Ìwé fún Odù Ifá
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Ìwé fún Odù Ifá
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ancient Afrikan Sacred Text
Researched and compiled by
Ayinon (His Royal Majesty) Axɔsú Àgèlògbàgàn Àgbɔvì
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Ìwé fún Odù Ifá
Cover Design: Axosú Àgèlògbagan Àgbɔvì I for Kilombo
Productions
Author: Axɔsú Àgèlògbagan Àgbɔvì I
Kilombo Productions © 2011 - 2018
Ìwé fún Odù Ifá
No part of this book may be reproduced or utilized in any form or by any means, electronic or
mechanical, including photocopying and recording, or by any information storage or retrieval system,
without permission in any form from the author or publisher.
Printed in the United States of America
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Ìwé fún Odù Ifá
Comments of Necessity
The following collection of Odù Ifá ese is a small part of an ongoing process to seek right and correct
information concerning the sacred oral tradition of Isese. Many sources have been used to create this
series. This collection marks a first in that this is the first time that an Afrikan from America has
researched and compiled a complete set of Odu Ifa (there are over 1100 verses in this book). The resultant
research work which you now possess is dated from 1999 to 2012, the year of its release. The actual
physical compilation began in 2006. The author is a fully initiated and trained Babalawo and Bokonon of
Ifá and Fá respectively.
Another unique feature of this edition is that you will see several verses in complete Yoruba that do not
have English translations. For cultural security reasons they are not translated. However, these verses are
considered verses that unlock the secrets and power of these Odu.
Finally, it should be noted that we have put a lot of time, research, typing hours, editing, etc into this
compilation. Therefore, we hope that whoever gets this work will appreciate the source and give credit as
we have listed our known sources that we have collected from. The crown sends you many thanks for your
patronage and support. Òrúnmìlà gbè o!
Axɔsú Àgèlògbàgàn Fáwèsagù Jǐsovì Àgbɔvì I
Gànlɔdóxɔsú (King of Gànlɔdó Monarchy)
Published by Kilombo Productions
See all of our publications at Kilombo Restoration and Healing http://www.restorationhealing.com/kilombo_vodun_books
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Ìwé fún Odù Ifá
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Ìwé fún Odù Ifá
Èjì Ogbè
Gbèmédzì
Tototo, lololo
The symbol for Gbèmédzì (Èjì Ogbè) is a white disc symbolizing the known universe
and infinite light. The cardinal direction for this sign is the East. Its color is white and its esoteric element is air.
The planet most associated with Gbèmédzì is Uranus. Its astrological sign is Hapi (the deity and original name
for the “” – Aquarius).
This sign has dominion over the maintenance of life (Gbê means life in the Fôn language), harvests, the
sky, daytime, breath, vertebral column, sternum, rivers, rain, sea, blood vessels, the head, elephants, the
canine teeth, very tall trees, mountains, the Earth, cultures, and albinos (not Yurugus). The Vôdù (deities)
most associated with this sign are Lisa, Gbadù (feminine deity that governs the sacred initiation grove),
Xeviosso, Sakpata, Gú, and Da.
Èjì Ogbè symbolizes all that is known and unknown in the universe. It is an image of all those forces that
create the day.
The White Hole -- The Light
Èjì Ogbè is the sign of life - A vigorous awakening
Èjì Ogbè rules the head --- Facing East
Its physical element is Water. Water takes the precedence of all the other elements. It is recognized as "The
Mother of the Elements."
Physical body element = Brains and Nerves
Children would be disposed to be Travelers, Pioneers, sailors or heads of organizations.
This Odù denotes plenty of good and plenty of evil.
Artistic creations
Èjì Ogbè expresses a need to acquire wisdom and humility. Represents perfect alignment between the Orí and
Ìporí.
Maintain high ethical standards, which will be rewarded with enlightenment and abundance. Time heals the
pain of any matter.
We have cut off our own head to make us grow, like the banana
tree. The hands belong to the body; the feet belong to the body.
Victory over enemies, spiritual awakenings, long life, and peace of mind. In Èjì Ogbè barren women are
blessed with children after sacrifice.
Èjì Ogbè says that Ifá knows the actions before they happen.
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Ìwé fún Odù Ifá
Ese 1.
Two words have spoken.
Two tasks have given themselves to me.
The road is open.
Good medicine stays, told a certain person way back when tears of compassion refused the curse of
barrenness that she should take a long-necked jar, and when her sacrifice was done go to the place where
water seeps slowly, slowly until the womb is full. She sipped the dreaming water and they called her child
Oşun, generous river.
Ifá says to sacrifice is beneficial. Nothing waits for nothing good. Come and see my bouncing newborn baby
at the foot of Òrìsà!
Ese 2.
This Odù contains the story of how Orí (head) was the only divinity that broke the kola nuts that
Òrúnmìlà kept at his shrine. Orí’s wish was for a permanent abode (home) and plenty of followers.
Upon hearing the news that he finally broke the kola nuts, all the other divinities agreed, (since they all tried to
break the nuts) that the "Head" was the right divinity to the Kola nuts. Almost immediately the hand, feet,
body, stomach, chest, neck etc, each of which before then had distinct identities, all assembled and
decided to go and live with the Head. Together, they all carried the Head high above as the king of the body. It
is on account of the role played by Òrúnmìlà in his fortune that the head touches the ground to defer and revere to Òrúnmìlà to
this day.
Ese 3.
The benevolence of the young Èjì Ogbè made him so popular that his house was streaming with callers
night and day. He healed the sick, made sacrifice for paupers to become rich, helped the barren to have
children and safely delivered all pregnant women who demanded his assistance. These activities earned him
admiration from the beneficiaries of his magnanimity. He also developed enemies that were envious and
plotted against him. Èjì Ogbè went for divination and was told to make sacrifice to his Ifá with a basket of
snails. Èjì Ogbè’s Áwos collected Èrô leaves and mashed them in the snails' liquid for Èjì Ogbè to bath
with. After the sacrifice he began to live a peaceful life.
Ese 4.
Death held me and left me. Sickness tried me and left me. No one eats tortoise along with its shell. No one
eats a Ram together with its horns. The shell of the snail is kept after eating its meat. I have survived the
evil plans of my enemies.
Serious minded people do not listen to the bird singing the songs of woe. Difficulties and problems bring
out the best in man; Patience and sacrifice make the impossible to become possible;
Ese 5.
Give me a difficult problem to solve that doubters may believe;
Give me a war to wage that mortals may appreciate the strength of divinities; To learn from past misfortunes
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Ìwé fún Odù Ifá
is to be wise. Not to learn from previous mistakes is folly; The person who fails to make sacrifice
vindicates the diviner; Just as the one who ignores advice turns the adviser to a seer. The man who learns from
quarrels and the man who does not learn from quarrels were the two surrogates of Èjì Ogbè who made divination for the .
Òrúnmìlà inquires on how the situation is. I respond that it is fine. Early in the morning I met all Irúnmolè
followers where they were offering snails for ritual. They asked me to state what I was lacking. I said
that it is wealth, a spouse, children and all the well beings of life. They told me that when I return home I
should wash my oluwo’s hands cleanly. I should also clean my oluwo’s divination bag thoroughly. I
should offer sacrifice to Ifá with a big, matured kola nut and I should offer sacrifice to my ancestors with
bean- cake. When I looked at my back, what did I see? I saw all prosperity coming towards me. It was coming
abundantly. And when I turned to look back, what did I see? I saw good wives coming towards me. They
all looked beautiful and elegant. When I also looked back, what did I see? I saw many children coming towards
me. They all looked healthy and strong. When I looked back, what did I see? I saw all well being in life
coming towards me. They are all abundant and satisfying. I declared: Horses shall be mounted in the practice
of our profession with Èjì Ogbè as the owner of the world. Horses shall be mounted in the practice of our
profession.
Ese 6.
If one is rich without good character the wealth belongs to someone else. That which we are after is
character; Good character. If one is blessed with children without good character the children belong to
someone else. That which we are after is character; Good character. If one is blessed with houses without
good character the houses belong to someone else. That which we are after is character; Good character.
Ese 7.
Let us not run the world hastily.
Let us not grasp at the rope of wealth impatiently.
What should be treated with mature judgment let us not treat in a fit of
temper. Whenever we arrive at a cool place let us rest sufficiently well.
Let us give prolonged attention to the future, and then let us give due regard to the consequence of
things. That is on account of our sleeping (end/death).
K'a má fi wàrà-wàrà n'okùn orò.
Ohun à bâ if s'àgbà,
K'a má if se'binu.
Bi a bá de'bi t'o tútù,
K'a simi-simi,
K'a wò'wajú ojo lo titi;
K'a tun bò wá r'èhìn oràn wo;
Nitori àti sùn ara eni ni.
Ese 8.
There is no place on earth I can go where I will not meet happiness cast Ifá for Odunkun (sweet potato) on
the day he was going to make the journey to the (Yam) and Àgbàdo (Corn). Ifá advised Odunkun to make
ëbö so his life will be sweeter than Işu and Àgbàdo. Yam and Corn were tasted by the people of the Earth
and they were not as sweet as Sweet Potato. It was on that day that Sweet Potato danced and sang for joy
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Ìwé fún Odù Ifá
saying he would do the ëbö over and over again.
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Ìwé fún Odù Ifá
Ifá advised there was no value in repeating the ëbö. Odunkun danced and sang in praise of the Awo, while
the Awo praised Ifá, while Ifá praised Olódùmarè. When Odunkun started to sing Èsù put a song in
Odunkun’s mouth. Odunkun started singing:
Sweet potato life, sweeter than honey.
Sweet potato life, sweeter than honey.
Immortals let my life be sweet, o Alayun Gbalayun.
Immortals let my life be sweet, o Alayun Gbalayun.
Ifá says this person is about to go on a journey. Ifá says there will be a blessing of long life, abundance
and children. Ifá says this person’s star will shine above all others who are met on the journey. Ifá says this
person should eat sweet potatoes as medicine for good fortune.
The offering: 4 ęyęlé (pigeons), 4 akuko (roosters), 1 bottle of epo, 1 white plate, 4 eko (corn meal cakes),
áàdùn (corn flour mixed with oil), plus any sweet things and money offered to Obàtálá and Ògún.
Ese 9.
Akogi lapa tied himself with a rope cast Ifá for the slanderer in the home, the slanderer out on the street,
and Òrúnmìlà on the day they were all told to make ëbö inside the home and out on the street. The
slanderer in the home and the slanderer out on the street refused to make ëbö. Òrúnmìlà made ëbö and was
victorious over his enemies in his home and his enemies out on the street.
Òrúnmìlà was very happy and started to sing and dance in praise of the Awo, while the Awo were praising Ifá,
and while Ifá praised Olódùmarè. When Òrúnmìlà started to sing, Èsù put a song in his mouth. Òrúnmìlà
sang:
Elénìní ilé, Elénìní òde o.
Elénìní ilé, Elénìní òde o.
Kínni mo ra lowo yin.
Elénìní ilé, Elénìní òde o.
Slanderer in the home, Slanderer out on the
street. Slanderer in the home, Slanderer out on
the street. What did I buy from you?
Slanderer in the home, Slanderer out on the street.
Ifá says the Immortals insist on justice. Ifá says this person will receive a blessing of abundance. Ifá says there
are many people saying slanderous things about this person both at home and at work (outside the home).
Ifá says this person will rise above their enemies. Ifá says this person should worship Ifá.
Offerings: 3 eiyelé (pigeons), 1 bottle of epo, 3 eko (corn meal cakes), money, offered to Obàtálá and Ògún.
Ese 10. (The pact between Owner of Cool Water and
Òrúnmìlà) Aloloomi
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Ìwé fún Odù Ifá
Aloloomi
Ati w’aye igun
Ati r’orun akala
Oju ro igunnugun toki
Dífá fun Ólomitútù
Ti I şe àyà Àgbonnìrègún
Òrúnmìlà ni o di eke
eku Mo ni eriwo (èèwò)
Ìfé
Erigialo ko ni fi Ólomitútù fun Ikú pa
Oun re ma ti d’imule
Alólóomi, Alólóomi (Clean Water, Clean Water)
Coming to Earth of Igún (Vulture)
Going to Heaven of Àkàlà (Hornbill)
the Vulture feels unwholesome
cast divination for Ólomitútù (Owner of Cool Water)
wife of Àgbonnìrègún
Òrúnmìlà says until one can get a big chunk from a mouse
I say that is an abomination in Ifè.
Òrúnmìlà (Erigialo) will never allow death on Ólomitútù.
They have made an ìmùlè (covenant; pact).
Ese 11.* This is an Ifá when done seriously wrong or for war!
Asúré tete bê emo (a rat) l’oruko tí à npe Ifá
Arìn’ nà s(h)ààs(h)à gbá mo ní’gbò l’oruko tí à npe Ògèdè
Akó jáin jàin wö’lú l’oruko tí à npe àásán
Ötá okùnrin, ötá obìnrin
Kí wôn má a rô’jú p’ara won
Nítorí ojú ni adìye nrô tó fi npa êyin rë
Ki gbogbo ötá à mi rô’jú pa’ra won
That which beheads speedily is the name of Ifá.
That which walks the road hastily and fights with a head butt is the name we call ògèdè (spell).
That which brings unpleasantness to the town is the name we call àásán (Thunder Strikes – a spell sent silently
through the mind).
Whether the enemies are male or female
They will kill themselves deliberately.
Because the hen hatches eggs deliberately with pity.
May my enemies kill themselves.
Ifá medicine: An egg shell from a hen grinded to a fine powder. Imprint Èjì Ogbè on the ground with the
shell and chant the above verse. Then mix with eko (can substitute with Quaker, Cream of Wheat, etc.)
Ese 12. To ward off a
spell.
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Èjì ogbe Imo pe e
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Mi o pe e fun iku; mi o pe e fun arun
Ire ni mo pe e fun
Gbogbo enikeni ti o ba ngbe ogun ti mi
Ki o ba mi şegun won
Eriwo ya, aya gbo, aya to
Oluwenweko, owenweko o
Oşo ni o ba nfi ohun burúkú pe Orí (name person to use water here)
Adabi kii ti ba fi omi we
Adabi kii ti ba fi omi bo’ju
Gbogbo ohun ibi won a ma a to won lo
Aje ni o ba nfi ohun buruku pe Ori (name person to use water
here) Adabi kii ti ba fi omi we
Adabi kii ti ba fi omi bo’ju
Gbogbo ohun ibi won a ma a to won lo
Onişegun ni o ba nfi ohun buruku pe Ori (name person to use water here)
Adabi kii ti ba fi omi we
Adabi kii ti ba fi omi bo’ju
Gbogbo ohun ibi won a ma a to won lo
Ele’bo-loogun ni o ba nfi ohun buruku pe Ori (name person to use water
here) Adabi kii ti ba fi omi we
Adabi kii ti ba fi omi bo’ju
Gbogbo ohun ibi won a ma a to won lo
Enikeni ni o ba nfi ohun burúkú pe Orí (name person to use water here)
Adabi kii ti ba fi omi we
Adabi kii ti ba fi omi bo’ju
Gbogbo ohun ibi won a ma a to won lo
Tori enikan kii ba omi ş’ota
Omi l’omo abu’we, omi l’omo abu mu
Ala’aasan ni, onigede ni, alapepa ni, ti o ba nfi ohun burúkú pe Orí (name person to use water here)
Adabi kii ti ba fi omi we
Adabi kii ti ba fi omi bo’ju
Gbogbo ohun ibi won a ma a to won lo
Ti o ba mu omi, ki omi pa l’ori
Tori enikan kii ba omi ş’ota
Gbogbo àwôn ti won ngb’ogun ti (mention name of person to use water and then the place where the
tormentors reside)
Ki onişe omi ma a je fun won
Emi ni ni nbo’ri àwôn ota
Èjì Ogbè I call you.
I am not calling you for death. I am not calling you for sickness.
I am calling you for good.
Whoever wages war against me you should conquer them.
Eríwo yà, àyà gbó àyà tó.
Good cleanser, oh
cleanser.
If it is a wizard who tries to cast a spell on
me Except if he does not bathe with water
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Except if he does not wash his face with
water
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
All his machinations and evil deeds will follow him.
If it is a witch who tries to cast a spell on me
Except if she does not bathe with water
Except if she does not wash his face with water
All his machinations and evil deeds will follow her.
If it is an herbalist who tries to cast a spell on me
Except if he does not bathe with water
Except if he does not wash his face with water
All his machinations and evil deeds will follow him.
If it is another priest/priestess who tries to cast a spell on me
Except if they do not bathe with water
Except if they do not wash their face with water
All their machinations and evil deeds will follow them.
Whoever tries to cast a spell on me
Except if they do not bathe with water
Except if they do not wash their face with water
All their machinations and evil deeds will follow them.
Because no one makes enmity with water.
Water is essential for bathing and drinking.
Water is essential for bathing, water is essential for drinking
If it is those who can put a spell on people just by thinking, and on the basis of mere eye
contact When such a person drinks water, may the water choke him/her
When such a person bathes with water, may he/she catch pneumonia and die from
it Because no one makes enmity with water
Water is essential for bathing, water is essential for drinking
Those who wage water against me at (mention where they live)
May the messenger of water visit them with bad messages
May I conquer all my enemies and tormentors
Medicine: 7 seeds of ataare and a bucket full of water. Chew the seven ataare seeds. Trace Èjì Ogbè on
the water. Exhale over the water three times. Then chant the lines. Spit the ataare three times into the
water once finished chanting. Bathe with the water.
Ese 13.
Òrúnmìlà ni odi kere kere
Emi ni kere kere la j’ori eja
A ki igba tobi t’erin, a ki se yekete t’efon
Oja ki ti, oja iba le
Elu k’elu ki ti Oni Ife
Okun owo eyo ki ti’okun Yemidiregbe
Yemideregbe l’oruko a p’olokun
Òrúnmìlà ni k’awon n’ibu k’a won n’iro
Gbogborogbo ni mariwo ope yo j’ogomo
Igbo ki di ki iroko ki o ma yo
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Ìwé fún Odù Ifá
A ki ki ere jo ki t’agogo ki o ma yo
Òrúnmìlà says it should be done bit by
bit. I say it should be done bit by bit.
It is bit by bit that we eat the head of the
rat. It is bit by bit we eat the head of the
fish.
We are not as large as the elephant nor as sturdy as the
buffalo. The sash worn underneath is not equal to the sash
tied on top. No king is as great as the Óni of Ifè.
No string of cowries is as long as that of Yemideregbe.
Yemideregbe is the one we call Ólókun.
Òrúnmìlà said that we should measure the length and the breadth of
things. The hand reaches much higher than the head.
Young palm fronds extend much higher than the old palm
fronds. No forest is so dense that the Ìrókò tree.
No celebration is so loud that the agogo cannot be heard.
Ese. 14
Osan ni o san pe
Oru ni o ru pe
Okunkun o kun pe
O pa bata m’omo lese pee pee pee
A difa fun Baalejo
Ti nt’ikole orun bo waye
Ba a ba lejo o
Şe b’orun eni la a baa so
Yoo gbè o o
Baba eni ki I gbe’ni I ti
Yoo gbè o o
Íkìn eni ki I gbè ni I ti
Yoo gbè o o
Orí eni ki I gbe’ni I ti
“Daylight does not endure beyond its usual time.
Night does not last beyond its regular limit.
He who provides a pair of sandals for a child’s feet”
Cast divination for Baalejo
Who was coming from heaven to Earth.
If we have a problem we should take it to our Ancestors.
He will protect us
Our paternal Ancestors will protect us.
She will protect us.
Our maternal Ancestors will protect us.
They will protect us
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Our íkìn will protect us.
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
It will protect us
Our Orí will protect us.
Ese 15. Friendship
B'ore ba ninurere l'a ninurere ju
A dabi iyekan
Ifá ni eni ti nfe ni ore titun
naa yio se ni anfaani nla
If a friend is exceedingly kind,
He is like a relative of one's mother or father
Ifá says that one who seeks a new friend
Will find that friend to be of great value
Ese 16.
Mo şipa; mo yan gede
A difa fun Orunmila
Won ni Baba o ni le reru re
dale Emi nìkan ni n o reru mi
dale Mo şipa; mo yan gede
I lift up my arms and walk in joyful satisfaction.
Ifá divination was done for Òrúnmìlà.
They said Baba would not be able to carry out his responsibilities to the end of his life.
But I will carry out my responsibilities to the end of my life.
And so, I lift up my arms and walk with dignity and measured movement.
Ese 17. Òrúnmìlà teaches that the íkìn and opele are the beginning and end of all things.
Òrúnmìlà says hmmmmmmm. I asked, “What bothers you Bara Àgbonìrègún? Òrúnmìlà says that he is
bothered because he has many thoughts on his mind, but there was no one with whom he could share his
thoughts. Ògún says, “Òrúnmìlà, we are friends, why wouldn’t you share your thoughts with me?”
Òrúnmìlà says, “Good, but Ògún, do you know the beginning as well as the end of basically everything on
earth?” Ògún told Òrúnmìlà that he knew the beginning as well as the end of basically everything.
Òrúnmìlà said, “Are you sure?” Ògún said, “Yes, I am sure”.
Òrúnmìlà then decided to test Ògún. Òrúnmìlà asked, “Ògún where are you going?” Ògún said, “I am
going to Èjìgbòmekùn to buy làba”. Òrúnmìlà said, “Ògún before you leave for the market, go inside the
shrine, and help yourself to some obì àbàtà.
Ògún entered Òrúnmìlà’ shrine for the obì àbàtà, but the first thing he saw inside the shrine were brand
new iron tools. He also saw làba (Ògún’s costume) and làba was what he was going to the market to buy
in the first place. This discovery surprised Ògún so much that he dashed out of Òrúnmìlà’s shrine.
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Ìwé fún Odù Ifá
Òrúnmìlà said, “Ògún, why did you retreat so hastily. Ògún said that he was surprised to see new tools
and làba in Òrúnmìlà’s shrine, and that he wondered why Òrúnmìlà did not tell him he had them.
Òrúnmìlà said, “Do you like them? If you do you can have them, but first of all, let’s play a game of ayò.
Ògún consented to the ayò game but his mind was on the tools. With that Ògún allowed Òrúnmìlà to win
the game on purpose. Òrúnmìlà told Ògún to go back into the shrine to possess his gifts. But when he
went back in he found only rusted tools and a ragged làba. He was angry running back outside panting.
Òrúnmìlà asked Ògún what the problem was. Ògún told him about the rusted tools and ragged làba.
Òrúnmìlà reminded Ògún of their discussion at the beginning of the ayò game when Ògún told him that he
knew the beginning and the end of everything on earth. He told him that the new tools and làba
represented the beginning and the old tools and làba represented the end.
Ògún said, “I understand. He commended Òrúnmìlà for his wisdom. Ògún told Òrúnmìlà that he was the
wisest. Òrúnmìlà said that he was not the wisest. Òrúnmìlà then brought out his íkìn and opèlè and
showed them to Ògún.
“Ògún, these íkìn and opèlè are the instruments that know the beginning and the end of everything.
They are the sacred instruments of Ifá. It is these sacred instruments that can decipher the coded
messages of Olódùmarè. These instruments should be used for this purpose. Ògún said he
understood.
Òrúnmìlà gave the same test to all the other Irúnmolè and none of them really knew what he meant by the
question of the beginning and the end of all things. He showed them the íkìn and opèlè just as he did Ògún
and they then overstood.
Ese 18.
Ogoro nşole, awo omi
Difa fun omi
Omi ntorun bo w’aye
Won ni ko kara nile, ebo ni sişe
O gb’ebo, o rub o
B’omi ba bale, omi a nipa
Bo’mi ba bale, omi a
la’lu B’omi ba bale, omi
a nipa
Heavy rain fall, diviner for Omi
Divined for omi
When omi was coming from heaven to earth
She was told to make ëbö
She complied and she made the ëbö
When omi drops and splashes, omi multiplies
When omi falls, omi flows through the town
When omi drops and splashes, omi multiplies
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Ese 19.
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Won ni ki ebo ko fin, Aşani Aja
Ko fin, ko fin l’eku ko fin
Ko fin, ko fin l’eja ko fin
Oro a I fin ko sunwon
Difa fun Onitoko Obalufon
Omo a tepa oşooro-jako
Ogun oke lo fir u bo
O ni oun o mo ibi ti o gb’ori ja
Wo ni, şe o fi ori?
O ni oun ko fin ori
Ori eni a gb ebo ru
Ko fin, ko fin l’eku ko fin
Ko fin, ko fin l’eja ko fin
Oro a I fin ko sunwon
Difa fun Onitoko Obalufon
Omo a tepa oşooro-jako
Ogbon oke lo fir u bo
O ni oun o r’ayiipada
Wo ni, şe o fi aya?
O ni oun ko fin aya
Ni aya eni fi ngba eru tu
Ko fin, ko fin l’eku ko fin
Ko fin, ko fin l’eja ko fin
Oro a I fin ko sunwon
Difa fun Onitoko Obalufon
Omo a tepa oşooro-jako
aadota oke lo fir u bo
O ni oun o ri aruda ebo naa
Wo ni, o jo bi wipe ibi ni ko d’eyin l’eyin re
O ni oun ko fin ori
They say, “Ebo must be accepted Aşani Aja
May it be accepted, so sounds the rat
May it be accepted, so sounds the fish
Non acceptance of an ebo is bad
Divined for Onitoko Obalufon
One who walks with a majestic stick
He paid 20 bags of money for his ebo
He said he saw no difference
He was asked, “Did the ebo touch your head?”
He said that the ebo DID NOT touch his head
They told him that touching an ebo to one’s
head Facilitates speedy manifestation of one’s
ebo
(at this point the awo should hold the ebo to the person’s ori and pray that the person’s ori speeds along the
manifestation)
22
Ìwé fún Odù Ifá
They say, “Ebo must be accepted Aşani Aja
May it be accepted, so sounds the rat
May it be accepted, so sounds the fish
Non acceptance of an ebo is bad
Divined for Onitoko Obalufon
One who walks with a majestic stick
He paid 30 bags of money for his ebo
He said he felt no result of the ebo
He was asked, “Did the ebo touch your
chest?” He said that the ebo DID NOT touch
his chest They said that touching an ebo to
one’s chest
Facilitates the speedy manifestation of one’s ebo to Esu (same process as above)
They say, “Ebo must be accepted Aşani Aja
May it be accepted, so sounds the rat
May it be accepted, so sounds the fish
Non acceptance of an ebo is bad
Divined for Onitoko Obalufon
One who walks with a majestic stick
He paid 50 bags of money for his ebo
He said “I felt like the ebo never manifested”
They said that it seems like negativity might still be lurking around him
Ese 20
A t’ana ale
Ile mo roro
Ina ku pi
Okunkun kun bataku
Difa fun eyi-ori-waa-şe
Tii ş’omo oba l’alede Oyo
Nje, eyi-ori-waa-şe (Eyioriwaaşe)
Ori ko gbaalai lo’laye pe
When light was lit at night
There was brightness
When the light was turned off
There was total darkness; darkness enveloped everything
Divined for Eyioriwaaşe
A princess in Oyo
town
Behold,
Eyioriwaaşe
Orí does not support anyone dying young
Ese 21
Omo eni ò shèdí jëõlëkë;
23
Ká fìlëkë shí tomo elòmìíràn;
Omo eni lomo eni jê
24
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
The backside of one's child is never so jacked up
That we would give Ileke to someone else's child
One's child is who one's child is.
Ese 22.
Aro dudu gori
esin Afe yin wini
wini
Gogowu ni sa lagbede Orun
Abona niroko awon iya re aje
Awon ni won ro irin somu somu bo ogun lowo
Won ro edun gbangba fun ara
Esin at oko ni won ro fun sanponna
Ike merindinlogun ni won ko fun Orunmila
Agogo niti awon iya mi aje
Ori yanrin ni won ti pade Orunmila
Nigbati won ti ikole orun bo wa si ode isalaye
Oni kini won nlo se
Won ni awon nlo ba ile aiye je
Won ni omo araye to ba
lowo Awon yio so di olosi
Won ni omo araye ti ona ba la fun awon yio di mo
Eyiti ko ba ti la fun awon ko ni je ki o la fun
Orunmila ni to ba ribe oun ko lo mo
Won ni kilode to firibe
Orunmila ni omo oun bi oba lowo
lowo; Oun ko leje ki odi olosi,
Oni eyi ti ona ba la fun oun ko leje ki ona di fun
Eyiti ko ba rise oun ko le mo je ko rise
Won ni nkan imule ni ki orunmila lo wa wa,
Orunmila ni ki ni nkan imule ti won ni ki oun lo mu wa
Won ni ko mu egba merin wa ……..
Aro dudu gori esin [The Black cripple hops on the horse]
Afe yin wini wini gun efon [The grinning one climbs the bull]
Gogowu ni sa la gbede orun [Gogowu the heavenly black smith]
Abona niroko awon iya re aje [Abona at the iroko tree, their witch mother]
They are the ones that forged the sharp iron for Ogun
The large thunder axe stone for thunder (or Sango)
The horse and sickle was given to Sanponna
The 16 pieces (íkìn – palmnuts) was given to Orunmila
The gong is what was assigned to our Mother
Witches They met Òrúnmìlà on sand
When they were leaving heaven for earth
He (orunmila) asked what their mission was
They said they were going to destroy the world
They said the rich ones on earth will be made
25
poor Those that were poor will be forced to
remain so
26
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Those that were lucky will be made unlucky
Those that weren’t will never be given the opportunity (To meet with luck)
Orunmila said if that’s the case then I am not going
They asked why?
Orunmila said if his child was rich
He wouldn’t make him poor
He couldn’t make the lucky one unlucky
He wouldn’t prevent the poor one from getting rich
Then they asked him to bring
Some item for a ritual pact
Orunmila asked what he should bring
They said he should bring 4 canes
Ese 23
Otooto-to, Orooro-ro, Otooto lajepa,
Otooto laje imunmu, Loto-loto laa fi ori
esunsun si enu,
Oun t'ori ntori, Oun t'ori ntori,
Oun t'ori ntori laa fun Oba makin l'ode
iranje,
K'ole baa f'ohun Otooto tani l'ore,
Adifa fun Oyigi, Ti nsunkun pe oun ko bi
omo
Oyigi that Ifa is telling us about was a human being. She was selling fire wood for living then. She was
barren for many years. She was always unhappy because of this, because she got older everyday. This led Oyigi
to Orunmila to make an assessment of herself. Orunmila divined for her. He told her that she would have a
child and the child would be powerful and famous. Of course the child should be a Babalawo. Orunmila
prepared (Akose-Ifa) spiritual medicines for her and she used them. The first month, second one, Oyigi
had started seeing strange signs in her body. She then went back to Orunmila to complain of illness to
him. Orunmila told her not to be afraid and that she was pregnant already. She was happy to hear this, and
people were congratulating her.
When it was the ninth month, Oyigi was one day in the bush, where she was cutting the fire wood she sold
for living. From there, she was feeling it was the time for her to give birth, but there was no one around to
assist her. She then spread her wrapper on the ground and delivered the baby on it. She went to the nearest
village to call people to take care of her. Before she came back the child had cleaned up itself and sat on
Ifa tray (Opon-Ifa). Everyone there was surprised because they never saw such a baby before. Oyigi took
the baby back to Orunmila for the Esentaye and naming. Orunmila said the leaf he used for the work when
she was barren was Ela leaf among other things. Then the name of the baby will be after the leaf 'Ela child
of Oyigi'. Orunmila told Oyigi that when the baby grew up he should be trained to be Babalawo and he would
be his oluwo to train him. When Ela grew up, he started the Ifa apprenticeship under Orunmila. This is
how Ela became first Orunmila Ifa-student. He followed the directions of his master (Orunmila), he was
trustworthy, faithful and straightforward. Orunmila himself was happy for having Ela as a student.
When it was time for Orunmila to go back to Olodumare, He told people that anything that they
wanted him to do for them, they should ask by calling Ela first,and then Ela will bring their voices
to him. He would tell Orun what they want and it will be so. More so, it should be recalled that in the
27
Ifa
28
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
spiritual realm, nothing should be done without telling Ela first. Ela was similar to Orunmila on earth.
He began doing great works for people, helping people to get their problems solved. When it was time
also for Ela to go to Olodumare he told people, and they asked him who would be helping them with
their problems. Ela told them that they should be going to Babalawos and Olorishas, and these
people should call him three times before saying anything. He said he would answer them and take
their voices to Orunmila who will take them to Olodumare. A string of rope was drawn for Ela to
ascend to Orun. Since then it was made compulsory for Ifa believers to do the festivals for Ela every
year because of the great work he had done in life. Meanwhile anytime they want to remember him they will
feast him with all the foods he liked best such as: Aadun (Corncake), Ireke (Sugarcane), Oyin (Honey),
Obi (Kolanuts), Orogbo (Bitter kolanuts), Eku (Rats), Eja (Fish), and they will be singing thus:
Ifa takun wa ki o wa gbireri o, Alawooro
sasa, Ela takun wa ki o wa gbireri o, Alawooro
sasa.
Ewi Ado takun wa ki o wa gbireri o, Alawooro sasa,
Ela takun wa ki o wa gbireri o, Alawooro sasa.
Edumare takun wa ki o wa gbireri o, Alawooro sasa,
Ela takun wa ki o wa gbireri o, Alaaworo sasa.
Otooto-to, Orooro-ro, Otooto lajepa,
Otooto laje imunmu, Loto-loto laa fi ori esunsun si enu,
Oun t'ori ntori, Oun t'ori ntori,
Oun t'ori ntori laa fun Oba makin l'ode
iranje, K'ole baa f'ohun Otooto tani l'ore,
Adifa fun Oyigi, Ti nsunkun pe oun ko bi
omo Won ni ko kara nile ebo ni ko wa se,
O gbo ebo nbe orubo, ero Opo, ero Offa,
E wa ba ni laarin omo, aarin omo ni a nbani lese Obarisa.
Nje Ifa takun wa ki o wa gbireri o, Alawooro sasa,
Ela takun wa ki o wa gbireri o, Alawooro sasa.
Ewi Ado takun wa ki o wa gbireri o, Alawooro sasa,
Ela takun wa ki o wa gbireri o, Alawooro sasa.
Edumare takun wa ki o wa gbireri o, Alawooro sasa,
Ela takun wa ki o wa gbireri o, Alaaworo sasa.
This was how Ela festivals started and the reason why all awos should call “Ela Ro wá” (3x) before
they can embark on any spiritual work.
Ese 24.
Ifá ni: Okanjuwa kije ki won o mo pin,
Eni apa to si won a fun ni Itan, eni gegesi aya to si won a fun ni komokun
Lodifa fun gbogbo Irunmole, ni Ojo ti won njija agba lo si odo Olódùmarè
Ifá says: Greed does not allow them to divide it equal
Who is entitled to arm is given lap, and one for chest is given intestines
29
Ìwé fún Odù Ifá
Divined for all Irúnmolè when they were fighting to be the leader
30
Ìwé fún Odù Ifá
All Irúnmolè were summoned by Olódùmarè when She/He heard of their argument about who is going to
lead them. When they got to Olódùmarè, He/She asked them to get one Enla (a very big cow) to be
slaughtered and divided among them. They did as Olodumare asked them to, and divided the meat. Orunmila,
who was the youngest, had gone to seek advice from his Awos, and they told him to make certain
sacrifices and to most importantly heed the warnings they will be giving to him.
The Awo warned Orunmila not to be too greedy and not to argue with anyone for any reason. He heeded
warnings and agreed with what the Awos told him. When they divided the meat of the cow, they did not
regard Orunmila very much. All the other Irunmole had taken every good part and left only the bony head
of the cow. Orunmila remembered what the Awo had said and heeded the warning. He took the head, and
returned home back.
After some days Olodumare asked them to come back. When they got to Olodumare, She/He asked them
how they divided the meat. They told Olodumare, and He/She asked of who got the head. Orunmila
answered that he is the one. Since then Olodumare ordered all Irunmole to accept Orunmila as their head
and leader.
Since then, before any Irunmole can be propitiated, it must come from Orunmila, and he will tell what it is to
use to feast the particular Irunmole.
Ese 25.
"Do your work"
"I am not working"
This was the Ifa cast for the lazy person
He who sleeps until the sun is
overhead
He who relies on that which is possessed through inheritance
exposes himself to suffering
If we do not toil and sweat profusely today
We cannot become wealthy tomorrow
"March through the mud"
"I cannot march through the mud"
"If we do not march through the
mud Our mouths cannot eat good
food"
These were the declarations of Ifa to the lazy person
He who possesses strong limbs but refuses to work
He who chooses to be idle in the morning
He is only resting for suffering in the evening
Only toiling can support one
Idleness cannot bring dividend
Whoever refuses to work
Such a person does not deserve to eat
If a lazy person is hungry, please let him die
31
Dead or alive, a lazy person is a useless person
32
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ese 26.
The merciful one
The benefactor
the supporter
He who never fails to give support
He who shakes off envy
He who cover wealth
Eroko, the Awo of the water front is the one who gave
birth to Lorogbe, the mother of Oyibo
The merciful one is the name of Ifa
Ifa, please show me and my family your mercy
The benefactor is the name of Odu
Odu, please be benevolent to me and my relatives
So that I can come and show my gratitude
The supporter is the name of Esu Odara
Esu-Odara, please give and my relatives your support
He who never fails to give support is the name of one's Ori
My Ori, please do not oppose me
He who shakes off envy is the name of
Sango Sango, please protect me day and
night
He who covers wealth is the name of Sanponna
Obaluwaye, please do not let me see your wrath
Eroko, the Awo of the water front is the one who gave birth to
Larogbe, the mother of Oyibo
Please let all the good things of life be my friends
Nobody can know the names of the eight of you
For such a person to suffer from a lack of wealth
Nobody can know the names of the eight of you
for such a person to suffer from lack of spouse
Nobody can know the names of the eight of you
For such a person to suffer from lack of children
Nobody can know the names of the eight of you
for such a person to suffer from lack of any of the good things
of live
Eji Ogbe oo
What you usually use to give all the good things of life to people
which makes then succeed
Go and use it to bring my own Ire to me
let me too be very successful
Ese 27.
Alawiigbo
Alawiigba
O soro leti koro o womo nikun lo raura
Alawiigbo laa pe 'fa
Alawiigba la p'Esu-Odara
33
He who hears people's pleas and accepts their pleas
34
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
He who hears people pleas and approves of the pleas
He who talks to people and ensures that the talk is completely absorbed is the name of Ifa
He who hears people’s pleas and accepts their pleas is the name of Ifa
He who hears people's pleas and approves of the pleas is the name of Esu-Odara
He who talks to people and ensure that the talk is completely absorbed is the name of Orisa-nla
A soro leti koro a womo nikun lo raurau la p'Orisa-nla
Ese 29
Arowo d'ifa
Awo 'le
jegbe
Agbagiwo nii s'olowo
Isalu Orun
Ifa pe wo Orunmila
N'ijo ti n t'orun bo
waye Won ni yio ni
obinrin
Won ni obinrin na yio bimo
Meji loojo
Gege bi oro ifa
Orunmila n'iyawo
O loyun o si bi
b'eji
Oka j'okunrin, okan j'obinrin
Lati kekere ni awon Mejeeji
Ti n wo baba won bo ti ngbe wo
ifa Bi okunrin ti mo fa i da
Nigbati awon omo eniyan
De isalaye awon awo
Ni iwo awawonlaseri
Omo re o k'ifa
O dahun o ni obinrin ni
Won ni ko leewo
Sebi akobi Orunmila
Naa t'o je obinrin k'ifa
Lati igba yi l'obinrin
Ti n k'ifa
Won n yan ebo
Won si n j'ewe ifa fun won
One who has money to consult Ifa
The secret one of Jegbe's house (the diviner)
It is Agbagiwo who is the Chief priest of divination
In the heavenly abode
Ifa said, "look at Orunmila"
The day he was coming to the earth from
heaven They told him he would marry a
woman
35
They said the woman would deliver children
Two children in a day
Just like Ifa predicted
Orunmila had a wife
36
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
She was pregnant and delivered twins
One was male while the other was female
From the tender age, they both
Watched their father in the act of divination
Just as the male could
divine So could the female
When human beings
Got to the earth to live, the diviners
Said, "You Awawonlaseri
Your child does not practice Ifa"
He answered and said, "She is female"
They told him that is no taboo
So long as Orunmila's firstborn child
Who is female studied Ifa
From then on women
Have studied Ifa
They prescribe sacrifice
And they are initiated into the Ifa priesthood
Ese 30.
A o t'okun dokun
ka too ri winni-winni agbe
A o tosa dosa
Ka too ri doodo orun
Aluko A baa t'okun dokun
Ki a tosa dosa
Ka too ri oloooto
Awo Odi Ile-Ifa
Akelubeke Dia fun
Igbin
O n'sawo lo sode Ileyo
O wa mekun sekun
igbe O mohun seyere
aro
O ni: Eniyan an won
o Eniyan an soro
Ka too ri olooto Awo
Ona a jin
We shall travel from ocean to ocean
Before we can see the tiny species of the Blue Touraco
We shall wind from river to river
Before we can see the specie of Maroon Touraco with goiter on their necks
Whether we travel from ocean to ocean
and from there wend river to river
Before we can find a truthful Babalawo
We shall reach Ile-Ife Akelubebe
That is the declaration of the oracle of Igbin (snail)
37
When going to Ileyo town to practice Ifa
He made his weeping a shouting lamentation
38
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
He made his song a dirge of lamentation
He said: Human beings (truthful ones) are scarce
Human beings are difficult
Before we can find a truthful Babalawo
We shall travel far
Ese 31.
After all the sixteen Olodu had come to the world, it was time to appoint a head among them. Ejiogbe was
not the first Olodu to come to the world. Many others had come before him. Before them, Oyeku
Meji who was the king of the Night had been claiming seniority. The lot fell on Orisa Nla to appoint
a king of the Olodu. For Orisa Nla, Olodumare invited all of them and gave them a rat to share between
themselves. Oyeku-Meji took one leg, Iwori-Meji took the second leg, Idi- Meji took one hand and
Obara- meji took the remaining hand.
The other parts were shared in the order of conventional seniority. Ejiogbe being very junior was given
the head of the Rat. In order of sequence, Olodumare subsequently gave them a fish, a hen, a pigeon, a
guinea fowl and finally a goat - which were all shared in accordance with the order established with the rat.
in each case, Ejiogbe was given the head of each of the slaughtered animals. Then finally, Olodumare
invited them to come to him for a decision after three days. On getting home, Ejiogbe made divination and
he was told to give a he-goat to Esu. After eating his he-goat, Esu told him that on the appointed day, he
should roast a tuber of yam and keep it in his bag together with a gourd of water. Esu also advised him to
go late to the meeting of the Olodus in Olodumare’s palace.
On the appointed day, the Olodus came to invite him to the conference but he told them he was roasting
Yam on the fire to eat before leaving for the meeting. After they had left him, he got out the Yam, peeled
it and kept it inside his bag with a gourd of water. On the way to the conference, he met an old woman just
as Esu predicted and in consonance with the advice given to him by ESU, he relieved the old woman of
the burden of fire wood she was carrying, because she was already so tired that she could scarcely walk.
After gratefully accepting the offer, she complained that she was terribly hungry. Instantly, Ejiogbe
brought out the Yam inside his bag and gave her to eat. After eating the Yam she asked for water and he
gave her the gourd of water inside his bag. With the refreshment over he carried the fire wood while the
old lady walked along with him. He did not realize that the woman was the mother of Obatala.
Meanwhile, as he seemed to be in a hurry, the old woman asked him where he was in a hurry to get to. He
replied that he was already late to the conference at which Orisa Nla was going to appoint a king from
among the Olodus. He said he was taking his time anyway since he was nonetheless too junior to aspire to
the kingship of the sixteen apostles of Orunmila.
In her reaction, the old woman assured him that he was going to be made king of the Odu. When they got
to the woman's house, he was told to deposit the wood at the back of the house. It was on identifying Orisa
Nla's house that he realized that the woman he had been helping was no other person than the mother of
Obatala. He then heaved a sigh of relief. The woman told him to follow her inside her apartment. On
getting there she brought out two pieces of white cloth, tied one on his right shoulder and the other on his
left shoulder. She then inserted a red parrot's feather on Ejiogbe's head and a white chalk on his right
palm. She next showed him the 1,460 (ota legbeje) stones outside the front of Orisa Nla's house and
directed him to go
39
Ìwé fún Odù Ifá
and stand on top of the white stone at the middle. In his new outfit, he went to stand there while the others
waited in Olodumare’s outer chamber.
After some time, Olodumare asked the others who they were still waiting for and they all replied that they
were waiting for Ejiogbe. Orisa Nla then asked them for the name of the man who was standing outside.
They could not even recognize him as Ejiogbe. Orisa Nla directed them to go and pay respects to the
man. One after the other they went to prostrate and touch the ground with their heads at the foot of where
Ejiogbe stood. Thereafter, Olodumare formally proclaimed Ejiogbe as the king of the Olodus.
Almost unanimously, all the other Olodus grumbled in annoyance and did not disguise their disapproval at the
appointment of a junior Olodu to be head amongst them all. At that point Olodumare asked them how they
shared the animals he had been giving to them over the seven days trial period. They explained how they
shared them. Olodumare asked them who was taking the head of each of these animals and they
confirmed that they were giving the heads in each case to Ejiogbe. Orisa Nla then exclaimed that
they were the ones who unwittingly appointed Ejiogbe to be their king because when the head is out
of the body, the rest has no life in it. On that note, they all dispersed.
When they left Orisa Nla's place, they all decided to keep Ejiogbe at arms length. Not only did they all resolve
not to recognize him, they also decided neither to serve him nor to visit him. Before dispersing Ejiogbe composed a poem which he
used as an incantation.
Oja Nii ki owo won jaa
Owuwu oni koo wo won
wuu. Ikpe Akiko kiiga akika
deenu Ikpe orire kii gun
orire deenu Etuu kii olo tu
won ni mo Inu lo otin ire efo
ebire waa
With that special incantation, he expected to neutralize all the evil machinations against him. He used special
leaves for that purpose.
After that incident, they told him that before they could accept him as their king, he would have to feast all
of them with:
200 calabashes of pounded Yam
200 Pots Of SOUP prepared with different kinds of
meat 200 gourds of wine.
200 baskets of kolanuts
Etc., etc. giving him seven days to arrange for the feast.
Needless to say that it seemed an impossible task because they knew that Ejiogbe could not afford to
finance a feast of that magnitude.
Ejiogbe sat down lamenting over his poverty, and the prospect of remaining a shepherd without a flock.
Meanwhile Esu came to him to find out the cause of his melancholy and he explained that he had no
money to fund the elaborate feast demanded by the Olodus before they could agree to submit to him. Esu
retorted that the problem could be solved if Ejiogbe would give him another he-goat. Ejiogbe lost no time
40
in giving
41
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
another he-goat to Esu. After eating the he-goat, Esu advised him to prepare only one each of all the things
demanded for the feast and to produce 199 additional empty containers of each item and line them out at
the feast chamber on the appointed day. Ejiogbe followed the advice of Esu accordingly. In the meantime,
each of the Olodus had been making jest of him since they knew that there was no way Ejiogbe could
afford the feast.
On the seventh day, they began to visit him one by one to ask whether he was ready with the feast. Since
they did not hear the sound of a pestle and mortar from the direction of his kitchen, they knew there was
going to be no feast after all. Meanwhile, having lined out the empty containers, Esu went to the feast
chamber and commanded the single preparation to multiply into the empty containers. Instantly, all the
calabashes, soup pots, gourds, baskets, etc., were filled up with fresh preparations and the feast was ready.
As soon as Oyeku Meji got to the feast chamber to find out what was happening, he was astonished to see
that the feast was ready after all. Without waiting for any formal invitation, he sat down to help himself to
the food. He was followed accordingly by lwori-Meji Idi Meji, Obara Meji, Okanran-Meji, Irosun Meji,
Owonrin- Meji, Ogunda-Meji, Osa-Meji, Oturu Meji, Irete-Meji, Eka Meji, Eturukpon Meji, Ose Meji and
Ofun Meji. Before they realized what was happening, they had all dined and wined to their hearts' content.
After the feast, they all carried Ejiogbe high above their heads and began to dance in a procession singing:
Agbee geege.
Agbee Babaa.
Agbee Geege.
Agbe Babaa.
They danced in the procession right through the town. When they got to the bank of the sea, Ejiogbe told
them to put him down and he sang in praise of the awos who made divination for him and of the sacrifice
he made. With that he was formally crowned the head of the Odu of Orunmila with the title of AkokoOlokun. At that spot, he slaughtered for snails on the banks of the sea and it was the last sacrifice he made
before he became prosperous-and the throne began to flourish.
Ese 32.
Ejinrin fa gburu-gburu wo lu a da fun Orunmila ti
o nlo fe eye Toro omo Olokun Nwon ni ki
Orunmila ru bo ki o ba le fe, akiko meji, ayebo
kan, eku, eja, oke meji, ati egbafa; o ru bo.
N'igba-ti Orunmila nlo si ile Olokun, o ko oke meji
dani, ni gba-ti Orunmila fi ma de ile Olokun, Esu se ju
mo l'ara, ni gba-ti Toro ri Orunmila, o ni on ni on o fe.
Olokun ni gbogbo Irunmole ti o ti nfe
Toroti ko gba. nibo ni Orunmila mu Toro gba?
Orunmila ni on yio mu lo bayi ni Olokun bere si
ke
42
Ìwé fún Odù Ifá
Orunmila o ni lati ojo ti gbogbo Irunmole ti nfe Toro o
jaja ri eni-ti yio fe
Ni igba ti awon Irunmole ri pe Toro fe Orunmila inu bi
won, nwon mu-ra n'won fi otun se aye n'won fi osi
se iran, n'won fi okorokoro se ajinjin d'orun
Ni gba ti Esu ri eyi o mu okan n'inu akiko meji ti
Orunmila fi ru bo o so si nu aye otun o di
o so okan si nu iran osi, o di o so ayebo si nu ajinjin d'orun
okorokoro o di awon Irunmole si ti so
fun olodo to yio tu n'won pe bi n'won ba ri
Babalawo kan ti o ba mu obinrin kan l'ehin ko
gbodo tu won;
ni gba Orunmila fi ma de odo olodo o di obinrin re
Toro si nu oke kan o da okan de l'ori, o di o gbe ru, ni
gba ti
o de odo olodo, olodo ko mo pe Babalawo na ti awon Irunmole
wi ni, o si tu won gun oke ni gba ti Orunmila de oja Ife o so ka
le,
o tu oke l'ori obinrin, obinrin na si yo jade ara ta gbogbo awon
Irunmole inu si bi won Orunmila njo, o nyo, o ni:
O soko Bani
O shoko Bani
Ejinrin fa gburu gburu wo-lu
o a da fun emi Orunmila
Ti nlo fe Toro omo Olokun
Awon Irunmole f otun se aye o
Awon Irunmole f osi se ran
N'won fi okorokoro se a jinjin
d'orun N'won le f otun se aye o
Ki n'won f okorokoro se a jinjin d'orun
ko ni onile ma re le gbain
Orunmila bge mi si oke gbe mi si ororo
re Ki a jo ma lo gbere gbere
ni bi o da li o da ki a jo ma lo
Ifa ni a o fe obinrin kan, gbogbo enia ni yio ma
doyi yi ni ka, ti n'won yio si ma di rikisi si ni ki
a ma foya, a o fe obinrin na.
" Ejinrin spreads and spreads until it enters the town" was the one who cast Ifa for Òrúnmìlà when he
was going to marry Narrow, child of Ólókun. They said Orunmila should sacrifice two cocks, one hen, a
rat, a fish, two bags, and three shillings so that he might be able to marry her. He made the sacrifice.
When Orunmila went to Olokun’s house, he took two bags with him. When he arrived, Eshu blinked his
eyes at him, making him very handsome. When Narrow saw Orunmila, she said he was the one she
should marry. Olokun said all the Four Hundred Deities had wanted Narrow, but she had refused them;
where then could Orunmila take Narrow to escape their anger? Orunmila said he would take her away. Then
Olokun began to be hospitable to Orunmila. She said that all the Four Hundred Deities had wanted to
43
Ìwé fún Odù Ifá
marry Narrow; but finally she had found someone she was willing to marry. When the Four Hundred
Deities saw that Narrow loved Orunmila, they were angry; they got ready to dig a pit on the right side;
they dug an abyss on the left side; and in front they dug a hole as deep as heaven is high. When Eshu
saw this, he took the two cocks that
44
Ìwé fún Odù Ifá
Orunmila had sacrificed. He threw one into the pit one the right, and it closed; he threw the other into the
abyss on the left, and it closed; he threw the hen into the whole in front, which was as deep as heaven is
high, and it closed. The Four Hundred Deities had already told the ferrymen at the river Orunmila had to
cross that if a diviner traveling with a woman should come to them, they must not ferry them across.
