Metaphysical representation of the days of the week and their duality

The Odù Òtúrupòn Òtúrá establishes the order of the days of the week, Olodumare told Orunmila that he could NOT give him control of the daylight, but that it would allow him to make known the name and benefit of each of them, and this was what Orunmila decided.

• Orisaanla, was the first to choose
• Orunmila chose the second day.
• Ògún chose the third
• Sàngó chose the room

So there are four days a week within the theology of the ìrìsà, and therefore this is the cycle where all the attention to the Òrìsà turns, limiting that the Yorubas count from the same day, for this reason our ancestors always said that they worked with the Òrìsà every 5 days, so the Yoruba calendar is based. Every five days the same Òrìsà are attended. Orunmila did NOT extend the week to seven days to venerate any Òrìsà, except on Monday for Ìgbá Ajé, he created the other days to stipulate a social order, in order to create space for other social activities in the towns, tribes, villas ... etc., such as marriage celebrations, birthdays, personal functions of any kind ... etc. And this was the order and rank:

• The day of immortality. (Sunday)
• The day of Ìgbá Ajé, the Goddesses of wealth. (Monday)
• The day to solve problems (Tuesday)
• The day of opening the door, of leaving. (Wednesday)
• On the day of the reappearance, return of the sun to recover normality (Thursday)
• The day of grief, of conflict. (Friday)
• The day of asking for wishes or miracles. (Saturday)

If they multiply the composition of the week that includes the 7 days with the 4-day cycle to worship the Òrìsà, they give 28 days, and in turn it is divided into the 4 weeks that make up the month. In other words, there is a duality in the week that we have in our material and spiritual world. This is why the NOrìsà are NOT cared for as they say in the contemporary world (diaspora), which is Esu on Monday, Ifá on Sunday, etc.

Awo Ifajare