Being of Yoruba cosmology and traditional religion. Dwelling in the supreme celestial space (Ọ̀run), Olorum is the matrix and the inexhaustible source of àṣẹ (axé), the sacred vital force that animates, sustains and transforms the whole manifest universe (Ayé) and the immaterial one. Unlike the orishas, which are immanent divinities that interact directly with nature and with human beings, Olodumare stands on a plane of absolute transcendence: he has no anthropomorphic sculptural images, no altars for direct sacrifice and no exclusive priesthood, since all the prayers, daily greetings and ritual offerings addressed to the orishas ultimately refer to his cosmic sovereignty. In the cosmogonic narrative of Ifá, Olodumare commissioned Ọbàtálá and Odùduwà to condense the solid crust of the earth over the primordial waters of Ilé-Ifẹ̀, reserving for himself alone the sovereign power to breathe the breath of life (èmí) into the clay figures that formed human beings.

6 min read · Reviewed on September 29, 2026 · How we research

Sacred symbols

The infinite sky, the vital breath, the light and the pure white

Family

Olorun
Children
The primordial orishas (divine emanations tasked with ordering the cosmos)
Genealogy according to Corpus de Ifá (Odu Òtúrá Méjì, Ògúndá Méjì); E. Bọlaji Idowu (1962); Wande Abimbola (1975, 1976); Pierre Verger (1957, 1981); Samuel Johnson (1921)

Sources and further reading

Primary sources

  • Wande Abimbola, Sixteen Great Poems of Ifá. translation: Bilingual Yoruba-English edition, UNESCO / Niamey, 1975.
  • Samuel Johnson, The History of the Yorubas: From the Earliest Times to the Beginning of the British Protectorate. translation: Routledge & Kegan Paul, Londres, 1921.
  • Pierre Verger, Notes sur le culte des orisha et vodun à Bahia, la Baie de Tous les Saints, au Brésil et à l'ancienne Côte des Esclaves en Afrique. translation: Mémoires de l'Institut Français d'Afrique Noire, Dakar, 1957.

Studies

  • E. Bọlaji Idowu, Olódùmarè: God in Yoruba Belief. Longmans, Green and Co, 1962.
  • Wande Abimbola, Ifá: An Exposition of Ifá Literary Corpus. Oxford University Press / Ibadan, 1976.
  • J. Omosade Awolalu, Yoruba Beliefs and Sacrificial Rites. Longman Group, 1979.

Name and epithets

The theonym Ọlọ́run is formed by the prefix of possession and sovereignty oní (phonetically transformed into ọl-) combined with the noun Ọ̀run (the celestial spiritual realm), literally meaning 'Lord of Heaven' or 'Owne…

In the ancient sources

Poetic and Liturgical Corpus of Ifá (Odu Ifá), Oral tradition recorded in scholarship from the 19th century onward..

The myths

The Ordering of the Primordial Ground at Ilé-Ifẹ̀. According to the sacred verses of Odu Ògúndá Méjì recorded by the priest Wande Abimbola, at the beginning of creation there existed only the firmament Ọ̀run above an un…

Worship and archaeology

In traditional Yoruba society, Olorum has no exclusive temple built of stone, no altars with material offerings (igbá) and no priests dedicated exclusively to his person, a sociological fact that intrigued the first Eur…

How the god was depicted

Olorum is entirely aniconic in the Yoruba religious tradition and in the Afro-Atlantic one. Unlike the orishas, which are represented visually by ritual iron tools, shells, coloured necklaces and anthropomorphic wooden…

What scholars debate

Remote God (Deus Otiosus) versus Present Cosmic Activity. Western anthropologists of the early twentieth century classified Olorum as a classic example of deus otiosus, a divinity that would have created the world and w…

After antiquity

Olorum/Olodumare is widely studied in African philosophy, in comparative theology and in the studies of the religions of the Black diaspora in the Americas.

Did you know?

In Brazilian candomblé and Cuban santería, the invocation of Olorum is kept with strict veneration through ritual calls such as 'Olorun Modupé' ('Thank you, my God'), reaffirming the sovereignty of the Creator before th…

Codex relic

Breath of Existence. The divine breath (emi) that animates all creation and dwells in every living being.

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