When Orunmila was approaching the ferrymen, he put his wife, Narrow, inside of one bag and he put
the other bag over her head. He tied her up, and carried her. When he came to the river, the ferrymen did
not know that this was the diviner of whom the Four Hundred Divinities had spoken, and paddled them
across the river. When Orunmila arrived at the market in , he put the bags down and untied them; and
his wife stepped out. All of the Four Hundred Divinities were disappointed and they were angry; but
Orunmila was dancing and rejoicing He said:
" Oooooh shoko'."Bani"
"Ejinrin spreads and spreads until it enters the town; o,
"Was the one who cast Ifa for me, Orunmila,
"When I was going to marry Narrow, the child of Olokun.
"The Four Hundred Deities dug a pit on the right side;
"The Four Hundred Deities dug an abyss on the left side;
"In front they dug a hole as deep as heaven is high.
"They can dig a pit on the right side
oh; "They can dig an abyss on the left
side;
"They can dig a hole in the front, as deep as heaven is high;
"They didn't say one can't go to his own house, 'gbain'
"Orunmila, carry me in your bag; carry me in your purse,
"So that we may go together slowly;
"So that wherever we may be going, we may go together."
Ifa says we will marry a woman. Everyone will try to twist us and turn us, and they will conspire against us;
but we should not be afraid. We will marry the woman.
Ese 33.
Ori koo da mi re
Orisa ma jee n asenu
Adifa fun okankan lenirunwo Irunmole
Ori lo koko da Orunmila si Oke-Igeti
Ori ko da mi re
Orisa ma jee n sowo
asenu Ori lo da Osun
sode Ijumu Ori koo da mi
re
Ori lo da Obatala sode
Ifon Ori koo da mi re
Orisa ma jee sowo asenu
Ori lo da awon Iyami Aje sode Ota
Ori koo da mi re
Orisa ma jee n sowo asenu
45
Ori koo da mi re
Ori lo da Sango sode Koso
46
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ori koo da mi re
Orisa ma jee n sowo asenu
Ori lo da Oya si ile Ira
Ori koo da mi re
Ori lo da Ogun si Ire
Ori koo da mi re
Orisa ma jee n sowo asenu
Ori ko da mi re
Ori lo da Esu si Ketu
Ori koo da mi re
Orisa ma jee n sowo asenu
Ori lo da Orisa Oko si Irawo-Agba
Ori koo da mi re
Orisa ma jee n sowo asenu
Ori lo da Eegun si ile Oje
Ori koo da mi re
Orisa ma jee n sowo asenu
Ori koo da mi re
Ori please bless me
Divine being do not let me labor in vain
Ifa was consulted for four hundred and one Irunmole
When they were to descend from heaven into the world
Ori was first in establishing Orunmila at Oke-Igeti (Mount Igeti)
Ori bless me abundantly
Do not let me labor in vain
Ori, bless me abundantly
Ori threw and settle Osun at Ijumu
Ori, bless me abundantly
Do not let me labor in vain
Ori threw and settle Obatala at Ifon
Ori, bless me abundantly
Do not let me labor in vain
Ori threw and settle the Iyami Aje at
Ota Ori, bless me abundantly
Do not let me labor in vain
Ori threw and settle Sango at
Koso Ori, bless me abundantly
Do not let me labor in vain
Ori threw and settle Oya at Ile Ira
Ori, bless me abundantly
Do not let me labor in vain
Ori threw and settle Ogun at Ire
Ori, bless me abundantly
Do not let me labor in vain
Ori threw and settle Orisa-Oke at Irawo-Agba
47
Ìwé fún Odù Ifá
Ori, bless me abundantly
Do not let me labor in vain
Ori, bless me abundantly
Ori threw and settle Eegun at Oje
Ori, bless me abundantly
Do not let me labor in vain
Ori, bless me abundantly
Ese 34.
Akinloodun nlo siluu Iiodun
Esin lo mu lo o
Akunfala nlo siluu Ifala
Esin lo mu lo o
Ope Segi Segi nlo siluu Makunyun
Esin lo mu lo o
At ara ilu Mapaasa
Eda Loni ki e dami lohun temi o
Abi aanu mi kose yin
Mo sebi ohun rere lakere fi npe ojo
Ti Olodumare ngbami
Iyeju eni mu mu
E saanu mi o
Aanu epo kii he ki a so akara
nu Oyin o Mado-meyen
Bomodeba royin
A sakara nu
Eji Ogbe
Ifa o to gegeege ki owa la mi
Dan-dan-dan
Akinloodun went to Iiodun
town He rode on a horse
Akunfala went to Ifala town
He rode on a horse
The Holy Palmtree went to Makunyun town
He went on a horse
The citizens of Makunyun
And the citizens of Mapaasa
It is Eda rat which authorizes you to hand over
all My Ire to me
Don't you have sympathy for me?
I do know that it is with sympathetic voice that the stripped frog summons the
rainfall Which Olodumare upholds
Those who had ever sucked breast milk in life
It is the compassion
It is the compassion we have for palm oil, which precludes us from throwing away the bean cake
Honey, sweet honey
48
Ìwé fún Odù Ifá
If a child sees honey
He or she will throw away the bean cake
Eji Ogbe
Ifa, it is high time you made me prosperous
Unfailingly
This prayer is good for those who want others to be positively disposed towards them and show them
mercy and compassion.
Ese 35.
Oro-gbo
Oshu-gbo
Aja nii moro gbo tipe tipe
Dífá fun Igun
Tii shomo Olojongboloro
Omo alaafin ba won gbode
Ora A kii ri opepe Igun laatan
Arugbo Igun kange
Arugbo Igun kangere
Oro-gbo
Oshu-gbo
Aja nii moro gbo tipe tipe
Cast divination for Igun
Child of Olojongboloro
He who adorned himself in white dress and lived with them at Ora
town We can never see a young vulture on the refuse heap
The old vulture walked freely and in calculated steps
Ese 36.
Jogbodo lefo loruko ti Ifa nje
Ero wo loye e Tete
Aye ko pa
Eso lo gba
Ele tan l’aye
Ero lo ku
Dífá fun Iroko Eluju
Ti won ni o maa so Okun
Ko tun maa so Oyinde
Iroko ko maa so ele
Ero were ni Iroko nso
The spice of the vegetable is the name which Ifa bears
Peace is the title of Tete leaves
The world rejects force
And embraces meekness
Violence is no more of this world
49
Ìwé fún Odù Ifá
There remains only peace
These were Ifa’s declarations to Iroko tree of the wilderness
The one that was asked to spring forth Okun beads
And even brass ornament
Iroko, please do not spring forth violence and hardship
PEACE is what Iroko has been ordained to germinate
Ese 37.
Agadudu orimo
Dífá fun
Orunmila
Nijo tin lo ree ti ile aye do
Won ni ko rúbô
O gbegbo, o rubo
The dark skinned elders living on top of the palm
fronds They were the ones who cast Ifa for Orunmila
When coming to organize the planet earth for habitation
He was advised to offer ebo and complied
Ese 38
Bi Olorun mi she da mi ni mo
nshe Mi o shebi
Mi o gbimoran ila s’ikun
Ki nma baa boshi ku
Nitoro owo ti a ba she lowuro
Timotimo nii mo ni lowo dojo ale
Dífá fun Okanlerinwo Irunmole
Won ntorun ro w’aye
Sagede fun Orunmila
Baba ntorun ro w’aye
Olodumare ni ile aye ti won nlo yii
Ki won ma sh’eka
Ki won ma
sh’ebi
Òótó ni ki won maa she
Ki ile Aye won be le sunwon
Orunmila ni lo fi òótó inu da eru ika sonu
I behave according to how Olorun created
me I do no evil
Neither do I harbor evil thoughts
Lest I die wretched
For whatever we perfect in our youth
Will persist throughout our lifetime
50
Ìwé fún Odù Ifá
That was the proclamation of Ifa for the 401 Irunmole
When coming from heaven to earth
51
Ìwé fún Odù Ifá
Also proclaimed for Orunmila
When coming from heaven to
earth
Olodumare decreed that the earth they were going to
They must not indulge in evil deeds
They must be truthfiul at all times
So that their lives will be prosperous
But it was only Orunmila that triumphed
By using truthfulness to overcome wickedness
Ese 39.
As long as you have breath of life there is hope. Use what you have at your disposal because others
have it even worse.
Afin lo fi gbogbo ara h’ewu
Aro ni o na owo
Ko gbe igba Oosha laja
Dífá fun Emi
Tii sh’omo Orisa Gbowuji
To feyin ti moju ekun sunrahun ire gbogbo
Ebo ni won ni ko wa she
O gbegbo o rúbô
Nje Orisa t’emi lo soro o
Orisa t’emi lo soro o
B’Emii o ba bo o
Kosi oun yoo nu
Orisa t’emi lo soro o
An albino is he who grows gray hair all over its body
A cripple is he who can never stretch his hands and be able to carry Orisa’s calabash from the attic
These were Ifa’s declarations to Emi
The offspring of Orisa Gbowuji
When weeping in lamentation of his inability to obtain all ire
He was advised to offer ebo and complied
Lo, Orisa, Emi is the most important
Orisa, Emi is the most invaluable
If Emi is NOT taken
away Verily, nothing is
lost
Orisa, Emi is the most invaluable
52
Ìwé fún Odù Ifá
Ese 40.
Ebiti ja f’aya lule
Dífá fun yeye ale-tile
To feyin ti moju ekun sunrahun ire gbogbo
Ebo ni won ni ko wa she
O gbegbo o rúbô
Koi pe, koi jinna
Iregbogboyade tuturu
Nje ale owo kii le Awo
Eyin iwa, keni o ma r’Edu pin
Êyin iwa
That trap fell and its chest hit the ground
This was the Ifa cast for Yeye Ale Tile (My night of success has not fallen)
Who was weeping in lamentation of her inability to gain all ire
She was advised to offer ebo and complied
Before long and not too far
All ire came trooping in
The night of wealth has not fallen for an
Awo There is hope, there is future
Let no one lose hope in Edu
Ese 41
Agbon bui
Ako Ago bi
Ako
Ako gbon-gbon-gbon, Ako ko wale
Ako go-go-go, ënìkan ko lee gbe Ako ta
Agba to fi le re sile
To nkiri ile onile kiri ouon laa pe l’Ako
K’onile o huwa gbodo
K’onile o se pèlé
B’onile o ba huwa gbodo
B’onile o ba se pèlé Ako yoo rele miran-an
Mo sipa mo yan gede
Mo yan gede, mo si’pa
Difa fun Oninaja-Aguyin
Omo eri beri owo je
Omo Ori ti nsunkun ate
Omo Bebe-idi ti nsunkun wipe
Oun yoo gun ibaka l’Esin
O na Ojai le kile titi. Ko ri ere je
Won nshe ni ko ba Orunmila n’aja po
Akii ba Orunmila showo
Keni o ma r’ere Aje
Aje nii ba ni peena Aya
Aje nii ba ni peena
53
Omo Aje nii ba ni
peena Ile
54
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ile nii ba ni peena
Esin Esin la o ma fun
shawo
Ayamo bi Eji Ogbe, Ifa ko lo l’aye
Esin la o ma gun showo
He is as wise as a palm tree branch
And he is a foolish as a palm tree branch
With all its wisdom the palm tree cannot be brought into the house
With all its folly the palm tree cannot be sold off
An elder who leaves his abode
And wanders from one house to another is called Ako (palm tree branch)
Let the landlord behave meekly
And let him embrace peace
If he fails to do so
Ako will go to other areas
With arms akimbo, Ako will march majestically on
These were the declarations of Ifa to the trader from Agunyin town
Offspring of the Head seeking a befitting helmet
Owner of the gorgeously dressed backside seeking to mount a mule as horse
He traded to many places without making profit
He was advised to be in PARTNERSHIP with Orunmila
We cannot be Orunmila’s business partner without making huge profit
The profit will pave the way for a Spouse
We cannot be Orunmila’s business partner without securing a spouse
The Spouse will pave the way for Children
We cannot be Orunmila’s business begitting good children
The Children will pave the way for a good home
We cannot be Orunmila’s business partner without having a good home
Home paves the way for a Horse
Horse will be used to do our Ifa business
Except Eji Ogbe, Ifa is not the owner of this world
42.
Otaraa
Otoroo
Ajakoro gbele
Agba did
kiridi Apenla
Apenla
Won pin ide fun olu-Idoo
Omo aga tii showo
Won pin okun fun won lode Irada
Orsunmila shebi eti lo pin bo wale
Won ni eetishe to fi je eti lo pin bo wale
Ifa? O ni nitori awa Omo oun ni
Ni oun she pin eti bo wale
Ti oun ban be ni Iko
55
Awusi O ni oun a gbo
56
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Oun a seti were
Oun a bo wale
Oun a wa ba wa she ti aje
Awa a laje were were lowo
O ni ti oun ba wa ni Idoro Mawuse
Ti awa omo oun ba ndanu sunrahun omo
Oni oun a gbo
Oun a seti were
Oun a bo wale
Oun a wa ba wa she ti omo
Awa a b’imo rere sile
Oni bi oun ba wa ni Ife Oodaye
Ni iwonran, ibi ojumo tin mo
wa
Ti awa omo oun ba ndanu sunrahun ire
gbogbo O ni oun gbo
Oun a seti were
Oun a bo wale
Oun a wa ba wa she ire
gbogbo Awa a ni ire gbogbo
laye
Otoroo
Ataraa
Aja koro gbele
And the old sturdy elders
Apenla
Apenla
They share brass Olu-Ido
And shared okun beads to them at Irada land
Orunmila, you only shared listening ears
They asked why you only shared listening ear
Orunmila Orunmila responded that it was because of all
his children He said that if he were to go to Iko Awusi
And his children were crying because of inability to acquire money
He will listen carefully
He will hear their pleas
He will then return home quickly
He will help them secure money
And they will be blessed with abundant wealth
He said that if he were to be at Idoro
Mawuse
And his children were crying because of inability to secure spouses
He will listen carefully
And hear their solemn pleas
He will then return home quickly
And help them secure spouses
And our spouses will be blessed with good children
He said that if he were to be at Iwonran where the day dawns
57
Ìwé fún Odù Ifá
And his children were lamenting their inability to secure all the good things in life
He said that he would listen carefully
And hear their solemn pleas
58
Ìwé fún Odù Ifá
He will then return home quickly
And help them secure all the good things in life
Ese 43.
Ojire, a sun re
Dífá fun Olokoshe
Ti nlo ree sh’oko Omide
Ohire, o sun re
Dífá fun
Omide
Ti nlo ree sh’aya Olokoshe
Ebo ni won ni ki won she
Nje ojire, o sun re
B’oko o ba ku
Inu Aya re a dun
Ojire, a sun re
B’aya o ba ku
Inu Oko re a
dun Ojire o sun
re
You woke with happiness
You slept in peace
This was the Ifa cast for Olokoshe
When going to have the hand of Omide marriage
This was also the Ifa cast for Omide
Who was to be engaged to Olokoshe as wife
They were advised to offer ebo and both complied
Now you woke with happiness
And you slept in peace
If the husband did not die young
The wife will be very happy
And if the wife did not die young
The husband will be very happy
Truly you woke with happiness
And slept in peace
59
Ìwé fún Odù Ifá
Ogbè Òyèkú
Ogbeelesin (Ogbe has a horse)
Ese 1.
Ifa ni oun ri enikan ti ko ni igba ti ko ni awo
Ti gbogbo èniyàn ati àwôn ara ile re nwipe ni olori buruburu
Ti won si nfi şe eleya
Ifa ni oluware yio di èniyàn nla l’ehin ola
Ati pe yio si ma şegun gbogbo idiwo
Ifa says he sees someone who owns neither a calabash or plate.
Everyone, including their own relatives, says she/he has a bad destiny
and is making fun of them.
Ifa says this person will become important in the near future
and that they will overcome all obstacles.
Ese 2.*
Ifa ni enikan ni o wa l’ori oye
yii Ti a yio pa n’ipo da
Ti a yio fi eniti wa ni ìkòkò dipo re
Eni ìkòkò naa ni gbogbo ara-aye yio ma rawo si oun
Ti won yio si ma juba fun un
Orisa si ni yii ti gbogbo ile ti
nsin Ti won ko si sin mo
Igbo si kun bo ojubo re
K’a tin see;
K’a se ta moriwo se enu ona re
Eni ìkòkò ti t’omode t’agbe ti nfi oju tiinrin re,
Dandan yio di eni gbangba
Ifa says there is someone who has a title
who will be replaced in his position.
A person who stays in the background
will be chosen to succeed him.
Everyone will rub their hands together
in honor of him,
and they will recognize and respect him.
There is also a divinity that was once
revered by all people of a house,
but they do not revere him anymore.
The forest has overgrown his shrine.
We should renovate the shrine.
We should tie young palm fronds at the
entrance to it.
The person in the background that young and
60
Ìwé fún Odù Ifá
old people are sneering at
will indeed become a public figure.
Ese 3.
O sare titi o ko iku,
O rin gberegbere o ko arun lona
Adifa fun ororo ti sawo lo ile olokun.
He ran for long and met death
He walked magesticlly and met illness
Divined for Ororo,
When his going to Olokun's house.
Itan
Olokun and Ororo were close friends. One day Ororo went to visit Olokun. When he got there Olokun
was not around, but was greeted by Olokun’s wives. They took him to sitting room, and then sent for
Olokun letting him know that he had a visitor in his house. Before Olokun left his house he put dried
fish on the table at the sitting room where Ororo was. The moment they sent for Olokun, Ororo saw
the fish, entered it and started eating it. When Olokun was walking in Ororo was eating the fish. At that
moment he was in such great shame that he can't come out. Olokun instructed his wife to cook the fish for
his friend (Ororo).
Olokun noticed that Ororo was not in his seat. He was hoping he went to the bathroom. Ororo heard all
what Olokun and his wife were saying, but he couldn’t come out because of shame and disgrace. They
cooked Ororo with the fish without knowing. By the time they expected him to come back they didn't
see him. Olokun said that they could not wait any longer and that they should eat. The moment they cut
the fish they saw Ororo inside the fish. Olokun was suprised, Nje ororo o tori idun o lo (He died
because of sweetness)
What Ifá is saying is that we should keep away from coveting other people’s things because it can cause
disgrace, shame and even death. Let us be satisfied with what we have. Coveting made ororo to enter
the fish without knowing that he would also share later in the fish.
Ese 4.
ori ti ko ba ni rin ihoho
yio ri alaşo nigbati oja to
a difa fun Olofa-a-ta-apoti-aran
omo awuko binrin bi fon
omo a fi ìkòkò won ileke fun ayanfe re
omo a j’aye gbedegbede bi eni nla
oyin Olofa-a-ta-apoti-aran je arugbo
Kosi ni igba tabi awo
Şugbon o ni aşo nla ninu odidi
Ti oun paapaa ko je lo
Şugbon àwôn èniyàn ni ma toro re lo sode
Olofa mura o to àwôn babalawo lo
61
O beere pe bawo ni oun yio ti şo ni laari
62
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Won niki o rubo ni ifi pelu aşo nla
O gbo; o rubo
Ko l’ojo, ko l’oşu oba Ofa ku
Àwôn ara Ofa mu Olofa won fi
joba Ni ireti pe ko ni pe ki o to ku
Şugbon nigbati o de ori oye tan
Kaka ti iba fi ku işe, ni ara re tubo nle si
Aye àwôn ara Ofa si wa dun
O si de fun won l’orun
Won ko si tun fe pe ki o ku mo
Ifa ni eni ìkòkò yio di eni igbangba
Ti yio si de ipo nla
Ti yio si pe púpö ninu ipo naa ki o to ku
One who does not want to walk around naked
Will find a seller of cloth when the market opens
Ifa divination was done for Olofa, the ruler of Ofa who sells a box of
velvet The offspring of one who coughs like the trumpeting of an
elephant
Descendant of one who uses a large container to measure out jewels for his beloved
The child of one who enjoys life moist and smooth like a person eating honey
Olofa, the ruler who sells a box of velvet was an old man
Who owns neither calabash or plate
But he had a large piece of cloth put away
He did not allow himself to use it
But others borrowed it to dress up and go out
Olofa prepared himself and went to the Babalawo
And he asked them what he could do so that he might gain importance
They said that he should sacrifice, including giving up the large piece of cloth
He heard and performed sacrifice
Not the next day nor the next month, but the king of Olofa eventually died
Then the people of Ofa made Olofa king
Expecting that it would not be long before he passed away
But after he had assumed the office
Instead of dying, he became increasingly stronger
The life of the people of Ofa likewise became good
It became soft and easy for them
And then they no longer wanted him to die
Ifa says that the person in the background will come to the forefront
They will receive an important position
And they will remain in this position a long time before their passing
Ese 5.
Eni taa pe ko
rubo To ba rubo
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Lose de ara re ara re lo se de
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Eni ta a ni ko se rere
To ba se rere
Lo se de, ara re lo se de
Eni ta a pe ko rubo, ti ko rubo
Lo se de, ara re, ara re lo se de
Whoever is told to perform a sacrifice
If he performs it
He does so for himself
Whoever is told to be
good If he is good
He does so for himself
Whoever is told to perform sacrifice but refuses to do
so Does so at his own risk
Ese 6.
Agungi o reyin aye
Alatete o reyin Oshu
Pantete ori o ri Olorun Oba
Dífá fun Ogbe
Ti nshore aye
Ebo ni won ni ko
she O gbegbe, o
rúbô
Nje Ogbe ma ye fun Iku
Ogbe ma ye fun Arun
Ogbe ma ye fun Ejo
Ogbe ma ye fun Ofo
K’Aye e wa gbogbo o le baa dara ni o
He who climbs a tree cannot see the end of the
world A stargazer cannot see the other side of the
moon
And he who meditates endlessly CANNOT see Olorun
These were Ifa’s declarations to Ogbe
The one who would be the friend of the
world He was advised to offer ebo and he
complied Pray Ogbe, do not give room for
Ikú
Ogbe, do not give room for sickness
Ogbe, do not give room for Ejo (contention)
Ogbe, do not give room for Òfò (loss)
So that this world would be peaceful and rewarding
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Ìwé fún Odù Ifá
Ogbè Ìwòrì
(Ogbe Wèhìn-Ogbe look back)
Ogbe Weyin (Ogbe Iwori) the primary deities in this Odu are Ifa, Esu Odara, Ogun, Obatala, Sango,
Egungun, Oro. The eewo (taboos) for this Odu Ifa are:
1. Must not eat yam
2. Must not disrespect elders
3. Must not harbor evil thoughts
4. Must not keep birds in cages
5. Must never throw water outside the house
6. Must never use any medicine prepared with Dasa leaves or root
7.Must not eat Ikun
8. Must never use indigo
9. Must never use old mortars
10. Must not eat fowl, not even to use for rituals and sacrifices
11. Must never appear dirty
12. Must never copy anyone in his actions
Ogbe Weyin children tend to be late starters.
They do not succeed at the early stages of their lives. Their success comes during their middle years.
Those born by this odu either during Ikosedaye or tefa must respect their elders and those in positions of
authority over them. They must give honor to whosoever it is due.
They must be accommodating. These are the dictates and preference of their guiding spirits. For Ogbe
Weyin children, people would subject them to ridicule at the early stages because of their lack of success. This
should not deter them, they should always aim high and they will eventually achieve success. Their lack of
success must never frustrate them to the stage where they will be contemplating suicide or causing bodily
or emotional harm to themselves. It is in their own interest to have patience (which they lack and a great
weakness of Ogbe Weyin children) in order to witness forthcoming success. All those who had been ridiculing
them will turna round to “praise” them in the future,.They must always have sekere and drum made of
goat skin where they keep their Ifa. They must also be beating the sekere every 17 days of Ifa. This will
bring success and victory over enemies to them. They must always take care of visitors. These visitors will
be instrumental to their eventual success in life.
The wife of a male omo Ogbe Weyin must be handed over to him before the fixed wedding date. The
female children must be in the house of their husband to be before the actual date of the marriage
ceremony. This is in order to avoid a preventable agony of losing the woman involved in the marriage
ceremony on the day of the marriage. It will be better still if they choose spouses who are not of the same
area of birth with them.
They should also put everything they do into perspective for the future. They should be mindful of the
history they will leave behind in the future. They must never, because of want, make a bad name for themselves
today because it will hunt them in the future. Ogbe Weyin children must always endeavor to investigate
properly any group, association, club or society before joining it. They must also investigate any group
business venture before committing their hard-earned money into it. By nature, Ogbe Weyin children have
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unique
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
personalities. They are role models. They perform better on their own. This is why it is not advisable for them
to work at other peoples pace. They should also not measure their progress with other people's gauge.
Ese 1.
Ifa was cast for Ogbè, on the day that he went to visit Ìwòrì. They told him to sacrifice 3 he-goats, 3
roosters, the clothing on his body, and a bush-rat, which should be placed behind Èsù. Why should Ogbè
sacrifice? In order to return in prosperity, to be sure that wealth and abundance would not evade him.
Ogbè sacrificed, and wealth came to him. Ifa says that the person for whom this Odù falls should always
sacrifice to bring whatever undertaking to a good end. It doesn't come by itself. We must sacrifice. And
Ifa says that if somebody is considering to make a voyage, the right sacrifice is required to make the trip
profitable, very profitable indeed. Ebo: 3 he-goats, 3 roosters, the clothing that this person is wearing, and
a bush-rat to be placed behind Èsù.
Ese 2.
Ifa divination was done for Odogbo when he was in the midst of much trouble. They said that this was the
year he would achieve wealth. They said he should sacrifice. He heard and complied. They said when he
sacrificed that he should go home and pay homage to his mother. They said it is at home that his blessings would be
found and that he should not go anywhere else.
When Odogbo had offered sacrifice and paid homage to his mother he stayed home for four days, but he
did not see anything whatsoever like blessings. On the fifth day he got ready and went to the farm for
wood. He said he would not die of hunger. When he arrived at the farm he cut quite a bit of firewood. He
then began to carry back as large a load as possible. As he was returning carrying his load, the spirit of his
mother appeared in the form of a bird. She began to speak saying:
“Odogbo, throw away the wood. The blessings arrived at your home while you were away.” When
Odogbo heard this, he said he would carry the wood home anyway. When he arrived home he threw the
bundle of wood on the ground. It broke through they ground to a pit of beads. In this way, money and
wealth came to Odogbo and he became rich.
Ese 3.* (Internal Disorder)
Plucking the feathers of a living fowl ruins it. Not plucking the feathers of the fowl leaves it with its
splendor. Ifa divination was done for Ebu-Eyin, internal deterioration, who is the senior sibling of way. They said
the people should sacrifice, but they turned a deaf ear to the wisdom of making sacrifice.
They were not wise to do so. They were not perceptive. They did not know that it is at home that the
war is lost before even reaching the battlefield.
Ese 4.*
Domi domi
E feso domi
Ki e ma domi s’olojo lara
Difa fun Orunmila
Ti o nlo gb’Olojo n’iyawo
Isan l’Olojo da
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Ìwé fún Odù Ifá
Arun l’olojo de
Those who are in the habit of throwing
water in the streets
You should throw it cautiously
so that you might not wet your own guest.
Ifá divination was done for Òrúnmìlà
who was going to take Olojò (expected guest) as wife.
Olojò had promised to come within 9 days
but instead she came within 5.
Ese 5.*
Ajokoo ko f’ehin ti agba
Bi eniti o naro niri
L’o difa fun “ola-yi-lu-kun”
O ni ipa oun ko ni ka aye
Won ni ipa re yio ka aye
Won ni ki o rubo
An elder who sits down without leaning back
has the appearance of a person standing up.
Ifa divination was performed for Oláyílokùn,* “wherever honor turns it finds fortune”.
She said that her strength was not adequate for the world.
But they said that her strength would be equal to her tasks in the world. They said she should sacrifice.
Ese 6.
B’áye bá wón bá
ndùn B’áye bá wón bá
ndára Ìwá ìbàjéni
wón nhù A difa fún
Onígbìmò Tí yó là là
là
Tí yó fi aya rè mo orò
When life is sweet for them
When life is good for them
That is when they start to misbehave
Divined for Onigbimo
Who was so powerful
That he broke a taboo by taking his wife to the sacred
grove Itan
Onígbìmò, who was ruler, at one time was very poor who walked about aimlessly. After being sick and tired
of his condition he went to Ifá for divination. They told him that his time would come and that he would
be rich and honored if he made ebo. Though he did not make the ebo (sacrifice) he ended up becoming
rich and was made a king. In the town that he presided over every year the ritual for Orò must be done
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yearly to
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
maintain and bring peace and prosperity to the community. The king is required to attend these festivities.
The problem comes in when Onígbìmò’s wife insisted on coming to the festivities. Though it is not taboo
for a woman to go the festival it was and is taboo for her to enter Oro’s sacred grove. I should note here
that this has nothing to do with being against women. There are certain Afrikan “secret” societies reserved
for men and there are those reserved for women.
Even though Onígbìmò resisted his wife’s insistence on going to the grove for a long time he finally gave
in. In time, the divinity of communications and sacrifices, Èşù, came to Òrúnmìlà and asked if Onígbìmò
had given the required sacrifice mentioned by the Babaláwo. Òrúnmìlà said that he did not. Because of
this Èşù convinced Onígbìmò to finally let his wife come to the festival and enter the sacred grove which
was taboo. Onígbìmò, knowing that there was a point in the ceremony whereas the king had to place his
foot in a basket, instructed his palace messengers to make a basket big enough for a human. He placed his
wife in this basket and provided holes whereas she could look out and see everything. And she saw
everything from the beginning to the end.
It came to a point whereas the priests had to throw their obi (kola nuts) to determine if all was well with
the rituals and the offerings. Every time they cast their obi it said something was wrong. They finally had
to consult Ifá and Ifá told them that it was because the king’s wife was in the basket. They opened the
basket and the queen was discovered. The penalty for this crime against taboos: DEATH. Both the king
and his wife were executed.
Ese 7.
Işekue l’ewe le şe
Iwa ihukuhu ni ti agbalagba
Bad CONDUCT is what is attributed to the youth.
Bad CHARACTER is what is attributed to the elder.
Ese 7.
Ogbe weyin baja re o baa pa kun
A dífá fun arugbo Fulani t’oun t’ogo
Ogbe, look backwards should your dog kill a kind of squirrel
Ifa divination was done for a Fulani with a club for self defense
Ese 8.
Ogbe weyin baja re o p’akun I gboro
Kannyanrin ma de o, obinrin
Igboro Emi n lo ile oko aaro
Ogbe, look backwards should your dog kill a kind of squirrel
Ifa divination was done for Kannyanrin, the wife of an overgrown farm
I am proceeding to my first husband’s house
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Ìwé fún Odù Ifá
**Note. Kannyanrin is an herb that grows well in fertile land.
Ese 9.
Orunmila wi egbe ni
Mo ni egbe ni bara mi Agbonniregun
O ni orin taa ko leti Aditi nko?
Won ni orin naa dun la dun ju
Orunmila ni egbe ni nitori ko gbo
Orunmila ni egbe ni
Mo ni egbe ni bara mi Agbonniregun
O ni ijo taa jo loju Afoju nko?
Won ni ijo naa dun la dun ju
Orunmila ni egbe ni, nitori kori ji
Orunmila wi egbe ni
Mo ni egbe ni bara mi Agbonniregun
O ni ere taa ba Aya alaya se nko?
Won ni ere naa dun la dun ju
Orunmila ni egbe ni, nitori iku lo wa nibe
Omo to ba ti ibe jade kii se t’eni
Orunmila declared that it was vanity
I responded that it was vanity
He asked about the song that was sung in the presence of a deaf man
They replied that it was a melodious song
Orunmila said it was vanity because the deaf man did not hear it
Orunmila declared that it was vanity
I responded that it was vanity
He asked about the dance that was danced in the presence of a blind man
They replied that it was a beautiful dance
Orunmila said it was vanity because the blind man did not see it
Orunmila declared that it was vanity
I responded that it was vanity
He asked about the intercourse that was had with another man’s wife
They responded that it was really nice
Orunmila said it was all vanity because it was ridden with sudden death
And that the product of such intercourse belongs to another man
Ese 10. Do not do anything drastic and end up missing your ire
Ogbe weyin
Koo ma baa sinu bi
Dífá fun Abanigede
To nre nu igbe lo ree pokun so nitori aje
Won ni ko rúbô
O gbébô, o rúbô
Nje ma binu pokun so rare o
Ma binu pokun so ra re
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Ìwé fún Odù Ifá
Ire to nbo o
Ko le de
Ma binu pokun so ra re
Ogbe,please look at your back
For you not to over react in anger
This was the Ifa cast for Abanigede
When going to the forest to hang
Because of lack of money
He was advised to offer ebo and
complied Please do not hang yourself out
of anger Do not angrily hang yourself
So that the ire that is coming to
you For it to meet you alive
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Ìwé fún Odù Ifá
Ogbè Dí
This odu speaks on the primacy of language as found out by Osanyin and Orunmila.
Ese 1.
Ogbèdí, the sturdy one. Ogbèdí, the very strong one. Wrap it up and don't let the points stick out; take care
that they don't stick out" were the ones who cast for Big Beast, who wanted to ask Grasshopper to help
him on his farm. The same neighborly duty was required of Hen. And he asked Wolf. And he asked Dog.
He asked Hyena and he asked the Hunter. He did ask Snake and also Walking Stick. And Fire too he
asked. He did ask Rain, he did ask Draught, and last of all he asked the tiny Drops of Dew.
Big Beast had been admonished to sacrifice before, and he was told to stay away, to stay away from
trouble, which Big Beast had solemnly promised, but he came from a difficult family. Big Beast began a
farm, and when the time of harvest came he went to Grasshopper, and said: "Friend, help me. Come
within seven days and do your duty as a neighbor." Grasshopper answered: "Sure. But look I have an
enemy. And if you want me to come help you on your farm, then don't invite her. It is Hen. Don't ask her
to perform her neighborly duty as well." Big Beast declared: "What? She with the pointed beak? I won't invite
her, for there's nothing she can do."
This being said Big Beast immediately went to Hen, and greeted her as follows: "Mother of many
chickens, please help me on my farm, in seven days from now." Hen said: "Oh yes, I'll be there, but
please, you shouldn't ask if Wolf will come also." Big Beast calmed her and said: "He with the blackened
gums? I do not need him."
This being said Big Beast immediately went to Wolf, and greeted him as follows: "Greetings, you silent stalker,
husband of many chickens!" Pleasantly touched said Wolf: "Thank you!" and then Beast asked if Wolf would
come to help him. Wolf said: "My friend, of course I’d help you, but for a small, a very tiny problem.
Now you have asked me for this helping of my neighbor.
I must confess that Dog is not a friend of mine." Big Beast immediately said: "That Dog is worthless. He can
do nothing for me. I won't invite him nor let him in!"
This being said Big Beast immediately went to Dog, and greeted him like this: "Greetings friend Dog, big son
of many barkers!" Dog asked: "What can I do?" Beast said: "Come within seven days and help me with
my harvest." Dog answered: "Sure, it's nothing. I only want to ask you not invite my enemy Hyena, for we
are not good friends." Big Beast said happily: "Him with the knobby knees? He's useless. No, don't worry: He
will not be my guest."
This being said Big Beast immediately went to Hyena, and greeted him like this: "You fast and beautiful
animal!" Hyena nodded: "Thank you!" and Big Beast took the clue: "I need your help, my neighbor, to
help me on my farm." Hyena promised: "Sure. I'll be there, but please do me just a tiny favor, and don't
invite the Hunter; he doesn't like me much." Big Beast then soothingly said: "That fellow with that bag?
Why would I ask him, pray? He doesn't know how to work!"
This being said Big Beast immediately went to Hunter, and greeted him politely. The Hunter said: "I
thank you! What can I do for you?" Big Beast explained to him about the neighbor's duty, and Hunter
said: "That's true, I'll come and help you, but then don't invite that slimy horror, you know, that awful
Snake." "Of course not," Big Beast said, "Why would I invite Snake? He cannot work, just crawl."
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Ìwé fún Odù Ifá
This being said Big Beast immediately went to Snake, and greeted him as follows: "Greetings, oh sacred
animal!" And Snake said pleasantly: "I thank you, and I will come honor your request. Only,"
he said, "please don't invite the Walking Stick. I'll come, if he doesn’t come, for sure." Big Beast said
reassuringly, "That long thin one? He cannot help me, so he won't be on the list."
This being said Big Beast went straight to Walking Stick, and greeted him politely: "Greetings, friend Walking
Stick, killer of many snakes that never eats his prey!" "That's right!" said Walking Stick, "I thank you for your
praise!" When being asked the Stick said: "Sure, my friend, I'll come. There is one problem though. I do
not much like Fire, and I'd be very sad if Fire too would come." Big Beast sneered: "Who? That red one? I
don't like him myself. I think he makes my body too warm. I won't invite him."
This being said Big Beast immediately went to Fire, and greeted him like this: "You who destroys with
heat!" Fire said: "My friend, I thank you. What can I do for you?" Great Beast asked: "Come and help me,
and do your neighbor's duty." Fire nodded: "I will come. But not if Rain comes too!" "Oh no," was Big
Beast's answer, "Him with the many feet? He can be of no help. Don't worry. He won't come."
This being said Big Beast immediately went to Rain, and greeted: Mighty flood!" "That's me!" said Rain.
"What can I do for you?" "Please come and help me, friend, just within seven days." "Well sure!" Rain
promised, "But not if Draught comes too! It would be the end of me!" Big Beast said soothingly: "That
miserable dryness? I won't invite that one, for he would be no use."
This being said Big Beast immediately went to Draught, and greeted him like this: "Oh Conqueror of floods!"
Then Draught said: "Sure, I'll help you. And may Olodumare bless us far beyond those seven says." That’s all
that Draught then said. And then Big Beast went to visit the Drops of Dew, not knowing that these soft
forces were his sacrifice, that this would make his offer valid. "Dear Drops of Dew, the child of great
and pleasant wetness," Big beast said. Dewdrops answered: "I thank you," and was asked to come and
help Big Beast. "I'll come," said Dew, "And may Olodumare save us!" But just like Draught he did not
speak of enemies.
And then the great day came. Grasshopper was the first, greeted by Great Beast with: "You who so nicely
jumps." Grasshopper answered: "Thank you", and sat down on the floor. But then Hen entered! "Hen,
mother of so many," big Beast said greeted, but Grasshopper said uneasily: "I'll be in trouble now!" Hen
did have different thoughts: "My prayers have been answered!" until the Wolf came in, greeted by Big Beast
with: "Greetings you silent stalker, husband of many chickens!" And Wolf, looking at Hen, said: "It'll be a
pleasant day!" But then the Dog arrived who, looking at the Wolf, said: "Dinner has been served!" Then Hyena
entered who said the same of Wolf.
Now Hunter entered, fondling his great big bow while looking at Hyena. "I must now thank Ògún," said
Hunter piously, "for this will surely be a very pleasant day." Then Snake arrived, and Hunter did try to
hide himself: "I'm deadly scared of that fearsome Hunter!" Snake looked at Hunter hungrily, but then
came Walking Stick. He looked at Snake and thought: "I'll beat him up quite soundly." Then Fire coming
in looked happy at the Stick. Next one was Rain, who had the Fire mighty worried, and then the Draught
arrived who had no enemy. Then everybody stood and went out to the farm, for they were here to work, as
Big Beast pointed out. They went: Grasshopper, Hen, Wolf, Dog, Hyena, Hunter, Snake and the Walking
Stick, then Fire, then came Rain, then Draught, and Dewdrops were the last.
There was no food, however, and after hours of working Hen took a bite of Hopper, and Wolf a bite of
Hen. Dog then bit Wolf, Hyena took a big bit from Dog, the Hunter aimed his rifle and shot at the Hyena,
himself felt Snake's hot poison, and poor Snake in his turn got hit by Walking Stick. Then Fire set fire to
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stick and
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Rain extinguished Fire, then Rain was killed by Draught. The only critter left was soft and gentle
Dewdrops, and Dew was very shocked. So Dew took over, cooling; soft, gentle drops brought peace upon
the host’s big farm, cooled all the victims, more: Dew brought them back to life, and doing so restored the
peace among the neighbors...
Ese 2.* (Overcoming the evil wishers)
Ogbèdí Perepere was the one who cast Ifa for Orí who had kneeled down and chosen his destiny, and
whom detractors were trying to prevent from achieving it. Ifa says he sees evil wishers (elénìní) who do not want us to
succeed in what we are doing. Ifa says he will join us in overcoming the evil wishers. He says we should sacrifice. When Orí
had offered what he was supposed to for sacrifice all that he was doing fell into place and straightened out
and the way became clear.
Ese 3.
“Quietly I go, smoothly I return” cast divination for Ariwowo, the hook, the grasper when he was waging
war against a tangled knot. They said he would not return empty handed. They said he should sacrifice and
he did. Since then Ariwowo, the Grasper, has not been empty handed even if he reaches the top of a
mountain to pull something down.
Ifa says we are stretching out our hands toward something. Ifa says that we should sacrifice so that we
may not be unsuccessful in that for which we reach whether it is work we do or something else.
Ese 4.
The Tree of Life or Prosperity
Orunmila asked his followers which tree was so hard that when leaned on would always support one and
never move. They first said that surely it must be the oak. Orunmila said no because the oak was there to
be cut and used. Then they said it must be the Iroko. Orunmila said no because susceptible to being
taken or demolished. Orunmila said it was the tree of life (Sacred Palm Tree) that would protect the
future, support one, and speak to people.
Ese 5.
Gbàmí igbó lawo gbàmí igbó
Gbàmí òdàn lawo gbàmí òdàn
Gbàmí hènhen níí sawo gbàmí hénhen
Ifá ti o bá yò mí ní ibi tó dí gágáágá
Bí mo bá dé ibi
tósunwón Màá san oore
è re fún o Díá fún
Òrúnmìlá
Ifa ó yo omo rè nínú irunbi
Owó ò mi wá ba ewè olóbòyòboyo tèmi
Òkòsòkòsò
Nifá ó yo‘mo tè kúròú ibi
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Òkòsòkòsò
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ese 6 Orunmila and Osanyin discover the primacy of language.
Ai I bo Ogun lai
loti Ai I borisa
lailobi
Ai I bo Sango lailorogbo
Ai I bofa lailopolopo eku ateja
Lo difa fun Orunmila
Njo ti oun Osanyin n ba
awo Ti won n wadii aye oun
Orun Lo si Odo Ede
Ti I s(h)e Ojise Olodumare
Nje e ba mi dupe lowo iboru
Nje e ba mi dupe lowo iboye
Nje e ba mi dupe lowo ibosise
Awon ni o je kile baba o
digboro
E ba mi dupe lowo Sisaomaaje
E ba mi dupe lowo Aisisaomaaje
E ba mi dupe lowo Saasaalabeerari
A yin Sisaomaaje o
Gbogbo isede
Aisaomaaje
o
Gbogbo
isede
Gbogbo e, gbogbo e jo maaje
o Gbogbo e, gbogbo e
Orunmila and Osanyin sought out to know all things of the world. They sought out to approach Edumare.
When they reached the threshold of Orun, the frontier of aye and orun they met up with Ede (language).
Orunmila and Osanyin opened their ori up to Ede. Ede insured them that it indeed was Him/Her that they
were looking for. They settled in with Ede and Ede revealed to them all thing and the essence of all things
one by one. After 25 years of living with Ede, Osanyin decided to leave Ede’s abode. He left originally to
go to earth but did not make it. He remained suspended between aye and orun for some time. In the
meantime, Orunmila lived with Ede 25 more years. He then left to descend and was met by Osanyin on
his way. They both went to earth together. They saw much beauty. Orunmila then thanked his 3 omo
Iboru, Iboye, Ibosise and Osanyin thanked his 3 omo Sisaomaaje, Aisaomaaje, and Saasaalabeerari.
In this verse we learn that before they could even reach Olodumare that had to learn the profundities of
life and its mysteries from Ede which is language. Language contains the keys to unlock the doors of
healing, averting death, kwk. This means we MUST utilize the proper language of the deities to access
mystery. This verse also reveals the primacy of language in culture. Osanyin is mentioned here to show that
language is our most potent tool to evoke the power of plants.
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Ìwé fún Odù Ifá
Ogbè Ìrosùn
Female may need owo Fá or initiation. This Odu speaks about problems with circulation; legs,
spasms and losing the ability to use the legs. This person may be a natural clairvoyant. Watch the
energy you are around because of the sensitivity of your energy. This person may have a very open
Orí.
Ese 1.
"Ariyewe will have children;
Ariyewe will have children;
Òrúnmìlà is the one who took Ariyewe
for a wife; Ariyewe
will have children".
This is the Ifa that was cast for Òrúnmìlà,
on the day that he wanted to marry Ariyewe.
Ifa says that this is a wife of Ifa,
if she is not given to Ifa she will be confused
And Ifa says there is a woman
who will bear many children, but only
if she will duly sacrifice.
"Ariyewe will have children;
Ariyewe will have children;
Òrúnmìlà is the one who took Ariyewe
for a wife; Ariyewe
will have children".
Ifa says there is a woman
who wants children, and there is
a woman who is a wife of Ifa;
she will have children if she manages
to sacrifice five chickens and 10,000 cowries.
After having made this sacrifice she will begin
cleaning the House of Ifa; then things will
improve considerably for her.
Ese 2.
Ifa divination was performed for Nwonmile who would see his father in a vision. He said “I see my father
today, father of the leopard. Father come from heaven and help me. The father of a child should not fail to
help his child.
Ifa says someone has forgotten his father and that if he does not take care of his father that he will not find
anyone on earth to take care of him. Ifa says that this person should sacrifice so that the way may become clear for him in
his affairs. Something that belongs to this person will be completely ruined if he does not care for his
father (ancestors probably on paternal side) whether his father is in heaven or on earth.
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Ìwé fún Odù Ifá
Ese 3.
The elephant makes a place tremble by virtue of its power. An ant’s size cannot be compared to a buffalo.
Àyìnkà, the one praised everywhere, Babaláwo of the world, was the one who divined Ifa for the world.
The world was advised to sacrifice so that good things might be said about it. Àyìn, the praiser, is praised
everywhere. The mouth with which you praise me may you not turn it around against me. The praised one
should be praised everywhere.
Ese 4.
B’o ba şe wipe ti Ifa l’a ba ngbo
A ba pe bi ara iwaju ti pe
B’o ba şe wipe ti Ope l’a ba n to
lehin A ba dagba bi ara igbahunigbahun Obe nke a baya sakele
Dífá fun Oko
Tii she omo Oniree shanbe
Oko tuntun nii won mu ro irin teerekange Oko tuntun nii won mu ro irin
teere-kange Awa d’ewiri Agbede l’onii
A ko agbalagba ti do
If we listen to the messages of Ifa,
we would last like our Ancestors
lasted. If we would follow the
messages of Òpè we would grow old
like the ancient ones. The curved knife
with its sharp edge
These were the pronouncements of Ifa to oko (the hoe)
The offspring of Iniree Shanbe of Iree town
The new hoe is used to forge a thick
rod The new hoe is used to forge a
thick rod When the blacksmith wakes
up
He is surrounded by elderly people
Ese 5.
A difa fun Orunmila
Ifa nsawo lo si apa okun
T’oun ila méjì osa
oloja merindinlogun
Won ni baba o nii pada
dele Baba wa m’ekun şekun
igbe O fi iyere şe iyere aro
O ni: Agbe gbe mi dele o o Agbe
A kii rajo k’a ma dele o
Ko pe ko jinna
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ba ni ba aruşe ogun
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ifa divination was cast for Òrúnmìlà
when he was going on a spiritual mission on the shore of the ocean;
when he was in the middle of the lagoon
at the home of the sixteen Olójà (owner of the market).
They said Baba would never return home.
It came to pass that Baba began to cry out in a powerful way turning his cry into a shout and turning his
lamentation into a song of sorrow.
He called out saying: Agbe bird, carry me home, O Agbè.
We do not go on a journey so that we may not return
home. Agbe bird, please carry me home.
Before long and not too far in the future come and join us in victory obtained through ebo.
Victorious in struggle we have come to be.
Ese 6.
Agbado g’ori ebe, o wa rinirini
Difa fun Orunmila
Baba nlo s’aye ‘gbami-gbami’
Ifa, gbami o, mo ke ma gba
Eni ba wipe ka gba ni, ni a
gba
Corn perches on top of the ridge and sways its leaves
Divined for Orunmila
Baba was on a mission to the ‘save me, protect me’ domain
Ifa, protect me, I am crying for protection
Whoever cries for protection must be protected
Ese 7. Orunmila wins ude (insignia of authority) from Olorun.
Abinu erin, amu owore 'do 'son,
Abinu agbo momo, amu.prire kon ogirl,
Abinu okpe luju kon yo gbude Komi,
Awon me'teto lo'n difa fun Orunmila nijo to fe gba
Ude, Lowo Olodumare.
Meaning
He who was annoyed with the elephant but ate its meat in his
soup; He who was annoyed with the Ram and knocked its head
against the wall before slaughtering it for food; and
He who was annoyed with the palm-wine in the forest and threw
the pendant at authority (Ude) into the water.
These were the Awos who made divination for Orunmila, when he was going to inherit the instrument of
authority from Olodumare.
The heavens became over-populated after the creation of human beings. It became rather cumbersome
for Olodumare to sit down with his creatures as he was wont to do traditionally to listen to their daily
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Ìwé fún Odù Ifá
complaints and problems. Olodumare announced to Its servant-divinities and human beings alike that It
wanted to
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Ìwé fún Odù Ifá
evaporate into emptiness. Before doing so, however, He proclaimed that He was going to appoint one of
His 200 divinities to act in His place in heaven and on earth.
He invited all the 200 divinities to test which of them could perform the task. Before leaving to answer
Olodumare's Invitation, Orunmila decided to consult his lfa who told him not to go to the Divine Palace
of Olodumare without giving a he goat to Esu. He accordingly gave a he-goat to Esu. When all the
divinities were subsequently assembled at the divine palace Olodumare held out His pendant of authority.
All the hot divinities quickly moved forward swaggering around saying that they were the logical inheritors of
Olodumare’s authority. Esu meanwhile transfigured into a heavenly elder and advised Olorun that the lazy
and inconsequential looking divinity in white dress was the only one with the potential for carrying out
Olorun’s divine wishes both in heaven and on earth. Olorun Itself wondered whether Orunmila was
physically and diabolically strong enough to weather the storm of wielding both celestial and terrestrial
authority. However, Olorun decided to defer to the advice of the heavenly elder, and agreed to test
whether Orunmila was articulate and tenacious enough to keep it for seven days. Olorun gave It to Orunmila
with the injunction to return It safely to Him after seven days.
On getting home Orunmila hung the pendant on the shrine of his ori. At that time, Osanyin was the close
associate of Orunmila and interacted hands-in-gloves with him. He was the only divinity who could come and
go freely in Orunmila's house. Meanwhile, the divinity of witchcraft assembled his flock and conspired to
persuade Osanyin to cooperate with him in firming up a strategy to steal the ide from Orunmila because
he believed that he was the rightful candidate for the custody of Olorun’s Insignia Of authority. The
divinity of witchcraft argued that after all, he was the senior of the four agents that used to watch over the
pendant. The witches succeeded in persuading Osainyin to agree to steal the pendant from Orunmila's
house.
After agreeing to cooperate with the witches, Osanyin went to Orunmila's bedroom that night when -he
was sleeping and hypnotized him into a heavy honey dew of slumber. Thereafter Osanyin stole the
pendant and sent it to the divinity of the night. As soon as they got hold of it, they dug a hole in the fire
place of Orunmila's own house, and kept it there. When Orunmila woke up in the morning, he discovered
that the pendant of authority had disappeared. He instantly invited his awos mentioned in the opening
paragraph, to come to his rescue. They all made divination and advised him to make sacrifice with mashed
yam mixed with the meat of rat and fish and to throw it round the back of his house and to put some In
the fire place of his kitchen. He quickly made the sacrifice.
Thereafter, all the goats and fowls abounded in his house began to feed on the sacrificial offering,
Including the one on the fireplace. After eating the food, the fowls began to dig into the ground of the fire
place until they exposed the pendant of authority which the witches had concealed there. Later in the day,
Akpetebi, Orunmila's wife was going to the kitchen to cook for the day and saw the exposed pendant of
authority and quickly alerted her husband who collected it, cleaned it and wore it round his neck. He was
required to wear it to occupy the chair at the five daily meetings of all the divinities. He wore it when he
attended that night"s meeting of the divinities at which all 200 of them were present. When he got to the
main entrance of the meeting chamber he uttered the usual words for opening the door. This event was
sufficient to reassure the divinities, especially Osanyin and the divinity of the night that Orunmila had
recovered the pendant of authority. All the divinities then prostrated to greet him.
After the meeting, he decided to keep the pendant of authority inside his pillow. Later that night however,
Osonyin again came to his house to congratulate him on the success with which he handed the meeting of
the divinities earlier in the evening. He waited until Orunmila fell asleep and once more hypnotized him
into a deep sleep. As soon as he was fast asleep, Osonyin lifted Orunmila's head from the pillow, removed
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Ìwé fún Odù Ifá
the pendant from it and surrendered it once more to the elders of the night. After retrieving the pendant,
they
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Ìwé fún Odù Ifá
proceeded to dig It on the grounds of the rubbish dump. When Orunmila woke up in the morning he
discovered that the pendant had once again been stolen from within his pillow. He quickly sent for his three
awos once more.
As the three awos were coming to answer his Invitation, they come with their household surrogates. At
divination, Ogbe-Irosun appeared. They advised him to make sacrifice with mashed yam mixed with pieces of
rat meat and fish, and to deposit it at the rubbish dump. He was also told to offer a he-goat to Esu. One of
the surrogates who came with the three awos at this stage sought permission to volunteer a suggestion on
how the sacrifice was to be made. He was granted permission to speak.
He suggested that when sending the sacrifice to the rubbish dump, whoever was carrying it should go with
a machet. On getting to the rubbish dump the person would see a rat hole which he should dig into catch
the rat before depositing the sacrifice. Since he was the author of that idea, he was told to go and deposit
the sacrifice, accordingly. On getting there, he actually saw a rat hole. As he dug it, a rat ran out of it and
entered a second hole under the root of a tree at the rubbish dump. As he dug into the root of the tree in
search of the rat, his cutlass struck a metal object which turned out to be the missing pendant of authority.
He killed the rat and brought it into the house with the pendant to the awos.
After washing and cleaning the pendant, Orunmila wore it once again, and with it, offended that night's
meeting of divinities. After the usual exchange of ritual greetings, Orunmila took the chair, amidst the
traditional obeisance to the head of the high table. The conspirators again suspected that he had found the
pendant from where it was hidden. When the meeting dispersed, the elders of the night planned to jettison
the pendant into the river. Once more, Osanyin went to steal the pendant from where Orunmila concealed
it at his Ifa shrine after hypnotizing him to sleep. When Osanyin took it to the witches, they threw it into
the river called Okun-Osa. The pendant was remarkable for glittering precious coral beads. As soon as it
fell into the river, all the fish were attracted to its glittering rays. A small fish was the first to get to It and
swallowed it up. A bigger fish who was beaten to it by the small fish then swallowed up the small fish.
When Amlegho, the king of fishes saw what happened, he in turn swallowed up the second carnivorous
fish. As the king of fishes turned back to retreat into his hole, he fell into a fishing net.
Then came the eve of the appointed day that Orunmila was to return the pendant to Olorun. To his utter
amazement, it was nowhere to be found, having been stolen again at his revered Ifa shrine. Once more, he
invited his three favorite awos. After divination, he was told to make a sacrifice to river Okun Osa. He
was told to make sacrifice with a he-goat to Esu and a guinea fowl and three fishes freshly obtained from the
river to Ifa. At that stage the young man who discovered the whereabouts of the pendant on the last
occasion, again proposed that first, a sacrifice prepared with mashed yam mixed with pieces of fish and
rat should be thrown into the river Okun-Osa (after obtaining three fishes in one). The more elderly awos
were at a loss to understand what the young awo referred to as three fishes in one. He was again given the
opportunity of unraveling the puzzle.
He then asked to be given one big bag of money. He proposed that whoever was going to the river would
see a fisherman, landing his canoe with two fishes, one big one, being sold for many cowries. He should
buy the bigger one before throwing the sacrifice into the river. Once more, he was enjoined to take the
sacrifice prepared with mashed yam, rat and fish and the money to the river.
On getting to the river, as he knelt down to pray for the manifestation of the sacrifice, he saw a canoe
paddler pulling up at the bank of the river. Inside the canoe were two fishes, one big one with a protruded
abdomen and another small one. He asked for the price of the bigger fish and the fisherman told him that it
was exactly 2000 cowries. He bought is and threw the sacrifice Into the river. When he got home the
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awos slaughtered
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
the fish and offered it with a guinea fowl to Ifa after giving a he-goat to Esu as prescribed at divination.
After the sacrifice the awos dissected the fish and found another fish inside the abdomen of the big fish.
When they opened up the stomach of the second fish they found yet another smaller fish which when
opened up, contained the missing pendant. They applauded the young surrogate Ifa priest and then offered
the guinea fowl to thank Ifa.
Orunmila, afraid of the pendant being stolen again overnight, begged his three awos and their surrogates
to keep an all night vigil of dancing, wining and dining with him until dawn. They agreed to do so
provided he would spray them with gifts and money while dancing. Orunmila then prepared a giant oil
lamp at five locations within his premises-, viz; the rubbish dump, Esu shrine, front of the house, back
of his house and his Ifa shrine. They feasted on the three fishes and the guinea fowl and drank plenty of wine
until dawn. The following morning he offered the he-goat to Esu and the awos shared the meat between
them and left for their respective homes. That was the much awaited day for presentation of the pendant.
The meeting was assembled and Orunmila wore the pendant and with Olorun Itself on the chair, he
removed it from his neck and offered it on his knees to Olodumare. As he was removing it, Olodumare
told him to leave it on his neck and to wear it forever, as his divine inheritance. With that proclamation,
Olodumare gave Orunmila supreme authority over all the other 199 divinities from generation to
generation. Olodumare however, assured him that so many enemies would try to undo him by
stealing the pendant, but that after that day, no one would again succeed in stealing it.
Meanwhile Osanyin was appointed by Orisanla in heaven to become his physician, which profession he
performed creditably. One day, Osanyin was invited to prepare a medicine for one of Orisanla's wives. After
performing the task, he began to cohabit with the woman. Earlier on, Orunmila had used his instrument of
authority to curse whoever it was that gave him so many problem over the divine pendant.
One night, Orisanla had a muffled voice (Osanyin speaking through his nostrils) from the direction of his
harem. He vowed to discover who it was and what he was up to in his harem. He began to open every
door to his harem. On getting to the room of his favorite wife, he knocked at the door and not knowing
where to hide, Osanyin transfigured into a serpent and crawled into a hole in the fire place of Orisanla's
favorite wife.
When he entered the room, he asked for the intruder who he suspected to be there. Although he saw no
one, he remained in the room and sent for Orunmila his chief diviner. When Orunmila got to the room he
sounded his Ifa and through the crystal mirror on the pendant he wore on his neck, he saw Osanyin inside
the hole of a big firewood in the fire place of the woman. Osanyin began to beg him telepathically not to
betray him. On account of the long association between them the former was reluctant to give his friend
away.
Meanwhile, Orunmila suggested that Orisanla should make sacrifice with a rat, fish, hen, goat and the big
firewood in the wife's fire place, because he saw nothing in the room. Orisa-Nla brought out the sacrificial
materials but insisted that the sacrifice should be made on the spot. Orunmila however retorted that the
sacrifice had to be made at his own Ifa shrine in his house. With that, all the materials including the firewood
containing Osanyin - turned snake, were taken to Orunmila's house. On getting there he ordered Orisa-Nla's
messengers to return to their house.
Thereafter, Osanyin came out to thank Orunmila who told him that he was aware that he (Osanyin)
cooperated with those who were conspiring to steal Olorun’s pendant from him all the time, and that the
experience he had just undergone was the wages of his sins. Osanyin then made a clean breast of the
unholy collusion he entered into with the king of the night to deprive him of the privilege of having authority
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Ìwé fún Odù Ifá
over all the divinities. Osanyin begged to atone for his misdeed by offering to become a life servant of
Orunmila to eternity; by carrying out all his wishes and performing all assignments allotted to him,.Orunmila
agreed. That
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Ìwé fún Odù Ifá
is why to this day, before a child is born, it Is Osanyin that prepares all the medicines for its ante-natal care,
right up to the time of birth, whilst Orunmila takes all the credit in the end.
At Igbodu, the person should be told to prepare the above special sacrifice against the time he would be given
a test or contest for a position of high authority. He should beware of his junior brother, relation or
friend very close to him. If the brother or relation betrays him, he should not over-react because the law
of retributive justice would surely bring him to his knees later. He should always be patient and watchful.
Ese 8.
Sawerepepe ni yoo pee wa
Ebi panla ni yoo lee lo
Dífá fun Ogbe
O nlo ree fe Irosun pamo
Won ni ko rúbô
The potency of Sawerepepe will lure her
But excessive hunger will drive her
away This was the message of Ifa for
Ogbe
Who would be having amorous affair with Irosun secretly
He was advised to offer ebo
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Ìwé fún Odù Ifá
Ogbè Òwónrín
Ogbe Wúnlé (Húnlé)
Ogbe look after your household
People of this Odu have the aşe to consolidate property and to make good use of wealth without
wasting it. They can help barren women/couples. They inherit chieftancy. Ogbe Wunle is known as
the diviner for royalty.
Ogbe-Wani iku Ogbe Egun n'le koto ni ile Oni Babalawo a di-fa-fun ba Araba Niregun Orunmila o ru-ebo
gbogbo tetu n'je, adie meji, eku-eja, epo, ewo; la me jo tonti eyo. Ire a di fa fun agutan, adie le ebo
acodie gbogbo ye ku abe ta tuto Elegba. Ogbe-Wani ko otuo wan de gbogbo unte meji na acodie ekueja, owo.
Gbogbo folobun a di fa fun koko akoko le-ebo abeta owo.
Ese 1.
"Bend iron with the hand,
break the rope with the foot"
was cast for Òrúnmìlà, on the day
that the Irúnmolè accompanied him to
Otufe. They instructed him to sacrifice, to
avoid accidents on the way, and to evade
Death.
Òrúnmìlà listened and made the sacrifice.
Ebo: 3 roosters, 6000 cowries and a knife.
They told Òrúnmìlà to keep
the knife for his own use.
Ifa says this person is in danger,
or will be in danger soon. If this
person contemplates a voyage, he
should be very much alert on
compensating for other peoples'
mistakes, like in traffic.
And Ifa says we should prepare to ward
off a mugging or a burglary.
This person is accompanied by strong
spiritual powers, who will help her/him.
Ese 2. Two elder women divine for Orunmila
Ori pipe la bi yeye Agbe
Ori iporo la bi yeye Aluko
Ori ope segisegi la magba méjì so looko Yeye Olape,
Odun-un Yere, Okin moorin, Oba ninu eye
Difa fun Orunmila Baba n be laarin ota.
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Ìwé fún Odù Ifá
With wisdom, the mother of Agbe was born
On a farm heap, the mother of Aluko was born
On the sacred palm tree, the two elders were named Yeye Olape, Odun-un Yere
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Ìwé fún Odù Ifá
The peacock with its majestic steps, king among birds
They were the ones who cast Ifa for Orunmila when he was in the midts of adversity
The diviners of this Ifa were two Elder women diviners of great repute for Orunmila named Yeye Olape and Odun-un yere
charged with the task of bringing the correct Ifa message and akose Ifa of Egele leaves along with the Ifa implements of Ibo needed
to make this medicine for Orunmila to get him out of trap that others had conspired to kill him; his being surrounded by his
enemies. Also to warn Orunmila Agbonniregun to never conspire against others or wish harm upon another person or to plan
evil against another person unless he was attacked or harmed.
Ese 3.
Day of Weeping
This is the Odu that shares why Ifa is worshipped every "five-five days". We give respect by performing this
ritual, here and around the world amongst Afrikan people, because of the ability of Orunmila and Esu to
combat Death.
Hunger will never set into one's mind (stomach)
For other matters to have space for
deliberation That was the one who cast Ifa for
Orunmila
When he was going to snatch "Day of Wailing" away from death
He was asked to offer sacrifice
He complied.
Every five days, Death used to visit the world and kill many people in their youth. Consequently, there used to
be a wailing from friends, relations, and well-wishers of those who had been taken away by Death. As a result
there was chaos and anarchy in the world. Nobody knew when his or her turn was next. People therefore
behaved as they wished, without consciousness. Worried about the development, Orunmila consulted his
group of Awos to find out what must be done to put a stop to this. He also wanted to know what to do to
bring life on earth back to normal. The Awo told him to perform rituals of two kolanuts and two bitter
kolas with a bottle of gin to Ifa early in the morning of the "Day of Wailing". He was also told to offer
assorted types of food to Esu Odara that same day. He was advised never to go out that day. He complied.
When Death came on the "Day of Wailing", he went straight to Orunmila's house but met Esu outside. Esu
invited Death to feast, but Death told Esu that he was on a mission on earth. Esu asked what the mission was.
Death responded that he had come to take away Orunmila and the majority of his followers. Esu Odara
said that it's quite a simple mission since they were in front of Orunmila's home and most of Orunmila's
followers were not difficult to identify. They're always seen with their Ide around their wrists and on
their necks. Esu persuaded Death to partake in the feast. After persuasion, Death joined Esu in the meal.
Immediately after taking the food, Death excused himself in order to go and accomplish the task for which
he came.
Esu, however, asked Death if he knew the owner of the food they had just eaten. Death replied that he
did not. Esu then told him that Orunmila was the provider of the food. Esu went further by stating that the
purpose for providing the food was to take away the "Day of Wailing" from Death so that people would no longer be dying in their
youth. Death got annoyed and was about to proceed into Orunmila's house. Esu ordered him back and told
him that he (Death) was forbidden from entering Orunmila's house to wreck havoc after eating his food, drinking
his water and wine and taking his kolanuts.
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Ìwé fún Odù Ifá
Death then claimed that he was not informed that the food was provided by Orunmila and that the
purpose for providing the food was to take away his favorite day from him. Esu responded that it was
the responsibility of Death to find out before sitting down to eat. Since he had not asked, he had no
moral right to hurt Orunmila and his followers.
That was how Death left, defeated. Orunmila then he changed the name of "Day of Wailing" to "Day of
Ifa". That was how Orunmila's followers worshiped Ifa Day, which is being observed until today.
Orunmila was so happy that he began to give praised to his group
of Awos thus:
Hunger will never set into one's mind (stomach)
For the matter to have space for deliberation
That was the one who cast Ifa for Orunmila
When he was going to snatch " Day of Wailing" away from Death
When he was going to snatch "Day of Wailing" away from
Death He was asked to offer sacrifice
He complied.
Before long
Join us in the midst of abundant well being
This verse reminds us of the everlasting life and abundant ire that Orunmila promises his ardent followers.
Ase!
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Ìwé fún Odù Ifá
Ogbè Òbàrà
Do not lend what is precious to you. It would be better to give it away. The person must be introspective
and not self centered. The Ori of ones siblings will assist you in your success and you must assist your
siblings through the propitiation of your Ori. One’s detractors will fall by the wayside for they cannot stop
you from being successful if you are steadfast in your worship of Ifa. It is only through the refusal to offer
sacrifice and self sabotage that you will expereince evil. One weakness is that in this Odu Ifa, Ogbe
Gbarada, should caution us to be mindful to not devulge confidences. Remember your destiny and honor
your taboos.
During any personal marriage ceremony the parents must not participate in any part of the services. The
daughter must not come to the family home until she has had her first child. They usually have
gentle, calm children while they themselves are the opposite. The Deities associated with this Odu Ifa is Ifa,
Ori, Egbe, Sango, Osanyin, Esu Odara. Should not ride horses. Be careful of rain, thunderstorm.
Should not eat African breadfruit. Pay attention to your dreams.
Ese 1.
A hassock has a hard chest. Ifa divination was done for Olókundé (one who has the strength to endure has arrived)
when she was crying and praying for a child. They said that she should sacrifice. They said that if she did
not sacrifice that she still would be able to have children, but so that her children would not become
enemies to each other she definitely should sacrifice.
Ese 2.
Ogbè achieved amazing things but the critics remained. Ifa accomplished everything successfully, but the
slanderers continued to exist. Ifa divination was done for Èdú, offspring of the one who brings forth one
extraordinary thing after another; offspring of one who produces wonders upon wonders. The wondrous
things which Ifa brings forth cannot be ruined. They simply continue to multiply. The wonderful things Ifa says
that I am to accomplish cannot be destroyed either.
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Ìwé fún Odù Ifá
Ogbe Okanran
This Odu talks about work issues.
Ese 1.
Ka bu je, ka bu ta
A difa fun Awuje
Ti o nlo oko alero l’odun
O ni ri’ru ebo nii gbe ni
Airu kii gbe’niyan
Kee pe o, kee jina
ba wa laaarin omo
Aarin omo laa ba’ni lese Obarisa
To eat, to sell
Divined for Awuje
Who was going on a long journey
She said making ebo has its bountiful rewards
Refusal to make ebo has its set back
Soon after the ebo
We were blessed with children
Rejoice with us in the worship of the Orisa
Itan
Awuje was childless and was desparate for a child. She consulted Ifa concerning this problem and also about a
journey she was planning to make. Ifa assured her that she would be blessed with children if she did ebo,
and also the journey would be beneficial. Awuje provided the sacrificial items and ebo was done. Soon
after, Awuje started having children. She thanked the awo while the awo thanked Ifa (o wa nyin Awo,
Awo nyin Ifa).
Ifa says that a person may be going on a journey and they should sacrifice for success and fruitfulness.
Ese 2.
Otapetemoso
Difa fun Oro
Oro was surrounded by witches who were messing up his life. Oro became depressed and wished to know
what he could do to get away from the witches. He decided to go to Ifa. The babalawo confirmed that he
was surrounded by witches. Oro was told to provide eko, lots of cayenne pepper, and lots of needles
(abere). Oro provided everything and the ebo was done. Special Ifa work was done on the eko and the eko
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was mixed
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
with the abere. Oro was told to drink the concoction. As soon as he did, the witches disappeared. The
thorns found on Oro til this day come from him swallowing the needles. The eko became his sap. The
cayenne became the poison. Thus, through Ifa Oro is forever protected from the witches.
Note that Oro is a tree and that the witches, in the form of birds, mount trees at night. They would not be
able to stand the thorns on the tree.
Ese 3
Ido apata ab’idi jejere
A difa fun Olagbegi
Ti nlo Okiti Efon
Ti nlo ree ba won mu’le ibudo
Ido apata
Divined for Olagbegi
When he was traveling to Okiti Efon
When he was to take up permanent residence there
Olagbegi was a hard working and famous person. Everywhere he went people respected him for the good
name he made. However, his fame created enemies for him. His enemies did all types of things to keep him
down but his Orisa protected him. He knew that people wished him major harm so he went to a
Babalawo. Ifa told him to leave the town of his birth for another place. He was also told to make ebo
and change his name (for faster progress) as soon as he got to the other town. Interesting enough, Ifa
told Olagbegi that as soon as he became successful he should revert back to his original name. He
made ebo and left.
As soon as he arrived at Okiti Efon, he changed his name as Ifa said he should. When people asked him
his name he would say it was Olajuwere. He began his new life there with hard work. His business boomed
and he became successful. He earned great respect from the community because of his works. He built
many houses on his land and took up permanent residence there. Soon, he was made king of Owo, and
became known as Olagbegi. He praised the Awo and the Awo praised Ifa.
Ifa says that the person for whom this Odu comes out for will be successful and victorious. This person must
NEVER distrust Ifa or go against the advice of Ifa.
Ese 4
Adan l’awo ara riri re riri
Ogbigbi l’awo ara bababa
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ka’le
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
A difa fun Ogbe
L’ojo ti nlo ree iku,
ofo,
, ni Ife Ooye Lagbemoro
Adan l’awo ara riri re riri (description of bat’s movements)
Ogbigbi l’awo ara bababa ka’le (description of ogbigbi’s movements)
Divined for Ogbe
The day he was to combat death, combat sickness, combat losses, combat all the problems in Ife Ooye during
the reign of king Lagbemoro
The people of Ife Ooye (an old Ifa) were being terrorized constantly by ajogun (bad forces). They decided
to consult Ifa. Ifa talked to them through Ogbe Okanaran. They were to offer a big male goat. Ifa
instructed the babalawos to do a special chant and to nail the offering on a big tree outside the gate to the
town. The people of Ife Ooye did the prescribed ebo. The problems stopped. The people got together
and asked what name should this Odu go by. They unanimously answered by saying “Let us call
this Odu Ogbe Okanran, because it is the Odu that nailed death, sickness, losses, and all problems
in Ile Ife”.
This is a good Odu on how the stories of Odu came and still do come about and how they are
classified and categorized through experience. New Afrikans would do well to pay attention to
this.
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Ìwé fún Odù Ifá
Ogbè Ògúndá
Ogbe Yonu
(Ogbe is long; Ogbe joins Ogunda)
This odu advises us to use the head AND body to work.
Ese 1.
Kuloni who was called Die
Today, the áwo of Earth, and
Aragamago the áwo of Heaven,
met each other
and performed Ifa divination for each
other. Aragamago informed Kuloni that
the latter would soon carry heavy
responsibilities.
Kuloni should make ebo. Kuloni dreamt
about the very same subject with
regard to Aragamago, and he told him
to make the same ebo. That is:
bush rat, 1403 cowries, and igba ewo
or mixed yams.
Ese 2.
Inubibi ko da nnkan fun eni
Suuru ni baba wa
Eniti o ni suuru ohun gbogbo l’o
ni A j’agbo
A j’ato
A’ j’aye rindin-rindin
Bi eni nla oyin
An uncontrolled temper does not create anything (good) for anyone.
Patience is the father of character
A person who is patient will become the master of all things.
They will reach a ripe old age.
They will live a healthy life.
And they will enjoy life like a person tasting honey.
Ese 3.
Ìwà nìkan l’ó şòro o.
Ìwà nìkan l’ó şòro o.
Orí kìí burú l’otù
Ifè Ìwà nìkan l’ó
şòro o.
Character is all that is required.
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Ìwé fún Odù Ifá
Character is all that is required.
There is no destiny that needs to be called unfortunate in Ifè city.
Character is all that is required.
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Ìwé fún Odù Ifá
Extended version of verse.
Getting mad amounts to nothing good
Patience is the Father of gentle character
The elder that has patience
has all the good life can offer
divined Ifa for Orunmila
when seeking after the very thing called a “good life”
the Awo told him;
Character is all that is required
Character is all that is required
There is no destiny to be called unhappy in ancient Ife
Character is all that is required
Ese 4.
Parapara gbii n’ile l’a gbo
A ki igbo pelepele gbii
Ehin lekun ile awuretete l’aa ti wo parapara
Orunmila ni o a şe pelepele fi iwa jin eni
Ifa ni ki a ma şe ja
Ki enikan rubo
Ki araale re ma ba şee nijamba ni ibi ija
What we hear is the sound of people doing things loudly
We do not hear the sound of people who do things quietly
We drag the one who does things loudly to the unassuming door
Orunmila says he does things quietly when he gives someone their destiny
Ifa says we should not engage in fighting
And that we should sacrifice
So that our “relatives” will not injure us in a fight
Ese 5. Ogbomoso
Odidere a b’ohun kororo
D’ifa fun won ni Ogbomoşo ajilete
Ni jo ti won nkominu ogun
Won ni ki won k’ara nile o jare, ebo ni ki won şe
Won gb’ebo won ru’bo; won gbe’ru won tu
Ogun ko jaa-ja ko ja Ogbomoşo
Mo wo inu oko, mo simi
O şe enu koto, orin awo lo bo si l’enu, o nşe
Mo wo’nu oko
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Ìwé fún Odù Ifá
Mo simi o
Mo wo’nu oko
Mo simi
Ogun ko jaa-ja ko ja Ogbomoşo
Mo wo’nu oko
Mo simi
The grey parrot with a clear voice
Divined for them in Ogbomoso Ajilete
When they were worried of an outbreak of war
They were advised to make ebo
They made ebo; they appeased the Orisa
War is never fought in Ogbomoso
I enter the canoe, I rest
Song:
I enter the canoe, I
rest I enter the canoe,
I rest
War is never fought in
Ogbomoso I enter the canoe, I
rest
Itan
Soun, a great hunter, is the main person in this itan. His wife was a distiller of otí şèkèté (corn wine)
whose sales had become poor. Even his hunting yielded little profit. She bought a cloth on credit from a
textile dealer named Òşómàáló whose name means I will stoop (sit tight) until I collect my money. She could not pay
back her loan in time and Òsómàáló demanded his money. Soún went to meet with Òsómàáló and tried to
plead with him concerning the loan. Òsómàáló was not hearing it and a fight ensued. Soún accidentally killed
Òşómàáló. One of Soun’s wife’s customers came by and discovered them and the body. They went and
told the Baàlé and the Baàlé sent for Soún. The Baàlé then sent Şoún to the Aláàfin with a message that he
should be killed.
Before leaving Soún went to his Áwo for divination and was advised to perform ebo. He did so and the
áwo attached another message to his person saying that he should be only jailed. Before Soun’s presence a
carnivorous animal had terrorized the people of Òyó. While in jail Soun heard about the terrible beast and
requested an audience with the Aláàfin. He asked the king could he go out and fight the beast and possibly
gain a pardon. Soún beheaded the beast and brought it to the king. For this he was freed. He collected his
family and found a place to live. He was made a Baàlé and had many followers.
This person could be a brave hunter, warrior, and military person. His wife (or her husband) probably will
do well in entrepreneurship. This person needs to be careful with weapons.
A woman should avoid buying things on credit.
A man must be careful not to get into it because of his wife or concerning women. A man may have
problems with women in relationships.
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Ìwé fún Odù Ifá
Ese 6.
Orunmila wi ewo
Ifa mo ni o di
Egun njo Akapo lo ree woran
Ifa ni Egun to njo asinwin
Akapo to lo ree wo’ran, agida ni
Orunmila wi ewo
Ifa mo ni o di
O ni Oosha njo Akapo lo ree woran
Ifa ni Oosha to njo asinwin
Akapo to lo ree wo’ran, agida ni
Orunmila, o she nfo bi Egun bi eyo
O ni nitori Akapo toun ni
Nje Orunmila
Ifa nikan lo to wo bi
Ifa declares that this is a scenario
I declare that it is time to watch
Egungun, the masquerade is dancing
Akapo went to watch
Ifa declares that the dancing egungun is raving mad
And the watching Akapo is equally daft
Ifa declares that this is a scenario
I declared that it time to watch
Ifa says that the dancing Orisa is raving mad
And the watching Akapo is equally daft
Orunmila, why are you speaking in uncomprehensible parables?
Orunmila declares that this is for the sake of his Akapo
Orunmila says that
Only Ifa is worth watching like a scene.
Ese 7.
Getting mad amounts to nothing good
Patience is the Father of good gentle character
The elder that has patience
has all the good life can offer
divined Ifa for Orunmila
when seeking opulence & abundant success in life
he was told the only way was to make ebo and marry Iwa (character) as wife
He did so and became very successful
then produced many children all taking a piece of Iwa and showing others to do the same (produced plenty of
people to multiply doing good on earth)
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Ìwé fún Odù Ifá
8. Itan
Ogbeyonu had two brothers and his father was king of their land. When the father was dying the sons
were notified that they must return to the kingdom to receive their inheritance and one of them would be
crowned king. (This established the objective)
Yet in order to get to the kingdom they had to pass over water. This water was filled with alligators.
Also there were problems with thieves.
Many people who attempted to cross the water did not make it to the
other side.
Each brother was intelligent so each went to Orumila to ask Ifa about what to do. They were advised that
the boatmen were dangerous and in order to cross the water they must first do ebo (iIn order to enforce
their confidence they went to Ifa.). Ifa said yes this information is true, but you must do ebo to strengthen
yourself to be able to reach your destination. (Ebo demands belief and faith and consciousness). The first
brother thought he did not need ebo. He needed to cross the water so he took all of his belongings and his
wife and went to the boat man to negotiate a price for him to take him across the river. As conversation
went in the journey the boatman began to think well if he is going to be king he is not giving me enough, I
believe I need more. So he took all that he wanted. In the end he paid homage to the animals of the river
by giving them two bodies to eat.
Soon word got out that the first brother did not make it to the kingdom. So it was the second son who
decided since he was next in line he would go to their home to become king and then send for Ogbeyonu.
In his rush he forgot to do the ebo given to him. He went to the boat keeper and said “I will pay you half
now and half later.” He set a price. The agreements were made and he loaded all of his belongings into
the boat and his wife and off they went. This gentleman being just, agreed to pay the boat man what he
wanted, so when they got to the middle of the river he was surprised and could not understand why this
man was asking for more.
Now there was only one heir left. Ogbeyonu, upon hearing that his brothers did not make it, went back
to Orumila and asked what he needed to do. He was told to do ebo. He did so. He was then advised to
take nothing on the boat with him and to tell the boatman that he had nothing to give until he reached
the other side of the river and was instated to the throne. If he agreed to take him he would make him
a rich man when he arrived.
He was advised to agree to what ever the man wanted.
The boatmaster agreed. He took Ogbeyonu across the river. The boat man asked for various things along
the way. Obeyonu assured him that when they reached the other side, and he was instated as king he
would give him all that he desired.
When they arrived Ogbeyonu was informed of the fate of his brothers and their wives. He was crowned
King and he then ordered the boatman to go and search out the killers of his brothers. He did and he
came back with two Alligators. These became Esu of Ogbeyonu……
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Ìwé fún Odù Ifá
Ese 9.
Ise meta ni omori odo nse
Ka fi ori re gun iyan
ka fi idi re gun elu
ka fi agbede-meji re ti ilekun dain-dan-in dan in
Awon ni won difa fun
Oriseku omo Ogun
Won ki fun Ori liemere Omo
Ija Won difa fun Afuwape
Omo bibi Inu agbonniregun
Nijo ti won nlo ile Ajala-mopin
Lo ree yan Ori
Won ni ki won rubo
Afuwape nikan lo mbe leyin to mebe
Ori Afuwape wa sun won ja
Won ni awon ko mo ibi olori gbe yan Ori
o Awon ko ba lo yan ti awon
Afuwape da won lohun wipe:
Ibikan naa la ti gbe yan Ori o
Kadara ko papo ni.
A pestle performs three functions:
It pounds yam
It pounds
indigo
It is used as a bar lock behind the door.
Cast divination for Oriseku, Ori-ilemere, and
Afuwape
When they were going to choose their destinies
in Ajala Mopin's domain.
They were asked to perform rituals.
Only Afuwape performed the rituals.
He therefore became very successful.
The others lamented that had they known
where Afuwape chose his own Ori, they
would have gone there for their own too.
Afuwape responded that even though their
Ori were chosen in the same place, their
destinies differed.
Ese 10.
In the dawn of the universe and life, Akamara (Olorun) commands the universe, the galaxies to be and it came
to pass.
Akamara intitially created seven galaxies with innumberable suns all functioning through a central core of life
force from the domain of Akamara and all these suns had their own planets, which in turn derived their
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Ìwé fún Odù Ifá
energies from the suns. The galaxies, suns and planets, are at great distance from each other but all are
hung together by various mystical but invisible cords controlled and coordinated by Akamara from a
central pool.
This Ifa verse explains further that in one of these galaxies, there is a being created by Akamara known as
Aye. Aye was created along with the other Irunmole; the first group of living beings created by
Akamara. Aye was residing in one of the solar systems alone. At a stage, Aye could not bear the
loneliness any longer and called on Orunmila known then as Foran Kan-Soso-Owu for divine
consultation.
At this point in time Opele, Ikin and other paraphernalia of the office of Babalawo were not yet in
use. Whoever was willing to consult the oracle would place his/her left palm face down on the ground and the Ifa sage
would then read the impression of the palm on the ground. (Fon say that Mawu puts the child’s unique destiny imprinted in
his/her palms).
Secondly, by mere wish, all the beings in the universe would get whatever was requested, because it is
was believed that they were closer to Akamara. Aye was by then living in Oridaye ni Iwonran, nibi ojumo
ti nmo wa (Oridaye-where day dawns) the name commonly used now is Ile Ife where life on this planet
began.
When Aye placed his left palm on the ground Fonran Kan-Soso-Owu read the impression of Ogbe
Yonu. Awo Aye D'ifa fun Aye O mbe ni oun nikan soso girogiro Fonran Kan Soso-Owu Aye's - Ifa sage
Cast divination oracle for Aye when she was unbearably lonely. Here Orunmila assured Aye that there
was no cause for alarm.
Aye was asked to perform rituals that if performed a being would emerge that would be far greater than
both of them (Aye and Orunmila) several times over and in that solar system. The Being would be
supreme. All the things Orunmila asked for materialized the moment Aye wished them.
The ritual was performed and on the three hundred and third (303rd) day, the Being emerged. The
materials used for the ritual and how the ritual was performed are far too sacred to be reduced to writing.
Part of the ritual materals were coined to bring out the name of Olodumare. Immediately Olodumare
emerged and both Aye and Orunmila bowed in deference.
The implication of this is that Olodumare came into the scene in our solar system. However, this is the
ONLY Supreme Being in this Solar system. Then and there, Olodumare consulted Orunmila for divination
on Itself.
Ese 11.
Night falls and we spread out our sleeping mats
Day breaks and we roll up the mats
One who weaves cotton yarn must wind it while walking back and forth
When a person dies, we dig into the ground
Going much too far down in the mind of the
timid Ifa divination was done for Orunmila
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Ìwé fún Odù Ifá
When he was going on a spiritual journey to the town of Ife
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Ìwé fún Odù Ifá
Ese 13. Orunmila calms the anger of the Iyaami.
The children of humans and the witches had a dispute upon arriving to the world. Humans were being
chased by the Iyaami. The various Orisa were asked to protect them but could not do so. None had the
power to do this. Orunmila was asked and he had by now found out the secrets of the Iyaami (Irete
Owonrin). He knew that upon arrival to the world they drank from SEVEN RIVERS OF WHICH HE
KNEW THE NAMES OF. He made an offering based on the advice of Ifa. One of the herbs that he
offered was oyoyo and this assured that the Iyaami were YONU (satisfied; content). Another herb offered
was ojusaju which assured that he would be “pitied” by the Iyaami. The agogo ogun leaf was offered also
said that all he asked for would be obtained.
In addition, he was still required by the Iyaami to solve a riddle. They would say “To spear” seven times
and Orunmila always responded with “To trap”. He said that they wanted to spear an egg 7 times and he
said he must trap it in raw cotton. Orunmila and humans were then pardoned. The Iyaami told him that all
he had to do to employ them for aid was to sing a certain song and accompany it with ebo. He was told
that he could go anywhere in the seven skies above and seven skies below.
Eggs are mostly always a part of the offerings to Iyaami. The “spearing” above is in reference to how they
abused their power and lost it to Obatala. The “trapping” of the egg in cotton references a truce between
Obatala and Iyaami.
Ese 14. Good verse for those who want to discount you.
Kéni má bínú kínú
Kéni má baà jìjà
kujà Kéni má jìjà
kujà Kéni má baà
jèbi kébi
dífá fún Ràndàwù
Tí wón jogún dùn
Tí wón ò pín rárá
Ëbö ni wón ní kó şe
Ó gbébô, Ó rúbô
Èyin şe bi mo gò tenu tenu
Èyin şe bi mo gò béè dénú
Agò tí mo gò ni mo fi deni Ôba
E je ngò arà mi
Èyin şe bi mo gò tenu tenu
So as not to fight unnecessarily
Do not fight unnecessarily
So as not to be blamed unnecessarily
These were the declaration of Ifa to Randawu
Who was denied of his inheritance right
And was not shared anything
He was advised to offer sacrifice
He complied
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You think that I am that foolish
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
You feel that I am that stupid
My foolishness has made me king
Let me be with my foolishness
You feel that I am that stupid
Ese 15.
When the Alaafin of Oyo died, he had three children, called in order of seniority; Ashikpagale,
Afuwagale, and Oshikpeletu, all of whom lived beyond the river. After the death of their father, the
king-makers sent for the senior son, Ashikpagale, to return home to begin the ceremonies for ascending
the throne of his father. Before leaving, he went for divination to Ogbe-Suru, who advised him to make
sacrifice with a ram to his Ifa, a he-goat to Esu and to serve his Ori with salt and chalk in order to be able to bear the
little suffering he was bound to encounter before taking the crown. Ogbe-suru advised him to be infinitely patient
especially on account of an embarrassing ultimatum he would be given on his way home, which would
over-tax his patience, and be capable of costing him his LIFE and the crown.
Ashikpagale was so annoyed with Ogbe-Suru's divination that he vowed never to perform the sacrifice,
because having been invited by the king-makers, it was only a matter of time before he became the new
king, being the eldest son of his father. He invited his wife and left at once for . On getting to the river
Omo, they had to enter a canoe to ferry them across. After the paddler had ferried the canoe right up to the
middle of the river, he faced the crown prince and told him that he was ferrying him to greatness and
wondered what compensation he had in mind for him. Ashikpagale replied that he would get his
appropriate reward after being crowned king. The canoe paddler insisted that he receive his reward there
and then. Asked what his price was, the canoe paddler replied that he wanted to make love to his wife.
Ashikpagale reacted by accusing the paddler of blasphemy for which the penalty was death. A little later, the
paddler jettisoned the canoe and it capsized, drowning all the occupants into the depth of river Omo. The
paddler, however, swam to rescue the wife of the crown prince, taking her home to become his wife after
the demise of her impatient husband. Word soon reached Ife that the eldest crown Prince had lost his life
in the river Omo and they quickly sent for his junior brother Afuwagale, who, without knowing how his
brother died, also lost his life in the same process in river Osun, because he too, neither agreed to make
sacrifice nor to exercise the requisite patience during his trip.
Eventually, the king-makers sent for Oshikpeletu, who was now wondering what happened to his two
brothers. Two messengers were sent to invite him to without explaining why he was being invited. He did
not know that his two brothers had lost their lives. When the messengers wanted to return to , he prevailed
on them to wait for food to be prepared for them. As the food was being cooked, he sneaked out through
the back of the house to Ogbe-Suru's house for divination. The diviner told him that his two elder brothers
were no more, and that he was being invited to take the throne of his father, which had eluded his two
elder brothers. Ogbe-Suru told him to make sacrifice with two mats, two cocks, 2 pigeons, a gun, a knife,
a cutlass and fried corn. He quickly made the sacrifice, after which Ogbe-Suru gave him half of the fried
corn and one of the mats to hold with him for the journey. He was also advised to forebear any shabby
treatment he was going to receive, while sailing through the river. He was told to be patient and not to
allow any vulgar suggestion or treatment to put him off. Thereafter he returned home. After feeding the
visitors, they entered the canoe and set out for the journey.
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Ìwé fún Odù Ifá
At the middle of the river, the sailors demanded to have sex with his wife. Of course he refused, but they
took her over and tied him down. He was pushed out of the boat upon arrival. When he entered the town
he did not mention the incident to anyone.
As soon as he reported his safe arrival to the king-makers, the coronation ceremonies began in earnest.
After the completion of the coronation ceremonies, he invited the two sailors to the palace. The Oba's
chiefs were assembled, as tradition demanded, to pay respects to the king. After they were all gathered, the
Oba put a simple question to them in the following words; "my respected chiefs and councellors, what is
the traditional reward for a good turn?' In concert all the Chiefs replied, "my Lord, kindness begets
gratitude, as one good turn deserves another". The king then reported that it was the magnanimity and
kindness of the two sailors that made his coronation possible. He decided to compensate them by
conferring chieftaincy titles on them. Thereafter, he told them that he had one more request to make on the
sailors. He nominated two candidates for the sailors to train as swimmers, paddlers and divers to be
capable of doing search and rescue operations inside the river. The sailors readily accepted the assignment
and went on their knees to express gratitude for the Chieftaincy titles conferred on them.
Before the first anniversary of the coronation, the two maritime trainees had attained perfection and
returned to the palace where they were made the royal mariners. On the first anniversary of the coronation,
all the Chiefs were again assembled to pay the customary respects to the king. The two sailors upon whom
Chieftaincy titles had been conferred were also present to pay their respects to the king along with their
colleagues. As soon as all the chiefs were assembled, the Oba put another innocuous question to them,
"my loyal Chiefs and Councillors, what is the reward of someone who does a wicked act to one', all the
Chiefs unanimously replied, "long live the King, wickedness begets punishment as one evil turn deserves
another'. The king then asked the two titled sailors to narrate what they did to him during his lost journey
to the coronation the previous year. The two sailors got up, but could not explain their transgression. They
only appealed for leniency and forgiveness.
When the sailors could not explain their despicable act, the Oba narrated the story of how the two of them
raped his wife inside the canoe. He added that his two elder brothers lost their lives in similar
circumstances. He ended by asking the Chiefs to pronounce a suitable punishment for their act. The
verdict of the Chiefs was that by forcing love on the helpless queen in the presence of the king, the sailors
had not only defied their human pride and dignity but had also insulted the integrity of every man and
woman in the kingdom. Therefore, the wages of their transgression was death by execution.
As soon as the verdict of death was pronounced on them, the two sailors, as if to come forward to
surrender themselves, took to their heels and escaped by diving into the river. At that stage, the Oba quickly
ordered the two royal mariners who had been invited to be in attendance, to go after the two culprits,
because that was the objective of their maritime training. They both dived after the villains and dragged
them up from the depth of the river to the surface where they were instantly beheaded for sacrifice to
mother-earth and Ogun. When the ceremonies were allover, all the chiefs concluded that what they did to
King and Queen explained the disappearance of the two elder brothers of the King, Ashikpagole and
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Afuwagale, surmising that they must
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Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
have been drowned because they refused to allow their wives to be seduced or raped under duress in a
similar manner.
When this ODU comes out at divination for any person who is aspiring to greater heights of
achievement, he will be advised to cultivate inexhaustible patience and forbearance. That is because,
whatever human suffering he is bound to encounter is likely to be no more than the darkest hour of
the night, which is just before the dawn of a new day. He should make the same sacrifice that
Oshikpelotu was required to do before he ascended the throne of his father. When the ODU comes
out at Igbodu, the person should be advised to beware of a temptation that he is bound to have,
through a woman if he is to live long. He should forbid the drinking of all types -of palm-wine.
Ese 16.
Ifa says that it forsees the ire of wealth, children, and long life for a person. Ifa says that this
person must exercise a lot of PATIENCE and all the good things in life will be his/hers. Ifa says
that the person must NEVER ENGAGE IN THE PRACTICE OF SKIPPING MEALS. HE OR
SHE MUST NEVER PRACTICE ABSTAINING FROM FOOD IN THE FORM OF FASTING
OR
DIETING. Ifa says that a lot of ailment is afflicting the person or his/her close relations. The
affected person will have relief if ebo is done. Ifa says that this person will do a favor for an
important person. The important person will reward the gift manifold. Consequently, the person
must not show greed or think of immediate reward in anything he or she does for others. Ifa says:
Opopo
t’iropo
Opopo t’iropo
O fi sheere duuru
O fi duuru sheere
Difa fun Orunmila
Yoo she oore ti ko nii mo idii
re Won ni ko sakaale, ebo ni
shishe O gbebo, o rubo
Opopo
t’iropo
Opopo t’iropo
He who uses sheere gourd to strike duure musical instrument
He who uses duure musical instrument to strike sheere gourd
They were the ones who cast Ifa for Orunmila
Who will do a big favor that he would not be aware
of He was advised to offer sacrifice
He complied
In heaven, Igun (vulture) was a child of Olodumare. One day Igun fell ill and was very weak. He went to
Olodumare to complain of his plight. Olodumare told Igun to proceed into the world and it was there he
would find a remedy to his ailments. Igun descended to the world.
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Ìwé fún Odù Ifá
At the same time, Orunmila was already on earth living with two wives. They were poor and had bore no
children. Eating was scarce and they had no good clothes. Orunmila went to his students mentioned in the
Odu above to divine for him. He wanted to know what he needed to do to get out of said situation. He was
11
Ìwé fún Odù Ifá
assured that he would become successful and he would have children with his wives. He was told that he
would do something good for someone important and that his blessings would come from his actions
(from the person). He was advised to offer five hens, five bottles of epo, and five new containers. He was
to offer one of the hens to Ifa each day for five days. All of the internal organs of the hens were to be
removed, put inside the container, pour one bottle of palm oil into it and be carried to the shrine of Esu
Odara. Orunmila complied.
Meanwhile, when Igun arrived on earth, he landed at the three crossroads near Orunmila’s compound. He
met the sacrifice that Orunmila had placed there. Esu persuaded Igun to eat of the ebo. Igun ate and
discovered that his stomach problems disappeared immediately. The following day Orunmila repeated the
ebo. Igun ate and his weakness in his right leg disappeared. This continued over the five days until he was
restored all over. Igun realized that his diet had not been right and he needed to eat. Igun asked for the
identity of the person who was feeding him indirectly and he told him it was Orunmila.
The following day Igun went back to orun and informed Olodumare that he had become well through the
food supplied by Orunmila. Olodumare acknowledged the lesson that was learned by Igun and told Igun
that he must NOT skip food again. Olodumare then gave Igun the four gifts of wealth, children, longevity,
and patience. He told Igun to cause Orunmila to choose only one of these gifts and that Igun should bring
the remaining three back to orun. Igun returned to earth and went to Orunmila’s house with the four gifts.
He thanked Orunmila for the great favor he had done for him. Igun asked Orunmila to pick one of the
gifts.
Orunmila went to his two wives to deliberate on which to pick. His junior wife picked wealth. She picked that
because she said that money was to solve all of their problems (build a new house, new horse, new
clothes, kwk). The senior wife picked children because she would be counted among those with children.
Also she said that upon death that someone would be there to give a fitting burial for her.
However, Orunmila invited his friend and his friend said to pick longevity. He said that it was because he
would live longer than the average person and be able to NARRATE STORIES others would not be able
to narrate because his age and experience.
Orunmila then called on his students to consult Ifa and Ogbe Yonu appeared. Ifa told Orunmila to pick
patience. They stated that an elder with patience had gotten everything. Orunmila thanked everyone and
picked patience to the dismay and anger of his wives. They began to fight.
3 months later, wealth got tired of living in heaven and asked Olodumare’s permission to go to earth to
live with patience. The request was granted. 3 months after that the children did the same thing. 3 months
after that longevity did the same. All of these came to live with Orunmila and this is how he obtained all
four gifts. They were singing and dancing giving praises to Olodumare for all of the ire:
Opopo
t’iropo
Opopo t’iropo
O fi sheere duuru
O fi duuru sheere
Difa
fun
Orunmila
Yoo she oore ti ko nii mo idii
re Won ni ko shakaale, ebo ni
11
shishe O gbebo, o rubo
Yoo she oore fun Igun omo Olodumare
11
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
O she fun Igun omo Olodumare
O san fun Igun
Arun ti n she Igun ni inu
O san fun Igun
O she fun Igun omo Olodumare
O san fun Igun
Arun ti n be lese otun Igun
O san fun Igun
O she fun Igun omo Olodumare
O san fun Igun
Arun ti n be lese osi
Igun O san fun Igun
O she fun Igun omo Olodumare
O san fun Igun
Arun ti n be lapa otun
Igun O san fun Igun
O she fun Igun omo Olodumare
O san fun Igun
Arun ti n be lapa osi
Igun O san fun Igun
O she fun Igun omo Olodumare
O san fun Igun
Kop e, ko jinna
ba ni ni jebutu ire gbogbo
Mo gbomo
Mo gbomo
Emi gba aiku
Mo gba suuru
He who uses sheere gourd to strike duure musical instrument
He who uses duure musical instrument to strike sheere gourd
They were the ones who cast Ifa for Orunmila
Who will do a big favor that he would not be aware
of He was advised to offer sacrifice
He complied
He would do a favor to culture, the son of
Olodumare He did a favor to Vulture, the son of
Olodumare
It was relief to Vulture
He did a favor to Vulture, the son of
Olodumare It was relief to Vulture
The ailment in the right leg of vulture
It was relief to Vulture
He did a favor to Vulture, the son of
Olodumare It was relief to Vulture
The ailment in the left leg of vulture
It was relief to Vulture
He did a favor to Vulture, the son of
Olodumare It was relief to Vulture
12
The ailment in the right arm of vulture
12
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
It was relief to Vulture
He did a favor to Vulture, the son of
Olodumare It was relief to Vulture
The ailment in the left arm of vulture
It was relief to Vulture
He did a favor to Vulture, the son of
Olodumare It was relief to Vulture
Before long, not too far
Join us in the midts of all ire in life
Behold, I acquire wealth
I acquire children
After acquiring childen
I acquired long life
And added patience to my gifts
Ifa says with patience, wealth, longevity, and children are guaranteed for this person.
Ese 17
Ibinu ko se nnkan fun ni
Suuru ni baba iwa
Agba to ni suuru
Ohun gbogbo lo ni
A difa fun
Omowon
Ebo omo ni won ni ki o se.
Anger brings no profit
Patience is the best of human character
The elder who can exercise patience
Shall not lack all his need
Cast divination for Omowon
When she was crying to have baby
Omowon in her early life time married Alara.Before the time alara has been told not to be annoyed of
any of bad habit of his wife. Omowon was pregnant and Alara was not around, before he returned from
the journey his wife has destroyed his staff of office. This made him sent his wife out without taken to
the advice of babalawo. She gave birth to Inubibi.
After some time Omowon remarried to Ajeroand gave birth to Edofufu. She miss behaved again and the
husband sent her out again. She got married to Agbonniregun who was a complete gentle person. He has also
been told not to get angry unnecessarily. Omowon gave birth to Inutetu. After the third child she decided
to stay on her own and she packed to her father's house doing some business and she made it.
After long time, Alara and Ajero gave up and Omowon's children were made the King of Ilara and Ijero.
Omowon was very happy when she heard the good news and decided to send gift to the newly instaled kings.
She sent three pots full of beads but the pots were coverd with pounded yam. Inubibi was very angry seeing
the messangers from his mother with full pot of ordinary pounded yam he then sent them away. Those
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Ìwé fún Odù Ifá
people went to meet Inufufu, he also did the same thing. But Inutetu gave those messengers a very warm
12
Ìwé fún Odù Ifá
reception and accept the gift. He opened the pot and found beads, cowries and other valuable things.
Inubibi and Inufufu heard about the wealth of their younger brother. They went to meet him and
confirmed the wealth. He told them that he got his wealth from the gift sent to him by their mother.
Inubibi and Inutetu remembered those messengers came to them but they were drove away.
Ifa is teaching through this verse that, if at times there could be a
strong and unbearable reason to be angry but if patience is exercised
and one control himself it would surely yield a good rusult.
Ese 18
Inú bíbí níí sô ibi tí wón ti
wá Alájàgbulà níí fira rè hàn
O tún gbé’şe re dé, orúkô
A dífá fun
A difa fun Ere
A difa fun Shebe
A dífá fun Nini
Tii shomo ikeyin won lenge-lenge
Nijo ti won nloo je Oye Alapa-nirawe
Oniyanja
Ebo ni won ni ki won wa she
Nini nikan ni nbe leyin ti n
shebo Loooto la mu nini joba
Shebe lo shiwahu, lo ba ishe re je
Loooto la mu nini joba
Excessive anger portrays their upbringing
He who ignores mediation easily exposes himself
You have come again with your bad attitude and it will only give you a bad name
These were Ifa’s declarations to (Cobra)
And for Ere (Boa)
And for Shebe (poisonous snake)
And for Nini (beautiful snake)
When they were going to become the Alapa-nirawe
The king in the house of Oniyanja
They were advised to offer ebo]
Only Nini cpmplied with the advise
Truly, we have installed Nini as Oba
It is the misbehaviour of that ruined his career
We have installed Nini as Oba
It is the misbehaviour of Ere that ruined his
career We have installed Nini as Oba
It is the misbehaviour of Shebe that ruined his career
We have installed Nini as Oba
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Ìwé fún Odù Ifá
Ese 19. Ajagunmale takes care of things for Orunmila when Orunmila has to leave home (heaven)
Aturuku odo la fi ngun elu
Agbalagba ona nii ge ejo meji gberegede
Dífá fun Baba oninu’re (Orunmila)
Eyi to fi ile re sile
Ti yoo ma tun ile onile se kiri
Eyi ti Ajagunmale yoo ma wole de
Iya nbu mi lole
Aya ti mo fe nbu mi lole
Omo ti mo fe nbu mi lole
Oro o yin o
Lowo eleda a mi ni o
Ashe wa dowo Ogbe oun Ogunda
An old piston is used to pound indigo
A well worn footpath it is that divides the spine of the snake into two
This was the Ifa cast for the Benevolent Man (Orunmila)
Who will leave his own home
And be going about mending other people’s homes
And who in return will have Ajagumale
To take care of his household in his
absence My mother curses me that I am
lazy
My wife curses me that I am lazy
My children curses me that I am lazy
It is not your making or concern
Everything is simply in the hands of my destiny
The authority rests solidly with Ogbe and Ogunda
Ese 20.
This person should always mix honey with wine to feed Ifa and to drink, i.e. he should be drinking wine with
honey and use it to serve people when he is celebrating any thing. On this, Ifa days: Ayika odo, Afakale
logbologbo, A difa fun Moilaba omo Oloje okoso, Oju ire gbogbo lo n pon on. Oti ree aboyin, Moilaba!
Moilaba! Idofihan, moilaba. Ayika odo, Afakalo logbologbo. Ifa revelation to Moilaba, the child of Oloje
okoso, while longing for all good things. Is this wine or honey? Moilabe! Moilaba! Idofihan! Moilaba!
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Ìwé fún Odù Ifá
Ogbè Sá
Ogbèríkúsá
(Ogbe sees death and runs)
Ogbèşòótó (dot under last “o”)
(Ogbe do the right thing)
This Odu speaks of friends becoming enemies and enemies becoming friends. This Odu talks
strongly about the Witches. It may be that this person needs an Ìborí. Strong attention must be paid
to the Ancestors. Ogbe Sa says MOVE AND CHANGE YOUR NAME. Career working for the
government may be good. Do everything completely. Do not return to any bad behavior.
One could come from a long line of powerful women. When one’s time to rule comes it will be
strong. You may have to come behind someone else that did not do such a good job. It could be that
the person this comes out for is the only one willing to bring the traditions back. The “throne of the
Ancestors” is given to this person. One must pay close attention to their feminine Ancestors.
This is a good sign for business and commerce.
Ese 1.
Puro puro ku
O ku si gbo
ina Sikasika
ku
O ku si odan oòrùn
Sooto sooto ku
O ku gbede muke
O feyin ti amu ileke
Ara opuro kii bale
Mo sotito, ara ro mi gbedegbede
Dífá fun omo ènìyàn
Nje sotito sododo
Eni to sotito ni’mole ngbe
The liar dies and dies I a forest of fire.
The wicked dies and dies in the scorching sun.
The righteous dies
and dies peacefully
leaning back against a pot of beads.
A liar has no rest of mind
I speak the truth, and I feel extremely comfortable
These were the declarations of Ifa to mankind
Be truthful, be honest
Those who are truthful the deities will support
Òrúnmìlà, the priest of the world, cast Ifá for the people of the world when they were creating a world
where there was no peace; a world where there was no harmony. They were advised to sacrifice but only
the righteous remained to sacrifice.
12
Ìwé fún Odù Ifá
So, speak the truth; do justice. Be kind and do not do evil. Truth travels the narrow path but the wicked
wander on a wide road. Speak truth; do justice. Do justice and speak truth. Énití şòtító (one who is
righteous) is supported by the deities.
Ese 2.
Ifá divination was performed for Eni-ayé-kan (one whose turn it is to take responsibility for the world). The same
was done for Şérere (one who does things well). Do it well; bear the responsibility well. Those whose turn
it is to take responsibility for the world should do good for the world. When it becomes your turn to take
responsibility for the world you should do good for the world. When it becomes my turn to take responsibility
for the world may I bear the burden well and may I do good for the world.
Ese 3. Honesty of those responsible for people’s spiritual needs.
Bi oju ba n pon Babalawo
Ki babalawo ma puro
Bi oju ba n pon
onişegun Ki onişegun
ma şe paro
Gidi, k’eni ma seke tabi şe paro
Difa fun Orunmila
Nijo eni aimo wa nko ogun ja oun
Won ni ki o rubo
O gbo; o rubo
Even if a Babaláwo is in great need
a Babaláwo should not lie.
Even if a healer is in difficult circumstances
a healer should not be dishonest.
Indeed, no one should lie or be dishonest.
Ifa divination was cast for Òrúnmìlà
when unknown persons were waging war against him.
They told him to do ebo.
He heard and complied.
Ese 4.
Ogbe sa re le
Ogbe sa
r'oko
Dia fun Eni Aye kan
Dia fun Eni Aye Nfe
A bu fun S(h)eere
S(h)eere o, S(h)eere o
Eni Aye kan
E s(h)'aye ire
Bo je emi laye kan
Ko s(h)aye iro o
12
bo je emi laye kan
Ma s(h)aye ire
12
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
S(h)eere o, S(h)eere o
Eni Aye Kan
E s(h)aye ire
Ogbe ran home
Osa ran to the
farm
They were the ones who cast Ifa for "He whose turn it is to rule the world"
They also cast Ifa for "He who the masses love and want"
Do it well, pray, do it well
Those whose turn it is to rule the world
Please rule the world well
If it is my turn to rule the
world I will rule the world
well
Do it well, pray, do it well
If it is your turn to rule the world
Please rule well
Ese 5. Goat is substituted for a human sacrifice
The Iyaami arrived on earth and wanted to perch on 7 trees. On three of them they worked good. On
three of them they worked bad. On the other one they worked both. This is an allusion to how ASE is
neutral and you must watch how it is used.
Ese 6.
Pelu yekete,
Adia fun Orunmila,
baba n lo re wo lodo olore agbe nife,
Translation: Pelu yekete,
Divined for orunmila,
he was on awo trip to ,
and stay with leader of farmer in .
Orunmila was on an Awo trip to Ile Ife. It was late in the night before he got to . The Olofe ordered
him to sleep at the leader of farmer residence till the following morning. The wife of this man told her
husband to let them give food to this visitor. He disagreed. However, awo had told him before that he
should always entertain visitor very well. Orunmila heard all their conversation, and he was seriously hungry.
This visitor slept without food, till following morning.
On the following morning, Olofe sent his guilde to call Orunmila for him to make Ifa reading for him.
When Orunmila made the reading the odu that came out was Ogberikusa (another example of how
someone’s experience becomes a part of Odu Ifa). Orunmila told the Olofe that there is a lot of
tribulation in his family. The leader of farmers is the sacrifice. Olofe ordered his guilde to bring the leader
of farmers to his palace. They went to bring him and tie him up. The leader of farmers found himself in
front of this visitor without knowing that he was an august visitor. His wife was pleading to Orunmila not
12
Ìwé fún Odù Ifá
to use her husband for sacrifice.
Orunmila took pity on this woman. He changed his word and stated that “i said the leader of goat in the
13
Ìwé fún Odù Ifá
market, not leader of farmer”. Orunmila said he just wanted him know that no matter your position or
situation you shouldn't underrate or insolence anybody.
What Ifa is telling us is that we should “always” entertain visitors, and do not underrate or impertinence
anybody; for we only know today, however nobody knows tomorrow.
Ese 7.
Ba´ yı`ı´ ni O.` ru
´nmı`la` o`un O.` s.un
ba´ su´n mo.´ raa
This was how Orunmila and Osun became close
Oru´nmı`la` nı´ iru´ oore to´ s.e fo´un nı´jelo`o´,
Orunmıla said that the good turn which
she did for him
Ko` sı ´ru´ oore kan to´ tu´n le to´ e`yiun mo.´.
Was an exceptional one.
Kı´n ni o`un ı`ba´ s.e fu´nwo. Osun ba´ yı`ı´ o?
He wondered what he should do in
return. I`dı´ ele´yı`ı´ pa` ta` kı` lo´ mu´ kı´
O.` ru´nmı`la`
This was the most important reason why
Orunmıla
O da´ e.e.´rı`ndı´nlo´gu´n sı´le.`.
Created the sixteen cowries.
Lo´ ba´ ko´ o le´ Os.un lo.´wo.´.
He then handed them to Os.un.
Nı´nu´u gbogbo e bo ra o`o`s.a` tı´ ı´ lo e.e.´rı`ndı´nlo´gu´ n
Of all the Orisa who use sixteen cowries,
Ko` sı´ o.` to´ nı´ in saa´ ju´ O.`
s.un.
There is none who had it before Osun.
Ifa´ lo´ sı` ko´ o fu´n Osun
It was Ifa´ who gave it to Os.un.
Pe´ ko´ ma´a da´ a.
And asked her to cast it
Ko´un na´a` o´ ma´a fi .sa` ye.`wo`
And use it as another form of divination.
E`yı´ ni Ifa´ fi san oore la´ko.`o.´ko.´ na´ .
This was what Ifa´ used to reward Osun.
Ba´ yı`ı´ lo´ fi je.´ pe´ Ifa´ pe.`lu´ Osun
That is why the relationship between Ifa´ and Osun
E. nı` ko` le mo. a`a` rin araa wo.n
Is such that nobody else can
know Ni Orunmıla` ba´ fe.´ O.sun nı
´ya`wo´. What is between the two
of them. Nifa´ ba´ di o ko Osun
Orunmıla then got married to
Osun. Nı´nu´u gbogbo a` ye.`wo` pa´ ta
´pa´ ta´ Of the several forms of
divination,
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Ìwé fún Odù Ifá
E. e.´rı`ndı´nlo´gu´n lo´ s.ı`kejı` Ifa´
eri`ndı´nlo´gu´n is next in rank to Ifa´.
It happened at a time that Olodu mare` summoned all the four hundred-and-one Orisa to orun (heaven).
But to their greatest surprise, the Orisa encountered a group of wicked “cannibals” in heaven who started
to kill and eat up the Orisa one by one. But since Orunmila had performed sacrifice before he left earth,
he was miraculously saved by Osun who successfully hid Orunmila from the cannibals, and substituted goat
meat for the flesh of Orunmila which the cannibals had planned to eat on that particular day.
When both Osun and Orunmila returned to the earth, they became much closer than ever before. It was
probably at this time that Orunmila and Osun became husband and wife. Orunmila then decided to reward
Osun for saving his life, and that was how he put together the sixteen-cowry system of divination and taught
Osun how to use it.
Ese 8. Do not think that everything is so guaranteed in life.
Ogoji ni won fi nkofa Ogbe’sa
Difa fun Moraaro emi o r’ale
Êyin ti e ri aaro, erora she
Êyin ti e ri aaro, e o ri ale
Êyin ti e ri aaro, erora she
With 40 cowries do they offer the ebo of Ogbe’sa
This was the Ifa cast for I see and know this
morning But I do not see what will happen in the
evening Those who see this morning please be
carefull
You do not know what will happen in the evening
Those who see this morning please be careful
Ese 9.
Aroye awo Agbigbo
Dífá fun Agbigbo ni won ran
Won ni ko ni la mo lailai
Awoye o de o, awo Agbigbo
Won so pe temi i tan
Ifa ni temi i ku
Aroye o, awo Agbigbo
Aroye, the awo of Agbigbo (the hoopoe)
He was the awo who cast Ifa for Agbigbo
When they declared that he would never success in life
Here comes Aroye, the awo of Agbigbo
They declared that mine is completely finished in life
Ifa says that my (opportunities) still remain
Aroye, you are the awo of Agbigbo
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Ìwé fún Odù Ifá
Ese 1.
Ogbè Ìká
Oroyare cast for Òrúnmìlà Abota,
and they told him to sacrifice a
dog and a mat, because his Òrìşà
stood humming in the
backyard, because his Òrìşà was
trying in vain to draw his
attention.
He refused to sacrifice,
and the Òrìşà remained unattended.
Ese 2. A verse about reverence and the Osun staff.
Mo dúro-dúró
Owó mi ò tó işin
Mo bère bèrè
Owo mi ò tó işin
Opélope àwon àgba
Tí wón níkí ndòbálè yéké
Mo dòbálè yéké
Isin nbo si mi l’owo
Isin nbo si mi l’enu
Difa fun Ejika-gogoogo
Ti yio gbe Osu de
gbodu Wo ni ki won
rubo
Won gbo; won ru
Nje Osu m’ori ro o
Ki o ma dobale
Iduro gangan l’aa ba osu
I stood for a long time,
but I was unable to reach the işin fruit.
I bent down for along time,
and I still could not reach the işin fruit.
But thanks to some special elders
who advised me to prostrate myself in respect without reservation,
I prostrated myself with respect and without reservation.
Then the işin fruit dropped in my
hands. The işin fruit dropped in my
mouth.
Ifa divination was done for Ejika-gogoogo
who was to carry Òsù to the sacred grove of Ifa.
They were advised to sacrifice.
They heard and complied.
May Òsù stand up
13
Ìwé fún Odù Ifá
straight.
May he not lie down.
Standing firm and upright is how we must always find Òsù.
13
Ìwé fún Odù Ifá
Ogbè Oturupon
Ese 1.
Agberupon was the one
who cast for Banana,
and they told Banana
to make ebo, in order
to protect his ripe
fruits. Ebo: 4 goats.
Ese 2.
Ogbè, bind your child securely on your back. Nursing mother, firmly fix your child on it. Carrying other’s
children (others’ burdens) is not beneficial. When a child cries out it is the mother we should inform.
Ifa divination was done for Àdìrò Nigbagi-Nigbagi, the firmly fixed hearthstone who will sustain the wall
without wavering. She was advised to perform ebo. It is when Àdìrò, the hearthstone, carries the wall on
its back that we have wealth, that we have children, and that we have good things.
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Ìwé fún Odù Ifá
Ogbè Òtùrá
Royal coronations first incarnated in this Odu. The person for whom this Odu manifests for may
need to wear a special hat (crown). Also, this Odu tells how orí-alasinwaye-eda (path to destiny) and
orí-inu (inner head) must be propitiated frequently as a support prerequisite for any task because it
is believed that orí as destiny lives in heaven and oversees an individual’s physical existence on
earth.
Ese 1.
Óni bo lowo, ta o
niwa Owo olowo ni
Ìwà, ìwà l’anwa o, ìwà
Omo l’a bi, ta a niwa
Omo olomo ni
Ìwà, ìwà l’anwa o, ìwà
B’a a nile, ta a niwa
Ilé onile ni
Ìwà, ìwà l’anwa o, ìwà
B’a a laso, ta a niwa
Aşo alaşo ni
Ìwà, ìwà l’anwa o, ìwà
Ire gbogbo ta a ni, ta a
niwa Ire onire ni
Ìwà, ìwà l’anwa o, ìwà
If we have money but lack character
the money belongs to someone
else.
Character is what we are looking for, character.
If we have children but lack character the children belong to someone else.
Character is what we are looking for, character.
If we have houses but lack character the houses belong to someone else.
Character is what we are looking for, character.
If we have clothing (aşo) but lack character
the clothing belong to someone else.
Character is what we are looking for, character.
All the good things we have, if we do not have character,
these good things belong to someone else.
So it is character, character, we are looking for; character.
Ese 2. A call to charity and sacrifice
Eniti o ba si nwa ire,
L’o maa nş’ebo
Eniti o ba si feran iwa oore şişe, paapaa fun
Awon alaini
Oun paapaa ko ni ye ni idunu
13
Anyone who wishes to have blessings
Will constantly do ebo.
13
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Anyone who cultivates the habit of doing good deeds,
Especially for the needy,
This person will never lack happiness.
Ese 3.
Şùtisùti wúyewúye
Şùtisùti wúyewúye
Ko se’eni ti yoo pehinda
Ti ko nii l’ooro suti l’ara
Difa fun Òrúnmìlà
Ti omo araye yoo maa yosuti sii
Won niki o rubo
O ni: e se maa yosuti eyin lo
Egan o pe k’oyin ma dun
Suti le yo si mi
Ni mo fi lowo
Ni mo fi kole mole
Ni mo fi bimo le
omo Ni mo fi ire
gbogbo
E se maa yosuti eyin lo
Egan o pe koyin ma dun
Secret slander, undercover ridicule.
There is no one who turns his/her back
that does not become the subject of
slander.
Ifa divination was performed for Òrúnmìlà
when people were directing slander against
him. He was advised to sacrifice.
He heard and sacrificed.
He said: Now, you may continue your slander,
(Egan o pe koyin ma dun), but ridicule cannot remove the sweetness from honey.
It is when you direct slander against me
that I become extremely wealthy;
that I build houses;
that I bring into being an abundance of children;
that I become the possessor of all good things.
So, continue your slander
for ridicule does not mean that honey will not still be sweet.
Ese 3.
Iponriponju o sun oorun osan
Ebiti ko sun oorun oru
Difa fun Kosolu
Omo ojo; omo owo
13
Difa fun Ininrin
Omo Olorin-Abokun
13
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Nijo to n şogbogbo arun
To n naju ati
dide Won niki o
rubo O gbo; o
rubo
A person who is in deep distress cannot
afford to take an afternoon nap.
A useful trap cannot afford to sleep at
night. Ifa divination was done for Kósólu,
offspring of Ojo; offspring of Owo
the one who cast Ifa for Ininirin
offspring of Orin Abokun
when she was continually suffering sickness
and looking forward to the day when she would rise recovered.
They said she should perform ebo and she did.
Ese 4.
"From the very beginning I have been Ifá's
follower, have been Oduduwa's child from the day I
was born, so clean that they said about me
that already in the womb I was washed"
cast for Red-red Ìrosùn, Òrúnmìlà's apprentice.
Can he become wealthy? Offer
lots of Ìrosùn, plenty of cool leaves,
this was the medicine they made for him.
Whoever studies Ifa,
will never die in
poverty.
The casting of Ifa made
Ìrosùn red, very red,
remarkably red, extremely
prosperous.
Ese 5.
A kindness done endures, but the foolish person forgets it. Ifa divination was done for Igún (vulture) who
was going to give advice at the palace of the king; the ungrateful king. They said he should sacrifice. He heard
and complied. Igún, priest of the world, cast divination for the king at Ifè, the cradle of the world, when his life
was broken like a calabash; when it was torn completely apart like a piece of cloth. They said that he should sacrifice, for
he did not recognize Igún the priest as priest and respect him accordingly. The king said he did not
recognize Igún any longer. He failed to recognize the priest as priest. It is kindness done which endures. It is a
foolish person who forgets it.
Ese 6.
A versatile Babalawo is he who make imprints on Ifa tray.
A versatile herbalist is he who consults Osanyin by pressing its chest with his hands
14
Ìwé fún Odù Ifá
A versatile Obatala worshipper is he who dangles the Ajija Gong this way
They were the ones who cast Ifa for Orunmila
When planning to know the secret of the world.
14
Ìwé fún Odù Ifá
Orunmila asked his students to press his Ifa for him to find the answer to this awe inspiring and puzzling
question, when his priest told him to that discover something of this magnitude that had alluded mankind
for so long, and he was assured that he would receive the answer that would assist him in his understanding
of his mission spokesperson for Ifa.
Orunmila was told to sacrifice a mature goat to his Ifa, however, all the internal organs of this animal must
be taken to the forest and place by a bush. He was advised not to go away from the offering and ritual
elements but to hide unobtrusively and wait by a nearby bush. Then in the passing of 2:00am-3:00am an
imposing woman came out from no where and began to consume the ritual elements and offerings. This
imposing woman was completely naked. After she was finished eating she called Orunmila to come out
of his hiding place. Orunmila however was shocked that this person knew of his presence. When
approached by the imposing woman Orunmila was told that women were the secret of the world
The success or failure of any person rest on women; the love or hatred of any person rest on a woman; the
happiness or sadness of any person rests on women; the honor or disgrace of any person rests on women
and so on. He was advised by Ifa to never underestimate any woman, no matter how small or unimportant
the woman may seem to be.
Ese 7.
Mo berin ja, mo derin,
Mo befon, mo dafon,
Mo b’Olorun ja, Olorun lo da mi sile aye
Olorun da , ko se da loro,
Lo difa fun eda tise omo Olodumare
Ire aje lowo mi nwa, lowo mi oto
Egbo yeeye, sure o lo gba a wa fun mi
Egbo ye e ye
Ire ilera , ire omo , ire ayo , ire owo , ire iyi , ire aiku bale oro
Ire aje , lowo mi nwa, , lowomi o to
Egbo yee, ye
Sure o logba a wa fun
mi Egbo yee ye
Ire gbogbo lowo mi nwa lowo mi o
to Egbo yee ye
Sure o logba a wa fun
mi Egbo yee , ye
Gbogbo ire ni kose fun (mi, your name) ifa
I fought the elephant, I conquered him
I fought the buffalo, I equally conquer him
I fought with Olodumare, but Olodumare created me, and threw me into the world
What is created by Olodumare cannot be harmed or bothered with challenges and problems,
This Ifa was divined to all creatures, all of the omnipotent‘s handiwork
If I reach for wealth but fail to grasp it, may my prayers, fasting, sacrifice, rituals, and initiations quickly make
it mine
If I desire good things in life, wealth, money, happiness, good health, fame, honor, good family, good
behavior, long life, and harmony, but cannot have them
Make my prayer, fasting, rituals, sacrifice, and my initiations, to quickly make them mine,
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Ìwé fún Odù Ifá
Grant me (say your name with authority given to you by Olodumare 21 times) manifold blessing.
It shall be established to the power of Olodumare.
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Ìwé fún Odù Ifá
Ogbè Ìretè
Ese 1. (May be going into the wrong profession)
Ifa says there is a person
that is being considered for a new
position. Ifa says that this person is totally
unsuitable for that kind of job, that kind of
work:
on account of his character he
is utterly unsuitable for the job.
Nothing good is to be expected from
him, on the contrary: in many ways
only bad can be expected
from this person in this job.
Ifa says that this person
is neither stupid nor uneducated,
but unfortunately unable of critical reflection
on their own instincts and judgments.
This person has a tendency to manipulate.
Ifa says that this particular person
will not be satisfied with what he gets,
but will constantly strive to get more.
In no way will he, for whom this
position is considered, direct all their
energies towards making a good job of
it;
this person will use most of their energy
for things, for bits and bobs,
that have nothing to do with the position
that he is being considered for.
Ese 2.
Bi Iwaju ika ba dara
Eyin ika ko nii sunwon
A kii fi ika di eru ko gun gege
Difa fun Otito-inu
Omo otite afitele tireletirele
Olodumare lo ni ile
Olodumare lo ni idajo
Esan ni ti olodumare
Oba yoo san-an fun onikaluku
Gege bi işe owo won
Even if the beginning of wrongdoing is pleasant
the end of wickedness will not be good.
We cannot use evil to secure goods and expect them to be anchored firmly.
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Ìwé fún Odù Ifá
Ifa divination was done for the Òtító inú (or Òtítónú Upright One) – offspring of the initiated who treads
the earth in humbleness.
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Ìwé fún Odù Ifá
Olódùmarè is the lord of the land.
Olódùmarè is the owner of judgment.
Retribution belongs to Olódùmarè.
The king of the world will reward everyone precisely according to the work of their hands.
Ese 3.
Igbo ni yoo ku si,
Ile nlanla nii maa ko
Oke yepe ni yoo sun,
Akanpo ewu jimba-jimba nii maa wo
Ko nii r’enikan ran şe
Latori ako eşin nii tii bo s’ori abo eşin
Difa fun Orunmila
Nigbati o nbe nirangun ota
O f’ojoojumo kominu
ogun Won niki o rubo
O gbo; o rubo
The detractors said, he would die in the
forest, but he was building mansions
They said he would be buried in a hill of sand,
but he was accumulating and wearing fine clothes.
They said that no one assist him in his work,
but he was dismounting male horses and mounting female horse.
Ifa divination was performed for Òrúnmìlà
when he was in the midst of enemies
And when he was everyday engaged in thoughts about doing battle.
They said he should perform ebo
He heard and complied
Ese 4.
Afefe lele nii ş’ewe igi oko laalo-laalo
Efuufu lele nii ş’ewe igi oko gbaarikoko-gbaarikoko
Difa fun Orunmila
Ifa l’oun o f’ola temi han mi
Ifa ni bawo ni ngo şe la to
Mo ni mo fe lalaala bi Olajubga Ilala
Olajugba Ilala lo so igbo di ile
O s’atan d’oja
O kole nile iya
O kole nile
baba O di eni
ajiki
O di eni apesin
Ifa jeki n la bi Olajugba Ilala
The gentle breeze causes leaves of the trees on the farm to sway.
14
A strong wind shakes the leaves violently.
14
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ifa divination was done for Òrúnmìlà.
Ifa said that the honor due me will be shown to me.
Ifa asked me how prosperous would I like to be.
I said I would like to be as prosperous as Olajugba of the city of
Ilala Olajugba of Ilala turned a forest into a dwelling place.
He turned a refuse site into a marketplace.
He built a home for his mother’s family.
He built a house for his father’s family.
He became a greatly respected person, one whom upon waking one greets first.
He became a highly adored person, one for whom people gather together to praise.
May Ifa permit me to be as prosperous as Olajugba of Ilala.
Ese 5. Ascertaining your true friends
K’a diju, k’a pe a ku
K’a m’eniti yoo sunkun eni
K’a burin-burin, k’a kose danwo
K’a mo eniti yoo şeni pele
Ko ni buruburu bi ko ma kenikan pere mo ni
Şugbon eniti yoo ku l’a o mo
Difa fun Orunmila
Nigbati o nfi iku tan won je
Ki o mo eniti nbe ore oloooto re
Won ni ki o rubo
O gbo; o rubo
Orunmila ni e pe a ku ko ku mo o
O wa ri pe ekun ara won ni won nsun
Pe aruwe ara won ni won ngba
Àwôn ore oloooto re nìkan ni nbe l’ehin
Ti nsunkun ati ti nran àwôn ara re lowo
Let us close our eyes and pretend to be dead
So that we may know who will mourn for us.
Let us walk unsteadily and pretend to
stumble, So that we might see who will express
concern.
It would not be a bad thing even if we could count on only one person
But who will remain is difficult to determine.
Ifa divination was done for Òrúnmìlà
When he was going to make people think that he was dead,
So that he might know who were his true friends.
He was advised to perform ebo and he complied.
Òrúnmìlà who was said to be dead was not dead after all.
He discovered that their mourning was a mourning for themselves.
Their fasting in sorrow was a fasting for themselves.
Only his true friends remained to mourn him and help his family.
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Ìwé fún Odù Ifá
Ese 6.
Èniyàn lasan po bi igbe
Enirere won ju oju lo
K’a to ri enirere, ona a jin
Difa fun Orunmila
Nigbati o nlo ree ş’oko aye
O nlo ree ba Olodumare pin aye logboogba
Won niki o rubo
O gbo; o rubo
Unhelpful persons are as abundant as bushes in the forest.
A good person is as rare as another eye.
To find a good person one must travel a long way.
Ifa divination was done for Òrúnmìlà
when he was going to become husband of the world
when he was going to share the world into two equal parts with Olódùmarè.
He was advised to sacrifice
and did so.
Ese 7.
While they wished him to die inside the forest
he was busy erecting mansions.
While they wish his corpse to rot away without
receiving a decent burial,
he kept on accumulating expensive dresses
As they wished him to live a lonely life
without anyone to assist him,
he was mounting female horses
after dismounting male horses".
Those were the ones who cast Ifa for Orunmila,
on the day that he lived in anticipation of
the evil machinations of his enemies.
They instructed him to sacrifice.
Orunmila obeyed and made the sacrifice.
An Awo's enemies have now become a well boiled yam;
With great enthusiasm Will Ifa consume them all,
with great enthusiasm and with relish.
An Awo's enemies have become a well cooked
Yanrin vegetable; with great satisfaction
Will Ifa consume them all,
With great satisfaction
Ese 8.
Omo boo kofa, o kofa
Omo boo teru, o teru
Odomode to kofa
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Ìwé fún Odù Ifá
To lohun o nii fi sin agbalagba
Ko nii ri Ifa ibule ko
Difa fun akiri-tojule
Eyi tii se aremo Okanjuwa
Emi o pe ng o pin wo o
Ifa ni e ko mi o
Bi ng o ba tete ku
Ma la se maa lowo
Child, if you want to study Ifa, do so
Child, if you want to fight over Ifa proceeds, do
so A child who studies Ifa
Who declares that he will not serve elders with his knowledge
He will not learn the Ifa which distinguishes a Babalawo among the crowd
These were the declarations of Ifa to Akiri-tojule (he who moves from one house to the
other) Who is the first child of avarice
I am not after the proceeds from Ifa
Please teach me useful Ifa
If I do not die young
I will be successful, surely I will be wealthy
Ese 9.
Orunmila was the person who initiated Akoda
He also initiated Asheda
He equally initiated Araba
Only Orunmila Abonniregun
Was the person we do not know who
initiated Now, after I have been initiated
I will complement it with self initiation
All those things that are my taboos
I will surely avoid them
I had been initiated
I will re-initiate myself, by myself...
Ese 10.
Babalawo rere nii dífá
Ènìyàn rere nii dibo
Eni ba feyin t’Ope
Nii gbohun Olorun
Nii ma j’ishe ebo rere fun ni
Dífá fun Teterogbo
Nijo to nshawo lo si Ife Oodaye
A good/pious Babalawo is he who casts Ifa
A good person is one who holds the determinants
He who reclines against the Holy Palm Tree uses it as a pillar of support
Such a person will surely hear the voice of Olorun
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Ìwé fún Odù Ifá
And relays to us offerings of benevolence and rewarding ebo
These were Ifa’s declarations to Teterogbo (amaranthus spp)
When going on a spiritual mission to Ife Oodaye
Ese 11.
Tetente lawo Ode Egba
Tetente lawo Ode Ijesha
Kaka lawo o te
Awo a lo apa Okun
Awo a re ilameji Osa
Awo a lo ree k’ode, koyun, ko jujunnu wa sinu ile
Dífá fun Molowolagbira
Ti nshomo bibi inu Agbonniregun
Ebo ni won ni o wa she
O gbegbo, o rúbô
Nje Ifa o je nte mo rowo r’eku
Ifa o je nte mo rowo r’eja
Ifa o je nte mo rowo r’eye
Ifa o je nte mo rowo r’eran
Ifa o je nte mo lowo
lagbira Ifa o ni je nte níbí
mo nre
Tetente is the awo of Egba land
Tetente is the Awo of Ijesha land
Instead for an Awo to face disgrace
The Awo will travel to the Sea-side
And go to where the lagoon is divided into two
He will go and bring home brass ornaments and coral beads
And bring home fortunes
Awo will go and have a taste of palm oil and sweetness
This was the Ifa cast for Molowolagbira
Offspring of Agbinniregun
He was advised to offer ebo and
complied Ifa prevents me from disgrace
I got money to purchase rats and fish
Ifa prevents me from disgrace
I got money to purchase birds and
beasts I have a viable business concern
Ifa prevents me from disgrace where I am heading for
15
Ìwé fún Odù Ifá
Ogbè Òşé
Ese 1.
Bi a yio kuu
A yio
jowere A
yio jowere
Difa fun aro
A bu fun afoju
Won ni ki àwôn mejeeji rubo
Won gbo; won rubo
Ko pe, ko jinna
ba ni ni aruşe
Even if we are going to die
We must wage a life and death
struggle. We should still struggle hard.
Ifa divination was done for the lame person,
and the same was done for the blind
person. They said that both should
sacrifice.
They both heard and complied.
Before long and not too far in the future
you can come and join us where practicing sacrifice produces victory.
Ese 2.
Işe ori ran mi ni mo nşe o
Ona Edu ran mi ni mo nto
Difa fun Agbonbula
Ti yoo gbon ibu
la Won ni ki o
rubo
N ko şai gbon ibu mi la
M ko şai gbon ibu mi
nire
I pursue the work my destiny has assigned me.
I follow the path down which Ifa directs me.
Ifá divination was done for Agbonbula,
who would drain the deepest waters in order to be
prosperous. They said he should perform sacrifice and he
did.
I will not fail to drain the deepest waters in order to be
prosperous. I will not fail to drain the deepest waters to achieve
goodness.
15
Ese 3.
Oju ti n pon Awo
A pon ku ko
Osi ti n ta Awo
A ta la ni, bo pe titi
15
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
A o f’oro yi sherin rin
A o na she mejeeji gbogo gboro
gboro Dífá fun Oaasa nla
Osheeremagbo
Ti yio fi Aro she akora Eru
Won ni ko rúbô
15
Ìwé fún Odù Ifá
Ogbè Fú
Adhere to promises. Ogbe Fohun-f’olohun – “Ogbe give the person what is owed before he takes
your neck”. Marriage in the horizon (upcoming). The person may be getting ready to be put in
charge of something. Ogbe Ofun represents the beginning and end of all things. The person for
whom this Odu falls for may possess a considerable degree of wisdom. A person possessing this Odu
should not be in stuffy rooms. Give and take. Beware of breathing problems. Be close to the Iyaami.
A person who was last will become first through ebo. Snails to Obatala. Praise and/or appreciation
will not be immediate. Don’t lose it because people do not recognize you immediately.
Ese 1.
The one for whom this Odu is cast is about to undertake something, or the Áwo is about to do something
for this person. This person should offer a black cloth quickly to make whatever is about. to happen,
happen.
It is in this Odu that Orunmila descends the coconut tree and obtains the name Agbonniregun.
Ese 2.
"Palm nuts create, palm nuts destroy;
Èşù breaks, Èşù discards;
something that's lost
cannot be seen anymore,
it cannot be found again,
it is gone with the wind"
cast Ifá for Obàtálá, on the day
he went to war, accompanied
by a servant, who was lazy,
who had promised to be
Obàtálá's interpreter.
They told him to offer
the black cloth he wore,
and ten bags of cowries.
"I cannot part
with my black cloth..."
And so, although they prepared
ewe for him, he lost his only helper,
and when he arrived in the theater of war
his hands were not strong enough
to counter the attack;
thus Obàtálá was beaten.
"Palm nuts create, palm nuts destroy;
Èşù breaks, Èşù discards;
something will be lost
and will be hidden from you,
forever gone with the wind"
cast for Obàtálá, on the day
15
that he could not part
15
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
with something black.
He wore his loss on his body.
Offer a black cloth to move things quickly.
Ese 3.
Mo ru kere
O da kere
Difa fun Iya Ajija
O nmoju ekun sun rahun
Ki o ko le şe tan ni ire gbogbo
Wo ni ki o
rubo O gbo; o
rubo
I made a small sacrifice
it yielded a small result.
Ifá divination was done for Ìyá Àjíjà
when she was crying and complaining that she could not achieve any good.
They said she should perform ebo.
She heard and made ebo.
Ese 4. Palm tree becomes very important
New sprouts of palm-frond is white at tips
New sprouts of palm-frond is white at the
base
New sprouts of palm-frond is white in the middle
These were the Awo who cast for Ope-Eluju
When failing to secure all Ire
He was advised to perform ebo, he
did Before long, and not to far off
All Ire came to reside with Ope
It was a time when Ope-Eluju was not as widely accepted as it ought to be and was wanting to become
the most respected of trees. After the ebo was completed, Ope started to become very well known and
highly sought after. Every piece of Ope was used for something, from making soap, to making palm
oil, making medicine, making roofing, brooms and mats, palm wine and even the seed of the fruit was used
as Ikin-Ifa; the most sacred form of our tradition, it was true that no aspect his manifestation was
useless, he was in wanted and needed by all.
Ese 5.
Ifa ni o yi pada legun,
Bakan naa ni gbogbo Aye wuko,
Awo Ami lodia fun Ami,
Igba ti fomi oju sugbere ire
gbogb, Ebbo won ko se, ogbe ebo
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oru bo, Inje owo lo pa Ami,
15
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Eni owo bi lowo pa.
Meaning:
Laughter never changes in Egun
town, The same way the people are
coughing, The Priest of Ami, divined
for him,
when he was suffering for all goodness of life,
Awo told him to make Ebbo,
He complied with them,
money killed Ami,
The one that was born of money died of money
The Ami that Ifa was talking about, was forewarned not to be hurryng for money when he consulted ifa
for prosperity. He was told that he would be extremely rich, but he must let the prosperity come little by
little. They told him to make sacrifice and he did. But did not comply with what the Awo told him; that
should let the money come little by little.
Awo told him that he should gather together one pap, and one pigeon feather, a lot of palm oil and take
it to Esu. Everyday, little by little, money would drop from heaven for him. He had been doing it, and
money dropped bit by bit for him. One day he wondered how long he would have do this. He went to
the market and bought a big calabash. He put many paps in the calabash and removed all the feathers
from the pigeon and put it on the pap. He took it to Esu. As he started praying, the money started drop
like before. The money started dropping and poured on him to the extent that it covered him. Ami was
unable to come out. Before people could try to take him out he already died.
What Ifa is telling us here is that, we should be patient, and let prosperity come little by little. We should
not be hurrying for it, because if we are not patiet and get money in any kind of way or in a rush being greedy
as it led to the death of Ami.
15
Ìwé fún Odù Ifá
Oyeku Series
Oyeku Meji
Yèkúmédzì
Bokono tedu kpokpo
The symbol for Yèkúmédzì (Òyèkú Méjì) is a black disc symbolizing the unknown universe
and infinite darkness. The cardinal direction for this sign is the West. Its color is black and its esoteric
element is Earth. Its physical element is nitrogen. The astrological sign most associated with Yèkúmédzì
is Khunem (long horned ram changed to a goat by the greeks) and associated with the planet Pluto.
This sign has dominion over death (Ku means death in the Fôn language), sickness, night, Ancestors, souls
of the dead, and their reincarnation. The hùn (deities) most associated with this sign are Gbadù (feminine
deity that governs the sacred initiation grove), Xeviosso, Kutoto, Toxosu, and Da.
Oyeku-Meji is the Black Disk or Hole.
Odu signifies darkness and unhappiness and warns of death, sickness, worries and a bad omen, yet also
carries with it the solution to all these problems.
It symbolizes all those forces which can never be known.
It is an image of those forces that create the night.
Speaks of the comings and goings between heaven and earth.
The messenger of death
Physical element = Fire
Physical body element = Hairs of body and Neck.
Children would be disposed to be agricultural, masons, or market masters. Wisdom of the departed Ancestors.
Symbol of the fish, for it was this Odu that brought food/nourishment into the world.
Organization of wisdom
This Odu denotes that death and all other evil will appear or disappear.
From a child to adulthood hence death of child
This Odu represent the power of spiritual transformation as well as physical reincarnation.
We are composed of flesh and death; Turn and return, father of transformations. Names associated with this
Odu:
Atóòró – female name meaning “from the very beginning”.
Oyeku was born in Apa, which is one of Ogun's town. He is the son of the king of Apa by Oyeku. His
name means "walking crookedly", because he is clumsy and has a slight curvature of the spine. Oyeku has a
taboo against eating obobo fruit and small grey rat. He cannot cover his head with koko leaf.
Ese 1.
An honest sage is no longer in existence
A truthful person is very rare indeed
16
Ìwé fún Odù Ifá
When I no longer have any reliable person to confide
in I choose to keep my thoughts within
Those are the declarations of the oracle for Ajao who is being befriended by earthly beings and heavenly
beings.
He was asked to offer sacrifice, He complied
Alas, all the human beings seeking my friendship I harken not
My thoughts had been kept within me
All heavenly beings seeking my
friendship I am not interested in your
friendship
I have kept my thoughts within me.
Ese 2.
Let us behave gently,
That we may die peacefully;
That our children may stretch out their
hands upon us in burial.
Death rejoiced at man's creation,
He plundered humans at will to eat,
Two Rats were playing on land,
Two fishes were playing in water,
The hen had laid its eggs and gone to
roost, The goat had delivered many kids,
The strong three year old Ram,
The fat male Cow endowed with beefy flesh,
were all created to appease Death,
This assemblage of live stock
Gave Death neither appeasement nor satisfaction,
Death continued to focus,
His gaze on the human flesh.
Ese 3.
Orunmila says he will father something big;
I say that Ifá will father something big,
and Ifa fathered Farm.
Orunmila says he will father something big;
I say that Ifa will father something big,
and Ifa fathered Market.
Orunmila says he will father something big;
I say that Ifa will father something big,
and Ifaa fathered War.
Orunmila says he will father something big;
I say that Ifa will father something big,
and Ifá fathered Road.
Orunmila says he will father something big;
I say that Ifá will father something big,
and Ifá fathered House,
16
Ìwé fún Odù Ifá
the last one Ifá fathered was House.
After having done all this, Orunmila departed
for the house of Ólókun, to read Ifá there,
where he remained for a full sixteen years.
On his return voyage home, the first son he visited
was War, who received his father with food and drink.
Thereupon Orunmila wished to relieve his bowels,
but War said that no one could relieve his bowels
in the house of War.
The second son Orunmila visited was Market,
who received his father with food and drink.
Thereupon Orunmila wished to relieve his bowels,
but Market said that no one could relieve his bowels
in the house of Market.
The third son Orunmila visited was Farm,
who received his father with food and drink.
Thereupon Orunmila wished to relieve his bowels,
but Farm said that no one could relieve his
bowels in the house of Farm.
The fourth son Orunmila visited was
Road, who received his father with food and
drink.
Thereupon Orunmila wished to relieve his bowels,
but Road said that no one could relieve his
bowels in the house of Road.
The last son Orunmila visited
was his youngest child House who,
as soon as he saw his father, slaughtered
a goat, cooked large heaps of food, mashed
delicious yams, and invited his friends, all
to entertain his returning father. When Orunmila had eaten and drunk to satisfaction, he wished to relieve his
bowels, and House opened
a room and said: "My house is yours. My father may relieve his bowels anywhere he wants in this room."
After Orunmila had relieved his bowels he closed the door of the room behind him.
Not very much later Ifá again
wished to relieve his bowels, and House opened
another room which Orunmila, after
having relieved his bowels, also closed again.
Thereupon Orunmila told House to open
and clean the first room, and when House went in
he found the room full of money.
Thereupon House opened the second
room, finding it packed with valuable beads.
Then Orunmila spoke that henceforward all profits
16
made by Farm, Road, Market and War,
16
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
would be to the benefit of House.
Ifá says a visitor will come to see us;
we should take care of this visitor well,
so his goodness and favor will not pass us by,
for this visitor brings us abundance.
Ese 4.
Eri is breaking, yes,
Eri bears, yes, Eri wakes up early and blooms"
was cast for Orunmila himself, on the day
that he would marry Rebellious Sleep.
Eri breaks, yes, Eri bears, yes,
in the morning I will marry, yes,
Head, also named Ori, carries the good fortune
of the child, carries the heavy abundance of the child, yes.
"Short Stick, shaken
in order to chase dew away, two feet
battle on a narrow path" cast for
"Marry me or bury me on the day that my cloths are ready"
when returning from heaven to the earth, quietly,
Now sit down calmly, red cloth Calico,
all you have to do is sacrifice, and
they will not take you away.
Calico fled to see what she could find.
Palm offers everything you need, Calico.
Softly she makes the desired sacrifice.
Now will the red cloths of the dead not follow
them to heaven; sacrificing for a long life,
that is exactly what the Awo does.
Be careful, don't touch, sacrifice
for immunity, that's what the awo does.
Ese 5.
"Clod, mind your words, you cannot take them back,
clods break on the ground, and the cabin
on the farm keeps watch but never catches
a thief, that is the name we give to the spotted
hyena" cast for Alapa, the survivor, child of
"He who greets the awo". The person
who doesn't recognize these scarred walls,
these pock-marked faces, will never walk
in a bent way, owner of a murderous
title is Alapa, our shroud-clad visitor.
Who will grow old enough to walk in a bent way?
16
Ìwé fún Odù Ifá
Ese 6.
Antilope, also called
"Who has no Beauty has no
Value". She used the tools of the
blacksmith as an amulet against
the hunter.
Child of the hammer, that is what we call
the anvil, as a jewel around her neck,
gradually wore down until needle-thin,
and the needle wore down until nothing...
Ese 7.
Offer for a long life, that's what
the awo does, offering to survive.
Eri breaks, Eri bears, Eri's crown has leaves.
In the morning I will get married,
Potency, child of Orunmila, Ifá said
that he would support me.
Ese 8.
"Red Color of Copper,
which makes it look like fire" cast for
"It's dawning, another aspect of darkness
from heaven will shine on the world,
like the king of lightning. The banana tree
comes into the world with already implicit children:
it is from heaven that I have carried
my calabash of good fortune.
Ori carries the sweet ripening of the child.
Ese 9.
"Foam on Palmwine,
that stops at the neck" cast Ifá
for Elder who was endlessly fiddling,
fidgeting,
Babaluaye in the feverish head;
"Swarming insects to the rim"
was cast for Elder whose feet brought
him round and round, against the clock;
"Blunt head, turn" cast for Elder whose
back of the head was so thin that it made
his backview clouded,
Black death rubs itself with black paste,
red death rubs itself with osun powder;
if you don't know how to rub yourself correctly,
16
you are exposed to the sun going down.
16
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
They said: "Kill the Cripple and turn him
into a rope to tie the Hunchback".
Son of Coward, who overheard these instructions,
felt his heart beat,
"Oldest, pretending to be a man of
courage, may not stutter like a coward, no
no no no, elder Coward must not take big
steps,
the drink of the Oldest Spirit makes
the instrument of Oro silent, our king does not
ask his wife to undress herself just
to turn his back on her and send her
away, words... words..." was the one who
cast for Black He-goat, husband of Goat,
"Incoherent babble" cast for Ram,
husband of Bleating Sheep.
"Words like these make him obliged"
cast Ifá for Big Rooster, husband of Fat Chicken,
"Words... words..." cast for
Sturdy Owner of a straight back.
They said to him: "Kill the Cripple,
bind Hunchback with that rope,
kill Hunchback, and make cripling medicine!"
Listening, Cowards Son heard his own heart beat,
Brave Eldest
should not speak weak words,
and cowardly tongues should not exaggerate.
"Medicine of the Spirit has put a spell on me,
the king who ordered me to undress
in the market place, shall not reject my beauty"
cast for My Extraordinary Mother, on the
day that she entered the world with many
children. Ifá said: "Where have we come to?"
"This place is called Oro", I replied,
"well-known on account of its clothing".
The people shouted: "Hail to the
king!" "Tell me, what are they doing
there?" "They give the child a name
in his fathers house," some said.
"Well then, I greet the owner of the child
in that household, praise to him whose equals
are numerous as birds, and now
I'll be on my way to where I need to go".
That child reached a respectable age,
Antilope who lives very long
made an amulet of Hammers child,
that became thin, thin,
thinner than a needle.
Ifá said: "Hmmm, we seem to have arrived
16
again in Oro, where the people are
16
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
determined to greet their Chief".
I said: "What's the lot of you doing?"
"Somebody marries in his fathers house".
"I greet you, owner of the women in this compound,
and the bride, whose beauty is beyond words,
Now it is time for me to go".
When she became pregnant, her child
grew up to be a man, beauty
creates courage,
Again we arrived in Oro,
Ringer, servant of the night,
is the painters bird
Fleeing death, Wagtail went to the house
of contamination, then came back with
"You shouldn't have rubbed yourself with red";
Ringer escaped to "The boiling mixture grabbed me",
and from there to the place of the owner of horses,
where there's nothing to worry about,
If you greet me coolly, don't expect
enthusiasm; if you greet me indifferently,
I will react casually; if I greet you
with feeling, you should react in kind;
I shall say: "Hello Baba, oh yes,
greetings, honored elder citizen",
do you understand?
They said that equal parties should
be put against each other in battle.
This we did. None could beat the other.
Father-unexpectedly-choose-birth
begat the father of Kill-him-bury-him;
I-wish-I-knew-the-reason is the order
that killed unexpectedly...
I shall kill him and cut him in pieces,
Ese 10.
" Ifá makes everything alright" cast for
the Alake in the land of the Egba;
"He who mashed the yams while he
was hindered by long gowns, in accordance
with the wish of his wife, saved his city"
cast for the people of Ijesha.
Only one woman makes her husband’s happiness.
Once there are two, evil is the
name we give to their conspiracies;
once there are three, peace in the
house
is disturbed because the new one gets blamed;
once there are four, there is sweetness...
16
but for whom?
17
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
If my mother hadn't given me to
you, I wouldn't be in this situation
now;
once there are five, one word is sufficient
to send you packing; once
there are six, the one who stands at her
market stall near the border of the city, cudgel
in hand: "It depends on the first customer
how sales will go today"; once
there are seven, they call each other witches,
because seven is the number of Our Mothers.
Ese 11.
Father of crackling fire is different, father
with beating wings of the kite is different,
father of rain drumming down on the roof
is different, beating the bata drum on its way
to the mushy swamp to convince
the aimless spirit. Grab the child,
there is something we need, whips
to beat the skins of our batas.
dancing the dance
of the returning dead.
Between ceiling and roof
it was Attic who eavesdropped,
heard everything,
house in the borough of Igbore
in .
Medicine up there,
hanging from the rafters,
perversely elevated,
made Attic collapse and die:
too much of a good thing
was too much of a good thing.
The result of this was them talking
about wooden Staff split and reunited,
the kind that children use as a doll.
This one will consult Ifá
on account of those we love. let it not
anymore tear the life of our loved
one, let our loved one not be taken
from us,
Orunmila, let our loved one not be broken.
Heaven forbid, cinders and rattles.
You who knows how to fight,
empty walls,
rotted rafters,
this is the story of Oyeku Oyeku.
17
Ifá says
17
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
this person and his town will both spoil if,
when coming home, no sacrifice is made.
Ese 12.
Constantly shifting is a boat on water and so are human beings. Ifá divination was done for Ònà Ìşòkun
who was the child of the king of Oyo. One who is brave should not assume the voice of the timid. One
who is timid should not speak as one who is brave. The king does not allow us to make war on a town of
women so that we may go with them. Let us conduct ourselves with gentleness so that we may pass
peacefully and so that our children can stretch forth their hands fully upon us in burial.
Ese 13.
Let us not lie against a companion. Let us not break a commitment to an associate; and this because of our
eventual passing.
Ese 14.
Ifá says that a visitor is coming and that we should take care of them lest their kindness and goodness pass
us by. For there is value in the presence of a visitor.
Ese 15.
Even if you move away from your position I will not move. The foundation stones of the house must not
fail the house, and the crown of the head must not fail the person in the market. So I will not move away.
Twighlight is just appearing in the heavens, but some people thought that day had already dawned. Ifá
divination was done for Eji Òyè who would dawn on Earth like daylight. So, if it were money that moved
me I would certainly say so. Ifá will assign me my own good fortune.
Ese 16.
Fierce is the fire on the face of those that gather honey. Severe is the Sun on the bent back of the farmer.
The one who gathers honey suffers losses. The honeybee moves away and eventually the honey is
exhausted. The house of a teacher of Ifá is never empty. Ifá says he will not allow us to come up emptyhanded in that for which we seek the advice of Ifá.
Ese 17.
Orunmila ni o ba di
igbo.
Mo ni o di ba igbo ni.
Igbo ni aa ba
ehan.
Igbo ni aa ba esi.
A ki ri anikarin nadunadu.
A ki ri anikarin yunre.
Ifá ni a ba di igbo, ko si n’okan rin.
17
Ìwé fún Odù Ifá
Orunmila says there should be a gathering together like trees do to form a forest
17
Ìwé fún Odù Ifá
I say there should be a gathering together
We find monkeys in groups
We find wild pigs in groups
We do not find “one who keeps silent” walking alone
Nor do we find the greedy one walking alone
Ifá says we should gather together and not walk alone.
Ese 18.
Joy received at home is not as strong as joy received on the farm cast Ifá for Onikabidun on the day that
Onikabidun wanted to increase his joy. Ifá advised him to receive five hoes treated with Ifá medicine. He took
the hoes home with him. The people from his home took the hoes to the farm while the people from the
farm took their hoes to his house. Both groups met on the road between the house and the farm. The
people of the farm said their hoes were used for digging wealth. The people of the house said their hoes
were used for digging placentas. Onikabidun was very happy. He started to sing and dance. He praised the awo
while the awo praised Ifá and Ifá praised Oloodumare. Esu put a song in his mouth:
Iyoyo ke wa yo fun mi o.
Iyoyo ke wa yo fun mi o.
A mi yo nile, a mi yo
lajo.
Iyoyo aye e, iyoyo.
Joyfulness, let people come to me with joy.
Joyfulness, let people come to me with joy.
Joy at home, joy on the farm.
Joyfulness, let people come to me with joy.
Ifá says this person will receive blessings of joy. Ifá says whatever joy is present will be doubled. Ifá says
the blessings include abundance of children. Ifá says that prior to making ebo things have not been so well
for this person. Ifá says that this person’s life may have been going in a zig zag pattern up until now. This
person may have trouble accepting joy in their life and this must change.
Offering: 4 pigeons, 4 hens, 1 rat, 1 black cat fish, 1 bottle of epo, 1 white plate, money as determined by
the awo offered to Ibeji.
Ese 19.
Opa gbongbo nii saju agbonini
Eşe mejeeji nii jijadu ona gborokan-gborokan
Difá fun Alapa niyayi
Omo owo ponle, owo ya s’oko
Iwaju Alapa, aje; eyin Alapa, omo
Big baton precedes the dew bailer
Two legs walk the road with trpidations
Divined for Alapa, king of Iyayi
Child of money does me good, money branches to the
farm In front of king Alapa, money; behind king Alapa,
17
children
17
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Ese 20.
Enìkan ò gbodö na babaláwo.
One must not beat up a Babaláwo.
Ese 21.
Opele lo yo tan, lo dakun dele
Difa fun peregede, tii şe yeye ojumo mo
Ojumo ire mo mu l’onii o
Peregede, ni yeye ojumo mo
Ojumo aje mo mi l’onii o
Peregede, ni yeye ojumo mo
Ojumo aya/oko mo mi l’onii o
Peregede, ni yeye ojumo mo
Ojumo omo mo mi l’onii o
Peregede, ni yeye ojumo mo
Ojumo ogbo, ato mo mi l’onii
o Peregede, ni yeye ojumo mo
Once opele is full, it lays flat on its stomach
Divined for peregede (brightness) who is dawn’s mother
Today is a day of ire for me
Peregede, you are dawn’s mother
Today is a day of financial success (wealth) for me
Peregede, you are dawn’s mother
Today is a day of a wife/husband for me
Peregede, you are dawn’s mother
Today is a day of children for me
Peregede, you are dawn’s mother
Today is a day of good health and long life for me
Peregede, you are dawn’s mother
Ese 22.
Oyeku Meji! reveals the return of the Divinities to the world
Uji odo Nimo gbu uji odo lbi ono meewa mo gbu ji edun Akeke ge igi nu ugbo Agboun re gegerege lyoyo
Agbo ni rin konre konre Olule oje gbrironmu romu oja tontonton Olule etj gbironmu Ronmu oja titi
ronronron Adifa fun Orunmila ni igba to ti ko Run bowa kole aye.
The sound of the mortar echoes from the spot where it sits-, I stood on the pathway and heard the axe
felling the tree; The axe was felling a tree in the forest and the sound echoed several miles away; As the
ram moves, its hood oscillates from left to right; The man living in a house near the market hears the noise
of the market place,
17
Ìwé fún Odù Ifá
These are the names of the awos who made divination in heaven for Oyeku meji when he was coming to
the world. They advised him to make sacrifice with a he-goat to Esu, and to offer goat, cock, pigeon, white
cloth and cowries to Olokun. He did the sacrifices.
The 200 divinities decided to visit the earth to find out how its inhabitants were faring. When they got to
the boundary of heaven and earth at Oja Ajibomekon, they met two women called Oja and Aje. These
women personified money and prosperity. Nearly all the 200 divinities made no sacrifice before leaving
heaven nor did they bother to obtain clearance from Esu, who they all despised as an obscurantist.
No sooner did they leave heaven than Esu unlocked the rain cord from heaven. The rain soon began to
fall heavily, and all the other divinities took shelter at one point or the other. Orunmila, who had been advised
by his diviner not to stop on the way until he got to earth, no matter how heavily it rained, proceeded on
the journey alone, in the company of the two women. When they reached the earth, his children gave
them clothes to change into. They were given white apparels to wear.
The rain fell continuously for three years. Meanwhile, Orunmila lived in marriage with the two women
Aje and Oja and they had produced children, but the other divinities had still not arrived.
After waiting in vain for the other divinities to arrive, their children and followers on earth decided to go and
search for them. When citizens of earth meet divinities and persuaded them to follow them home, they
declined the offer on the ground that they were quite comfortable in their new abodes and environments.
On his part, Orunmila had been practising the Ifa art successfully on earth and had recruited several new
converts. He also took to trading with the assistance of Aje and Oja, who had become his wives. They
both made him exceedingly wealthy.
This revelation explains why the shrines of most other divinities are kept outside the house to this day, except
Orunmila, together with Aje and Oja who followed Orunmila to the world. The others are kept at the
various locations where they took shelter from the rain when they were coming to the world. The reason
why Olokun and Orunmila are served with white apparels to this day, is because that was the cloth they
changed into upon arrival on earth after being drenched by the rain during their journey,
The revelation also explains why the children of Oyeku-meji are not expected to use umbrellas, because their
patron divinity did not take shelter from the rain that soaked him during his journey from heaven. If the
Ono Ifa is carefully prepared for the children of Oyeku meji (that is, those for whom he comes out at
Igbodu) they will be very rich and prosperous in life, provided they are able to forbid the use of umbrellas
and never to allow the rain to stop them from proceeding with whatever they are contemplating to do.
Their prosperity is often influenced by wives if they are fortunate to marry the right woman early in life.
The best profession for the children of Oyeku meji is livestock farming or trading. This was the advice given
to Oyeku-meji before he left heaven that he should trade in sheep or live stock, fowl, pigs, goats, cows
or whatever. It will give them a good start in life although they will from there graduate into the higher
reaches of economic endeavor.
Ese 23.
Eji Oye: Success from Heaven and Not People. Understand your source of inspiration and success.
Ifa says the person for whom this Odu is revealed to will definitely succeed in life. Ifa says that it has
been part of his or her destiny to succeed in life. Consequently, his or her success is coming from
17
heaven and
17
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
not as a result of any assistance from human beings.
He or she may be grateful to some people for being instrumental to his or her success, but the ultimate gratefulness goes to
Olodumare for counting him or her among the successful ones in life. On this
Ifa says:“Subuade o romo okun, o keriri-keriri
O ro yunkun ro yungba
O ro yungba ro
gbungbunda O ju bale mu
’le rin gbindin Difa fun EjiOye
Ti yoo to’run la waye bi oba ereke
Ebo ni won ni ko se”
Translation:
Subuade saw the okun beads and showed her happiness
She who dresses fashionably
She who dresses flamboyantly
The rain falls, and made the ground wet and soft
These were Ifa’s declaration Eji-Oye
Who shall bring his unprecedented success from heaven to the world
He was advise to offer ebo
When Eji-Oye was about to come into this world, he chose as part of his destiny all the good things of life
– wealth, good spouse, lovely children, good health ,respect, honour, comfortable home, long life, peace
of mind, victory over adversaries and so on. While on earth, he went to the Awo mentioned above to
determine how best to achieve all what had been destiny for him while in heaven. He was advise to
offer Ebo with three pigeons, and money. He was also advised to feed Ifa with plenty of Omini banana
and palm-oil. He compiled. He was equally told to feed his Ori with plenty of Omini bananas and palm-oil.
Before long, Eji-Oye became the most successful among his peers. When asked how he was able to
make it that big, he simply responded that he had brought his success from heaven .
“Subuade o romo okun,o keriri-keriri
O ro yunkun ro yungba
O ro yungba ro gbungbunnda
O jo bale mule rin gbindingbindin
Difa fun E ji-oye
Ti yoo to run la waye bi oba ereke
Ebo ni won ni ko se
O gbebo, o rubo
Orun lemi to mori i dide e temi bo
waye O gede omini o de
Olomo atorun gbiwa bo”
Translation:
18
Ìwé fún Odù Ifá
Subuade saw okun beads and showed her happiness
She who dresses fashionably
She who dressed flamboyantly
The rain falls, and made the ground wet and soft
These were ifa declaration to Eji-Oye
Who shall bring his unprecedented success from heaven to the world
He was advised to offer Ebo
He complied
It is from heaven i brought my Ori of comfort and success
Here come Omini bananas
Which brought its destiny from heaven
Ese 24.
Ifa let’s us know from odu Oyeku meji that we shoulod keep away from any insurbodinate habit. Those who
engage in insuboridination will be embarrassed.
Ifa says: otoo too to
oroo roo ro
divined for oyeku meji,
when he said he would bear the same name with ejiogbe.
Story
Oyeku meji was a younger brother to Ejiogbe, but he always disrespected him. He never gave him
honor. The disrespect was so much so that Ejiogbe went to his Awo. They told him that he should find the
means to get freedom from Oyeku meji.One day Oyeku Meji wanted to disrepect Eji Ogbe the way he
normally did. Ejiogbe slapped his face that he put his eyes down . Since then Oyeku meji never raised his eye
up again. He has had eye problem ssince then.
What Ifa is telling us is that, we shouldn't disrespect anybody that is older than us,because by the time
the elder will be get freedom may be something else.
Ese 25
Iwure Oyeku meji
Ifa, je bo naa o fi, ko je bon a o daa gbure gbure
Epirin bale o ro pirin
Poroporo bale ro poro
Ewe odundun bale o dun dun dun
Lodifa fun baba oyeku oke apa
Ti won npe ni oyeku san panna
Emi ni oye ku nu lori awo
Eji-oye
Ifa ni o ye ku nu lori
awo Eji oye
Orunmila ko yeku nu lori emi (say your name)
Ase,
18
Ìwé fún Odù Ifá
Make this ritual and sacrifice manifest and may my prayers be answered
Epirin leaves fall to earth softly
Poro-poro leaves fall with a thud
Odundun leaves falls, and make a ding, dong, ding sound
So it is with men
Everyone dies as he has lived
Everyone succeeds as he performs
This Ifa was divined for the chief priest at Apa town
All who consulted him received the blessing from Ifa through his skill
Because his clients all lived to old age
He himself became known as he who knows the way to deter death
Against the menace of sudden death in whom do adepts trust?
In Ifa under his appearance as Eji Oye
Ifá save me, (your name), from untimely or sudden death and misfortunes
Let it be so
Before using this odu you will take three obi, three orogbo, three ataare and three cowries. Take four seeds of
atare and chew them, but do not swallow, keep them in your mouth while reciting the iwure. You will
pour three packs of iyerosun on your Ifa tray and mark the odu Oyeku meji. Then take each of the items
and pray with them one by one with complete concentration and a calm mind. Repeat it three or four
times and it shall be well with you.
26.
IWURE and OFO OYEKU MEJI
You will take three obi, three orogbo, three atare, one pack of iyereosun. You will also need your Ifa tray and
three feathers each of agbe, aluko and ikodide as well as a sacrificial pot. Open the pod of atare and
remove 16 seeds from the first pod of atare and put it in your mouth, chew it and spit it on sacrificial pot.
Spread the iyerosun on your tray and take one obi, one orogbo and the feathers and mark the odu oyeku
meji on the iyerosun
You will then recite the ofo ase below three times in order to bring into manifestation the desired results. This
ofo ase is most efficient early in the morning or late at night and we will encourage you to choose either
of these times to recite this powerful chant and bring the energy of Olodumare within you. Follow the
instructions carefully in order to obtain the desired results because this will surely bring to you success.
Everything is possible with the power of Olodumare, so if your life and course of action in life, your desires
and goals are attuned to the will of Olodumare be prepared to receive your good fortune and the
manifestation of your wishes. This chant will bring to you the blessings you desire, as the saying goes: Aifala
ojo, Bojo Bala, Emi a la ni which roughly infers “‘as long as the sun will not cease to appear, you will surely
see the fulfillment of your desires, to the will of OLODUMARE”.
Ofo Ase Oyeku meji
A tefa beerere a o ronda
Ikodide lo pojuba
Bee la ronko
A difa fun odidere,
agbe ati aluko
18
Ìwé fún Odù Ifá
to fi iye re ola fun ara re ati fun gbogbo
eniyan Ki ifa o so ile mi di ola ,
Sese ega ifa ti so ile mi dola,
Sese ega
Orunmila majeki odede mi dahoro
Ase,
May our supplication be accepted
Let my prayer be lifted up to you, and my desire be manifested
This Ifa declared to parrot (odidere or ayekoto), agbe, and aluko that used their feathers to bless themselves
and bless others
Let ifa bless my house and my house hold, let those who wish me well avert all problems from my path,
Let prosperity and blessing shine on my way
And deter a misfortune from my
path, So shall it be
Ase
27.
Then you will take the second obi, orogbo, and 16 seed of atare from the second pod of atare and you
will receite the iwure below. You will also take the second feathers of odidere, aluko, and agbe (these
can be substituted with pigeons, roosters, guinea fowl, and chickens).
Odidere eye okun
Aluko eye osa
Agbe eye omi
Gbogbo ajogun ndoyi yii kaa
Won fe fi odidere so
Won fe mu aluko lo gbin
Won fe mu agbe losi ogbun
Won ni ki odidere run bo
Won ni ki aluko naa o run bo
Won ni ki agbe naa o borisa
Iku to loun o podidere
Iku na kii jelubo
Enu won a ku
Enu won a ku
gbuu Arun to lo pa
aluko Arun naa kii
jelubo
To
ba
jelubo
Enuu won a ku
Enuu won a ku
gbuu Egba to lo pa
agbe
Egba naa to ba
jelubo Enuu won a
ku ,
Enu won a gbuu
18
Ìwé fún Odù Ifá
Ati iku ati arun ki won ma ya lodo mi ati gbogbo ebi mi
Ase
18
Ìwé fún Odù Ifá
Odidere the bird of the ocean
Aluko , the bird of the sea ,
Agbe the bird of the water
When all the enemies decide to put these three bird to shame ,
They intend to trap the parrot ,
And they decide to ensnare the aluko
And plan to hand agbe
Hence odidere was advised to sacrifice one feather
And the aluko was informed to do the ritual of one feathers
And agbe was directed to give offerring
The sacrifice removed the imminence of the death from odidere
And the ritual removed the doom of destruction from aluko ,
And the offering averted shame
Hence victory was established in the house of three ,
Let not death, disease, illness, and misfortune visit me , my family, and my love ones
Ase
28.
Upon completing this you will place all the items in the sacrificial pot and take it to the woods. Alternatively
you can let it stay with Esu until the day after where you take the remaining obi, orogbo, ataare and feathers
and offer to Esu with the following iwure:
Nje ifa bami tun le se
Ela o pitan wa bami tun le
se Ela opitan
ba da alegbede nii tun se
Ela o pitan bami tun le se
Ela opitan
Bada bada , alagbede ni nit un se
Ela opitan bami tun le se ela opita
Ase
Ifa restore my shattered fortunes
Ela Omo Osin, savior and deliverer
Deliver me from misfortune
When the hoes break, the blacksmith will restore it to service
Ela, the son of Olodumare, will restore my prosperity this month, this week, this day and this year
When the cutlass breaks into pieces
The blacksmith restores it to service
Ela, the great one will restore my desires and blessings
Ela, you are the savior of man
We implore you to save me and my household and my loved ones
Ase
Ese 29.
You will take your Ifa tray and mark the odu Oyeku meji on the iyereosun. You will then recite this chant or
iwure at least three times on the marking. You will then use this iyerosun for mixing with black soap
18
(ose
18
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
dudu). Make it into a ball and place it in a calabash or on a white plate. Surrounding the soap you will
place seven feathers of ikodide, seven feathers of agbe, seven feathers of aluko, seven feathers of lekeleke and
seven feathers of akalamagbo.
You will then place 21 cowry shells on the soap. For seven days the soap will be placed outside at night
to take the morning dew and at day it will be placed in a corner in your house. After these seven days the soap
can be used for bathing, both hands and full body.
The chant (iwure) is:
Ifa ko je bo naa o fin , ko je ebo naa o da gbure gbure
Ologose leye afikun ,
Arere leye amemu
Tintin nmeruwa jingin
To mero , to mepa
Ifa pele omo elesin godogbo toya
Orunmila ni ki a fija degbera
A fija degbera
O kimi naki
Mo je naki
Ifa pele baba-naki nare
Orunmila ni babapapala, ifa ni baba maro
Orunmila sata lewa, o tadabodi , lofeerefe
Ni janginnija
Ni laganagande teegun njo
Beeya o daju-danu ko leekifa
Ifa pele baba otahun dudura hun dudu
Ifa pele baba ota hun pupa-ra hun-pupa
Ifa ta sa o relu
Ifa pele omo ogun omidan
Ifa pele irinwo Fulani ,
Ifa pele omo irinwo efo
Omo agberin iwo
Nitori naa, itun ntun mi se , ifa lo fa wa towo towo, ero ekere nwa mi bowa,
Lo difa fun orunmila, won niki o lo ru ebo , ki o le ma rire lojo gbogbo , nigba kugba,
Ebo ki ni orunmila run , ikodide 7, agbe 7 , aluko 7 , lekeleke 7 , akalamagbo 7 , ewo eyo 21, si inu ose
dudu , orunmila gbo a ru ebo , ebo kekekeke , logba alaiku laa, aye orunmila loju , aye ri ona, orunmila ,
deni eye , o deni apesin , gbogbo ibi kibi ti mba to ona kona ti o ba gba loni , ki o ma rise , ki owo , ki o ba
o gbe, ilera, ati emi gigun , ki o ma je tire (ase)
Let the sacrifice and offering be accepted and taken to the divine summit of the divine dwelling
Ologose, the pin tailed long bird is knock kneed
Arere, the bird of redness,
is spindly legged
yet walking higgled-piggled
Hopping, stopping and hopping,
Ologose and Arere travel very far
Ifa taught Orunmila this divine lessonl
that he might not weary in perseverance and persistance
18
Ìwé fún Odù Ifá
homage to you Orunmila, royal divinity
who taught us that respect begets respect
Just as contempt breeds contempt
if you are colored black like
indigo It is the blackness of the
blacksmith
which renders your looks next to ugly
But when we would address you we avoid offense and say
you are not exactly handsome
Ifa , no priest of yours can say the words of power
Unless his/her memory be faultless and his/her memory be perfect
Homage to you Ifa
You who trades in black and bargains in red
Who sells what is good in return for what is better
Who sells a weak servant to receive a stronger
Homage to you Ifa
Husband to 20 wisely chosen maidens
teacher of forty bossoms
master of 400 mighty servants
dispenser of 800 shoes
Owner of 400 buffalo
surveryor of 100 horns,
For this itun is reforming me. Ifa is drawing them to me with their blessings, prosperity and money.
Visitors from long distances are looking for me. This was divined for Orunmila who was advised to sacrifice so
that he might see good things all the days of his life, and all his blessings, riches, clory, long life, peace and
comfort can be established.
The sacrifice is: 7 parrot feathers, 7 agbe, 7 aluko, 7 lekeleke, 7 akamalagbo, and 21 cowries, he quickly did the
sacrifice, because small sacrifices give hope to life and returns peace to our lives. Since then the path to
wealth, riches, and abundant blessings was established in the life of Orunmila. As Orunmila became famous
and popular, let all my paths lead to the divine source so I can also see happiness, riches, comfort, peace
of mind, fame, long life to the glory of Olodumare as long as there is the appearance of the sun.
Ese 30.
Igbo tele kile mi
Igbo tele kile ren denden
Oshosho-Ega Oniroro
Difa fun Olabaanile
Tii shomo Egba nile Ake
Eyi to feyinti moju ekun sunrahun omo
Ebo ni won ni ko she
Nje Oshosho-Ega Oniroro
Ifa ree pe ile ibeee a kun
Aa doja lonii o Oniroro
Oshosho-Ega Oniroro
Igbo tele kile mi
18
Igbo tele kile ren denden
18
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Oshosho-Ega Oniroro
These were the awo who cast Ifa for Olabaanile
Who was a native of Egba in the home of Ake
When he was lamenting his inability to have a child
He was advised to offer ebo
He complied
Oshosho-Ega Oniroro
Ifa has predicted that his household will be blessed with children
Oshosho-Ega Oniroro
Ese 31.
Koko igi male shaga
Agba igi male domoyan
Dífá fun Oyin
A bu fun Ado
A bu fun Ifununfun
Tii shomo ikeyin won lenje
lenje Bi won ti n ho nile Ado
Ifununfun ko tie dakee tire leekan
Koko igi male shaga
Agba igi male domoyan
These were the awo who cast Ifa for Oyin
They cast for Ado
They did the same for
Ifununfun Who was the
youngest of them
As there was merriment in the house of oyin
So also there was merry making in the home of Ado
Ifununfun’s house was not left out either
Ese 32
Eefin ni iyi ina
Imonamona ni yi ojo
Asho nla ni iyi Eegun
Dífá fun Ofafa (Tree Bear)
Tii she omo Olola igba Owuro
Won ni ko rúbô ojojo
Ko ru
Smoke is the prestige of fire
And lightening is the honor of rainfall
Big cloth is the honor of Egungun
These were Ifa’s declarations to Ofafa
The offspring of the wealthy parents of olden days
He was advised to offer ebo against illness
He refused
19
Ìwé fún Odù Ifá
Ese 33.
Iwo o ye, Emi o ye
You don’t budge, I don’t budge
Oye sese nlaa bo l’oke, won se b’ojumo ni mmo
Aurora has just begun to rip through the heavens, but they thought day had fully
broken A difa fun Eji Oye
Divined for Eji Oye
Eji oye ti ot’oju orun la w’aye bi obereke
Who from the face of heven tears through to earth like cotton buds
Nje owo la ba nwu mi o, mo wi
Is it money I desire, I’ll mention it
Ifa ni o ye ire temi fun mi
Ifa says shift my fortune to me
Aya/Oko la ba nwu mi o, mo wi
Is it a wife/husband I desire, I’ll mention it
Gbogbo ire to ba nwu mi o, mo wi
Every fortune I desire, I will mention it
19
Ìwé fún Odù Ifá
Oyeku Ogbe
Oyeku logbe (Oyeku lu Ogbe)
Oyeku beats Ogbe with its palm
Ese 1
Ode ş’apo yo ro
Aronimoja tu apo yo oogun
Agbe wa ibi riroriro ko işu si
A da fun Oluorogbo,
Ti işe iko ajalaye
A lu ikin fun
Oluşonşo Ti işe iko
Ajalorun
Won ni bi o ba da ki aye baje
Oluorogbo a tun aye
şe Bi o ba da ki orun
baje Olusonso a tun
orun şe
The hunter opens his pouch and pulls out poison.
Aronimoja, the healer, unties his bag and takes out medicine.
The farmer seeks very soft ground in which to cultivate his yams.
Ifá divination was performed for Oluorogbo;
the messenger of the king of Earth,
and who pounded palm nuts for Oluşonşo
the messenger of the king of Heaven.
They said that if it should happen that the Earth falls into disorder
then Oluorogbo should set the Earth right again.
If heaven were to experience disorder
Oluşonşo would set heaven right again.
Ese 2.
Işe t’ori ran mi ni mo nje
Ona ti eda mi la sile ni mo nto
Mo t’ona titi, mo too de’luu okooroko-jako
Mo ba aro l’ona
Aro o şee n’iku l’aya
Orişa Nla Oşeeeremagbo lo fi owo efun tea fin l’ori
Difa fun şowo-ope
Ti nşe omo bibi inu Agbonniregun
Owo koko ni won fi now ii
Owo Orişa ni won fi now afin
E wo owo ope l’ara mi
19
Eni ban a Oyeku, a rija Ogbe
19
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
I am doing what I was sent here to do
I am following the path that was carved out for me
I followed the straight path that led to the town of success
I met a lame person on the road
The lame cannot be slapped (abused)
The hunchback cannot be head-butted on the chest
Albino is a special child of Obatala
Divined for Şòwò-Òpè (One dedicated to the service of Orunmila)
Who was Orunmila’s child
The trunk of the tree is always respected
Albino is respected because of Obatala’s mark on her/him
Respect me because I have the mark of Orunmila
Whoever fights Oyeku will be dealt with by Ogbe
Ese 3.
Ifa was cast for "Child that does not
die but returns to life" (a child
that is reborn in another child.)
They said that nobody would
live as long as he. The said a sheep
and 20,000 cowries is the sacrifice.
"Child that does not die
but returns to life" is the name
we give to paths and roads
that, as we walk along that
seem to go on forever. Ifa tells
a person to sacrifice, in order
to become very old.
Ese 4. To expose secret talk and plans.
Emi làá nşe ní ìkòkò
Tí ojú Ôlórun kò tó?
Díá fún Jénmí ômô Òşun
Emi làá nşe ní ìkòkò
Tí ojú Ôlórun kò tó?
Díá fún Èmílàíyìn ômô Ôbàtálá
Jénmí, ômô Òşun lòó şe
Èmílàíyìn, ìwô l’ ômô Ôbàtálá
Gbogbo òrò ìkòkò
Ifá ni yóó yôjú rè sí gbangba
What we are doing secretly
That Olorun does not see?
This was the declaration of Ifa to Jenmi, child of Òşun
What we are doing secretly
19
Ìwé fún Odù Ifá
That Olorun does not see?
This was the declaration of Ifa to Emilaiyin child of Obatala
Jenmi, you are truly the child of Òşun
Emilaiyin, you are also the child of Obatala
All the secret talk
Ifa will surely expose and bring them to the open
Ese 5.
A o maa ba lo peu Awo irele
Dífá fun Orunmila
Nijo ti won o ko kun aye le Baba
lowo Ebo ni won ni ko waa she
O gbegbo, o rúbô
Nje t’aye baja
Oniso o si
E shaa je a fa okun aye dengbenren
B’aye ba ja
Oni o si
E shaa je ka mu okun aye dengbenren
We will follow gently the Awo of humility
This was Ifa’s declaration to Orunmila
When the thread of life was to be handed to
him He was advised to offer ebo and complied
If the world breaks
There is no
mender
Let us pull the thread of life wih caution
If the thread of life breaks
There is no mender
Please let us pull the thread of life with care
Ese 6. Do not forget your spiritual origins and sustenance.
Koko igi ni o beru ojo
Dífá fun Olodumare Agotun
Oba at’aye matuu
Nijo to nlo ree daja ori omi
Tee ba d’aye
E ma gbagbe
òrun Aye loja
Òrun nile
E yo jiyin e o
jabo Ohun ti e ri
A tree knot fears no rain (alias for Orunmila)
Cast Ifa for Olodumare Agotun
The king that created the well balanced earth that cannot be broken
19
Ìwé fún Odù Ifá
up When planning to establish a market on the waters
19
Ìwé fún Odù Ifá
Behold if you get to the
earth Do not forget heaven
Earth is but a market place
Heaven is our home
You will ALL account for your deeds
Ese 7.
Aye loja
Orun nile
Dífá fun Olodumare Agotun
Oba at’aye ma tuu
Bee de le aye
Bee gbagbe Orun
Aye loja
Orun nile
E o jiyin, e o
jabo Ohun ti e ri
Earth is the market place
While heaven is the home
This was the declaration of Ifa to Olodumare
The king that created a perfect world
If humans get to the earth
Do not forget you will return to heaven
Earth is the market place
While heaven is the home
You will all account for your deeds
19
Ìwé fún Odù Ifá
Ese 1.
Oyeku Iwori
(Oyekubiworilodo)
this odu offers solutions for barreness and
impotence.
Oyekubiri divined for the pigeon
It was predicted that the pigeon would be fruitful
Therefore she should sacrifice 200 beans and 2000 cowries
She heard and performed sacrifice
The pigeon became fruitful
Ifa divination was performed for the dove
She was asked to sacrifice
The dove performed the sacrifice
She became fruitful
Ese 2.
Oyeku-awo-omode, Iwori-awo-abdalagba
Divined for the penis (Oromina)
Who was going to fight a battle in Ajatiri’s town
They said that he would not penetrate if he failed to perform sacrifice
The sacrifice: 3 rams, 3 he-goats, 3 male dogs, 3 cocks, 3 male tortoises and 6600 cowries
He heard and performed the sacrifice
He pentrated.
Oromina is the name we call penis
Ese 3.
Oyeku poori sihin
Oyeku poori sohun
Oju opon kun teteete
A difa fun Eegun ti n bo wale aye
Won ni ko rubo
Aye le ye oun bayii?
Won ni aye o ye Eegun
Ebo ni ko ru
Eegun ba rubo
Okaan re bale
O nisinmi
Ni ba n da bira
O ni oyeku poori sihiin
Oyeku poori sohun
Oju opon kun teteete
A difa fun Eegun ti n bo wale aye
Won ni o sa kaale o sebo
Eegun gbebo nbe
19
Ìwé fún Odù Ifá
O rubo
Riru ebo eeru atukesu
E waa ba wa ni marinrin ire
Marinrin ire laa ba ni lese Oba Orisa
Oyeku spin here
Oyeku spins to the other side
The face of the Ifa tray becomes full to the brim
Cast divination for Masquerade coming from heaven to earth
He was asked to perform sacrifice
Would life please me?
They said life would please the Masquerade
But he should perform sacrifice
The masquerade performed the sacrifice
He had rest of mind
He then started to perform wonders
Oyeku spin here
Oyeku spins to the other side
The face of the Ifa tray becomes full to the brim
Cast divination for Masquerade coming from heaven to earth
He was asked to take care of the ground and perform sacrifice
Masquerade heard about the sacrifice and performed it
Offerings of sacrifices and free gifts offered to Esu
Come and meet us with good tidings
One is usually found with good tidings at the feet of the king of all Orisas
19
Ìwé fún Odù Ifá
Oyeku Odi
Ese 1.
Pekube, the Awo of the Weaver Bird"
cast for Weaver Bird, on the day
that she was sad because she was barren,
and because she had no children.
They said that she would bear
children; they instructed her to sacrifice
two hens, a goat and 20,000 cowries.
She listened and made the sacrifice.
She bore children and she rejoiced, singing:
"The Ifá of Pekube became truth, Pekube;
I am pregnant, I am bearing children, Pekube".
Ifá says that we should tell the person
that is looking for children, that she must sacrifice,
and she will bear children.
Ese 2.
Ifa says: Oyeku kundi-kundi, divined for Bata drum and Sango when they were coming to the world.
They were asked to make sacrifices for their journey. Bata drum will say it has done the sacrifice of Oyeku
kundi- kundi.
Ifa says that the person with this Odu Ifa should make sure that he makes sacrifices on any travelling,
and indeed always pray to Ifa for the successful outing of all her endeavors. Ifa warns this person if he is a
male, not to marry a particular woman he’s going out with or the same for a female. It is because of the
“diseases” in the other partner.
Apoti se idi ribiti joko, adifa fun Oye ti yio gbe Iyawo, nje ti yio gbe Iyawo, atio idi ni yio ti ra wo inu wa.
Ese 3. Orunmila goes to market in the town of women.
Kirigaja, Kirigaja,
Kirigojo, Kirigojo,
A dia f’Orunmila nijo ti baba nlo re naja
Nilu ti okunrin ki ba won de
Kirigaja ,kirigaja
Kirigojo,kirigojo
Divined for Orunmila, the day baba was going for shopping
In the town where men were prohibited.
20
Ìwé fún Odù Ifá
In this town where Oyekusedin is refering to, men were forbidded to enter. The town’s economy was
buoyant, things were extremily cheap. If one buys a horse the sales promotion on it used to be a sheep.
One day Orunmila decided to visit the place to buy some things that were scarce in his own domain. He
made a reading, and did necessary ebo. He dressed like a woman and proceeded to the town. When he
got to the town’s market, he started buying the items, because they were so cheap and he was still having
so much money left, He continued to buy and buy. This led to suspicion. Some people raised a security alarm,
and like the usual practice when an alarm is raised everybody was forced to the king’s palace. At the king’s
palace, there was an order that everybody must remove their wrappers one after the other. When it was
Orunmila’s turn he started singing Iyere-Ifa that no one could never remove the wrapper of an Olori (a
king’s wife).
Instead, as a wife to a king that came for shopping, he was given a lot of articles to take home.
20
Ìwé fún Odù Ifá
Oyeku Loso
Oyeku-Irosun emphasizes the importance of obeying Ifa in order to have succes and to avoid premature
death. Thinking right must result in acting right to prevent problems. The wrong job or even a totally wrong
profession might be the case here. This Odu often indicates bad timing.
Ese 1.
Ajawesola, Ate-iye-irosu-se-ola
was the one who cast for Gberefu,
Orunmila's oldest son. They said
that his Ikin would make him rich.
They instructed him to sacrifice
a rat, a fish and a goat.
Gberefu listened and made the sacrifice.
Gberefu received the blessing of abundance.
Ebo: 1 rat, 1 fish, 1 goat.
Ese 2. Respect even the youngest awo
"Awokekere-ile-eni-kotan'nije-a young Awo from somebody's house is no cheater/liar"
cast Ifa for Olofin. They told him to sacrifice
a dog, a roasted yam, palmwine, and 6600 cowries,
in order to escape Ogun's displeasure.
He listened but refused to sacrifice.
Ogun killed him. Ifa warns that no Awo
should be underestimated, not even
the youngest of all. Ebo:
a dog, roasted yam, palm wine
and some money.
Ese 3.
"Osikiri of a pot" was the one
who cast for the Agbe bird, on the day
that he would mount the throne of Ologogo.
They said that he would be consecrated
and initiated. The ebo was made, and Agbe
spent many years on the throne in prosperity.
Ebo: two sheep.
Ese 4.
"You'll never hear a pigeon clearly
in the early morning" cast for Ondubi on the
day that he was going to Aloro Odun's farm.
Ifa told Ondubi to make ebo, for the voyage
to become a success. Ondubi however
refused to sacrifice. Ebo: 1 machete, 1 hoe, 1 whip and some money.
20
Ìwé fún Odù Ifá
Oyeku Owonrin
Ese 1.
Oyin-sese cast for Guluye.
The told him to offer a piece of clothing
that was seen yesterday, because he had
insulted the father of Guruje. Ebo:
a piece of clothing and a goat, in
order for an insult not to lead to a
fatal fight.
Ese 2.
Osan ni o san pe
Oru ni o ru pe
Okunkun o kun pe
O pa bata m’omo lese pee pee pee
A difa fun Baalejo
Ti nt’ikole orun bo waye
Ba a ba lejo o
Şe b’orun eni la a baa so
Yoo gbè o o
Baba eni ki I gbe’ni I ti
Yoo gbè o o
Íkìn eni ki I gbè ni I ti
Yoo gbè o o
Orí eni ki I gbe’ni I ti
“Daylight does not endure beyond its usual time.
Night does not last beyond its regular limit.
He who provides a pair of sandals for a child’s feet”
Cast divination for Baalejo
Who was coming from heaven to Earth.
If we have a problem we should take it to our Ancestors.
He will protect us
Our paternal Ancestors will protect us.
She will protect us.
Our maternal Ancestors will protect us.
They will protect us
Our íkìn will protect us.
It will protect us
Our Orí will protect us.
20
Ìwé fún Odù Ifá
Oyeku Obara
Ese 1.
Oyeku palaba palaba I pabo
The babalawo of the horse cast divination for the horse (Eşin)
The horse was coming from heaven to earth
He was asked to perform sacrifice
When he arrived on earth he was reminded to perform sacrifice again
That he would be honored and admired
But he should also offer sacrifice against being scourged
It was only the sacrifice of honor and admiration that the horse sacrificed
He did not offer the 16 atoori canes meant for the sacrifice against scourging
Once they buy horse
It is the decorative things that man would look
for They would make a beautiful saddle for her
And attach all decorative ornaments unto her
But on another day
The horse would have her children at home
The child of man would mount the horse
As he kicks her in the abdomen
He would beat her with sticks
The horse would then say “And I have my children at home!”
“I saddle another person’s child to the farm”
did we not tell you to sacrifice against scourging? Her babalawo reminded her
he was praising the Babalawo belatedly
Oyeku palaba palaba I pabo
The babalawo of the horse cast divination for the horse (Eşin)
The horse was coming from heaven to earth
He was asked to perform sacrifice
When he arrived on earth he was reminded to perform sacrifice again
That he would be honored and admired
But he should also offer sacrifice against being scourged
He sacrificed for honor and admiration only
The horse has children at home
What an aberration
The horse now saddles another person’s child to the farm
A great aberration
Ese 2. Ifa says that this person would never be alone. Good fortunes are coming to stay with them.
Oyeku palaba palaba I pabo
The priest of the head cast divination for the head
The head was coming from heaven to earth
20
Ìwé fún Odù Ifá
He had ever been feeding in the head singularly
It is head who decided to go to earth
How would I be able to find people to accompany
me? Meanwhile the head had never been alone
He was asked to perform sacrifice
By the time head decided to leave the eyes stood by him
The mouth said he would go with him
“We are going together” the nose said
I would not separate from you the ear echoed
Arms, legs, and all parts of the body stood by
head
Ifa says that this person would never be a lone ranger
Life pleased the head
He was
dancing
and
rejoicing He was praising his
Babalawo The Babalawo was
praising Ifa
He said it was exactly as his Babalawo had predicted
Oyeku palaba palaba I pabo
The priest of the head cast divination for the head
The head was coming from the city of heaven to
earth He had ever been fending alone in the fields of
heaven With time the eyes tarried with head
With time the neck tarried with head
With time the ears tarried with head
With time the mouth tarried with head
With time the nose tarried with head
The head stays in the midst of many fortunes
One is found in the midst of fortunes at the feet of the king of the Orisa
Ese 3.
Oyeku palaba palaba divined Ifa for the tortoise when he was serving Esi for money he owed. They said that
if he could sacrifice 3600 cowries and a she-goat he would avoid the repayment of his loan. He heeded
the advice and performed sacrifice.
Itan. For a long time the tortoise had been serving his agreed repayment term. He decided to stay at home
and failed to report to his creditor for five days. He wrapped up a bundle of stones with a special bead and
took it to Esi’s home. When Esi returned home, he was given the package, which he threw away into a
bush.
Tortoise asked him if he saw the package he left at his house. Esi said he saw it and had thrown it away
into the bush. Tortoise said, “You threw coral beads (iyun) away into the bush?” The matter became a
court case between them. They went to the elders of the city who were acting judges. Esi was found guilty and
was asked to use the beads as repayment for the loan.
Ese 4.
Ekute ile o ni mu oje ogiri ko yee
20
Dífá fun Lashilo
To da egbo, si ese osi
To nlo ree mo ti otun
20
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Eeyan to da egbo, si ese osi
To nlo ree mo ti otun
Ara re lo ntan je o
A mouse cannot lick the fermented locus bean liquid and survive it
This was Ifa’s declaration to Lashilo
The one who had a sore on his left leg
But chose to put medication on the
right Is only deceiving himself
20
Ìwé fún Odù Ifá
Oyeku Okanran
Ese 1. Olodumare is in control of the universe.
On the day that Olodumare would observe a star being arrogant we would see that star suddenly fall and
disappear into darkness.
Ese 2 (esoteric)
Àgònrín ìgbòrò kó yólè é tè
Kó má baà deran igún
Kó má baà deran Àjé
Kó má baà deran Ìyà mi
Díá fún Àjàgbé
Ti won mú re igbòdù ló tè ní´fá
Bàbáláwo kìí wó rùkú ògbèrì
Ògbèrì kìí wó igbòdù láì tè ní´fá
Ifá ló wá di Òbìrí
Mo ló wá di ewéàpadase
Oferegége
Àjàgbé á dide ò
Oferegége
Bí ewúre bí´mo lóòjó adìde
Oferegége
Àjàgbé á dìde ò
Oferegége
Bí àgùntàn bí’ mo lóòjó a dìde
Oferegége
Àjàgbé á dìde ò
Oferegége
Bí ádìe òkòkó bí‘mo lóòjó a dìde
Oferegége
Àjàgbé à dìde ò
Ofèregége
Bí ikú n bò
Jókòó tèé
Bí òfò n
´bò Jókòó
tèé
Níjó Ajé ríbò nílé elébo
Níjó Aya ríbò nílè
elébo Níjó omo ríbó
nílé elébo
Níjó ire gbogbo n´bò nìlé elèbo
Ki gbé ìdí kí jé kí ó tó owó
elébo Bí àrùn n´bó
Jókòó tèé
20
Ìwé fún Odù Ifá
Oyeku Ogunda
Ese 1.
"Today is the market day of Ewon,
tomorrow is the market day of
Owe" was cast for Oyeku, on the
day
that people said that they would
kill him within four days.
Ifá instructed Oyeku to sacrifice a ram,
for the blessing of a long life.
Oyeku listened and made the sacrifice.
The predicted day did not come true.
The mutiny around Oyeku's death
did not come true.
Ifá says this person must be very careful
during the next four days, because
everything and everybody are conspiring
against him. Let us postpone
activities that are not urgent, because
if we try to do too much right now,
lots of misery will fall upon us.
Tomorrow is another day,
and if we cannot go to the market
of Ewon, we can go later on
to the market of Owe.
Ese 2
Òtún pèlé, Awo won ódde
Àbá Díá fún won lode Àbá
Ekún Ajé. Ekún aya. Ekún ire gbogbo ni wón n sun
Wón gbébo, wonrúbo
Kò pé kò jìnnà
Ire gbogbo wá ya dé tùtúru
Òsì pèlè, Awo won òde
Àbose Díá fún won lóde
Àbose
Ekún ire gbogbo ni wón n’sun
Ebo ni wón ní kí wón wá se
Wón gbébo. Wón rúbo
Kò pé kò jìnnà
Ire gbogbo wá ya dé tùtúru
Àtòtún. Àt‘Òsì kìì sebo àìfìn
Àtòtú ni wón dífá fún
Omo okùnrín dèpènù
Ò di dèpènù, dèpènù
20
Ìwé fún Odù Ifá
À bá dègún, dèpè I‘ Àwo lóri
Kò lè jà láíláí Àséwélé o dé ò. Omokùnrin dèpènù.
21
Ìwé fún Odù Ifá
Oyeku Osa
Ese 1.
A cabin with a very small round hole"
was cast for the people of Ogere, on the
day that they were looking for abundance.
The people of Ogere refused to sacrifice,
and they remained poor forever.
The sacrifice is 200 palm dates,
4 pigeons and 40 cowries.
Ese 2.
Orí Adé níí se Opón
Àwon Òdèlè níí rin ìhòhò sosin, sorà
Ìdànndàn níí fi ara rè se afárá Olúkoyin
Díá fún Akówó-rarí
Ifa somo Àjàníwàrun
Akówó-rarí kìí kú
Eyan tó kówó rarí
Elédàá rè báa tá
21
Ìwé fún Odù Ifá
Oyeku Ika
(Oyekubeka)
Ese 1. Speaks of the necessity of the Babalawos sharing their sacrifices with Esu and others.
Gbingbin ereke, diviner of the brook side, cast Ifa oracle for Oyeku and Eka. They were asked to sacrifice 2
hens, corn, and 3200 cowries. Oyeku did not sacrifice.
Itan: both Oyeku and Eka went on a tour of divination. Eka succeeded and Oyeku did not succeed. Eka
said “Let’s go home”. As they were returning they got to the boatman. Oyeku, the first to get there, asked
the boatman to help push Eka in the river. The first person paid the boatman 2000 cowries. The second
paid the boatman 2000 cowries. Who ordered Erinwo Ife to be dropped into the water? Water should
never take a crab away. It would often swim to safety. Oyeku persuaded the boatman to drop Eka in the
water. Edun (monkey) is who saved him.
Ese 2.
Aderomokun, the diviner of Ijesha. Adebori, the diviner of Egba. Kokofakokoyere-o-bawon-pin-erul’ogboogba-orun-niiti-wa, the name given to Esu Odara.
Itan: Oyeku and Eka both cast Ifa for Owa, who used five cowries to consult on behalf of the infertile
women in the house. Because they failed to interpret the divination correctly, Owa killed both of
them at the crossroads. Kokofakokoyere came down to the spot from heaven. He plucked a leaf and
rubbed it into their eyes and heads. After singing a while they woke up. He escorted them to Owa’s place.
They prescribed sacrifice for them in 200s. They said: “The purpose of your consulting Ifa was for the
infertility in your house. You would prefer to get them pregnant”. He was asked to offer sacrifice that day if
he did not want to die the same day. Owa performed the sacrifice. They divided the sacrificial materials and
gave Esu his own portion.
Esu did not know that this was how the Babalawos had been suffering. He took his portion, and said
he would rather stay in heaven and would continue to help them. but they should continue to take
out his own portion of all things sacrificed. Esu was kind to the babalawos. Since that day, the
Babalawos had resolved to share their sacrificial benefits with Esu.
Ese 3. This person should not be hateful or covetous of others’ success.
Evil perpetrators would not leave their wickedness in the house and travel somewhere else. The snail was
going on a trip and carried his shell along
Ojiiji lege…Ojiiji logo
The shadow would never leave its subject to live in deep waters
Cast divination for Oye the one venturing priesthood in the city of Ife. He was asked to perform
sacrifice. Oye is the one venturing priesthood in the city of Ife. Ika, however, had been practicing
priesthood there before. When Oye arrived there he started casting Ifa for them in the city of Ife, and for
one to see little and eat little or eat plenty in the midst of plenty. Ika is an honest man. If a sacrifice
required only 80 cowries he would collect 80 cowries. But Oye is a liar. When he undertakes a function
his things were inaccurate. Ika became extensively rich. Life pleased the people during the time of Ika.
Ika was coming on his route one day and Oye became angry. Ika said Evil perpetrators would not leave their
wickedness in the house and travel somewhere else. The snail was going on a trip and carried his shell along
21
Ojiiji lege…Ojiiji logo
21
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
The shadow would never leave its subject to live in deep waters
Cast divination for Oye the one venturing priesthood in the city of
Ife. Eruwa singinsingin, the roadside priest casts divination for
Onikaa
The one who had been told to offer sacrifice such that he would return home safely. Gbinngbin yekete…
Do not let the babalawos be drowned in the water. Oye removed the wooden bridge such that the river
would sweep Ika away, and such that Ika’s money would become his own. However, amongst those that
Ika had helped is a set of twins whom Onikaa asked to sacrifice maize cobbs. The twins had done so and
became rich. They saw Onikaa in the turbulent water gaspinfg for breath. They swarmed to meet him and
carried him off shouting: “Never let the prince of babalawos be swept away by the tide. Gbinngbin
Ese 4. People blame Ifa when it is their own Ori that has them in trouble.
Gunnugun ba lonrule
Ojuu re a tole
A dia fun Saniyan
Saniyan ti seru ipin lorun
Won ni o rubo
Onikaluku lo ti yan ipin ti oun o jee
nnu Iya e
Ngba ti n bo latode orun
Ngba o de ile aye
N wa n beere pe bo ni?
Ebo lOrunmila mo
Gbogbo nnkan tee ba ayan ti o ba daa
Oun ni o moo baa yin fu ebo gbe e soju
Ona
Won ni ko lo obo Ori e
Won lori ni mooo ba won
ja Won o moo pe Ifa ni
Lo ba rubo
Aye ye won
Won booku ona
Won ni bee lawon Babalawo tawon wi
Gunnugun la lorule
Ojuu re a tole
Ojuu re a moo took
A dia fun Saniyan
Saniyan tii seru ipin lorun
Won ni o sa kale o jare
Ebo ni o se
Won a nifa
ni Saniyan
BOri ba n ba woon
ja Won a nifa ni
Saniyan
Ase Ori ni n ba woon ja laye
21
Ìwé fún Odù Ifá
The Vulture perches on top of a high wall
Its gaze would cover the city
Its gaze would cover the forest
Cast divination for Saniyan
Saniyan the servant of destiny in Heaven
He was asked to offer sacrifice
Everybody had chosen what he or she would become during his or her subliminal stage
When coming from the city of Heaven
He was asking for what to do
Do you know what? They said
Orunmila is the one that knows no other thing except sacrifice
All those things which man chooses as destiny that is bad
It is he that would use sacrifice to mend it
They told Saniyan to go and offer sacrifice to his Ori
It is their Ori that would be against them
They would say it is Ifa
He performed the sacrifice
And life pleased him
They retraced their steps to the right way
They said it was exactly what their Babalawos predicted
The vulture perches on top of a high wall
Its gaze would cover the city
Its gaze would cover the
forests Cast divination for
Saniyan
Saniyan the servant of destiny in heaven
He was asked to take care of the
ground And offer sacrifice
They would say it is Ifa
Saniyan
If their Ori is against them
They would say it is Ifa
Saniyan
So it is their Ori that is against them in the earth
21
Ìwé fún Odù Ifá
Oyeku Oturupon
(Oyekubaturupon)
Ese 1. Forgiveness
Orumila fihun jimi
Ojiji fihun jimi
Bi omi ba po’ni, won a fijuu
Orunmila, ki won f’oran yii jimi
Bi gbogbo ilu nii f’oran ji ojo
Orunmila will forgive me.
The Forgiving One will forgive me.
If water kills a human being,
it will be forgiven.
Orunmila let me be forgiven on this issue.
Let all people in town forgive me
with regard to this issue, like rain
in all cases is forgiven by the community.
Two roosters and 1200 cowries must be offered.
Ewe: grind tude-leaves and mix with the iyerosun
of this Ifá. Place the mixture on two small cowries,
wrap in cotton and cotton thread, and use
as a necklace for protection, until forgiveness
has been received.
Ese 2.
This person may be complaining of delay in success of his aspirations. Ifa says they will be honored
in life but should sacrifice.
Eekun ni sebuke. ni parankata
Cast divination for dundun drum that was sent for unexpectedly from the palace. Dundun had never seen
anyone invite him. He was not important. No one paid him any attention. Dundun then went to the priest
Eekun ni sebuke and the priest n ni parankata. Please cast divination using ibo for me. They told Dundun
to offer sacrifice. They said there existed plenty of fortune for Dundun. Dundun sacrificed. Without
warning they sent for him from the palace. Surpised he exclaimed “me that had never seen anyone invite
him anywhere to play?”
He was then dancing and rejoicing. Eekun ni sebuke. ni parankata
Cast divination for dundun drum that was sent for unexpectedly from the palace. Sacrifice was the
antidote prescribed for him. Dundun heard and complied. I have offered the sacrifice of Oyekubaturupon. All
good fortunes should come to me in abundance. Our lives have become settled and cool.
21
Ìwé fún Odù Ifá
Oyeku Otura
Oyeku Batuye
This Odu speaks of removing blame and restoring freedom of activities.
Ese 1.
Oropoto li o difa fun şorangun
A nniki rubo kioba leşe naa gun
Ebo: Akuko-adiye méjì, eku igbegbe, egbetala owo ati ewe Ifa (fi ewe gbegbe mejo di eku igbegbe kilolo rii
mole ninu igbo)
Oropoto divined Ifa for Sorangun
He was asked to perform sacrifice in order to be exonerated
The sacrifice: two cocks, igbegbe rats, 2600 cowries and Ifa medicine (wrap up igbegbe rat with eight gbegbe
leaves and bury it in the forest
Ese 2.
Iyan-biatungun, Obe-bi-atunse, Okelegbongbo-di-atunbu-baale
Divine for Oni-alakan-esuru, who would be fortunate enough to have two wives in one day. He was asked to
perform two hens and 16,000 cowries. He heard and performed the sacrifice.
21
Ìwé fún Odù Ifá
Oyeku Irete
This Odu offers solutions for disease. This Odu states that disappointments may be blessings in
disguise. Ifa says to take POSITIVE actions to receive blessings.
Ese 1.
Afinjuleye, Okunrun-kojekewafuyi, and Awowosan, the diviner in the house of Kuseru, were the three divners
who divined Ifa for Kuseru. The diviners said that there was a young boy who was once slender. He was
attacked by a disease that made his hands, legs, eyes, and nose swollen. Kuseru was asked to offer
sacrifice because Ifa predicted that the boy would recover. The sacrifice: 4 pigeons, 4400 cowries, and Ifa
medicine (pour water on the bark of an aye tree, asunrun leaf, a lot of salt, and some small red peppers;
cook in a pot and use the medicine for bathing and drinking.
Ese 2.
Gbàmí igbó lawo gbàmí igbó
Gbàmí òdàn lawo gbàmí òdàn
Gbàmí hènhen níí sawo gbàmí hénhen
Ifá ti o bá yò mí ní ibi tó dí gágáágá
Bí mo bá dé ibi
tósunwón Màá san oore
è re fún o Díá fún
Òrúnmìlá
Ifa ó yo omo rè nínú irunbi
Owó ò mi wá ba ewè olóbòyòboyo tèmi
Òkòsòkòsò
Nifá ó yo‘mo tè kúròú ibi
Òkòsòkòsò
21
Ìwé fún Odù Ifá
Oyeku Ose
Ese 1.
Let us not die as the friend
of the house of strangers,
may we not die
in the house of mourning";
"When Death comes, let us praise
those friends of brave
character";
"A shrewd man will never die inside";
"Feathers improve
the beauty of the bird";
"Friend of Afinjumaku,
don't die, don't do evil":
these were the ones who
cast for human beings, on
the day they called the
Awo's
when the town realized that no
one can withstand Death.
This Odu speaks of the death
of this person, or of the
death of someone very close
to him.
We shall be at peace with Death,
whether he is close or far away.
When Ifa says death here it can
Also mean the death of one’s efforts or project
Ese 2. Reason for Death
K'amateteku
Awo Ile
alayo
Aiteteku-ise
Awo Ibanuje
T’iku ba de ka yin Oluwa logo
Awo Oloooto
Dífá fun àwôn agba sanko sanko
Ti won lo ree lo d’ifa iku wo lodo Orunmila
‘Pe eese ti kku fi npa ni?
Orunmila wa sho fun won pe:
Oore ni Olodumare fi iku she fun êyin omo Eda
Nitori omi ti ko san si wa
Omi ti ko san s’eyin
O ti di omi ogodo, omi eeri
21
Ogodo ree omi egbin
Omi ngbe won lo rere
Omi ngbe won bo
rere Olokunrun ka
re’le
22
Ìwé fún Odù Ifá
Ìwé fún Odù Ifá
Lo gbawo tuntun bo wale aye
Not to die prematurely
the awo of a happy
home prolonged
destitution
is the awo of grief and sorrow
if death comes, we should praise Olodumare
is the awo of the righteous
these were the Ifa cast for the
elders who went to inquire from
Orunmila why should people die at
all orunmila replied:
you know not that Olodumare created Death as a blessing to human
beings the water which does not move forth
and does not move back
becomes a pond
a pond is full of accumulated filth
the flowing water is what it is that takes them forward and also brings them back
let the dying man proceed to heaven
to take up a new form in the world
Ese 3.
Awodi abifo bugan-bugan legan
Divined for orange a child of Oluigbo
They asked her to do sacrifices so that her kids will not bring dilemma to her in the house. Everyone, don’t
you see that it is the kids of orange that caused their mother suffering from punches
22
Ìwé fún Odù Ifá
Oyeku Ofun
Ese 1.
"Standing up", the awo for Stick,
Agegindanu, the awo for Pepe,
cast for a healthy person that
did no work at all and was
never ill.
They spoke of an
illness that would
paralyze him.
The ebo was made, the illness came
and went away again, the illness
was not serious at all.
Ebo: 1 snail, 1 fish, some palm oil,
20,000 cowries, and ewe.
Ese 2.
Ifa ni:
Isu gboko, Isu npewe Ori
Koko lo gbo ohun a rira lale
Akere fohun rere si
Olodumare
Bo ba fohun rere si Olodumare tan
Ojo rere a siro
Adifa fun Asese lowo omo kekere
Ti yio lowo lowo yio ra esin
Yio gun esin re wo oja
Yio te eniyan mefa
pa Yio wa lo sile
Yio lo re ku to esin to
sin Yio diya foku
Yam filled the farm with its tendrils
yam filled the ground completely
Akere heard the coming of the
rain And cried to Olodumare there
after It rained heavily on the
ground Divined for the young rich
person
Who was rich and firstly bought horse
He would ride the horse to the market square
Killed six persons and later go home
To die at home along with his horse
The young rich man Ifa was talking about was forewrned not to be proud when he consulted Ifa for good
living and prosperity. He was told he would be extremely rich but never to be proud to both adults and
22
Ìwé fún Odù Ifá
young ones. He should be humble and respectable to the elders; otherwise he would not live long. He
heard and offered sacrifice for prosperity but did not offer for long life.
22
Ìwé fún Odù Ifá
Just in a few days he became so rich that he could buy horses, married and start bearing children. One day, he
rode his horse to market square, and become arrogant to the extent that he killed six people with his
horse.
People were amazed and begin to be angry with him without any repair. He died as soon as he got back
home with his horse.
This stanza of Ifa is telling us that anyone that wants to live long should live with humility not arrogant.
22
Ìwé fún Odù Ifá
Iwori Series
Iwori Meji
(Wòlì Médzì)
Gbodovi mebu na
The symbol for Wòlìmédzì (Ìwòrì Méjì) is a hyena. The cardinal direction for this sign is
the South. Its color is red and its esoteric element is fire. Its physical element is carbon.
The astrological sign most associated with Wòlì médzì is Heru (Leo) and is associated with the
Sun.
This sign has dominion over beasts that pass through the night, the ferocious beasts of the forest and
bush, evil people of the night, night workers, and carnivorous diets. The hùn (deities) most associated with
this sign are Gú, Toxosu, Loko, Agwe, and Lisa.
The esorteric representation of Iwori is the
Hyena. Night mover, or preditor, or scavenger.
Iwori is an image of those forces that create ecological interaction in the forest.
Iwori is the simultaneous beginning of cognition and purposeful activity.
Natures Gangsters
Fountain of Youth --- Impetus
Physical element = Air
Physical body element = Eyes & Kidneys
Mental power. Has the power of pulling good to you.
Enemies are around
Anybody born by this paticular Odu will not be barren: they always produce children but their children do not
stay with them.
This Ifa denotes temporary success and your riches do not remain with you long.
Speaks of people gifted with the ability to see things in their true perspective
Introspection, clarity, and wisdom from experience
Cut, bind, halve the whole,
Prowl on the outskirts,
Claws, dig in.
Ese 1.
Hyena made sacrifice to become chief but failed to make ebo for protection against slander. Hyena's
duty as chief was to protect farm. Esu removed all sheeps and goats and hyena was removed from office.
Hyena went to divinver and was told to make ebo after which Hyena once again became chief. Guard against
underserved punishment and judgement. Sacrifice for well-being and continuity This is what Orunmila,
The diviner is doing.
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Ìwé fún Odù Ifá
Ese 2.
Itan. Orunmila has a daughter and initiates her to Ifa.
Ifa teaches that one time Orunmila lived on earth and went for a long time childless. When the appropriate
ebo was performed shortly thereafter he gave birth to a baby girl, which was his only child for some time
before he had another. During the time he taught her Ifa stanzas, initiated his daughter into Ifa, and
led her through the many rudiments of Ifa apprenticeship. As she grew Orunmila had another
baby, which was a boy, which he left a great deal of his son’s study to come from his elder sister.
The daughter was called Alara.
Ese 3.
If a child respects his father, everything he embarks upon will always be well. He will be a perfect gentleman.
A thick rod it is that troubles the brass gong;
A heavy rain it is that reduces the anthill to mud;
Osun of Ewuji it is who finished eating , finished drinking,
And crawled deliberately away into the river.
Thus declares the oracle to hin-Iwa (After-Being)
Who is the senior of Oni (Today)
Oye people of Isinpe, it is on account of hin-Iwa
That we are hospitable to Oni.
(You must always be hospitable so you may have a good After-Life.)
Ese 4.
"Not round, not round; the back of Vulture's head resembles an axe handle, but it cannot split wood" was
the one who cast Ifa for "Two-Knots, Eji Iwori" when he was coming to earth as the third figure of Ifa.
Ifa says this is someone whose relatives are causing him trouble; they do not allow him to find a house or a
farm, but if he sacrifices, he will find peace of heart and will overcome all his enemies.
Itan of previous verse:
When the sixteen Figures of Ifa were coming to the earth, "Two-Knots, Eji Iwori" wanted to be third
among them on earth; but the other Figures conspired against him. They told him that there was no room
for him to live on earth. Then"Two-Knots, Eji Iwori" got ready and went to the diviners that they might
examine his case and tell him how he might be able to find a place to live on earth. They said that one shegoat, a mortar, the tete leaf, the gbegbe leaf, and two cowries were required as sacrifice.
"Two-Knots, Eji Iwori" heard and he offered the sacrifice. They said he should return to earth again.
When he reached the earth he told the other fifteen Figures that he had come. They said, hadn't they
told him that there wasn't room on earth for him to live? Then "Two-Knots, Eji Iwori" replied as his
diviners had taught him:
22
Ìwé fún Odù Ifá
"The mortar will testify that I see room in which to settle,
"The tete leaf will testify that I see room in which to stretch
out, "The gbegbe leaf will testify that I see room in which to
dwell."
When the other figures heard this kind of a reply, they said, "Ah! ah! This is a very powerful thing indeed, oh!"
They said he should take his seat; then "TwoKnots, Eji Iwori" found his place to sit down in the third
position among the other Figures.
Ese 5.
"It is the ant hill I saw,
changed into a sticky image,
who stuck his foot into the mud?
It has been divided through the middle;
efun powder, once inhaled,
sticks to the hairs in both nostrils;
muck from the throat
touches the ground,
starts rolling forward,
bouncing like balls".
Those were the ones who
cast Ifa for "Sperm,
also Vitality", becoming a child
of heaven,
Child, you've got spiritual
force of life; why don't you become then
a human being?
"Prospective Parents", parents of Abiku,
received the message
that they should offer
four bush rats, four
hens,
four times 20.000 cowries together.
They listened and made the sacrifice,
good ewe was duly prepared then for them,
and energy coming down from Heaven
stopped being absorbed into the Earth,
making pregnancy possible.
That is how the act becomes a child.
It won't be long now, it's not far
away, before you'll rejoice with us,
dancing and praising
our splendid son.
Gratefully sung:
"Ashe now no longer
flows right into Earth,
22
when I make love I will have a baby,
blood will not come again,.
22
Ìwé fún Odù Ifá
Ìwé fún Odù
Ese
Ogan nii m’ori di şiki
O m’ese mejeeji di yeye, di yeye
Orubu efun bale, o ro kurubutu kurubutu
Atabale fo pe e
D’ifa fun aşe, tii şe omobinrin orun
A bu fun ato, tii şe omokunrin isalu aye
Ataşe, at’ato ti e fe ra ku
E la’wo, la’se, e d’omo
The big mold, with its edge
And anchors solidly in the ground
When efun is smashed, it gives off whitish dust
When an egg drops, it breaks on impact
Divined for menstrual cycle, a lady in the spirit world
Divined the same for sperm, a man on earth
Both the menstrual cycle and the sperm that failed to unite
Please open up and become a baby
Ese 7.
Obamubamu pirapira
Opokipoki
nirin
efon
Difa
fun
Orunmila
Baba nlo ree r'ata bo gbogbo ile aye
Ebo ni won ni ko waa se
O gbebo, o rubo
Orunmila gba mi o
lo to ni igba, tii gba'ni
Owo bewe olajangbalu u mi o
Kerekere, n'Ifa o maa gba'lu lowo o won
The clumsy trekking of the Elephant
And the powerful gait of the
(Aliases of two prominent Babalawo)
They were the ones who cast IFA for Orunmila
When going to spread his protective umbrella over the whole world
He was advised to offer Ebo
And he complied
Please Orunmila, come to our rescue
You are the only one who has the capacity to rescue and
Who shall surely rescue us
We now have Olajagbalu leaves in our possession
Gradually, Ifa shall take over the whole world from them.
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Ìwé fún Odù
Ese 8.
Eni a ba wa de la a ba re
le Eni aja ba wa ni aja mba
lo Difa fun eji koko Iwori
Eyi ti yo te jumo Akapo re giri-giri
Ifa te jumo mi k’owo mi ire
Eji koko iwori
Ifa te ju mo mi k’owo mi ire, eji koko iwori
Ti o ba te jumo mi, ma a l’owo l’owo
Eji koko iwori, Ifa te ju mo mi k’owo mi ire, eji koko iwori
Ti o ba te jumo mi, ma a ni re gbogbo
Eji koko iwori, Ifa te ju mo mi k’owo mi ire, eji koko iwori
We go back home with whomever we go out with
The dog goes back home with whomever takes it out
Divined for Iwori Meji
Who looks out for the good interest of his chosen priest
Ifa keep your watchful eyes on me and give me ire
Eji iwori
If you keep your watchful eyes on me I will have riches
Eji Iwori, Ifa look at me real good and bless me, Eji
Iwori If you look at me real good, I will have all ire
Eji Iwori, Ifa look at me real good and bless me, Eji Iwori
Ese 9. Listening to both sides of the judgement
The hands of children can not reach the altar
While those of the elders can not enter the gourd
The errands that children can send the elders
Let them refuse not
For there are assignments which fathers ought to carry out for their
children
These were Ifa's messages to Orunmila
When his disciple dragged him to the court of Olodumare
Orunmila defended that he tried all that he could
But Akapo's destiny could not respond
That each time he took Akapo's ebo to Iwarun
It was another person's image that appeared and received the blessing
Olodumare then decreed that human beings should never Judge based on one side only
Those who do this are irresponsible
Those who do this are unworthy of being
leaders When you have not LISTENED to the
other side Why did you pronounce judgement?
Ese 10.
Orunmila ni o di “sii”
23
Ìwé fún Odù
Mo ni “k’o ye ba”
O ni “k’a şo omi
da
K’a ma ba da omi se alejo l’ara
Mo ni “alejo wo ni?”
O ni “alejo aje, aya tabi oko, omo ati oye nii”
Ifa ni oun ri ire alejo
Ire aje, ire aya tabi oko ati ire oye
Orunmila says we should cry out
I say that one who is in the way should move to the
side He says that we should look before we throw out
water So that we don’t throw water on a stranger
I asked what stranger
He says a visitor who brings fortune, a spouse, children, or
honor Ifa says that he sees blessings of visitors
The blessings of fortune, spouses, children, and honor
Ese 11.
Bi omode ba teriba fun agba
Ohun gbogbo ti o ba dawole
A ma gun gege
Iwa re a si ma tutu pese pese
A difa f’omo oniwa pele
Ti ko şe afojudi si iya tabi baba
Ti aye re dun jojo
If a child shows deference to an elder
Everything he/she attempts to do will turn out exactly
right And he/she will be extremely serene of character
This was the teaching of Ifa for the young person of gentle
character Who did not disrespect his mother or father
And whose life was exceedingly pleasant
Ese 12. How a verse came to be part of Odu Ifa based on a historical experience.
Ogbomoso’s history is not peculiar. The name Ogbomoso itself is a contraction of the valiant act
performed by a brave and young hunter named Shoun. So any attempt to narrate the history of Ogbomoso
would always refer the birth of a baby boy named Shoun. This always raised so many eyebrows among
the Chiefs in Ogbomoso. Up until today, it is always a touchy issue. This is so because people have
sojourned in what we call Ogbomoso today before Shoun came. For instance, many chiefs accredited
Onpetu of Ijeru to have first settled in Ogbomoso. Aresa Olugbon, Onikoyi and other War-Chiefs have
settled in Ogbomoso long before Shoun came.
At this point, it is necessary to understand the circumstances that surrounded Shoun’s birth and events that
made him a paramount ruler of Ogbomosoland. Shoun’s father was a hunter and he was an Ibariba man.
He came to Iresa on a hunting expedition. There he met Aresa’s daughter whom he married. They then
23
Ìwé fún Odù
moved to Igbo-Igbale the current Oja-Igbo in Ogbomoso. Here they had a baby boy. Messages were sent
to Aresa that
23
Ìwé fún Odù
the new boy would be brought to Iresa for naming and blessing. The Odu Ifa that surfaced was “Iwori
Meji”. Ifa predicted that the new baby would be great and famous and would become a mighty king whose
name and power would surpass that of Aresa and other chiefs in the Aresa’s kingdom. Ifa went further that
the special sacrifice should be made because the child would incur so many enemies that could thwart his
destiny. Aresa was pleased with the news. Nevertheless he could not contain the fact that his grandson,
fathered by an Ibariba, would become more powerful than him and his descendants. Aresa then concluded
that it was not necessary to bring such child to Iresa for naming. Aresa then sent his envoy to Igbo-Igbale
with the message “Ile gbogbo Ile owo. Awa o ma shin, Ki eyin o ma Shoun”. Aresa instructed the envoy
to make sure that the sacrifice was performed under the Iroko tree. The envoy gave the name Shoun to the
new baby.
Shoun grew up to become a brave and valiant hunter. He has special magic to become invisible. Such prowess
made it possible to hunt dangerous animals such as lions, elephants, leopards, etc. During this time Alafin was
at loggerheads with the head of Eso. The Eso resided in the palace and they were the king’s guards. The
disagreement escalated and the chief of the Eso was dismissed from the palace. The chief of the Eso,
sometimes called Elemoso, did not take Alafin’s action slightly, and he decided to fight back. Elemoso
organized Guerilla Warfare on market days or on special occasions. Elemoso would strike and kill market
women and children at random. This created an uproar and fear in the minds of Oyo citizens. The Alafin
ordered his new Chief of the Eso’s to arrest Elemoso and bring him to Afin dead or alive. This search
went on for months. Neither the Chief of the Eso’s nor other warlords were able to capture Elemoso.
Alafin’ looking for somebody who could bring Elemoso to justice, therefore sent his emissary to all the
provinces as far as Benin, Dahomey, Egba, Owu and Ife. All these were of no avail.
Finally, somebody hinted to Alafin about a young hunter named Shoun who resided in Igbo Igbale.
Immediately Alafin sent for Shoun. When Shoun arrived at the Alafin’s palace, Alafin doubted whether Shoun
could capture Elemoso. Shoun urged Alafin to entrust him with the assignment. Alafin finally yielded and
Shoun with his invisible juju embarked on the campaign to capture Elemoso. After several weeks, Shoun
discovered Elemoso’s tactics. During the day Elemoso would perch on the trees and descend during the
night. On one of the market days’ Elemoso climbed a tall palm tree very close to Oja Akesan. He was
ready to strike as usual. Shoun spotted Elemoso and before Elemoso struck innocent citizens, Shoun
struck first with an arrow. Elemoso fell and Shoun rushed to him, pulled out his sword and beheaded
Elemoso. Shoun took Elemoso’s head to the palace. The news spread to all the Yoruba country about
Shoun’s valor. Immediately Alafin gave him clothes, beads, and a staff of office as War Chief and Bale. So
people came from far and near to see this young hunter who beheaded Elemoso. As people came they
nicknamed Shoun as “Ogbori Elemoso” This was contracted to Ogbelemoso, later to Ogbemoso and
finally to Ogbomoso.
Ese 13.
Aja sunwon, aja fideyin
Agbo sunwon ti roro
Agbo ti o sunwon ka lo
ile
Ka lo re e magbo bo baba eni
A difa fun ori, a bu fun iwa
Won jo n torun bo waye
Iwa lapo gbe wa re bo n rele aye
Tara gbe iwa re pon
Iwa lapo gbe iwa re
23
Ìwé fún Odù
The dog is beautiful up to the teeth
The ram is beautiful up to the dewlap
23
Ìwé fún Odù
A ram without a dewlap is better to be
offered as a sacrifice to ancestors
Divination was performed for Ori and character
Who both traveled from heaven to the world
Deeds are sacks; carry your own
Ese 14.
Adegunlola lawo Eleree
Ibidun-un-rin Okin ori
ata Gagando lawo ile
Olota Dífá fun Orunmila
Nigbati ire gbogbo nlo lode ko ya le
Won ni ki baba rúbô
Ifa ni odo lo ni ki’re o wa ba mi do
Şigibayi ni Iwori Meji nduro l’oju opon
Abo nii bo Oloja loju
Tii şe nfi ire owo o re tooro
Adegunlola is the awo of Eleree
Ibidun un rin is the awo of Okin by the rooftop
Gagando is the awo of Olota (Oba of Ota town)
They were the awo who cast Ifa for Orunmila
When all ire was passing by him
He was advised to offer
He complied
Ifa declared it was Odo (the mortar)
Which declared that all ire should stay with me
Stoutly it is, that Iwori Meji stays on Ifa tray
Ese 15
Akeyin si onigege
Bi eni to ke bosi lo ri
Dífá fun Olanlege (Orunmila)
Tii won yoo ko okun aye le lowo
Ebo ni won ni ko wa she
O gbegbo, o rúbô
B’aye ba ja
Oniso o si
E je ka mu okun aye dengbenren
The rear view of a person afflicted with goiter (swelling of the front of the neck)
resembles that of a person attempting to make a loud noise by shouting
this was the Ifa cast for Olanlege
when the CORD OF LIFE would be handed over to
him he was advised to offer ebo and he complied
lo! If this cord breaks
there is no mender of life
23
Ìwé fún Odù
Iwori Ogbe
Iworibogbe (Iwori bo Ogbe)
Iwori covers Ogbe up
Great transformations via Olokun. Spontaneous craziness. Feed head at least once a month because
of this craziness. Person can snap in an instance.
Ese 1.
All the plants were instructed to sacrifice,
in order to be protected against
being wiped away from the face
of the earth by a storm.
The sacrifice was a rooster and 2000 cowries.
The trees said they didn't have money.
The atori shrub offered the money and the rooster.
The ariran grass and the elephantgrass
offered 400 cowries each.
Eshu took the offerings up to heaven,
and reported there that
only three had made an offering.
Then the storm came and uprooted the trees,
but elephantgrass hollered that he had
offered 400 cowries; he threw
himself to the ground, and the storm
passed above him.
Then the storm bowed the
heads or ariran grass and passed
harmlessly by.
Arriving at the atori shrub the storm sang:
"Atori made the complete sacrifice,
and storm will not kill atori.
Be flexible, atori! Be flexible,
oh atori!"
Ifa says that this person
should bend in the storm
and be flexible, so the storm
will pass without doing harm.
Ese 2.
Iwori was cast for the
earthworm, Ogbe was cast for
the earthworm.
Earthworm should make ebo
in order not to fall ill,
but earthworm refused to offer,
and he fell ill.
Ifa says here is a person
23
who suffers from chronic dehydration.
23
Ìwé fún Odù
Ìwé fún Odù
This person should drink at least
four glasses of water more, every day,
than he is used to drinking.
And we would do
well to stay out of the
sun. The ebo is one
rooster.
Also offer some ashes, to prevent
your face from turning grey
and your
body from
falling ill.
Ese 3.
"Iwori-Ogbe is edible,
Iwori-Ogbe is drinkable"
was the one who cast Ifa and said
that something should be given to a child,
to prevent a sick child from dying:
mashed yams, a hen, and 3200 cowries.
Ifa says they must cook the yam and the hen,
call the children together, and let the playmates
of the child eat of the supplied food.
Ifa says that a sick child will
heal if a feast is given and a meal
with soup of the chicken, for the
child and its little friends.
Ifa also says that we should find
a better balance for ourselves between
vegetable and animal food.
The vegetarian for whom this Odu falls
should add some meat to his menu;
the carnivorous person should not neglect
eating vegetables
Ese 4.
"Cover with a calabash,
cover with a plate" was the one
who cast for Iwori on the day
that he was about to perform
a criminal investigation.
They said that the owner would survive,
and that the thief would die.
Ebo: one rooster.
23
Ìwé fún Odù
Iwori Oyeku
Ese 1.
"A war that was first announced,
will never kill a lame man" was cast for Iwori.
They told him to be prepared,
for Death was on its way. But
if Iwori would sacrifice, Death could be averted.
The sacrifice was a calabash of mashed yams
mixed with oil, lots of kolanuts to disperse
among the poor, a chicken, a sheep, and 240,000 cowries.
Iwori listened and made the sacrifice.
Ifa speaks here about the possibility of
premature death for this person.
Sacrifice as prescribed above.
Ese 2.
E je a ba a
heehee E je a ba
a heehee
Heehee la ba a lee dokan
Cast divination for Duck
That will be trading in masquerade costumes
He said he would use the custumes to perform
wonders The babalawos called the Duck’s attention
one day “You Duck…Offer sacrifice” they warned
So that your secret will not leak out
That some people would come test you
Duck asked, “What would anyone be able to do?”
The Duck refused to sacrifice
Where he was turning and performing magic
The costume removed itself without warning
He then started exclaiming “Ha! Ha!
It is the same exclamation that Duck does to
date E je a ba a heehee
E je a ba a heehee
Heehee la ba a lee
dokan Cast divination
for Duck
That will be trading in masquerade costumes
They told him to offer sacrifice
So that his secrets would not leak out
23
Ìwé fún Odù
The evil of not heeding a warning of sacrifice
The problem of not giving the prescribed offerings to Esu
24
Ìwé fún Odù
See Ifa’s prescription of the other day proving true
They did not perform the sacrifice
They did not give the prescribed offerings to Esu
See the prediction of Ifa of the other day coming true
Laroşe.
Ifa says that if there is a private conversation between this person and a spouse, they should not allow it
to leak out. This should be kept between them. They must offer ebo. There is a matter of discussion
discussion pending. Regret will come from divulgence. Do ebo to not face tests at work.
24
Ìwé fún Odù
Iwori Odi
Ese 1. There is no childbearing woman who cannot give birth to Orunmila.
Kosi abiyamo ti ko le bi awo l’omo
Kosi abiyamo ti ko le bi Orunmila
Baba eni bi o ba bini ni pepe,
Bi o ba pe titi a tun nbi baba eni lomo
Yeye eni bi o ba bini ni pepe,
Bi o ba pe titi a tun nbi yeye eni
lomo A difa fun Orunmila
Ti o wipe oun maa mu orun bo saye
Oun maa mu aye lo şorun
There is no childbearing woman who cannot give birth to an Ifa priest
There is no childbearing woman who cannot give birth to Orunmila
Our father, if he fully brings us into being
Eventually we will bring him into being
Our mother, if she fully brings us into
being Eventually we will bring her into
being
Ifa divination was done for Orunmila
Who said he would bring heaven to
earth And he would take earth to
heaven
Ese 2.
"I have seen them completely", the awo for Water,
"A sober eye sees the nose", the awo for
"He who sits quietly and makes fun of others",
and "He sees the inside as well as the outside"
cast Ifa for Ajere, a transparent body,
and cast for Water, and for Ikoje
who sits quietly, on the day that they worried
about loosing their possessions.
They were instructed to sacrifice.
Ajere made the sacrifice, the others didn't.
Ebo: 1 black cloth, 1 white cloth and 780 cowries.
Ese 3. Against lesbianism
Iwori wodi o se bi nnkan ire loun
nse Awo rere niwori to nwodi na?
Dia fun Panla
24
Apo To ko roko
fe
To yoo maa febinrin egbe e re
24
Ìwé fún Odù
Ìwé fún Odù
Ebo ni won ni ko wa se
Obinrin ti nfebinrin egbe e
re
Eyin o mo pe o nloo woku idi ni?
Iwori took a fanciful look at the genital and
Considered it a proper practice
Do you consider Iwori who looks at the genitals
As a good Awo ?
This was Ifa's declarations to Panla-Apo
Who failed to secure a husband to marry
But choose to be in love with a fellow
woman She was advised to offer ebo
A woman who makes love to a fellow woman
Don't you know that she is just looking at a
Non-productive lifeless genital ?
Ese 4. Another one against lesbianism.
Bayii laa selu
Ilu i ba dun
Dia fun won niluu Iwori-Wodin
Nibi won ni ki won le Omo-Osu ilee won
jade Eyi to loko tan
To loun o lokoo fe mo
To yoo maa ledi mo obinrin egbe e re
Ebo ni won ni ko waa senje to ba se bayii laa selu
Ilu i ba dun na?
If this is the way we administer the community
The community would have been very desirous (to live in)
This was Ifa message to the citizens of Iwori-Wodi
Who were advised by Ifa to send all Omo-Osu * away
Those, who after getting married once,
Chose to perform ejaculation with fellow women
They were advised to offer ebo
If this is the way we administer the community
Would the community have been this desirous to live in ?
In this Odu, Ifa explains the meaning of Omo-Osu (Ilemosu) to mean a
woman who had once been married, but due to one reason or the other (divorce, death of husband,
separations etc) returned to her parents home to live. When she got back to her parents home, she vowed
never to have anything to do with a man again, but would rather choose a fellow woman to love and make
love to.
This Odu makes the following issues:
i)
24
some people were once heterosexual but they later turned homosexual/lesbian due to failure
or cessation of the their marriages.
Ìwé fún Odù
ii) Such people should be sent packing from their parents home because they were practicing an
24
Ìwé fún Odù
immoral and breaking taboo which must be condemned and stopped
iii)Condoning such an act can only lead to chaos in the end. This is the reason why wherever
this Odu is revealed during Ifa consultation the client is advised to ensure that any immoral
and/or unholy act being practiced by any Omo-Osu in his or her home front is stopped
forthwith as this may lead to problems later.
Ese 5.
Ebi n pa mi
Mo run’ka egbeje
Orungbe n gbe
mi Mo run’ka
egbefa
Ko san won, ko ro won
O je yangan otalegbeje
Dífá fun Orunmila
Ti nlo gbe Odoyimapala niyawo
Odoyimapala, lo o sheni
Odoyimapala, lo o sunwon
Won fi o ti ishu ogba
O je e run
Odoyimapala ni ti oun ba le jeun ju
Oun sile bimo nla ju ara iyoku lo
o Odoyimapala
When I was feeling hungry
I consumed 1400 cobs of corn
When I was feeling thirsty
I crushed and consumed 1200 cobbs of corn
When they were feeling restless and uncomfortable
She ate 1460 cobbs of maize
These were the declarations of Ifa to Orunmila
When going to have the hand of Odoyimapala inmarriage
Odoyimapala, you are a bad woman
Odoyimapala, you are a woman without character
You were placed in charge of a garden filled with yams
You were eating up everything
Odoyimapala replied that even if she was a glutton
Nonetheless, she could give birth to important and greatchildren (moreso than other women)
24
Ìwé fún Odù
Iwori Irosun
Ese 1.
Bi ojumo ba nmo, a ko nii y’ogberi bi ojo ana
Ni o difa fun Komo,
Ti o nronu bi oun ti maa şe kini yi si lanaa
O ronu titi o sun
Nigbati ojumo mo ti oye la,
Ko imo eyiti oun maa şe dandan
Nje ki a jeki ojo bori ojo
Bi ko ba to, ki oşu bori oşu
Bopetiti ao mo eyiti a maa şe
Won niki o rubo, ki ero re ma şe ori
O gbo; o rubo
When a new day dawns we should not be as uninformed as yesterday
Ifa divination was done for Komo (the uninformed one)
Who was meditating on how he should have done something yesterday
He meditated until he fell asleep.
When the day dawned and twilight appeared,
He still did not know for certain what he should have done
Therefore, we should strive day after day
To accomplish a task
And if this is not enough, then we should strive month after month to
succeed Until eventually we know what we should do
They said that he should sacrifice so that his plans would prosper
He heard and sacrificed
24
Ìwé fún Odù
Iwori Owonrin
This Odu speaks of protection from natural disaster and recovery of whatever is lost.
Ese 1.
Olugbemiro awo oke-ile
Emibajo awo oju-omi
A difa fun
Joworo Nlo oju
omi
Won niki o rubo
, agutan ati egbaa mejilogun owo
O gbo o ru
Won ni: Joworo kii maa ku iku omi, a maa we a maa le teje
Olugbemiro, the diviner of Oke Ile
Emibajo, the diviner of Oju Omi
Ifa divination was performed for Joworo
Who was going on a voyage
He was advised to sacrifice
Shrimp, a sheep, and 4000 cowries
He heard and made the sacrifice
The diviners said that Joworo would never be killed by water; he would always swim and remain afloat.
Ese 2.
Iwori wonrin
A daa fun won ni Otu-Ife
Won ni e nwa àwôn èniyàn bayi
Eo fi naa şe rin ni-ikehin nitoripe eo ri won
Ebo: eyele merin, egbaarin owo
Won rubo
Iwori Wonrin
Was the Ifa divined for the people at Otu Ife
When they were looking for certain people
They were assured that they would smile over the matter
in the end, because the people would be found
the sacrifice: 4 pigeons and 8000 cowries
they performed the sacrifice
24
Ìwé fún Odù
Ese 3.
Eni ti a ba she o l’oore
Ti ko ba moo
Ka ma she e
nika
Ti a ba she e nika
Ika yoo dun-un
Oore ni ko nii
ranti Dífá fun
Iwori
Tii n loon a oja Elerin
Whoever we extend a favor to
But who fails to appreciate it
Do not inflict wickedness on such a
person If you do them any harm
The wickedness will pain them
It is only the favor that they would not remember
These were the declarations of Ifa to Iwori
When going to transact business in Elerin land
24
Ìwé fún Odù
Iwori Obara
Ese 1.
"The exact way Olorun has ordained it,
so it will always be" cast Ifa for
Lead, Copper and Iron,
three children of the same
mother.
They were instructed to sacrifice in order
not to decompose. Copper sacrificed,
and Lead sacrificed. But Iron, the youngest
and most foolish, said that the awos
were lying, and refused to sacrifice.
He said: "The exact way Olorun has ordained it,
so it will always be". Which is exactly what
the awos said. Since then Iron,
when buried in the ground for four years,
becomes rust. But the sacrifice Copper
and Lead made, prevents them from decomposing,
even if they rest in the belly of their mother,
that is Earth, for many years.
Ifa says three children of the same mother
must sacrifice, so that the last born will not die, or suffer failure
and the survivors will not have to mourn the youngest,
the unpleasant child, whose tongue is sharp
and who quarrels often.
The sacrifice is shea butter, a he-goat,
a pigeon and 12,000 cowries.
Ese 2.
Iworibarabara, Iworibarabara
was cast for the thieves and liars,
on the day that they were hated
because they told lies.
They were instructed to sacrifice,
and to refrain from evil-doing, in order
to prevent terrible problems befalling them.
The sacrifice was plenty of kolanuts,
palm oil, 44,000 cowries, and other things,
and also a taboo on evil deeds.
The kolanuts and the money must
be given away to the poor.
The thieves and the liars refused to sacrifice,
and until today nobody trusts them. Ifa
says that this person should sacrifice, in
order not to be confronted with great
misery.
25
Ìwé fún Odù
Ebo: kolanut, palmoil, 44,000 cowries and pigeons.
25
Ìwé fún Odù
Ese 3
Iwori o be abera
Difa fun olori agbon
Eyi ti won fi ojo re da ojo meje
Opelope akara eri ti mo fun ojo
meje Opelope akara eri ti mo fun
Eşu
Ti o ti je nraye ba iku lo
Iwori begs for reversal
Divined for the head of the agbon group
Who was given 7 days to live
I am glad for the offering of akara eri to Eşu
That prevented me from dying.
This verse from Iwori Obara is a chant to egbe.
Ese 4.
Those that ate lumps of food are crying of not being satified
What would the people living in penury do?
Cast divination for Iwori o bere
Who said he is tired of waiting for Ifa
He said he was going into the forest to hang himself
All the good things of life that had always come to Iwori o bere
Everything sarted to elude him
What would I now do? He asked dejectedly
He was asked to make sacrifice
He offered it
But he did not excercise enough perseverance
He concluded to hang himself
The King of the neighboring city however had died
Their Ifa said it is the person about to hang that should be
chosen as King
When Iwori o bere got to the place where he was going to
hang As he was about to noose the rope on his neck
The people of the next village held him
They started singing
Iwori o bere donot
hang Iwori o bere
25
donot hang
25
Ìwé fún Odù
Ìwé fún Odù
Iwori o bere donot hang
Don't be frustrated for a kingly Ori is on the way
Iwori o bere do not hang
25
Ìwé fún Odù
Iwori Okanran
Ese 1.
Arimasaroka-Iwogbe, the awo for Orunmila,
was the one who cast Ifa for Orunmila.
They told him to sacrifice, in order
to prevent him from getting into trouble
with the people that came to him for
consultation. Careless talk usually kills an
ignorant person.
There is nothing that the babalawo cannot see.
There is nothing that the babalawo cannot
know. A babalawo cannot be a blabbermouth.
The sacrifice: four snails, a goat, and 3200 cowries.
Orunmila listened and made the sacrifice.
The ebo is 4 snails, a goat and 820 cowries.
Ese 2.
"A stone bounces back after
it has hit the tree" was cast for
Otisengidi who enjoyed laughing
at people who were in trouble.
They informed him that for him too
troubles were on their way, if he didn't
stop to laughing at others for their problems.
Ebo: kolanuts, rats, fishes, pigeons
and 620 cowries, to prevent extraordinary
sorrow, and to possibly prevent a court case.
Otisengidi did not make the sacrifice.
Ese 3.
"The inspector of the ground inspects the ground;
before a goat goes to sleep she first inspects the
ground; if the ground is cursed we inspect her" was
cast
for Makanju-who-does-not-act-in-haste,
the respectable slow walker.
They told him that what he was considering to begin,
would not give him problems if he would sacrifice.
The sacrifice was a goat, a hen, 8000 cowries and medicine.
Put four snails in clean water for the client
to drink, and tell him that his thoughts
will always lead to results: they will materialize.
Makanju listened and made the sacrifice.
25
Ìwé fún Odù
Iwori Ogunda
Ìwòrì Àwèdá
Ese 1.
No war anymore, no intrigues anymore,
the enemy puts down his weapons"
was the one who cast Ifa for
Olulateja, and they added:
"The swamp covers the spear
in a clever way". Well then:
there was Olulateja. What should he do?
They said that an unfortunate head
would become a fortunate head.
What should Olulateja sacrifice?
One pigeon, one white cloth,
and 18,00 cowries. Olulateja
listened, and made the sacrifice.
Ese 2. For head cleansing
Iwonda iwonle
Iwori ti e le kokooko bo
ota A difa fun ori
Ti nlo we ri Ogunda
O we ori eda
Ori eda da
Iwori lo we’ri Ogunda ire, Iwori
O we’ri emo
Oei emo mo
Iwori lo we’ri Ogunda ire, Iwori
Tani yo we’ri I mi I mi
Ifa ni yo we’ri I mi I mi
Awede weleke
Iwori that is hard as a
rock Divined for Ori
When going to clean Ogunda’s head
He (Ifa) clean’s Eda’s head (Eda is “perfect cleaning”)
25
Ìwé fún Odù
Eda’s head becomes perfectly cleaned
It was Iwori who cleans Ogunda’s head for good, Iwori
He cleans Emo’s head (spotlessly clean)
Emo’s head becomes spotlessly clean
It was Iwori who cleans Ogunda’s head for good, Iwori
Who will clean my head?
Subtle ide cleaner
Ifa will clean my head for me
Subtle ide cleaner
Ese 3.
Iwori n'soro lowo
Aweda n'soro kelekele
D'Ifa fun Enu lotalota bi ase
Wo ni o rubo
Won ba rubo
Orumila ko Enu lotalota bi ase n'ifa
Won wa n jo n yo
E je a pe e o
E je a pefa
Ki'fa o le baa je
Ni
n
hin
awon
Babalawo
Awon
Babalawo n yin Ifa Iwori
n'soro lowo
Aweda n'soro kelekele
Iwori I am speaking
Aweda I am whispering
performed Ifa divination for Mouth, the pepper grinder, gives birth to ashe
He was told to perform sacrifice
He performed sacrifice
Orunmila taught Enu lotalota bi ase Ifa
He began to dance and rejoice
Let us call him
Let us call Ifa
So that Ifa may answer
He praised his Babalawos
His Babalawos praised Ifa
Iwori I am speaking
Aweda I am whispering
25
Ìwé fún Odù
Ìwòrì Ösá
Ìwòrì WÖsá
In times of war only the strong survive. WAR WAS CREATED IN THIS ODU. Obatala Ajaguna
speaks in this Odu. He is the Obatala of war. The town of war wanted to fight the town of peace.
The town of peace did not want to fight so they went to Ifa. Ifa said go to Obatala Ajaguna. He said
that war is good. Opposition is good for development. This person should not run away from
challenges. In this Odu, mice were told to sacrifice and so were humans to do so. The mice did not
and the humans did and this is how the humans developed the traps to capture mice. In this odu,
Olokun gives part of his ase to Yemonja.
Ese 1.
He who stays at home knows the maid;
Iwori Akoya does not sleep alone" was the one
who cast for the scar on her face, another
scar on her face shows Iwori that her pubic hair
is used to make arofakofa for the son of
Okevere.
We will now go to Mori-adogbe where a man
is being outlived by his descendants in Ifa Oye.
Once palm oil touches salt they merge, when
salt touches palm oil they merge again.
I must take Oniyeme's daughter.
Ebo: ingredients of the medicine, Iyin epa,
mesenmensen leaf, the peel of a dried kola nut,
grind these together and make a soup with the black
African fish (Kse), a goldsmith's poker to stir
the soup while cooking. Once the soup is ready
and cooled, mark the Odu in the soup after
having chanted the incantation. Then eat the soup
early in the morning.
Ese 2. This Odu tells us the importance of going within and excercising your own divinity.
Atikareşete, awo orun
Adifa fun Olodumare ati aiye
Nigbati àwôn omo-araye nsare to Olodumare nitori ohun gbogbo
Nke baba, baba, mo de
Gba mi; jöwô gba
mi Olodumare ni:
25
eetiri?
25
Ìwé fún Odù
Ìwé fún Odù
Eniti mo fun l’agbara, ko lo agbara
Eniti mo fun l’ogbon, ko lo ogbon
Won ni àwôn omo ti ko ri àwôn obi won
Won maa sa ipa inu won
Atikaresete (the self adjuster) priest of heaven
Divined for Olodumare and the world
When the people of the world were running to Olodumare for everything
Crying out “Baba, Baba, I have come
Save me; please save me
Olodumare said: “What is the matter?
Those whom I have given ability do not use their ability
And those I have given wisdom do not use the wisdom that I have given them.
It is said: children who do not see their parents
Will strive for their own inner strength
In this Odu, Olodumare was told to sacrifice a black cloth. This cloth was used to cast a veil over the
world. The people were blinded and were FORCED to use the wisdom given to them by Olodumare.
Ese 3.
Iwori o j’awusa Awo Olomo
Dífá fun Olomo
Olomo n re’le Oko Owuro
Won ni ko kara nle ebo ni
shishe Olomo wa n re’le oko
gbayi o Esu Odara, o ba wa
ro’ju
Koo pada l’eyin Olomo o
Esu Odara
Iwori o j’awusa awo of Olomo
Cast Ifa for Olomo
When she was going to her husband’s house
She was advised to offer ebo
Behold! Olomo is now returning to her husband’s house
Esu Odara, please let Olomo have a successful marriage this time around
Esu Odara
26
Ìwé fún Odù
Iwori Ika
(Iwori Oka)
This odu warns against stealing and violence.
Ese 1.
Anikanja-ole-ejo, Ajumoja-ole-ejo, Ijotiabam’ole Ole-a-ka’rawon liada fun Kuşika
Ati àwôn egbe re tinşe awo-oru
Won ni: Owo a te Kisika ati àwôn egbe re,
Bi a pe ki owo ma te won, ki won wa
Rubo: ohun-olohun gbgogbo tiowa ni ile
Ake-ewure, ati egbaarin owo
Bi won ba rubo, kiako ohun-olohun tiowa ni ile dasi
Ikorita li oganjo oru
Ki won gba ikilo yi pe: kiwon ye’ka-işe
Anikanja-ole-ejo, Ajumoja-ole-ejo, Ijotiabam’ole Ole-a-ka’rawon liada divined for Kuşika
And his gang, who were in the habit of stealing at
Night under the cover of darkness.
They were warned that they would soon be arrested.
If they did not want to be arrested
They would have to sacrifice SLL STOLEN PROPERTY IN THEIR
HOUSES A big she-goat, and 8000 cowries
If they performed the sacrifice, they should be advised to
Put all the stolen property at the crossroads at midnight
They should desist from practicing acts of wickedness
26
Ìwé fún Odù
Iwori Oturupon
This Odu advises the awo to share what he knows, especially with other Awos.
Ese 1.
Iwori was Oturupon’s husband,
Oturupon who had a baby that died.
Ifa said that this woman will be pregnant again,
and will eventually carry a baby on her back.
Iwori was advised to sacrifice in order to prevent
the premature death of his children, to prevent
the birth of Abiku. The offering is one hen,
one goat, aro-fish, 18,000 cowries, and ewe.
Grind ten ela-leaves with some cloves,
cook a soup of this with aro-fish;
the soup must be eaten very early in the morning
when the pregnancy is five months old.
Iwori listened and made the sacrifice. He was told
that the ela-plant never looses its leaves, not
even in the season when other plants do.
Ese 2. Money becomes Orunmila’s servant
Ekitibababa was the one who cast for Orunmila,
when he was saving money in order to buy a servant.
They told him to sacrifice a goat and 3200 cowries.
Orunmila refused to sacrifice, he bought
the servant without making the required sacrifice.
The servant was a woman,who died three days
after the purchase. The people in Orunmila's house wept.
Eshu entered the woe-filled home, and noticed the moaning.
He asked: "Why are you all crying?" As if Eshu didn't know!
Orunmila answered: "The servant that I employed only three days ago,
well, she just died..." Then Eshu inquired: "My Lord, did you
consult Ifa before making your expensive purchase?"
Orunmila said that, indeed, he had done so. Eshu went on:
"My Lord, mysterious spirit who fights Death!
Have you, by any chance, made the correct sacrifice?"
Orunmila admitted: "I have not yet sacrificed", whereupon
Eshu continued: "Then you have not done what was expected of you.
You'd better go and make the desired sacrifice after all,
26
Ìwé fún Odù
if you don't want to lose the money you paid for the servant".
Orunmila immediately made the sacrifice. Thereupon Eshu took
the servant’s body and bathed it and dressed it beautifully.
He took the corpse to the market, and put it in a sitting position
near a crossroads. He shoved a chewing stick into the body's
mouth, and put a flat tray of merchandise in front of her.
That day was market day, and the market was very crowded.
Every passer-by greeted the woman as if she were still alive but,
on account of her silence, everybody moved on quickly.
In the meantime Eshu had hidden himself in a bush nearby.
Eventually "Money" appeared on the market, with her two hundred servants who always carried the stuff she
purchased there.
She arrived at the place where the dead body sat, and stopped
to buy something. After having talked to the stiff for some
time without receiving an answer, "Money" became angry.
She took the stick one of her ervantss carried, and hit the body
which, of course, immediately keeled over. That was Eshu's cue!
He jumped out of the bush and yelled: "You! Money! What have you done?
Have you killed Orunmila's servant?"
"Money" began begging Eshu, but he didn't yield.
He instructed "Money" to follow him and take all her ervans
to Orunmila's house. "Money" began haggling: "One ervant? Please? No?
Two then, please?" "No", said Eshu, and he kept saying "No"
until "Money" had raised her bid to, indeed,
all her two hundred ervants. They should be Orunmila's.
Eshu then insisted that "Money" would add herself
to the bunch of servants, making the number two hundered and one.
Well, after much comment "Money" gave in, and together with Esu she and
all her servants went to Orunmila's house, as replacement for the dead
servant. This is how "Money" became Orunmila's servant.
The sacrifice will be one goat, and a
to be decided upon number of cowries.
26
Ìwé fún Odù
Iwori Otura
Ese 1. Disunity and its cost.
Igi woroko nii tu ina ka
Asiwere nii tu ile ara re ka
A difa fun Baba Ejo ati omo re
Won ni: àwôn omo ejo ko ni le ni ajohun ki won ko ara won jo
Ki won boya l’ojo ija
Won ni baba ejo ba pe ki won ni
ajohun Ki won was rubo
Won gbo; wib ko rubo
A crooked stick diffuses fire
A mad man scatters his own home
Ifa divination was done for Baba Ejo and his children
They said that the children of snake would never be able to come
together So that they might offer effective resistence on the day of
battle They said if baba Ejo wanted them to come to agreement
That they must sacrifice
The heard, and did not sacrifice
This is why snakes are “scattered” til this day.
Ese 2.
Ifá mo ní kóo gbèrù kébo fin
Ifá mo ní kóo gbèrù kèbo ò dà
Ifá mo ní kóo gbèrù kèbo dé àlàde Òrun
Wón níònà wo lo gbà tóo fi njé béè
Mo béè náà lòó jé Ifá
26
Ìwé fún Odù
Iwori Irete
Ìwòrì Wèrè
(Iwori is insane)
This odu warns against insanity. Serious upsets to the nervous system, especially the central
nervouse system. Intestinal parasites. Internal disorders. Skins diseases. Serious personality
disorders. This odu states that climate changes are good when they are. Take good care that two
people will not be effected by the intrigues of a third person. Arguing and capriciousness do not
solve problems.
Proverbs:
The rooster pecks at the younger male because he sees in him a future rival
# The reason a chick follows the hen is because he got to eat the leftover cockroach foot.
# Someone who steals a thousand will lose two thousand in their life
# The road doesn't turn from the corner, but from it's center
Ese 1. Ese about re-initiating yourself. Also, do what you know how to do and use common sense.
Iwori-tejumo'hun-tiise'ni.
When you are initiated into Ifa,
your own mind should initiate
you. Iwori-tejumo'hun-tiise'ni.
Awo! Do not climb a palmtree with a broken
rope. Iwori-tejumo'hun-tiise'ni.
Awo! Do not jump into water if you cannot
swim. Iwori-tejumo'hun-tiise'ni.
Awo! Do not draw a knife in anger.
Iwori-tejumo'hun-tiise'ni.
Awo! Do not wear the apron of an
Awo. Iwori-tejumo'hun-tiise'ni.
They told them to sascrifice a mudfish,
3200 cowries, and ewe.
Cook the mudfish with eso-leaves
to make a soup for the client.
Another version.
Iwori teju mo ohun ti nse
ni Bi o ba te Ita tan
Ki o tun iye e re te
Iwori teju mo ohun ti nse
ni Awo, ma fi eja igba gun
ope Iwori teju mo ohun ti
nse ni Awo, ma fi aimowe
wo odo Iwori teju mo
ohun ti nse ni
26
Ìwé fún Odù
Awo, ma fi ibinu yo obe
Iwori teju mo ohun ti nse
ni Awo, ma ji kanjukanju
jaye Iwori teju mo ohun ti
nse ni
Awo, ma fi warawara mkun ola
Iwori teju mo ohun ti nse ni
Awo, maseke, sodale
Iwori teju mo ohun ti nse ni
Awo, ma puro jaye
Iwori teju mo ohun ti nse
ni Awo, ma se igberaga si
agba Iwori teju mo ohun ti
nse ni Awo, ma so ireti nu
Iwori teju mo ohun ti nse
ni Awo, ma san bante Awo
Iwori teju mo ohun ti nse
ni Awo, bi o ba tefa tan
Ki o tun iye e re te o
Iwori teju mo ohun ti nse ni
Iwori take a critical look at what affects you
If you undergo Ifa initiation (Itelodu)
Endeavor to use your wisdom and intelligence
Iwori take a critical look at what affects you
Awo, do not use a broken rope to climb a palm-tree
Iwori take a critical look at what affects you
Awo, do no enter into the river without knowing how to
swim Iwori take a critical look at what affects you
Awo, do not draw a knife in anger
Iwori take a critical look at what affects you
Awo, do not be in haste to enjoy your life
Iwori take a critical look at what affects you
Awo, do not be in a hurry to acquire
wealth Iwori take a critical look at what
affects you Awo, do not lie, do not be
treacherous Iwori take a critical look at
what affects you
Awo, do not deceive in order to enjoy your life
Iwori take a critical look at what affects you
Awo, do not be arrogant to elders
Iwori take a critical look at what affects you
Awo, do not lose hope
Iwori take a critical look at what affects you
Awo, do not make love to your colleague's spouse
Iwori take a critical look at what affects you
Awo, when you have been given Ifa initiation
Initiate yourself again by using your wisdom and intelligence
Iwori take a critical look at what affects you
26
Ìwé fún Odù
Ese 2.
Arorate won; rora te won
Ki àwôn omo-araye ma şiwafu
Eniti şe rere, o şee fun ara re
Eniti şe ika, o şee fun ara re
Ni Ifa ti a da faye
Won ni awo ole ki won ye jale mo
Won ni eniti ji won l’egberun
A şofo egbawa l’aye
Eniti ri akeboje ki o fi oore şee
Eniti ş’oore egberun, a fi gb’egbawa
Dandan, Oluwa wa lo maa san an
Nuture them gently; cultivate them carefully
So that the people of the world mught not go wrong
Anyone who does good, does it for him/herself
Anyone who does evil, does it for her/himself
Ifa divination was done for the WORLD
They said that thieves should refrain from stealing
They said that anyone who steals 1000 things from people will lose 2000 things in LIFE
Anyone seeing a person in need should show them kindness
Anyone who does 1000 good deeds will receive 2000 in return
Surely, Oluwa will reward them
Ese 4. If traveling on business do not take anyone along with you.
Ma fi warawara bo mi lapo warara
Ma fi warawara bo mi lapo warara
Dífá fun Alabahun Ogan atapa nimale
Eti tin lo s’ajo
Ti yoo mu Omo Ikooko da ni lo
Won ni ko ma mu lo
Ko gbo
Gbogbo ishowo ope
Eni gbébô mbe ko shebo o
Do not implicate me unnecessarily
Do not put me into avoidable
trouble
This was the Ifa castfor Alabahun Ogangan atapa-nimale (tortoise)
When going to travel on business
And intends to take along with him the child of Ikoko (hyena)
He was advised not to do so
26
Ìwé fún Odù
He refused to heed the warning
While there, the hyena killed other people’s goats, fowls and dogs
The tortoise was accused of bringing trouble to the market
26
Ìwé fún Odù
Iwori Ose
Ese 1.
Işe kii de ki o ma mu ire re bo ni
T’ibi t’ire eji wapo
A difa fun Owo-kosi-eniyan-ko-sunwon
Won ni: oju ti o ro işe, ki o ma ba ra je
Ki o toju oruko rere re
Adun nii gbehin ewuro
Won ni ki o rubo
Ki işe le di oro fun un si
Adversity does not come without bringing its good aspects to us
That which is evil and that which is good come together
Ifa divination was done for one called “The lack of money disables a person”
They said: one who experiences adversity should not lose hope
They should maintain their good name
For the sweetness of bitter ewuro leaf comes after it is cooked
They said that she should sacrifice
So that adversity likewise can be turned into prosperity for her
Ese 2.
Bi Ifa o ba she bi ala
Eru kii ba Ogberi
Dífá fun Olofin
Tii yoo sonu tadetade
Gbogbo ishowo Ope
Eni gbébô nibe ko
shebo
If Ifa does not come to pass suddenly as if in a
dream A layman will never be overcome with awe
Divined Ifa for Olofin
Who would suddenly get lost even with a crown on his head
Behond! All adherents of Ope
He who is advised to offer ebo needs to comply
26
Ìwé fún Odù
Iwori Ofun
Ìwòrìwòfún
(ri watches Ofun)
Ese 1.
Onikimo la nseran kimo o fun
Alawobi seran, a wo mo won l’ara peregede
Tite ni mo te, ni mo te te oka
Tite ni mo te, ni mo te ere e
Mo te monu monu omo oromakin
Mo te kin apani
Meloo ni ki nro l’owo ikin mejo
Owo if ape tabi kop e?
Iwori wofun kii je akara
E fun alawo l’obe eran ki maa lo
A difa fun won ni ilawe
Ni’jo ti won ni ogun o ni ja won lai lai
Ara ilawe, e şeun ebo
Ogun o ja ja ja ko jai le ilawe
Ara ilawe e şeun ebo
A trained awo who washes Ifa for consecration cannot afford to tell lies
I matched, and I matched the python
I matched, and I matched the boa
constrictor I matched monu monu (a snake)
I matched special ikin
What can I say about eight ikin?
Is the hand of Ifa complete, or incomplete?
Iwori wofun does not eat akara
Give awo the goat so that he may leave
Divined for the people of Ilawe
When they vowed that war will never come to them
Citizens of Ilawe, thank you for the ebo
War is never fought in Ilawe
Citizens of Ilawe, thank you for the ebo.
Ese 2. Story of how Esu caused the two friends to become enemies when they refused ebo.
27
Ìwé fún Odù
Owon so ibi di ire agba lo da'fa fun ogejan, elegbe Ifá. Owon so ibi di ire on li o da inu aye on li o ko
gbogbo ire wa inu aye, oran ti ko ba dara ehin ni da si. Nigbati Esu gbo pe awon ore meji so pe awon ko
ni ja lai-lai nigbana ni Esu lo da fila aliawo apa kan fun-fun, apa kan si dudu; o si lo koja larin awon meji
ore, o si da ija sile larin awon.
This verse tells the story of two best friends who visited a Babalawo for a consultation. It was told through Ifá
to the Babalawo that the friends needed to make a sacrifice in order to preserve their friendship. They had
enough faith in their relationship that they refused to perform the sacrifice. Esu heard of this, and decided
to put on a hat that was half white and half black and walked pass the friends where one stood on the
right, and the other at Esu's left. They both commented on the same man, but argued over the color of his
hat; one seeing only the white side, and the other seeing only the black. It turns out that through this
disagreement their friendship ended (one version says they got into a physical fight). Had they performed
the prescribed sacrifice to Olodumare, they would have died best friends instead of having lived as
enemies.
27
Ìwé fún Odù
Odi Series
Odi Meji
Dímédzì
Wodi kpa
The symbol for Dímédzì (Òdí Méjì) is the female buttocks representing foundation and stability. The cardinal
direction for this sign is the North. Its color is black and white stripes (and yellow) and its esoteric element
is water. The astrological sign most associated with Dímédzì is Khepera (Cancer) and this sign is associated
with the moon. This sign has dominion over childbirth, especially twins, and all women. The hùn most
associated with this sign are Na or Kennesi (Mothers of the Night), Hohovi, Gbadù, and Toxosu.
Completion, manifestation and challenges leading to change.
Odi Meji represents the peace that results from completing an expectation. The Odu is also known as the
"Seal".
Odi Meji advises the use of honey to make things in life sweeter: honey is offered to the Spirits when we ask
them for "sweet things". Odi Meji speaks of motherhood, and of the responsibilities connected with
having children. When Odi Meji falls, the client often has bad dreams, and not seldomly he feels increasing
pressure, both socially and emotionally. Generally Odi Meji foresees prosperity and a long life, especially
when the client worships Ifa. The client can rise to a high position, but should be aware of people who
want to bring about his downfall. This is a very concrete warning: children of Odi Meji may find themselves
working very hard and very succesfully in early life, only to see everything being taken from them later on.
Odi Meji suggests sacrificing to the Egun, and if one goes travelling a sacrifice to Ogun is in order.
Children of Odi Meji have a strong taboo against lying and other forms of dishonesty. The main
instruction in this Odu is to remain watchful in order not to become the victim of cheating and
dishonesty of others and... of oneself!
Ese 1.
Odindi odi
Odindi odi
Eji odi meji, a fi otito
Difa fun akesan, ti o nlo ree je bale oja
Akesan nd’ade; aya re nda oja
Eyin o mo pe olori ire ni eni nd’aja
Wholesome Odi
Wholesome Odi
Two legs of Odi fuse to become the truth
Divined for king Akesan, when he was to become the lord of the market
Akesan wears the crown; his wife controls the market
27
Ìwé fún Odù
Please, note that it is a blessing to found a striving market
27
Ìwé fún Odù
Ese 2.
Odidi ni nfi enu ara re digun
Owawa ni nfohun enu re
buyeri
Eni gbohun ologuro lokeere, a ni bi ko t’erin, o po ju efon lo
Ibi ologuro ba si, ko ma to adiye
Difa fun irin wonwonwon ti nşe omokunrin
Ogun Ni’jo ti nkominu ogun
Won ni ko rub o
Ibon ro, ibon o ro
Ko seni ti o le je ki won d’oju ibon ko ohun
Odidi (a bird) gets himself out of war with his loud mouth
Owawa bird uses his voice to scare off enemies
Ologuro’s heavy chirping from afar may be mistaken for the noise of an elephant, or that of a buffalo
Yet, ologuro is smaller in size than a hen
Divined for pieces of iron, Ogun’s child
When he was surrounded by enemies and was apprehensive of war
He was told to make ebo
The gun booms, the gun does not boom
No one wants a gun pointed at them
Ese 4. The Iyaami challenging humans again
The Iyaami had come to earth to make humans “sick”. On the way they met Orunmila and he asked
where they were going. They told him their mission to make humans “sick”. They perched on seven
kinds of trees and released all sorts of sickness. Humans implored Orunmila for help. He made several
offerings and begin to sing the recommended songs from Ogbe Yonu. The Iyaami immediately stopped.
Another version of the previous
Great mass of earth at the end of the road
Infinite ashes
Ifa was consulted for Iyami Osonronga
When they were coming from Heaven to the world,
They said, they were coming to the world
They then called Orunmila to come from Orun
Olodumare gave Orunmila permission to go,
Orunmila departed
At the spot where he was to depart, he rested on the stone wall at Orisa
Nla He met the Iyami on route
Orunmila said,” Where are you going?”
They said, that they were going to Earth
He said, what are you going to do
there
They said, those will not be our accomplices, we will torment them
27
We will spoil them
27
Ìwé fún Odù
Ìwé fún Odù
Orunmila said Ha! He said that his children are on
Earth They said that they did not know the children of
anyone Orunmila said, his children were on Earth
They said very well then
They said Orunmila speak to your children
Ese 5.
Oran ti o ba n dun Babalawo
Lo n dun Ifa
Oran to ba n dun
Onisegun Ni o dun
Osanyin
Oran ti o ba n dun aje
Ni o n dun ohun osi idi re
A difa Orunmila, omo onideloju
Yio gbelewa
Yio si gba apere omo oba saya
Ero ipo
Ero ofa
Ewa ba mi ni aresegun
Arusegun ni awa wa
It is what is hurting the Babalawo that hurts Ifa
It is what is hurting the Onisegun that hurts Osanyin
It is what is hurting Aje (spirit of money) that hurts Osi Idire (The emblem of Aje’s spirit)
Ifa divination was cast for Orunmila (Omo Onideloju)
He will look beautiful; he will put the royal pendant on his chest
People of Ipo, people of Ipo
Come and find me in victory
We are victorious
Ese 6.
Odimudimu Awo Olu-Igbo
A difa fun Olofin, odu, o-yi-gbirigbiri-jana
Ola mi o lo soke nigba yii o
Bipori ina ba gbepo je
Iwa re a si goke
Odimudimu the Ifa priest of Olu-Igbo
Cast Ifa for Olofin, the fat one
My fame will grow this time
Whenever fire receives fueling
It grows higher.
27
Ìwé fún Odù
Odi Ogbe
The dundun drum is birthed in this Odu. This Odu has a lot of itan about Iku.
Itan 1. Death coming for Orunmila
Orunmila was disturbed from his sleep. He then went to his priests. He asked what was going on. The
three priests cast death around Orunmila. He was told to ebo a giant rat. He made the ebo. As he finished
washing his face the next day he saw Iku coming for him. Iku was wearing a garment dripping with blood and
carrying his cudgel.
Orunmila ran into the house and bolted his doors. He ran about the house frantically. He saw a tunnel that
the giant rat had made and he crawled through it. On the way running he met a spirit called Iyewa. This
spirit asked him what was wrong. She covered him with a large calabash and sat on it. Iku arrived
questioning her but she would not give up Baba. In fact, she pointed an object at Iku and said he must
never come. After this Orunmila followed Iyewa to her house. They ended up married and having a son.
Ese 2. Itan.
Olofin had a big obi tree from since he was little. It was known to produce 200 baskets of obi. In fact, the
family depended upon its production. But Olofin wanted to extend the palace and the obi tree was in the
way. He did not know what to do.
He then sent for Orunmila. He told Baba that he did not want the tree there. Orunmila himself went and
consulted 3 awo and they told him to ebo to Iroko, Sango, Oya, Ogun, and Ifa. He did. He sent for Ogun
telling him the situation. He asked Ogun to send for his warlords and dig up the tree without cutting any
roots. Ogun did so. They sent for Sango who sent for Rain, his messenger boy. Rain fell and Oya lifted the
whole tree sending it to the place where it was supposed to be. Ogun came and covered up the tree roots
with dirt. Iroko came and planted the tree.
The king sent some people to see if the tree was still there. It was not there but it was at the farm. For this
Orunmila was rewarded greatly.
Ese 3.
Bi bembe ba ko gududu
Gbogbo aya oba lo njo
A difa fun adabo
Adabo nti orun bow a
aye A ru ebo naa ni owo
Ifa, ki o ju o fin
Ti o ba to ebo, ki e je o fin
Adabo, jo o ke ji ebo o da fund elebo o,
adabo Ti o ba to ebo, ki e je o fin
Adabo, jo o ke ji ebo o da fund elebo o,
adabo Ni iko Awusi ni ile Ifa
Adabo, jo o ke ji ebo o da fund elebo o, adabo
27
Ìwé fún Odù
Ni Idoromawuse ni ile Ifa
Adabo, jo o ke ji ebo o da fund elebo o, adabo
Ki l’ebo o şe ma da fun elebo
, ada ni ebo papaa da
When bembe drums sound
The queens would joyously take to the dance floor
Divined for adabo (ebo manifesting aid)
When adabo was coming from heaven to earth
We are making this ebo with money
Ifa, please, make the ebo manifest
If the materials for the ebo are complete, please, let the ebo
manifest Adabo, please let the ebo manifest for the applicant
And if something is inadvertently left out of the materials for the bo, please, make the ebo manifest
Adabo, please let the ebo manifest for the applicant
Idoromawuse is Ifa’s home
Adabo, please let the ebo manifest for the applicant
How would the ebo manifest for the applicant?
With immediacy! The ebo must manifest for the applicant.
Ese 4.
This verse suggests coming out on top and/or conquering one’s enemies.
Orunmila and Esu decided that they would practice together. Esu wanted to help very badly. Esu was to
divide the ebo evenly between them. But Orunmila realized that things were starting to come up missing.
He went to his awos and they told him to check into Esu and his character. He was also told to sacrifice 3
traps.
Meanwhile he started trying to hide things from Esu. Esu still was able to steal things from him. He
thought to go look at the traps. Esu possessed a magnet whereas he could draw things to him. Orunmila
found his clothes, money, etc. in the trap.
This verse warns one to watch their business affairs, partners, kwk.
Names in this Odu are: Ifágbèmí – Ifa blesses me and Şángódáùnsi – Sango answers to it. Sango
participates.
Ese 5. Death and Sickness come but they meet SIGIDI.
Baba-akikibiti, Baba-akikibiti"
was cast for Orunmila, on the
day that Death and Disease both
wanted to visit him.
They told him to make two
Sigidi Amonu, each
with 200 eeru, for which we may
substitute cloves, stuck into them:
give them wooden machetes
to hold in their hands, and put
27
pieces of kolanut into their mouths;
27
Ìwé fún Odù
Ìwé fún Odù
then kill a he-goat and pour the blood over them.
Put one of them outside the front door,
put the other outside the back door of the house.
Orunmila made the sacrifice, he acted
according to the instructions of Ifa.
Death came to the front door and greeted
Sigidi: "Baba-akibiti, Baba-akibiti, please
step aside and let the awo through".
Sigidi spoke not, and Death turned away.
He went to the back door, and the event
repeated itself. Death failed, and went away.
This is what Orunmila did to prevent
Death and Disease from entering his house.
Ifa says there is a person who is
wide open to death and illness, because
he does not take the right precautions;
we shall be especially alert towards
sexual diseases. And Ifa says there is
great unrest in our community: We will
put our problems before Eshu, whom we
would prefer to have on our side,
rather than as our
enemy.
And Ifa says that maybe,
quite likely, this person should have
more than one Eshu.
Ebo: one goat.
This person may also need Sigidi made.
Ese 6.
Awo kere awo oni
Awo dagba awo ola
Ôgèdè nii gbodo sosin sora awo lameni-mola
Dífá fun oni loju pon mi mo
Tii shomo bibi inu Agbonniregun
Lojo to ntorun bo waye
Ebo ni won ko wa she
O gbegbo o rúbô
Nje, eni loju pon mi
mo To ba dola adin
irorun Bi opa ba wo
dundun
Igba woroworo nii lu fun
jo Oni loju pon mi mo
Bo ba dola di’rorun
28
Ìwé fún Odù
The smallest of an awo is for today
And becomes mighty for tomorrow
The bananas it is that reside near the stream in majestic splender the awo of he who knows today and knows
tomorrow
This was the Ifa cast for Oni loju pon mi mo (today my suffering ends)
The offspring of Agbonniregun
When coming from heaven to earth
He was advised to offer ebo and complied
Today my suffering ends
By tomorrow I will be in comfort
When a dundun drum is beaten
All the 200 gongs will dance in response
Today my suffering ends
By tomorrow I wil be in comfort
Ese 7.
Idin pa
Idin gbe
Dífá fun Shekere
Ti nshawo r’ode Oyo
Dífá fun Dundun
Ti nshawo r’ode Oyo
Shekere nikan lo nbe leyin to ntubo
Shekere nikan lo rúbô apesin
Otun Ilu ta la o gbe
Baba Onishekere la o gbe
Idin gbe
They cast Ifa for the Shekere
When going to Oyo land
They also castIfa for Dundun
When going to Oyo land
They were advised to offer ebo
Only Shekere complied
Elders in the land who will we support?
The Shekere player is who we will support
Ese 8.
Idin gbe ree arinnako
28
Ìwé fún Odù
Dífá fun Lajunbala
Ti yoo s’Oko Arugbo
Ebo ni won ko wa shee
Won ni ko fe Arugbo ko baa le bi’mo
Lajunbala
Kin lo she e too ni o lee f’Arugbo
O ba fe Arugbo
Koo raye bimo
Idin gbe ree arinnako
Was the one who cast Ifa for Lajunbala
When going to marry an elderly/older woman
He was advised to offer ebo
You are advised to marry an older woman
For you to have children
Lajunbala
Why do you refuse to marry an older woman
Please marry an elder woman
So thatyou can begetchildren
There may be a man who is having problems having children and he needs an older woman to make this
happen.
Ese 9.
Ariri ma riya
Ariri ma riya
Àwôn Agira nii shaju Agunra
Ogbo Ona a jin koto laya
Agija Awo Oko
Dífá fun Orunmila
Won ni oro Baba o
jebo Won ni oro E o
j’etutu
Afi ko maa lo sh’orun ôsàn gangan
Orunmila wa to àwôn Aruko ya le gan
O d’ioosa
Won ni Orunmila, Oye Ile Baba e lo si sile
Orunmila wa je Alagotun Oye Ile Baba re
Nje ariri ma ri ya
Àwôn Agira nii shaaju Agunra
Ogbologbo on a jin koto laya
Agija Awo Oko
28
Ìwé fún Odù
Ifa da idin gbere sh’odun
Ariri ma riya
Ariri ma riya
Àwôn Agira nii shaju Agunra
Ogbo Ona a jin koto laya
Agija the Awo of Oko
Divined Ifa for Orunmila
They told Orunmila that his problem
Does not require ebo or etutu
That there is nothing to prevent his untimely death
Orunmila then consulted:
Aruko ya legan o d’Oosa (the hoe branch)
At an uncultivated forest and become Orisa
He told Orunmila that his death will be substituted
With a hereditary title of his forefathers
Which has been vacant for long
Orunmila was then made the Alagotun (right hand high chief)
Behold! Ariri ma riya
Ariri ma riya
Ogbologbo on a jin koto laya
Agija the Awo of Oko
With the revelation of Odi Ogbe, I can confidently celebrate ny annual Ifa festival
28
Ìwé fún Odù
Odi Oyeku
Ìdin Gẹ.̀lẹ.̀dẹ.
Odi-Yeku di yeku o la da fun Bara-Niregun ahun ru ku ola ya unpe-lese aya re lo. Idi iku lu eje ku lu a di fa fun
Oya aba gugu kana, ma alo bi yo oun ko le-ebo.
Ese 1.
Idiyekuyekete cast for Olori-oga,
the leader of the people.
They instructed him to
offer a sheet of white cloth
that was in his house, a sheep,
and 33,000 cowries.
What was the sacrifice for?
It was for preventing Olori-oga
from becoming a corpse that very year,
a corpse that would be wrapped in
that same white sheet of cloth.
They sang and clapped hands
and beat the drums, singing:
"Ede Oyeye, the leader of the
people covers himself with a white
cloth". Ebo: white cloth, and a sheep.
Ese 2. Sudy Ifa with all seriousness
A child must study Ifa with seriousness and dedication
A child must not struggle about proceeds with elders
It is in order to enable him to get the root of Ifa
These were the declarations of Ifa to them at Idin-yeku
When all the good things of life had left their home
The lack of money with Omo-Awo had suffered from
Ifa is coming to back to repay him
Ifa repays all its followers in fold
The lack of spouse, which Omo-Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold
The childlessness, which Omo-Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold.
28
Ìwé fún Odù
Ese 1.
Odi Iwori
Ela iwori ni ki jeki aye ra: Oba-Lufe daru, Ela
Iwori l'o ba a tun aye re se;
Nigbati awo o-d-le ilu Akila ba aye ilu wonje
Ela Iwori l'o ba won tun-un se
Nigbati Osan d'oru ni ilu Okerekese
Ti aye ilu naa di rudurudu, Ti awon awo ibe ba a ti,
Ela Iwori L'o ba Oluyori oba ibe tun u se
Nigbati Ele-gbara be fe dopi ri aye kodo
Ela Iwori ni nseidena re;
Ela Iwori ki gb'owo, Ela iwori ki igb'obi
Oun l'o si tunori ti ko sun won se.
MEANING: Ela Iwori it is who saves their world from
ruin: When the world of Obalufe became confused
Ela it was Iwori who restored order into it:
When the convenant-breakers of Akila spoilt the town,
Ela Iwori it was who put things right for the people.
When day turned into night in the town of
Okerekese, And the sages of the place were baffled,
Ela Iwori it was who came to aid of Oluyori,its
King, with a remedy: Whenever Elegbara plans to
turn the world upside down,Ela Iwori obstructs him,
Ela Iwori receives no money {as remuneration}, Ela
Iwori
receives no Kola-nuts, Yet it is he who rectifies unhappy
destinies. And Alots more
Ese 2.
If Eshu tries to distort the
world, it is Ela who resists him
Ela does not receive a reward.
Ela does not receive kolanuts.
Ela encourages human happiness
and creates long life.
He made Odundun the king of the
leaves, he made the ocean the king of
the waters, he made the lagoon its
priest.
Ela is good and pure as sese beads,
the radiating one, clear as a shooting star,
he who prays constantly.
28
Ìwé fún Odù
Ese 3.
Bi a logbon ninu bi a ko loo
A o d’ogberi
Bi a lagbara ninu bi a ko loo
A o d’ole
A difa fun àwôn èniyàn
Ti won ma b’ologbon rin ma b’aşişe
Ti won şoore ero isale aye
Ifa nba won wi o
ni ko ba enirere
rin ko ba enirere
şore
Ori buruku nii mu ba èniyàn
If we have wisdom and do not use it
We will become uninformed persons
If we have the ability and do not use
it
We will become sluggish
Ifa divination was done for humans (Afrikans)
Who were not associating with the wise nor the worker
Who were associating with the unworthy of the world
Ifa reprimanded them saying
You are not associating with good people
You are not keeping company with persons of worth
And this usually brings misfortune to people
Ese 4. Be careful to not get involved in a toxic relationship or involved with a toxic person who
may not even know they are toxic.
Idin moranyin, idin ado
Dífá fun Gbenshola
Tii sh’omo onidii mapokoje-mapokoje
Ebo ni won nii o wa she
O f’eti otun
gb’ebo O fi t’osi
daanu
Gbenshola ma she payii o
Ipako re jaluke
Gbenshola ma she payii o
Igbonwo e kanda
Gbenshola ma she payii o
Akolona s’ara wojowojo- Gbenshola ewa
npa bi oti Gbenshola ma
28
she payii o
Idin moranyin, idin ado
Cast Ifa for Gbenshola
28
Ìwé fún Odù
Ìwé fún Odù
The owner of the tantalizing genital
She was advised to offer ebo and she discarded the advise
Gbenshola, please do not kill this one
Your occiput looks beautiful
Gbenshola, please do not kill this one
Your elbow looks customized
Gbenshola, please do not kill this one
You that men met and lost control
Gbenshola, the one being intoxicated by her endowed beauty
Gbenshola, please stop killing these
28
Ìwé fún Odù
Odi Loso
Ìdin Àìsùn
This is a volatile sign and one may wish to read from the reverse Odù, Loso Odi. This is
“Olodumare’s” Odu. Idi is the buttocks. Irosun is “fire”. Watch out for lesbians, homosexuals, and
any ties with them. Emotional and mental imbalances.
Ese 1.
Agbalala ekuku
Ekuku agbalala
Casts divination for Ourunmila
On the day he was crying because of commercial wealth
Sacrifice is the antidote that was prescribed for him
Baba heard about the sacrifice and performed it
Agbalala ekuku
Ekuku agbalala
The fortune of commerce is coming to look for me
Agbalala ekuku
ekuku agbalala
The good fortune of wives is coming to meet
me Agbalala ekuku
ekuku agbalala
The good fortune of children is coming to look for me
Agbalala ekuku
ekuku agbalala
The good fortune of houses is coming to look for me
Agbalala ekuku
ekuku agbalala
All good things are coming to look for me
Agbalala ekuku
Ekuku agbalala
Ese 2. Ifa divination done for Olodumare.
Olosun-di l'omoode nda
Omode kee da Idin-Aisun
Idin Aisun Ifa kifa
Difa fun Olodumare Agotun
Oba at aye ro bi oko
Ni kutukutu owuro
Irosun Odi is for the child
Not Odi Irosun
Odi Irosun is tough divination
Cast divination oracle for Olodumare
In the dawn of life
28
Ìwé fún Odù
Orunmila informed Olodumare that there is nothing he/she cannot do. Olodumare has no peer; no equal
and he would have no child. Orunmila also said that since Olodumare was the first being that this
particular Odu Ifá was revealed to no other being would be born by the same Odu. Either through
ikosedaye or itefa, it will be quickly changed to Irosun Odi before the verse is recited. Furthermore, a
person whom this Odu is revealed to will be very powerful, famous, resourceful but would have problems
with sleeping because Olodumare never sleeps.
Orunmila prescribed a series of rituals which were carried out too. All these are also too sacred in that
Odi Irosun is an Odu to be watched and handled with extreme care. It is not something to be
experimented with because the consequences are too grave for such inquisitiveness. Furthermore, it was
at this stage that Olodumare gave Orunmila the holy kernels to be used in divination. This is how Ikin
came into use from the former use of divination with the palm print.
Ese 3.
Itan. Olodumare decides to create humans.
Later, after Odi Irosun fell for Olodumare, telling Olodumare It that She/He was the greatest Being,
Olodumare decided to make planet earth habitable in order to support life. He sent Ogun, Obatala and
later Orunmila in that order to do the job. However, the job was accomplished by Orunmila. Before man,
beings suchs as Ajonu (spirit who live inside trees), Iwin (fairies), Ebora ( enii inside hills), Egbere (fairies who
wander about in the forest and carry mats as their trademark), and so on inhabited the earth. They were
later expired with a flood from the surface of the earth due to misbehaviors. A few who did not die hid
inside trees and hills, while some were just roaming about on the earth. It was after this that Olodumare
decided to create human beings to inhabit the earth. He therefore decided to send some dieties to the
planet in order to enable it to support human life.
29
Ìwé fún Odù
Odi Owonrin
This Odu is known as “the fortress of the town”. One’s Egbé may need fortification.
Ese 1.
Idiwonrinwonrin-Idiwonrinwonrin was cast for Tortoise,
on the day that he was invited to sacrifice,
in order to receive honor, everywhere he would go
to tell his interesting stories, and to play the
stage. The offering was coral beads, four
pigeons,
and 800 cowries. Tortoise listenend, and sacrificed.
So Tortoise became a famous actor, and a great
teller of stories. He offered coral, in order
to entertain others. He received honor.
Ese 2.
"I wouldn't die, I must live"
was cast for Palmtree, on the day
that he received instructions to sacrifice,
for him to stand firmly on the earth,
and escape death.
The sacrifice was a sheep, a gong,
44,000 cowries, and ewe.
Palmtree listened, and made the
sacrifice. He was assured that he would
stand firmly on the ground, having a long
life.
Ewe: wash the Ikin with Kuti leaves
and place the bell or gong on the
Ikin. The song goes like this:
"I am ashamed to die, instead
of dying I become the Kuti leaf".
Sing this song four times, accompanied
by beating the gong. The client
must bath with the Kuti
water. Ebo: one sheep, one
bell, 44,000 cowries and ewe.
29
Ìwé fún Odù
Odi Obara
Ese 1.
"Edidi bothers them, Obara covers them"
cast for the Tree amongs thorny bushes,
who was advised to sacrifice, in order
to clear all difficulties away from his path.
They also cast for the Palmtree, who too
was adviced to go sacrifice: a machete, an
axe, a climbing rope or belt, a guinea pig, a
catfish, pigeons and, of course, money: 18,000
cowries.
The Tree amongst thorny bushes refused to
offer, but Palm Tree listened, and made the
sacrifice.
Ewe was prepared for Palm tree, and they told
him that he would no more be bothered
by all the tiny but extremely irritating
shrubs and thorns and bushes
around his feet.
Esu is always on the side of
those who sacrifice willingly.
As far as Palm Tree was concerned,
Esu told the farmer to go and take good care
of Palmtree, for Esu would make
Palmtree very advantageous for the farmer.
The farmer accepted the advice,
and took good care of Palmtree, removing
all the bothersome shrubs and thorns
around good old Palmtrees feet.
And Palmtree, in his turn, delivered
good products for the people.
Ifa says we should watch our steps well,
for if we don't listen to what is told us
here, Eshu will close our future to us,
our abundant destiny will be locked.
Unlike Palmtree, the Tree amongst thorny bushes
expected others to solve his problems for him, without
the need to sacrifice. This tree does not have
the self-discipline to go and offer.
Self-discipline, that's what Ifa speaks about here,
the need for more self-discipline. Your offer
will be: one machete, one axe, rope, one rat,
some fish and money, quivalent to 1800 cowries.
Ese 2.
29
Edidi the Awo of Shrub,
Obara the Awo of House,
29
Ìwé fún Odù
Ìwé fún Odù
both cast Ifa, telling them
to sacrifice in order not to
have some nasty
misunderstandings come
between them.
The offer was a hen and a rooster,
a he-goat, a she-goat, and 20,000 cowries.
Edidi refused to sacrifice,
but Obara offered.
Now it was Edidi's habit to go
to his in-laws' house, in Olofin's house,
to greet them after his daily work on the farm.
They asked him to come, and make his fiancee his wife,
for she was old enough to marry.
But unfortunately his fiancee, named Obara,
did not love Edidi at all, calling him
a savage. She asked:
"Why should I marry a wild man from the bush?"
Edidi begin madly courting Obara, but
she couldn't stand the sight of him.
Finally Edidi came to his senses, and sacrified
all the things that he should have sacrificed earlier.
Immediately after he made his offerings,
Obara changed her opinion about
him, and the two were duly married.
Had Edidi refused to sacrifice, he would
have lost his wife. Sacrifice however,
made the relationship better.
One hen, one rooster, one he-goat,
one she-goat, and 2000 cowries.
Ese 3.
"Don't make a voyage,
the Ancestors forbid it"
was cast for "I'm gonna make a trip,
even if the Ancestors forbid it", on the
day that she got some good advice,
but didn't heed it.
They told "I'm gonna" to sacrifice,
but she refused to sacrifice,
and returned from her voyage very ill.
After her return she still hadn't learned a thing.
The Egun say that they are beaten
and insulted by this person.
This person must stop beating and insulting his
Egun, for they will beat back mercilessly.
Ifa says here is a person who should stay at home,
and work or study
29
Ìwé fún Odù
hard. And Ifa says that this person has incurred his Ancestors' wrath,
and that this person should not give in to his own
hallucinations about what should happen and what not.
And if this person believes that she is hexedit is probably so but through her own doing
. The Ori of this person is in urgent need of
feeding, several times with short periods in between.
Ifa says that the costs of these feedings will be far
less
than the cost this person will otherwise make
in their bad judgement.
Ese 5.
Odi Obara tells of the peony seed which is half red and half black. They were used by the Òsù staff
to ward off negative witches which come in the form of birds. Peony does not know if it wants to be
red or black and therefore confuses the enemy. It causes ones enemies and detractors to be confused
about making decisions. Also, the birds peck this seed and it hurts there beak.
Ese 6.
Asa laga
Arin laga
Onran ni o rakun aga
Agbalagba obinrin ni o sare yagayaga ninu ekan
Dífá fun Orunmila
Ti Ifa osogbo oniwoowootiwo dile
Yoo so oke amuro doja
Yoo so gbogbo àwôn egan wonyi digboro
Ebo ni won ni ko waa she
Ogbegbo o rúbô
Ifa lo waa sogbo oniwoowootiwo dile
O so oke amuro doja
O so gbogbo àwôn egan wonyi digboro
Nje gbogbo re lo le she o
J’oko j’elede
Gbogbo re lo le she o
Alaba ola
Gbogbo re lo le she o
He who runs inside the blade grass
And who walks inside the blade grass
A rope weaver does not use blade grass to weave a rope
An elderly woman does not run inside a blade grass
These were Ifa’s declarations to Orunmila
When Ifa was going to turn deep forests into homes
And turn lonely hills into markets
And turn these vine sites into main streets
Ebo was recommended for Ifa and it was
offered Ifa is the one who turns deep forests
29
Ìwé fún Odù
into homes And turns lonely hills into markets
29
Ìwé fún Odù
And turns vine sites into main streets
Ifa, all things you are capable of doing
Dog and pig consumer
All things you are capable of doing
29
Ìwé fún Odù
Odi Okanran
Ese 1. Olokun plays dead.
The palm tree by the crossroads
is carved by many a machete" and
"Two people cannot sleep
on a duiker hide" were the ones
who cast for Olokun, on the day
that Olokun was to suffer a loss.
They said that someone would suffer a loss
that year
the sacrifice would be
two pigeons and 10.000 cowries.
Then, after only a short time,
Olokun's cow died, and she put the carcass
underneath a shroud, just like
she would have done with a human body.
She instructed her familiy to spread the word
that Olokun had died, and to tell the Awo's
to come and cast Ifa, exactly like
what would have happened had she really died.
When the priests came they all cast Ifa
but not one of them managed to discover the truth:
all said that now Olokun was dead
everything would be alright.
Then Olokun's family, taken back with
the Awo's failures, asked whether somewhere else
might be an Awo left, a good one.
They answered that only "Tail" was left.
So Tail was invited. He cast his Ifa,
and promptly declared that Olokun wasn't dead,
but that she only had suffered a loss.
Then Olokun came out of her hiding place
and appointed Tail her personal Awo, because of
his being the only one who had told the truth.
Tail swiftly determined Olokun's sacrifice:
two goats, a gown and 50.000 cowries, in order
not to suffer another loss.
Olokun listened and made the sacrifice.
Then she told all Awo's that,
whenever they went out to divine,
they always should have Tail with them.
And from that day on all Babalawo's have
a flyswitch, made from a cow's tail,
just like the Oni of Ife carries with him.
They all sang a song in praise of Tail:
"I'm going home to get my Tail,
for Tail is what the King of Ife carries."
29
Ìwé fún Odù
Ese 2.
"When Olofin falls ill,
we ask the Awo's to divine
and speak about his illness"
were the ones who cast Ifa, on the
day that Olofin fell ill
and asked the Awo's to divine
and speak about his illness.
"You will tell Olofin,"
the Awo's said to the messenger
"that he must sacrifice his eldest servant
to the main Iroko tree in his district,
in order to get better and be whole again."
The messenger ran home to Olofin,
but having arrived there he deliberately
garbled the message, and told Olofin
that the Awo's had said
that he should sacrifice
his eldest son to the tree. The Awos had not known
that the messenger himself
was the eldest servant of Olofin;
they simply had read the Odu,
exactly like an Awo should.
The messenger, of course, could not be
expected to ask Olofin for his own
death,
So Olofin gave his eldest son
to the Iroko tree while his wife was away,
she learned about what had happened.
She immediately went to the Awo's
to verify whether her eldest son
really was the sacrifice!
The Awo's replied
that this wasn't what they had said.
They informed the mother
of having told the messenger
that the eldest servant was the sacrifice.
As fast as she could run the woman
ran to the Iroko tree, she ran
over seven hills and through seven valleys.
When she reached the seventh hill
she saw her son being tied to the
tree.
The Iroko tree is known as Iroko Olojudo.
She sang while she ran:
"Reremide my son, wait for me, Reremide.
It is not right to sacrifice my son
29
to the Iroko tree, Reremide."
Just when they were about to kill the son
30
Ìwé fún Odù
Ìwé fún Odù
the woman reached the tree,
and told the story,
and the boy was set free.
He clicked his fingers and shouted with
joy, while telling his mother that he did not
want ever to see his father again.
While his mother knelt and begged,
the young man flapped his arms,
and changed into the Agbe-bird.
He flew to the crown of the tree and sang:
"The memory of my father's deeds
against me, daily rings a bell with me."
And until the present day Agbe-birds
sing exactly this song.
The ebo is: 4 snails, 780 cowries,
some ewe from "leaf of preference"
and "leaf of comfort", crushed in water,
to thoroughly wash
one's body with.
30
Ìwé fún Odù
Odi Ogunda
Ese 1.
Orunmila ni idi Ogun da
Mo ni idi Ogun da
A dele Ogun a ko benikan
Mo ni eetiri ti a de ile Ogun ti a ko
benikan Gbogbo ile da kesekese
Won ni iwa Ogun ko sunwon
Nje bi a bi wipe ki ile Ogun kun somusomu?
Orunmila says that Ogun’s seat is deserted.
I say that Ogun’s seat is deserted.
Why do we come to Ogun’s house
and find nobody there?
The whole house is utterly deserted.
They said that Oguns’ character was
thoroughly questionable.
Ese 2 Anger drives away Ire.
Okiki igi a sun ma pa hada
Dífá fun Ire
Tii shomo Oniwani
Won ni ko kara nle ebo ni shishe
Eni to be fe ire e ni
Ko na suuru si
Binu be le la leju
Ire o koja
A giant tree that falls on the footpath cannot change its position
This was the message of Ifa to Ire
The offspring of Oniwani
Behold, he who desires Ire
Let her/him exercise patience
Too much anger drives away ire
Ese 3. Do not travel and do business where you are thinking of going.
Dindin-n ogunda
Dindin ngunda
Dífá fun dundun
Ti nshowo kanhun lo Ile Hausa
Ebo ni won ni ko waa she
O koti ogbon-in shebo
Nje o tu yagba-yagba
30
Ìwé fún Odù
O tu, o tu
O fo rekereke
O fo, o fo
O ri jagba jagba
O ri, o ri
O wo jaku jaku
O wo, o wo
Dindin-n ogunda
Dindin ngunda
Cast Ifa for
dundun
When going to sell potash at Hausa land
He was advised NOT to go
He refused
While there the business failed completely
He regretted it for the rest of his life
30
Ìwé fún Odù
Odi Osa
This Odu speaks of restlessness and a desire to avoid responsibility.
Ese 1.
Idisawole, idi-reejoko, idi kolejoko, o tun dide. Idi ko simi; a
Niki o wa rubo kiobaa le simi; eyele, egberindilogun owo ati
Ewe Ifa (gun ewe jokoje, eso ati po fun wiwe eniti Ifa yi da fun)
Idi (the buttocks) went in, idi went to sit, idi cannot sit, idi
got up, Idi could not rest. Idi was asked to sacrifice to be able to rest.
The sacrifice: a pigeon, 3200 cowries
and Ifa leaves (grind eso, jokoje leaves, and black soap; mix
them properly for the washing of the client’s body always)
ese 2.
orunmila ni Idi-Osa! Mo ni Idi Osa! Idi sa titi won nwa Idi
kiowa joye. Idi sare ehin-eku, won ko wa Idi mo, yi di
ituju, naa di egan, won niki Idi wa rubo ki àwôn omoaraye le maa wa a. owa mewa eyele mewa, agutan mewa, egbaawa owo ati ewe Ifa. O gbo, o ru, nitorinaa ni
won a maa wa Idid titi di oni.
Orunmila said Idi Osa! I said Idi Osa! Idi ran so far away that
She was being sought for to become a thief. Idi ran
Aborad; no one sought her anymore. It became a matter of
Shame and reproach. Idid was advised to sacrifice ten owa
(leaves), ten pigeons, ten sheep, 20,000 cowries, and
Ifa leaves that she might be sought. She did as was advised. That is
Why everybody is in search of Idi today.
30
Ìwé fún Odù
Odi Ika
This Odu warns of severe punishment for bad deeds.
Ese 1.
We investigate wizards, witches, and the one who harms another; the day a stinging ant stings and is caught, it
is condemned. This was divined for Abatenije, Osika[a-adiye-adugbo-run, At’eniyan-at’eranko-kon’eewo, who
was told that his end had come. The sacrifice: anything that the Babalawo asks and Ifa leaves (crush
oriji and olusesaju leaves in water; use with a new native sponge and black soap for washing the clients body).
The client must also heed the warning to give away most of his possessions as alms or to come to Ifa
initiation.
Ese 2. Olokun and Olosa do the sacrifice whereas no one would know their secrets!
Asiribomomo divined for Olokun and Olosa, who were each advised to sacrifice four clay pots, 16 pigeons,
80,000 cowries and Ifa leaves. They did it. They were assured that no one would ever see or know their
secrets.
Ese 3.
Idinka ejika
Ejiroro ejiro
Gbongbo yi n be nnu omi o lee komi lese ko domi duo
lailai A dia fun Orunmila
Nijo ti n be laarin ota saniliti
Se awon elenini yii o da oun duo bayii
Won ni gbongbo kan kii gbenu odo ko domi duo
Won ni ti on ba lawon o da o lona
Orun ni won o ti moo muko
ale Orunmila ba rubo
Awon ota e ba n ku
nilookan Idinka ejika
Ejorprp ejiro
Gbongbo ti n be nnu omi o lee komi lese ko domi duo
lailai A dia fun Orunmila
Nijo ti n be laarin ota sangiliti
Won ni ki baba a rubo
Orunmila gbebo nbe
O rubo
Nje gbogbo ota to ba n mo pada dele
Gboorogbo
Ogboorogbo ni ki n bokuu re nle
Onisegun lo ni n mo pada dele mo
Riru ebo
Eeru atukesu
E waa ba ni ni taru segun
Arusegun laa ba ni lese oba Orisa
Idinka ejika
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Ìwé fún Odù
Ejiroro ejiro
The roots inside a stream can never obstruct the course of the flowing
water Cast divination for Orunmila
On the day he was in the midst of his real
foes Would these detractors not cross and
stop me? Orunmila asked
A root found in the course of a stream can never impede the course of the flowing
water If they try to cross you on your way
They would eat their next meal in heaven
Orunmila then offered the sacrifice
His enemies began to die one after the
other Idinka ejiroro ejiro
The roots inside a stream can never obstruct the course of the flowing river
They told him to offer sacrifice
Orunmila heard about the sacrifice
He offered it with unwavering faith
Therefore all my foes that say I should not return home
Side by side
In row would I meet their corpses laid on the
ground? All medicine men that say I would not
return home Side by side
30
Ìwé fún Odù
Odi Oturupon
When this Odu falls we may be dealing with someone who will not listen to the Awo or Ifa anyway.
This person may think they know more than the awo; may think they know more han Ifa. May wish
to end the divination session.
Ese 1.
Osunsun, the awo of Oluigbo,
cast for "Agressive" on the day
that she tried to teach the Awo his own
trade, on the day also that she mistook
the local traditions of her little village
for cosmic laws. Ifa says:
We've got a very stubborn person here,
with preconceived ideas about
the way things ought to go.
Often, when this Odu falls,
the client refuses to believe
the Awo and the words of
Ifa.
A wise Awo then ends the session.
This person evidently does not know the difference between made up traditions and the real deal as
revealed by the ancient Isese.
Ese 2.
Bí ebi bá n´pa inú
Àkàsù bànbà làá fìí beé
Díá fún Tèyìngbìwà
Ti yóó san‘wó ìpín mo ní ìsinmi
Tèyìngbìwà
Mo san‘wó ìpín lórun
Tèyìngbìwà
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Ìwé fún Odù
Odi Otura
Ìdin Atàgò
This odu talks about things dealing with one’s domestic life. People may be in the background
talking about your personal business (relationships, kwk). Stay far away from homosexuals and
homosexual activity.
Ese 1.
"The Spade, the one who takes care
of the well-being of Earth" cast
for
the Alara, king of Ara, who was advised
to sacrifice in order for his family
not to be dispersed, but to be united instead.
The sacrifice was a bunch of brooms,
a couple of young pigeons, and 16,000 cowries.
The Alara listened and made the sacrifice.
They assured him that his whole life long
he would be happy and fortunate.
The Alara became succesful.
Ebo: one young pigeon and 16,000 cowries.
Ese 2.
A rago rago bi eni ti ko lara
A rago rago bi eni ti ko
leni
Bi ise ba se ni laseju gogbo ara ile eni ni ko ni
Odifa fun Idin Atago lojo ti olowe ise danu
lodo Emi
omo
ti tori bomi loni
Moti wese ati owo aye mo we danu, airise, asasi, mowe sodo,
Toripe odo tosan ki boju weyin moo
Gbogbo ibi ara mi komo boju weyin
Wandering like one without family (3xs)
Roaming like one with nobody (3xs)
If one is affected with too much poverty the whole world rejects him
Divined for Idin Atago on the day he was going for a cleansing bath at the RIVER
I
child of
have immersed my head in water today. I have washed away the evil eye, poverty,
negative magic, and all forms of psychic attack
I have washed them all away because a flowing river never looks back
All negative influences should leave without looking back
Eru Oju aro, ao fi die te Odu Idin Atago ao pe gbolohun re si, ao po mo ose. Wiwe lodo. Take
some ash and use it to make the Ifa Idin Atago, call the incantation over it, mix it with soap and
use it to bathe in the river.
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Ìwé fún Odù
Ese 3.
Igbo rere ni mo de
Mo r’okun rere ja
Odan rere ni mo wo
Mo r’okun rere fa bo
Mo deluu Agbele
Mo ri eni rere ti won gbe le mi
Ona tihin wa
Ona tohun wa
Ipade ona meji won a shenu
shonsho Dífá fun Iroko
Ojegbenjegbe
Eyi ti won nfi ojo iku e dajo
meje Won ni ko kara nle ebo ni
shishe Riru ebo nii gbeni
Airu kii gbeniyan
Jope, ko jinna
ba ni laiku kangiri
Àìkú kangiri laa ba ni leshe Ope
I got into the very far distant bush
I was asked to pluck good Okun (used for setting
beads) I got into the very far distant grassland
I was able to bring back home good Okun beads
When I got to Agbele land
I got in return a nice person that was offered to
me A road came through this way
Another road came through that way
When they meet together, a convergent point is formed
These were Ifa’s messages to Ojegbenjegbe
The one whose days on earth had been pegged to terminate on the 7th day
He was advised to offer ebo
Come and see how compliance of ebo is supportive
Come and meet us in healthy longevity
In healthy long life we are under Ope
Ese 4.
Kinni onigba
nta Ti alawo o
ni Dífá fun
Akapo
Baba nbe laarin osiiri
Baba nbe laarin ota
Ebo ni won ni ko wa she
O gbegbo, o rúbô
Nje, eru edu ni n o ba
30
Emi o beeru eeyan
31
Ìwé fún Odù
Ìwé fún Odù
What is it that a calabash seller is selling
That a plate seller does not have
This was the Ifa cast for Akapo
When he was with misery
And in the midst of foes
He was advised to offer ebo and complied
It is only Ifa that I
fear I fear no one
Ese 5.
Ifa o di ode ogerere
Ifa mo lo di
alasunle
Ifa ni ta lo to eni taa sun le l’ori?
Mo ni baba eni lo to eni aasun le l’ori
Ifa o di ode ogerere
Ifa mo lo di
alasunle
Ifa ni ta lo to eni taa sun le l’ori?
Mo ni iya eni lo to eni aasun le l’ori
Ifa o di ode ogerere
Ifa mo lo di alasunle
Ifa ni ta lo to eni taa sun le l’ori?
Mo ni oko/aya eni lo to eni aasun le l’ori
Ifa o di ode ogerere
Ifa mo lo di
alasunle
Ifa ni ta lo to eni taa sun le l’ori?
Mo ni omo eni lo to eni aasun le l’ori
Ifa ni gbogbo won o to eni aasun le
l’ori Ifa mo jewo obun ko o daso ro mi
Ifa ni oun nikan l’oun ro eni aasun le l’ori
Ifa ni t’oun ba fun Akapo legbaa lonii
Oun a fun ni ilopo meji e lola
Oun a fun ilopo marun-un e lo tunla
Oun a fun ni ilopo lona ogun nijo
merin
Oun a fun ni ilopo ogorun-un nijo marun-un
Oun a si maa fun bee bee lo
Bee si ni oun o ni siregun
Baba eni le siregun
Iya eni le siregun
Oko eni le siregun
Baba eni le siregun
Omo eni le siregun
Ifa to o ba she mi she mi
Ti mo fi laje, laya, bimo, nire gbogbo
Ope agunka
31
N o si maa sun le o ni
Ifa says that it is a precarious situation
I say it is a matter of reliance
31
Ìwé fún Odù
Ìwé fún Odù
Ifa asks: “Who can one rely upon?”
I responded that it is one’s father
Ifa says that it is a precarious situation
I say it is a matter of reliance
Ifa asks: “Who can one rely upon?”
I responded that it is one’s mother
Ifa says that it is a precarious situation
I say it is a matter of reliance
Ifa asks: “Who can one rely upon?”
I responded that it is one’s spouse
Ifa says that it is a precarious situation
I say it is a matter of reliance
Ifa asks: “Who can one rely upon?”
I responded that it is one’s siblings and friends
Ifa says all of them cannot be relied
upon I declare my ignorance
Please educate me Ifa
Ifa says that only Ifa is worth relying upon
Ifa says that if he gives Its disciples 2000 cowries today he will double it tomorrow
And give him five times that amount the next day
And continue like forever without any reproach to the Akapo
One’s father can reproach one for the good deeds done for one
One’s mother can do the same
And even one’s spouse
And one’s siblings and friends
Ifa if you bless me with wealth, spouse, a befitting accommodation, contentment and long life
I will continue to rely on you forever
Ese 6.
Keeekee ni ndifa
Idin aya re ndibo
Dífá fun olunmaye l’Apado
A pa’ni bi ebi
A fodun diyan obo
To ti nfe afenu láti lailai wa
Ifa ni lodun nii ni yoo di alafee bimo
Won ni ko kara nle ebo ni shishe
O gbegbo o rúbô
The restless is casting Ifa
While idin his wife is holding the determinants
This was the Ifa cast for Olunmaye at Apado
town Offspring of that which ravages as hunger
She who displays her genitals in the plains
Whom all love-making amounted to waste of effort for a long time
She was assured that her love-making effort this year would lead to pregnancy and child bearing
She was advised to offer ebo and complied
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Ìwé fún Odù
Ese 7.
Idin atago keyin aparo
Oun oju wa loju nri
Oju wa Aje o r’aje
Oju wa Aya o r’aya
Oju wa Omo o r’omo
Dífá fun Adabaaku
Tii sh’omo Ogun
Difa fun Adabaawo gbo
Tii sh’omo Orisa
Difa fun Adabaa la
Tii sh’omo Agbonniregun
Ebo ni won ni ki won
she rere labaa mi o
ti mo da ni Ifa mi o
gba rere labaa mi o
ti mo da ni ori mi o
gba rere labaa mi o
ti mo da l’Olorun mi o gba
rere labaa mi o
Idin Atago is searching for the partridge egg
What we seek is what we will see
The eye sought Aje and got it
The eye sought Spouse and got it
The eye sought Child and got it
This was the Ifa cast for he who wishes for death
The offspring of Ogun
It was also cast for he who got lost in the bush
The offspring of Orisa
The same was cast for he who wishes for prosperity
The offspring of Agbonniregun
They were advised to offer ebo
It was only he who wishes for prosperity that complied
My wishes are good wishes
All my wishes are accepted by Ifa
My wishes are good wishes
All my wishes are accepted by my Ori
My wishes are good wishes
All my wishes are accepted by my Olorun
My wishes are good wishes
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Ìwé fún Odù
Odi Irete
Idi Ileke – idin ileke oyi biri biri –waist beads that twist round and round
Ese 1.
Iwa pele fi okun aye ro peti lowo eni
O da fun Orunmila
Ti o nlo fi iwa pele
Gba okun aye lowo okan-le-ni-rin- wo imale
It is gentle character, which enables the rope of life to remain strong in our hands
Ifa divination was done for for Orunmila
Who was going to use gentle character
To obtain the rope of life from the four hundred and one divine powers
Ese 2.
Ijimere, awo idaraya asunwon lewa
Lo difa fun Arişemaşe Idireterete
Won niki o wa ş’ebo ki işe le maa wu ni şe eni eru işe nba
Ebo: oko, ada, aja ati agbo
A ni eetiri?
Ifa ni
Oko kii ko işe sílè
kii ş’okunrun
Aja nfori ja igbo wa şişe
Eru ija kii bagbo
Ijimere, the babalawo of physical fitness and surpassing beauty
Divined Ifa for the one who sees what is to be done and does not do it; the irresponsible comfort seeker
They said that one should sacrifice so that work might appeal to one who fears it
The sacrifice: a hoe, a sword, a dog, and a ram
We asked why?
Ifa said
A hoe never refuses to work
A sword never becomes sick
A dog uses his head to fight through the forest to come to
work A ram does not fear struggle
Ese 3.
Elesan a san ire ati ibi
Ka şai san
Abeere a beere
Ka şai beere
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Ìwé fún Odù
O da fun Orunmila
To şe kilokilo fun èniyàn
Tako tabo
He who repays good and evil will certainly repay
He will not fail to repay
He who questions will certainly question
He will not fail to question
Ifa divination was done for Orunmila
Who, in turn, gave admonition to the
people Male and female
Ese 4.
Idi Ileke: Ewuru koko ija divined for Onitentesi. He was told to make a sacrifice, and was warned not to
be rude to an Awo. He did not make the sacrifice. Instead, he rained abuses on the Awo's and his wealth
began to decline. When he could no longer feed himself, he went back to the Awos he had been rude to.
They told him there was no remedy. Onitentesi wished he had listened to the Awos at first.
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Ìwé fún Odù
Odi Ose
Ese 1.
The eyes protect the head;
a small thing can create an incredible lot of misery"
was cast for 165 trees. They should sacrifice
in order to prevent dangerous strangers
from visiting them: four knives, palm oil,
cocoa butter, and 18,000 cowries
were to be given. They listened,
but most trees refused to offer.
Palmtree gave half, Peregun gave all.
Those who made the adimu received
ewe. And that's why parasites will never
destroy Palmtree, and never attack
Peregun.
Stubborn parasites that try to attack Peregun,
will not survive. Adimu:
4 knives, palm oil, cocoa butter
and 18,000 cowries. Prepare some ewe
in addition to the adimu.
Ese 2.
This is a chant to run death away.
Erupe, omo won l’ode Ido
Erinmin, omo won l’ode Owo
Opeşebioro, omo Owa Jindo
Awon memeeta ni won ni won ma tele Ifa kiri
Won ni, “eniyan kii şe omo Irunmole ko dake l’enu”
Erupe, their child in the city of Ife
Erinmin, their child in the city of Ife
Opeşebioro, their child in the city of Ife
The three Awo were told to go about spreading Ifa
They were told, “As children of the Irunmole, you must always be engaged in productive services to
the Orisa
Ese 3.
Mariwo ja shereshere kanle
Dífá fun won ni Moba Eko
Eegun Ile e won kii je won o ku ni Moba
Eko Oosha Ile e won kii je won o ku ni
Moba Eko Àwôn àgbágbà Moba Eko ni
won, dori kodo Ni won n pa raa won
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Ìwé fún Odù
The palm frond dropped straight to the ground
He was the one who cast Ifa for them at Moba Eko
town Their ancestral spirits do not kill them in Moba
Eko Their Orisas do not kill them in Moba Eko
But the elders in Moba Eko land are the ones who conspire
And are eliminating each other
The citizens of Moba Eko were faced with the problem of inexplicable untimely deaths. They were confused
because of the solutions they tried had failed. They consulted Ifa for guidance and found that there were
no spirits, Orisa, Ancestral spirits, witches, or sorcerers responsible for this. It was the elders of the land
were doing this to one another. The elders needed to be called to order and dealt with.
Ese 4. One will remain backwards for being insolent to their teacher.
Idin sheshe
Irele sheshe
Igi ogba she keni o y’omii sii
Dífá fun Mogbe, oun Irele
Won n lo pade nidii Iroko apaja-je
Ebo ni won ni ki won she
Eni a ko nifa ti nfoju di’ni
Irele ni yoo gbe dandan, Irele
Eni a ko lede to n shede
Irele ni yoo gbe dandan, Irele
Idin sheshe
Irele sheshe
If the supporting staff of a garden is
broken There is need to replace it with
another
These were the awos who cast Ifa for Mogbe (progress) and Irele (backwardness)
When going to meet (for a covenant) by the dog consuming tree
They were advised to offer ebo
He who was taught Ifa knowledge only for him to be insolent to his teacher
Backward will he be forever
He who was taught the language of old only for him to become mischievious
Backwards will he be forever
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Ìwé fún Odù
Odi Ofun
This odu speaks of removal of blockage and unexpected travel. Esu turns bad into good. This Odu
talks about being very clean. Watch hygiene and keep a very, very clean house. Filthiness of the
anus. This odu exposes hypocrites and traitors.
Ese 1.
Ojijifiri divned for Idi and Ofun. They were told of imminent unexpected travel and were asked to
sacrifice that the journey might be successful. The sacrifice: a sheep, 18000 cowries, and Ifa leaves (grind
aikujegunre and make a soup either with a pigeon or an aro fish; to be eaten very early in the morning by
the client or by everyone in the house).
Ese 2.
Edidi holds them down in the house. Ofun blocks them in the forest. Who will save them? It is only
Orunmila who will deliver them; it is only Orunmila. This was divined for the people at Ife-Ooye on the day
they were surrounded or besieged. They were advised to sacrifice a comb, a pigeon, 4000 cowries because if
the hair is locked, only a comb can clear it.
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Ìwé fún Odù
Irosun Series
Irosun Meji
Losomédzì
Akpa bie nu ne xe
The symbol for Losomédzì (Ìrosùn Méjì) is two concentric circles with a dot in the middle. The
cardinal direction for this sign is the North East. Its color is red and its esoteric element is fire.
The physical elements for this sign are gold and copper. The astrological sign most associated
with Losomédzì is Amen (Aries) and this sign is associated with the planet Mars.
This sign has dominion over sickness, accidents, anger, fire, thunder, lightening, danger in all forms,
games of chance, all reddish metals, gold, copper, bronze, and aluminum. The Vôdù most associated with this
sign are Gú, Lisa, Xeviosso, Da, and Yalode.
The esoteric representation Irosun Meji is a hole, which symbolizes the possibility of accidents and
misfortune. It is an image of the need to embrace caution.
In Irosun-Meji you are inclined to do things the hard way.
In heaven Irosun-Meji was called "the man who can alter the course of death"
Physical body element = Blood, liver and arteries
Children would be disposed to be secretaries or journalists.
Conquers the pitfalls of others.
A lot of disappointments are caused by bad organization of one’s life.
Cautious behavior would take person through difficult times with abundance.
Pay ìbà (homage) to ancestors to preserve their wisdom.
Ìrosùn is things that have not surfaced yet.
Death before Dishonor
Ìrosùn Méjì warns that only careful behavior can help the person through difficult times, but once the
problems have been overcome, Ìrosùn Méjì tends to bring abundance. However: nothing lasts forever, neither
abundance nor difficulties.
Ìrosùn Méjì is known as the "Resounding Osun". Following this line of thought, Ìrosùn (Méjì) represents the
fixed reality of those things that have already happened. (Now as a sort of side note I would like to
mention that in true reality the past is not "fixed" at all: we change it all the time, with the interesting
consequence that your Head/Orí contains a different "past" today than it did yesterday. We just don't notice
it.)
Ifá attaches much value to recognizing the wisdom of the past. We are what we are because we stand on the
shoulders of those who came before us.
Ìrosùn Méjì then speaks of the necessity to honor and respect the Ancestors, to keep remembering their
achievements, so that we may recognize how much they have contributed to our own consciousness. This
process inspires us to establish our own position of respect and success in this world. After all those who
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Ìwé fún Odù
successfully accept this challenge will be the revered Ancestors of the future!
Ìrosùn Méjì produces rewards for the correct acts and decisions: an abundant harvest can be expected. The
client will become the recipient of other peoples' generosity. Peace and quiet will be the results of material
well-being. Be calm, and wait for the right moment for action.
Beware of entangling yourself in cyclic/repeating patterns that you end up not being able to escape from..
Ese 1.
Mirror, no matter how big cannot be used to perceive one's image for the future. This is the proclamation
of the Babalawo to the mirror addict when longing for all the good things of life. She was asked to offer
sacrifice. She complied. There is no other true mirror than one's child. One's child is the truest mirror
one can get.
Ifá says the lady is too fashion-conscious. It is not advisable to marry her unless she is prepared to
change her attitude to life. She must start to think of settling down and getting married in order
for her to have her own children instead of concentrating on how to look good and smell nice
alone.
Ese 2.
Tribulations befalling a sage is not for life
Poverty of a sage will give way for
prosperity
Before long the experience will be relayed with happiness and laughter
Before Irosun-Meji came to the world he was advised to make sacrifice with a cock and a tortoise to the
“misfortune divinity” and a he-goat to Esu. He was also told to give a guinea fowl to his ori. He refused
to do any of the sacrifices. He then came to the world where he was practicing Ifadivination science..
When he grew up, he was so poor that he could not afford to marry, let alone have a child. The hardship
became so severe on him that out of frustration he decided to throw his ikin Ifa (Ifa divination seeds)
away. Meanwhile, he had a dream in which his ori appeared to him telling him that he was the one
responsible for his problems because he had stubbornly refused to make the sacrifice prescribed for him.
When he woke up in the morning, he decided to sound his Ifa, and it was only then he realized that it was
his guardian angel that appeared to him in the night.
He quickly arranged to do the sacrifice to his Ifa and gave a he-goat to Esu. His Ifa advised him to
return to heaven to report back to Olódùmarè from whom he failed to obtain clearance in the first place.
For his trip to heaven, he was told to go with a cock, a tortoise, a pack of yams, a gourd of water, a
gourd of oil, pepper, okra and snuff. He collected all the things and packed them up in his divination
bag.
After travelling as far as the boundary of heaven and earth he went straight to the divine palace where he
met the keeper of the Divine chamber, Yeye Muwo, the mother of obstacles. He knelt down at the Divine
chamber and proclaimed that he came in all humility to renew his earthly wishes. Yeye Muwo intervened that
it was too early in the morning to make any wishes because there was no food in the house. From his
divination bag he immediately brought out his fire wood, water, oil, pepper, salt, okra, snuff and finally, the
cock all of which Yeye Muwo demanded in turn. Yeye Muwo was up to her usual delaying tactics, but
32
Irosun-Meji was fully prepared.
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Ìwé fún Odù
Ìwé fún Odù
Thereafter, Yeye Muwo cleared him to make his wishes. Since it was forbidden to kneel down on the
bare floor, he knelt on the tortoise which he brought from earth. After making all his wishes, Olódùmarè
blessed them with his Divine Mace. When Yeye Muwo heard the sound of the mace she quickly
finished her cooking, but before she could come out, Esu motioned Irosun-Meji to leave quickly for
earth.
When the mother of obstacles finally emerged from the kitchen, she asked Olódùmarè for the man who
had been making his wishes and Olodumare replied that he had gone.
When she queried why He did
not ask the man to make bad and good wishes, Olódùmarè replied that it was not Its tradition to interfere
when Its children were making their wishes. In spite of all the gifts he had given to Yeye Muwo, she
nonetheless left quickly in hot pursuit of Irosun-Meji.
He replied with a refrain of the same song saying that he had already made sacrifice and his wishes, leaving
nothing out. As he was singing he was racing along in fright! When Yeye Muwo saw that she could not reach
him, she stood still and stretched out her thumb and tore through his back with it. That is the hollow line
running through the human back-bone, to this day, which is to constantly remind us that the only way we
can escape the long hand of misfortune is by making sacrifice. With that mark, Yeye Muwo proclaimed
to Irosun-Meji and to the rest of humanity, (a curse) never to remember his/her heavenly wishes on
getting to earth since the eyes cannot see the back of the body and that before realizing his wishes, he
would have to grope in darkness for a long time and experience a lot of hardship in the process.
The pain of the injury made Irosun-Meji unconscious and he lapsed into a trance of utter-darkness. When he
woke up, he found himself on his bed on earth. He had forgotten everything that happened before
then. He however went about his business and prospered long afterwards.
The state of darkness symbolizes the gestation period we spend in the womb, during which we lose all
recollections of what we plan to do on earth.
Ese 3.
Alata toro ewon Oduduwa
Eni ara ro ni i raro mo
Babalawo Ori lo d'Ifa fun Ori
Ori nti orun bo waye
Won ni ki Ori rubo
Ori rubo
Ori to waye to l'oun o ni l'owo
Osun, mo f'ori mi sun o, Ifa je ki nl'owo lode
aye Ori to waye to l'oun o ni l'aya tabi l'oko
Osun, mo f'ori mi sun o, Ifa je ki nlaya tabi l'oko lode
aye Ori to waye to l'oun o ni l'omo
Osun, mo f'ori mi sun o, Ifa je ki nl'omo
Ori to waye to l'oun o ni ni ire
Osun, mo f'ori mi sun o, Ifa je ki nni ire gbogbo l’ode aye
The mystical chain of Oduduwa
Comfort
brings
multiple
wealth Ori's Babalawo divined
for Ori
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Ìwé fún Odù
When Ori was coming home from the spirit world to
earth. Ori was told to make ebo
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Ìwé fún Odù
Ori made the ebo.
Ori that comes to earth and fails to prosper
Osun (adjudicator), I commend my Ori to
you Ifa, let me prosper.
Ori that comes to earth and fails in relationships (marriage,
friendship, etc.)
Osun (adjudicator), I commend my Ori to
you Ifa, let me prosper in relationships.
Ori that comes to earth and will not have
children Osun (adjudicator), I commend my Ori
to you Ifa, bless me with good children.
Ori that comes to earth and will lack ire
Osun (adjudicator), I commend my Ori to
you Ifa, bless me with all ire.
Ese 4.
Ita ruku, l’awo ita ruku
Ita ruku l’awo ita ruku
Ita ruku l’awo ita tataata
A difa fun gba, igba nş’awo lo s’ode Oyo
Igba a rula
Igba a rukan
A ii w’aye eni, ai nigba
Dusty road, diviner for dusty road
Dusty space, diviner for dusty space
Open dusty place, diviner for open space
Divined for time, time was on a spiritual journey to Oyo town
The time to harvest okra
Is different from the time to harvest ikan
As individuals, we all have our destined times
Ese 5.
Funfun ni iyi eyin
Gbaga ni iyi oyan
Ka r’ogun ma ma sa ni iyi okunrin
Difa fun Aidegbe
Omo eje logbo, ti I gbe ikun d’omo
Ni’jo to f’eyinti, ti nsunkun ai r’omo bi
Yeye, yeye olomo
Oşun fi iworojo we omo re
Ese 6.
After Orisa had married this certain woman he was afraid because it was said that another person would take
her from him. So he built his house on a road at the back of the walled courtyard. Whenever anyone
passed
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Ìwé fún Odù
he began to suspect that perhaps someone would take her from him. The people then began to sing: The
noon day ripens into heat waves, and one who seeks trouble will find it.
Ese 7. Properly mark Ifa and you will prosper with Ifa.
Ahere, oku nikan shosho ninu oko
Eru o ba aba niju
O dijo ojo ba ro
Ki ahere otoo di eleni
Dífá fun Egbe-Ope
Ti shomo bibi inu Agbonniregun
Ebo ni won ni ko she
O gbegbo, o rúbô
Nje owo ti n o she la ni Ifa
Bi Ifa ba hu meji, maa te’kan
owo ti n o she la ni Ifa
Bi Ifa ba hu meji, maa te’ji
owo ti n o she la ni Ifa
farmhouse, the only occupants of the farm
the barn house is not afraid of the wilderness
not until the day that rain falls
before the farmhouse becomes inhabited (has a companion)
these were Ifa’s declarations to Egbe-Ope
the offspring of Agbonniregun
he was advised to offer ebo
the profession I will prosper with is Ifa
if the ikin remains two I will imprint
one if the ikin remains two I will
imprint one the profession I will prosper
with is Ifa
Ese 8.
Aja dudu mooko alaro
Agbo dudu mooko Idoko
Aaserin gbàràgàdà gbaragada
Ni won fi se ilekun ile Olokun Sherinade
Kaye Olokun ma baa lu
Dífá fun won lagbaa igbo oun kiribiti
N’ijo t’ajogun ka won mole pitipiti
Êyin ara Agba-Igbo oun kiribiti
Okete nifa baa
E she pe’fa gb’eran?
The black dog knows the name of a dyer (Indigo Merchant)
The black ram knows the name of Idoko (ancient city)
A wide cast metal is always used to lock the door of Olokun Sherinade
In order to prevent her life from overflowing with strife
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Ìwé fún Odù
These were the declarations of Ifa to the people of Agba-Igbo and
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Ìwé fún Odù
When they were besieged by the negative forces
Lo! The elders at Agba-Igbo and towns
Ifa only requested a giant rat
How is it that you said Ifa requested a ram?
Ese 9.
awo ina
Dífá fun
ina
Kutukutu awo Owuro
Dífá fun Owuro
Osan ganrin-ganri awo Osan
Dífá fun Osan
Won nbe ni agbatemo ogun araye
Ero Ipo, Ero Ofa
ba ni laruushe ogun
(Swiftly), the awo of Ina
Cast Ifa for Ina
Kutukutu (the Dawn) the awo of Owuro
(morning) Cast Ifa for Owuro
Osan ganrin-ganri (Midday), the awo of Osan (Afternoon)
Cast Ifa for Osan
When they were all in constant conflict with human beings
The travelers of Ipo and Ofa towns
Come and meet us in triumphant celebration
Ese 10.
Lasanlasan ni Olosun meji shoju lasan lasan
Bi eni to loro enu
Bee n’Irosun meji o n ika ninu
Dífá fun Olosun meji
To feyinti to moju ekun sunrahun ire gbogbo
Ebo ni won ni koshe
O gbegbo, o rúbô
Alade wa f’elede rubo
Gbede lara o maa de wa lo gbede
Gbedegbede nii ro Igba epo
Gbedegbede nii ro Igba ori
Ordinarily, Olosun looks like a wicked person
But Irosun Meji harbors no wicked thoughts
This was the pronouncement of Ifa
When he was lamenting his want of all ire in life
He was advised to sacrifice and he complied
Alade has offered ebo with a pig
With ease will we be blessed with all ire and comfort
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Ìwé fún Odù
The calabash filled with palm oil never experiences hardship
32
Ìwé fún Odù
The calabash filled with butter never experiences hardship
Ese 11.
Itaruku lawo itaruku
Itaruku lawo Itaruku
Ruku ruku tataata
Dífá fun Igba
Ti nsawo ode Oyo
Igba rula
Igba ru
Ti a ba waye eni, aa nigba ni
Oyo nile o
Igba, emi lo wa d’oko
Itaruku is the awo of
Itaruku Itaruku is the awo
of Itaruku
They were the awo who cast Ifa for Igba (period)
When going on a spiritual mission to Oyo
Igba has offered ebo with okra
Igba has offered ebo with garden egg
During our own period, we are blessed with a good lifetime
Igba, what are you doing in the farm?
Ese 12.
Dugbe dugbe to nfo loke ti ko
ja E li felenu ko maa so enu re
Dífá fun Orunmila
Baba nlo ree fa okun aye so
Won ni ko rúbô
Nje b’aye ba ja
Oniso o si mo
Erora fa okun aye dengberen
That which is dangling overhead
Caution those who speak to watch their utterances
These were the declarations of Ifa to Orunmila
When going to pull the string of life together
He was advised to offer ebo
If this world breaks off it is destroyed
There is no mender
Let us pull the string of life cautiously
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Ìwé fún Odù
Ese 13.
Ki olowo o
wa Ki alawin
o wa
Araasan ni sunwon
Oba to sofin awin lo fe Ilu e fo
Dífá fun Eleko Idere
Eyi ti yoo loro kale o to le
Nje Eleko Idere she boo loojeere
O r’oso dudu, o r’oso pupa
O gba oja odun, o le kenka
O f’apoti di, o le kenka
Eleko idere she boo loo
jeere
Let those who pay cash come
And even those who will buy on credit
To buy on credit and fail to pay is unethical
Any leader who bans buying on credit will make people desert his/her domain
This was the Ifa cast for the cornmeal seller of Idere town
Who will be prosperous before evening time
The cornmeal seller of Idere why do you complain that you make no profit?
You put on black clothes and red clothes
You tie odun loins
You sit on a box and feel contended
Why lying that you make no profit?
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Ìwé fún Odù
Ìrosùn Ogbe
Irosungbemi
(Irosun protects
me)
Ìrosùn Agbè
(Agbè means “keg”)
This Odu talks about treachery and rivalry. This Odu calls for offering something in a hole in the
earth. Also, we are advised to become less fanaticized. Stop romanticizing things. When this Odu
comes up the work should be done for free. This Odu connotes financial problems. The person may
have to do something free for someone. Make ebo for stability. Check with Olokun for wealth.
Dreams bring about hidden things.
Ese 1.
lo se e
Mee ba o
wi
isiin won o t’oja
Ija naa lo de lorin dowe
A dífá f’oti
Omo won lode
Ilare lo se e
Mee ba o wi
isiin won o t’oja
Ija naa lo de lorin dowe
Dífá fun Ogoro
Tii somoo won lode lode
lo se
Ti mee ba o wi
isiin won o t’oja
Ija naa lo de lorin dowe
Dífá fun omi tutu
Ômô won ode Otun Moba
It is you that offends
That I blame you
Matters of nowadays should not cause quarrel
It is the quarrel which makes a song sound proverbial
33
Performed Ifa divination for Oti
Their offspring at Ilare
33
Ìwé fún Odù
Ìwé fún Odù
It is you that offends
That I blame you
Matters of nowadays should not cause quarrel
It is the quarrel which makes a song sound proverbial
Performed Ifa divination for Ogoro (date palm
wine) Their offspring at Bode
It is you that offends
That I blame you
Matters of nowadays should not cause quarrel
It is the quarrel which makes a song sound proverbial
Performed Ifa divination for Omitutu
Their offspring at Otun Moba
Ese 2. Greed kills
Onikolo nigbowo
Akuko die fese mejeeji dapo nu
Difa fun Okanjua
Tii she iko iku
Iku kii pani o
Okanjua nii paniyan
Onikolo nigbowo (alias of an Awo)
The Cock uses its two legs to turn off
The charm’s container (alias of an Awo)
Cast Ifa for Okanjua (the greedy)
Who is an emissary of Death
Behold! Nothing kills as greediness
It is greediness that kills
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Ìwé fún Odù
Irosun Oyeku
(Arosun Takeleku)
Ese 1. Know what to do.
"By not knowing what we have to do,
we finish up doing exactly nothing;
by not knowing what we should not do,
we make the same mistake over and over again"
were the ones who cast for Osoosi, on the day
that he was worried about his path. Should
he or shouldn't he try again, what in the past
had only given him lots of trouble?
They told him that no animal, not even the
donkey stumbles over the same stone twice
They instructed Him not to take up
his old trade that time upon time
had given him trouble but very little money.
They told Osoosi
not to pay attention to those people
that in the past had given him one disappointment
after the other. And they instructed Osoosi to burn
a small lamp (or a candle) for Esu, in order for him
to finally close the roads where one runs in circles,
and open new ones toward good luck and
abundance.
Ifa says we've got a person here who is
very disappointed in people she/he had counted on.
Ifa says to not mind them at all and consider them of no consequence.
And Ifa says this person is on the brink
of letting themselves be abused again,
like in the past, when others harvested
the fruits of his labor. Ifa says
this situation should not be repeated!
And Ifa says that this particular client
is caught up in an obsession with people
who in the past have used him and fruitless ventures (jobs, careers, kwk). They are not worth you energy at all!
Ifa says that this human being should be much
more on a spiritual path than a materialistic one,
especially where his/her work is concerned.
So do not complain anymore
about a friend who turned out to be a
parasite, or about another who has
disappointed us;
33
by thinking about having been short changed
33
Ìwé fún Odù
Ìwé fún Odù
we only short change ourselves, and we are better off
without the other. And if we have a choice
of long term thinking and of short, we
should think of the long term, for the
tendencies that made us fail have not yet
changed.
So think ahead, abuse should be avoided.
The ebo is adimu for Eshu,
and money to be determined by the Awo, in
order to get out of the rut that has kept us for so
long.
Ese 2.
Igba kele kii fo
Awo kele kii f’aya
Asho kelekele kii gbo
Ohun o f’ele mu kii kaje
Ohun a ba f’agbara mu nii le koko bi ota
Dífá fun Orunmila
O nlo gbe kele niyawo
Ki lawa fe mu kele dele more
Eso, Eso lawa fe mu kele dele more
Eso, eso
A calabash handled with care will never break
A plate handled with caution will never split into pieces
The cloth used with care will not fade easily
Whatever we handle carefully will not spoil
That which is handled forcefully will turn out to be extremely difficult
These were the declarations to Orunmila
When going to marry Kele, carefulness as his wife
What do we use to bring Kele home?
Gentleness is what we use to bring Kele home
gentleness
33
Ìwé fún Odù
Irosun Iwori
Irosun Awoye – Irosun Ponders with understanding
Ese 1.
Irosun nwoye
Oye l’agba now
A difa fun orogangan
Tii şe omokunrin
ode Osun, gb’ori ro
Ki o ma dubule
Oro gangan laa be osun awo
Irosun ponders with understanding
As does the wise elder
Divined for the one who stands still
Who lives on the outside
Osun, stand still
And do not ever
fall
A babalawo’s osun Ifa is always standing
Ese 2
Oro forofo
A biye woo woo woo
Oro forofo
A biye woo woo woo
Adaba rusurusu, awo ere
A difa fun won ni iwoye aşoşe
Ifa, wemi mo ki o to re
Iwoye Awe fin ma de o, oşe
Iwoye
Oro forofo
With flapping feathers
Oro forofo
With flapping feathers
A full fledged adaba (dove), awo of ere
Divined for the people of Iwoye in primordial time
Ifa, give me a thorough bath before you leave for Iwoye
Thorough cleansing, the soap of Iwoye
33
Ìwé fún Odù
Ese 3. Orunmila declares to kill the attackers of the Vulture.
To ba to
ije A a se
ije To ba te
fa A a se fa
To ba d’odun ketandinlogun
Oloro aşai bere oro re
Difa fun Orunmila
O ran gunnugun omo re lo s’ode Iwoye
Igba ti e nje igun ni iya ni Iwoye
Emi o si nibe
Mba wa nibe
Mba fi irole p’ogun
Mba wa nibe
Mbafi irukere p’ogbon
Mba wa nibe
Mba ada Orisa mi pa aadota
Igba ti e nje igun ni iya ni Iwoye
Ifa, emi o si nibe
When it is in its seventh sequence
The seventh sequence would be marked
When it is in its sixth sequence
The sixth sequence would be marked
When it is its seventeenth year
A benefactor would inquire about his generosity
Divined for Orunmila
When he sent Gunnugun to the town of
When you maltreated igunnugun in Iwoye
town I was not there
I would have used my iroke to kill twenty
people If I had been present
I would have killed 30 with my
irukere If I had been present
I would have killed 50 with my ada Orisa
When you maltreated igunnugun in Iwoye town
Ifa, I was not there.
Itan: Orunmila would send the Vulture on spiritual missions to Iwoye town. The vulture would always
report of beatings and maltreatment. This went on for 17 years until Orunmila decided to see what was
going on. When he asked them did the beat the vulture they also tried to beat him but could not.
33
Ìwé fún Odù
Ese
Bi a ba je adun titi laije ikoro die sii
Aye a maa su nii je
Eniti ko je iponju ri
Ko mo adun oro
Adifa fun àwôn agbe ti nwipe
Gbogbo igba aye iba je kiki ojo
Aye I ba dun aduntan
Won ni àwôn a rubo
Ki orunmila jöwô yee gba won
Orunmila ni ki won wa rubo nitori iwere
won Ati pe ki aye le maa wa bi Oduduwa ti da
aye si Igba ojo ati igba eerun ki o ma tase
Won ko rubo
Orunmila wa jeki ojo ro púpö li odun naa titi
A ko fi ri oorun rara
Èniyàn beresi s’okunrun
Won si ku púpö ninu odun
naa Ohun-ogbin ati beebe ko
dara Won pada wa rubo pelu
ebe Orunmila ni: eru goke
If we enjoy sweetness for long without tasting a little bit of bitterness
The world will tire one easily
One who never tasted difficulty before
Can never appreciate the sweetness of opulence
Ifa divination was done for a group of farmers
Who said is all seasons were just the rainy season
The world would have been so enjoyable.
They said they would offer sacrifice
So that Orunmila might graciously help them
Orunmila said that they should instead sacrifice because of their foolishness
And that the world should remain as “Oduduwa” created it
So that the rainy season and the dry season will not fail to come
They would not sacrifice
Orunmila then allowed the rains to pour down continuously that year
So that there was not even a glimpse of the sun
People began to become ill
And many of them died that year
Also, crops and the like did not fare well
The people returned to sacrifice and pray
Orunmila said to them: ashes (eru) arise (joko)!
The sacrifice must be doubled
34
Ìwé fún Odù
Ese 5.
Let’s do things with pleasure. Those who wish to go may go, those who wish to retreat may do so.
Certainly human beings have been chosen to take good things to the earth. Omniscience, the Diviner of
Orunmila, divined for Orunmila and forewarned him of some curious men coming to ask him certain
questions. He was advised to offer sacrifice. He heard and performed the sacrificed.
Soon after, all sorts of people, like robbers and other types of evil-doers gathered together and asked
Orunmila to let them take refuge in heaven as they were tired of going and coming back to the world.
They entreated Orunmila fervently, who then told them that they would not be granted rest from running
up and down between heaven and the world until they had attained the good position which was
commanded from heaven. They then asked Orunmila what that position was. He told them to divest
themselves of evil thoughts. Before they could understand him, they all pleaded ignorance so that they
might be given the knowledge.
The following are the positions:
The full knowledge of everything, joy every time; to live without fear of enemy or of being perturbed,
without fear of disease or death; trouble, loss, witch or wizard, danger or fear, or any form of accident,
poverty or penury. All these would be accomplished by your power, sense and good deeds. When you do
not steal because of the discomfort it will bring the owner and the realization of the disgrace with which
you will be associated in the presence of Oduduwa and the holy comrades in heaven, who are friendly
with us, and who are wishing us good.
Realize also that they are prepared to forsake us if we do not refrain from evil deeds and we will go back
to the darkness of the world, that we may not find good company any more or even their help. We
must also realize that we will one day certainly repay all that we have stolen and also that every evil deed
has its’ own repercussions.
What we need further is: Sufficient wisdom to govern the world in one piece, great sacrifice, cultivation
of alms, giving habits towards the poor, an ardent desire to add more to the prosperity in the world without
letting any get away that which is already acquired.
People will continue to travel between heaven and the world until everyone attains this position. There are
lots of good things in heaven that the world still lacks and the earth will certainly have them in due time.
When all the children of Oduduwa were collected together, man was selected to transfer all the good things
to the world. Note well: The children of Oduduwa are the trees, palm-trees, animals, earthworms, humans
and all things in existence.
Ese 6.
If ones wakes up
One would praise
34
Ìwé fún Odù
Praising
Praising is what the elderly people do
Cast Divination for Orunmila
Baba woke up
He was praising his father
Would all my things be better at all? He asked his Babalawo
They told him to praise his father
Everything that one prays for
While we meditate deeply in our hearts
About one's father or one's mother
All would be achieved
because they are one’s deities
They told him to praise his father for seven days
After seven days
A lot of good fortune came by
'So it is one 's father that enriches
one?' If one wakes up
One should praise
Praising
Praising is that which the elderly people do
Cast Divination for Orunmila
Baba woke up
He woke up praising his father
Baba woke up praising his father
He has wealth
He has wives
He has
children
Praising
Praising is that which elderly people do
If I wake up
I would be praising my father
One one's father works for one's profit
Praising
Praising is that which elderly people do
If I wake
I would be praising my father
Ese 7.
O fi-tire sile gbo t’eni-eleni
Olorun-Obanii ba eleeni gbo tie
Dífá fun Emilenge to nshawo lo shode Iwoye
Emilenge o de o, l’awo Ode
34
Iwoye Ire ti de’le Awo ona jin
34
Ìwé fún Odù
Ìwé fún Odù
He who leaves his home
And mends other people’s home
It is Olodumare that takes care of Its own
affairs This was Ifa declaration to Emilenge
When going on a spiritual mission to Iwoye town
Here comes Emilenge, the sage of Iwoye town
Lots of blessings had already heralded Awo’s home
34
Ìwé fún Odù
Irosun Odi
This odu speaks of a person who has a talent for healing, and offers solutions for CONCEPTION.
Ese 1.
Bimobawondi-a-san divined for Irosu, who was assured that all wounds bandaged by him would heal. He was
asked to sacrifice A BANDAGE, an aro fish, 14,000 cowries, and Ifa medicine (crush irosu leaves in
water; use the micture to wash the clients íkìn). This person may need to be some sort of physician. If
this Ifa is divined at the esentaye or itefa, the client will become a specialist in curing wounds.
Ese 2.
Oja-abiamo-aditu divined for Irosu,
Who was asked to perform sacrifice in order to become a:
Two bats, two guinea pigs, 20,000 cowries
She sacrificed.
Ese 3. This verse speaks of things being very difficult for this person right now. If not ebo should
be done to ward this upcoming difficulty off. Included in the ebo should be a strong length of
broken beads.
Abruptly for the string
It cuts off the line of beads
Cast divination for Olosun whose things they claim are proving knotty
They said that he is living in abject penury
Would my things be better at all?
They told him that he would not experience difficulties over and over
“you would henceforth be enjoying life”
“You should only offer sacrifice”
A string line of broken breads is part of the sacrifice
A matured goat is also part of the sacrifice
He offered it and life pleased him
He had plenty of money to spend
He started to have wives and bear children
He also built houses
Peace of mind crowned them all
Ese 4. Deal fairly and very spiritually.
The grinder lives with the mortar
But knows not the sound of the mortar
The cheetah does not know the roar of the tiger
Cast divination for Latalapo, the father of all rats
When Latalapo married
He married two wives
34
Ìwé fún Odù
The first wife is the mother
cat And the second, mother
rat
The first wife gave birth to three male children
And many daughters
On arrival of the second wife
He refused to care for the first wife again
He refused to see her
But the children of the two of them were being raised together
The children of the cat one day called the attention of the
mother From the corner where she was seated alone and
dejected
You our mother
We noticed that our father rains all good things on his second wife
Why is it that he does not do the same for you?
Too, she said
That had been the ordeal that I was going
through I cannot bear children for anyone
anymore
No one would be ready to take me over now
That has been his behavior since he married his second wife mother cat concluded
The husband did not want to hear about the first wife again
Except issues concerning the second wife alone
On a fateful day
The children of mother mouse were playing excitedly around before the cat’s children
A child of cat caught one of them in his jaws
This is delicious
The second mouse got
there He was caught also
The cat repeated “This is really good”
Cast divination for Latalapo
That was to put mother cat in
bondage It is real retaliation
It is vengeance
Don’t you all know it is vengeance that the cat is metering that makes him kill the mouse?
34
Ìwé fún Odù
Irosun Owonrin
This odu warns that to enjoy upcoming prosperity, we must retain PEACE and HARMONY. Civil
or family wars and the solutions of avoiding this. Conspiracies against self or from others.
Ese 1.
Irosu wonrin wonrin, Irosu wonrinwon divined Ifa for the people of Alede Owa. They were asked to
sacrifice 16 pigeoons, a sheep, 16 snails, and 16,000 cowries so that they might have peace of mind and be
able to avoid civil war.
Ese 2.
Erintunde, we are prosperous. Ifa was divined for the people at Ife Ooye. They said: this is a year of
money and children. A sheep, a pigeon, and 16,000 cowries should be sacrificed. They sacrificed at IfeOoye.
Ese 3.
Layowon awo koro
Dífá fun Apon (bachelor)
Ti nshebo omo omo lai
lobinrin Layowon awo koro
Dífá fun Agbere Ofa
Ti nsunkun oun o roko ni
Lawyowon o de o, awo koro
Emi a ma ma ri Ifa to nshe bi Irosun Elerin
Layowon is awo koro
Cast Ifa Apon (bachelor)
Who was offering ebo for child bearing without having a spouse
Layowon, the Awo of
Also consulted Ifa for the prostitute in Ofa town
Who was lamenting her inability to have a permanent husband
Here comes Layowon, the Awo of Koro-land
I have never seen Ifa that is as effective as Irosun Elerin
34
Ìwé fún Odù
Irosun Obara
Ese 1.
Bufunmi ki mibufun
o Aye a maa gun
A difa fun Orunmila
Ti o nlo s’Otu-Ife
Ko won ni işe ile ati işe oko
If we practiced the principle of share with me that I may share with
you The world would be an orderly place
Ifa divination was done for Orunmila
Who was going to Otu Ife
To teach people the rules of conduct at home and the rules of conduct in the countryside
Ese 2.
Òkín ningín-ningín Awo Olókun
Díá fún Olókun
Níjó omi òkun ò tóóbù
bójú Àlùkò dòdòòdò Awo
Olósá Díá fún Olósá
Níjó omi Òsà ò tóóbù sin‘sè
Odíderé abìrìn esè kerewè-kerewè
Díá fún Olú-Ìwó ‘Modù Obà
Omo atòrun là, gbégbá aje karí wáyé
Ó túkà, ò dà ká
Erigí lawo Àgbasà
Díá fún won Isèse- Àgéré
Níjó ti wòn kó ohun ebo sílè
Ti wón nwá Bàbáláwo ó loro
A ró ‘hun ebo lónìí, a ró ‘hun ebo
Erigí lawo
Àgbasà Ifá a
rórun ebo
Èko tó nbe nílè yìí nkó
Ohun ebo níí se
Erigí lawo
Àgbasà Ifá a
róhun ebo
Epo tó nbe nílè yìí
nkó Ohun ebo níí se
Erìgì lawo
Àgbasà Ifá ríhun
ebo
Oti tí nbe nílè yìí
34
nkó Ifá a ríhun ebo
Ohun ebo níí se
Erìgì lawo Àgbasò
34
Ìwé fún Odù
Ìwé fún Odù
Ifá ríhun ebo
Èyelè ti nbe nílè yìí nkó
Ohun ebo níí nse
Èrìgì lawo Àgbasà
Ifá a ríhun ebo
Ètù ti nbe nílè yìí nkó
Èrìgì lawo Àgbasà
Ifá a ríhun ebo
Àkùko ti nbe nílè yìí nkó
Ohun ebo níí nse
Èrìgì lawo
Àgbasà Ifá a
ríhun ebo
Obi àti Orógbó ti nbe nílè yìí nkó
Ohun ebo níí nse
Èrìgì lawo
Àgbasà Ifá a
ríhun ebo
A ríhun ebo
K‘ebo náà ó fin
Èrìgì lawo
Àgbasà Ifá a
ríhun ebo
Egungun Akódà, egungun èdìdààré
Èrìgì lawo Àgbasà
Ifá a ríhun ebo
Bólótíbá pon otí
tán Èdìdà a dàá
Èrìgì lawo
Àgbasà Ifá a
ríhun ebo
Dàá-dàá níís‘ adie àba
Èrìgì lawo
Àgbasà Ifá a
ríhun ebo
Dànìdànì lasiwèrè ´n rìn
Èrìgì lawo Àgbasà
Ifá a ríhun ebo
Eni bá pé kébo má dà
Kàsàì màa b‘èbo lo o
Èrìgì lawo Àgbasà
Ifá a ríhun ebo
35
Ìwé fún Odù
Irosun Okanran
This Odu emphasizes sharing and warns against selfishness.
Ese 1.
"Those who fail in their defense
against insults from others,
must continue to suffer"
were the ones who cast for all
servants of Ifa, especially
for the omolawo Ologbo.
Ologbo, that is the Cat, was determined
to conquer all obstacles, and have
victory over his enemies.
They ordered him to sacrifice a knife,
atare pepper, 22.000 cowries, and ewe.
Cat listened, made the sacrifice, and sang:
"The ikeke always dominates the wood;
let me dominate my enemies today;
let this medicine help me out today."
The ebo is 1 knife, atare pepper,
a flat headed pin, ikeke-ori leaf, isepe leaf,
herbs from the farm, and 22.000 cowries.
Grind the pepper with the bark of the ikeke
and rub the powder on the top of the head.
Eat the ataare peppers before saying
the invocation, and spit them after
the invocation out over pin and
knife, held together. Then stick the
ikeke
to the top of a garden tree with the pin.
Use the powder often, and rub the knife
with atare pepper mixed with water.
Ese 2.
Olu ko nran iwosi
Olo koya iwosi
Eniti ko le koya iwosi
Iya kii ye won ije
A difa fun f’Ologbo omo awo
Ologbo ni oun maa şegun gbogbo
odi Ati oun maa ri ehin ota
A niki o wa rubo
O gbo; o rubo
A leader does not send insults
35
A leader wards off insults
35
Ìwé fún Odù
Ìwé fún Odù
Anyone who cannot afford to ward off
insults Will continue to suffer from them
Ifa divination was done for Ologbo, son of a
babalawo Ologbo said that he would triumph over all
opposition And that he would see the end of his
enemies
He was advised to sacrifice
He heard and complied
35
Ìwé fún Odù
Irosun Ogunda
Ese 1.
"Awo in a foreign land.
Far, far away from ".
Ifa was cast for Know-it-all,
on the day that she wanted
to teach the awo the tricks of his own
trade. There was Know-it-all, who spoke
more than she listened, and did not know
anything else than that things should be
as she thought they should be.
They instructed her to sacrifice, but
Know-it-all refused to sacrifice
and ran away in anger.
If says we have a client
who tends not to believe Ifa's
words as they come through the
Awo.
Ese 2.
Olorun does not demand sacrifice
Olorun does not request material things
But anyone who seeks the good will do sacrifice
For it is Olorun who says humans should do sacrifice
Ese 3.
Aja sunwon, aja fideyin
Agbo sunwon ti roro
Agbo ti o sunwon ka lo
ile
Ka lo re e magbo bo baba eni
A difa fun ori, a bu fun iwa
Won jo n torun bo waye
Iwa lapo gbe wa re bo n rele aye
Tara gbe iwa re pon
Iwa lapo gbe iwa re
The dog is beautiful up to the teeth
The ram is beautiful up to the dewlap
A ram without a dewlap is better to be
offered as a sacrifice to ancestors
Divination was performed for Ori and character
Who both traveled from heaven to the world
Deeds are sacks; carry your own
35
Ìwé fún Odù
Irosun Osa
Ese 1.
Ekuro orita meta
Cast divination for Orúnmìlà
On the day he was going to choose Ori in the ancient city of
Ife And he would choose his character at the Ejigbomekun
market They told him to perform sacrifice
When Orúnmìlà got to the city of Ife
He chose his Ori
But on the day one chooses one’s Ori in Ido city
One must not go to the market
If one chooses one’s Ori this year
It is the next year that one should proceed to the market of Ejigbomekun to choose one’s character
Orunmila obeyed and chose his character the next year
But man would not listen to this advice when choosing their Ori and
Character Orunmila chose his Ori and also chose for man
Orunmila told them,” Be patient and on the day you choose your Ori do not go to the market”
Since it is only once that one chooses ones Ori in life
During the next season
You can come back to the market
and choose your character.
Orúnmìlà then said,” Everything that’s good in life like having wealth, spouse, children, good health, and long
life are what we refer to as character.”
If one decides or tries to choose the two together (Ori and Character) at once
One will end up losing the two
One has to choose Ori first
And later return to choose his character
Life pleased Orúnmìlà
And life will please humans
Orunmila was dancing and rejoicing
He was praising his Babalawo
His Babalawo was praising Ifa
He said it was as his Babalawo had said
Ekuro orita meta
Cast divination for Orúnmìlà
On the day he was going to choose an Ori in heaven
And he would choose his character in the world
It is Ela that has good character
Those that choose only Ori have no good
character It is only Ela that has good character
Ese 2.
Ar’osun sa n oro
Ar’osun o sa n
35
oro
35
Ìwé fún Odù
Ìwé fún Odù
Opepe t’ile ti’gi r’oke
Adifa fun Adeola, omo Oloore
Eyi ti won ni ko lo ree ku si ipo
ika Won ni ko rubo
Adeola o, omo
Oloore E gbe mi egba
mi
E ma jee nte
Ogba mi egba
mi E ma jee nte
Adeola o, omo Oloore
If camwood is spread in the sun, it will drip
If camwood is not spread in the sun it will still drip
Opepe t’ile ti’gi r’oke
This was the Ifa cast for Adeola, child of the benevolent one
Whom they planned a miserable death for
He was advised to offer ebo
Adeola, child of the benevolent one
My Egbe (heavenly peers) please come to my aid
Do not let me be disgraced
My Egbe (heavenly mates) please come to my aid
Do not let me be humiliated
I am Adeola, child of the benevolent
35
Ìwé fún Odù
Irosun Ika
Ese 1.
"The sound of a bell is heard
all over the entire world" was cast
for Orunmila, on the day
that he worried about his future.
It was said that Orunmila's name
would be heard all over the entire world,
and that everybody would do their best
to get to know him.
They also said that he would live in peace.
They instructed him to sacrifice
for inner peace.
The offering was a mudfish,
a pigeon, and 20,000 cowries.
Orunmila listened and made the sacrifice.
Ebo for this client: mudfish, pigeons,
and 2000 cowries.
Ese 2. Do not travel to the place you are going.
Ero ma sun ‘ka
Ero ma sun Idere
Odile Ijero kokoko
Ibi a gbe ni o
lomo
Dífá fun Ojiyan Ego
Eyi ti yoo mese mejeeji lo ajo
Ti o ni m’Ori dele
Ebo ni won ni o wa she
O f’eti otun
gbébô O fi t’osi
daanu
Ojiyan Ego I ba tetemo
Iba f’owo she arunfin ebo
Traveler, do not sleep at Ika
Traveler, do not sleep at Idere
Stay at Ijero land
Where you were born
This was the Ifa cast for the compulsive Argumentation
Who will go on a journey with his two legs
And will not bring his head back home
He had refused to heed the warning
Had he known on time
He would have spent his money to offer the prescribed ebo
35
Ìwé fún Odù
Irosun Oturupon
This Odu warns against crushing your spirituality especially when it comes in ayewo. Beware of
intellectualizing things when they are not to be. Beware of over intellectualization also.
Ese 1
Irosun was cast for Abimoku,
Oturupon was cast for Abimoku,
who was the mother of abiku.
They instructed Abimoku to sacrifice.
In the future Abimoku would give life
to children that would live.
The sacrifice was a turtle and 16,000 cowries.
Abimoku listened and made the sacrifice.
They instructed her to change her name
into Mola, which means "a child survives".
It is forbidden, for a young turtle does not
die. Ebo: one turtle, and 16,000 cowries.
Ese 2.
Òkun kùn nàre-nàre
Òsà kún lèngbe-lèngbe
Alazán n‘re asán
Alazán n‘re asán Awó Orí Ota
Àwon àgbààgbà wo èyìn òrò
Wón ri wípé kò sunwòn mó
Wón fi irun imú dijú
Wón fi irùngbòn díjà pen-pen-pen
Díá fún Ìsèse
Tìì se olórí Orò n‘Ìfe
Njé kínni Ìsèse eni
Òlódùmarè ni Ìsèse eni
Ìsèse là bà bo
Kàí tèní b‘Òrìsà
Ìyà eni ni Ìsèse eni
Ìsèse là bà bo
Kàí tèní b‘Òrìsà
Bàbá eni ni Ìsèse eni
Ìsèse là bà bo
Kàí tèní b‘Òrìsà
Okò eni ni Ìsèse
eni Ìsèse là bà bo
Kàí tèní b‘Òrìsà
Òbò eni ni Ìsèse
eni Ìsèse là bà bo
Kàí tèní b‘Òrìsà
E jè ká bo Ìsèse ò, Olówó. Ìsèse là bà bo
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Ìwé fún Odù
Irosun Otura
Irosun Otura
Ìrosùn Atééré
(Should be dots under all of the “e”s)
This Odu suggests a change of career.
Ese 1. A verse about Taboo being king of the world similar to Ose Obara.
It is the tortoise, which wakes and places the Ifa tray on its head
The snail is it which travels and uses its house as its load
The black ant’s masquerade is it which comes out in its flying costumes
These were the Babalawo who cast Ifa for Olodumare
After creating the world and assigning the parameters to operate within
Olodumare made taboo its king
If we undergo initiation into priesthood
We shall later eventually die
If we do not undergo initiation into priesthood
We shall later eventually die
Please let us recognize taboo
Taboo is the most difficult (to sustain)
The most delicate of them all (to observe)
It is taboo killing people in the world
They were merely accusing death falsely.
Ese 2.
Àwôn a fi igba gbugburu gbon’mi sori
Ti won o ba moo gbon
Won a gbon sori ara
won Dífá fun Ogun
Nijo o l’oun o gb’ogun ja omo Iya oun
Ebo ni won ni o waa she
Ma gb’eku ika
Lori omo re ni yoo hu
Dífá fun oosanla Osheeremagbo
Nijo o l’oun o gb’ogun ja omo Iya oun
Ebo ni won ni o waa she
Di yangi ru mi
Eni ti ba di yangi ru mi
Ki nya di alapa ru omo re lola
o Dífá fun Orunmila
Nijo ti àwôn omo iya e l’awon o yoogb’ogun ti
Ebo ni won ni o she o
Those who use big calabash to draw water
If they do not know how to draw it
properly
They will end up spilling it on their own head
36
This was the message of Ifa for Ogun
36
Ìwé fún Odù
Ìwé fún Odù
When going to wage war with his own siblings
He was advised to offer ebo
Don’t plant seeds of wickedness
It will grow and germinate in the heads of his own children
This was the message of Ifa for Obatala
When going to wage war with his own siblings
Carry laterite stone burden on my head
Anyone who puts laterite stone burden on my head
I will revenge by putting the wall on the head of his children tomorrow
This was the message of Ifa to Orunmila
When his siblings declared war against him
He was advised to offer ebo
Ese 3. Obatala goes on a military expedition
Agbon’mi koto ori ara re ni yoo gbon le
Agba to wu ko gb’ebu ika
Bo pe titi
Ori omo re ni yoo ti hu
Okete to t’ona ipeju
Lo f’ori ara re hank u
Dífá fun Ooasanla Oshereemagbo
To ngb’ogun r’ode owo
Ebo ni won ni ko she
He who draws water will use his hands to carry it
The elder who plants the seed of wickedness
Sooner or later
It will germinate on the heads of his offsprings
The big rat that treks the path where the trap was
set It was the one which exposed itself to untimely
death These were Ifa’s declarations to Obatala
When going on MILITARY EXPEDITION to Owo land
He was advised to offer ebo
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Ìwé fún Odù
Irosun Irete
Ese 1. Orunmila will initiate people all over the world.
Irosun was cast for Orunmila,
Irete was cast for Orunmila.
They told him that Orunmila
would initiate people all over the world.
They told him that he would
always be a leader in the world.
They instructed him to sacrifice a chicken,
tete-leaves and 3200 cowries.
He listened, and made the sacrifice.
Ebo: 1 chicken, tete-leaves and 780 cowries.
Ese 2.
Kàí tèní b‘Òrìsà
Ìsèse ni bàbà ètùtù
Ìsèse là bà bo
Kàí tèní b‘Òrìsà
Ìsèse ilé Ìyá
Ìsèse ilé bàbá
Gbogbo won yóó wá láse sí ebo yìí
Ìsèse là bà bo
Kàí tèní b‘Òrìsà
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Ìwé fún Odù
Irosun Ose
Ese 1.
Òrúnmìlà says: "It goes better";
I say: "It goes better";
he says: "It goes better for the yam that grows".
He says: "It goes better";
I say: "It goes better";
he says: "It goes better for the corn that grows cobs".
Orunmila says: "It goes better";
I say: "It goes better";
he says: "It goes better for the ground
whereupon a termite hill grows like a horn".
Orunmila says: "It goes better";
I say: "It goes better";
he says: "It goes better for barren woman of
, who becomes the mother of children".
Two pigeons, two roosters, two snails,
two rats and two fishes, with 2400 cowries,
is the sacrifice. Ifa says that we will
do something that will give us honor,
We will become honored persons by doing this.
If it is a business matter that we will enter
into, then we will gain honor through it, and
things will go better for us.
The ewe for this verse is the leaf of "Make white make white" which
is called Evolvus Asinoides, the leaves of
the African rubbertree that is called Funtunmia Elastica,
and soap. We will grind this together with
the heads of both rats and both fishes; we
will kill one of the pigeons, and press its
head
on top of the soap, which in turn will be put
on top of the ground mishmash in the calabash.
We will draw Irosun-Oshe in the powder,
and throw the powder into the calabash.
We will use this mixture to wash ourselves.
Ese 2.
A well-germinated oil palm fruit cannot be harvestd indriscriminately-Cast divination for Ologbo jigolo that
was going to deliver her children in the presence of witches. The place I have delivered these Children? Would
any bad incident not occur to them? She was asked to perform sacrifice. Ologbo jigolo knew the sacrifice
and offered it. When the witches picked up her children, and tried to examine them one after the other. It
is a taboo she would say. It is an abomination. The witches were restoring the children to their places. She
then started to rejoice and dance. She was praising her Babalawo. Her Babalawo was praising Ifa. She said it
36
Ìwé fún Odù
was as her Babalawo said. A well-germinated oil palm fruit cannot be harvested indiscriminately-Cast
divination for
36
Ìwé fún Odù
Ologbo jigolo; that was going to deliver her children into the presence of witches. What about this one? He is
a priest. That one? He is a priest too. Ologbo jigolo that delivered before the witches is a priest.
Ese 3.
Ayo kushe kushe fowo bari awo ile Olamilola
Oburin burin fowo ropo awo ile Olamilola
Ponshemisheere awo ile Olamilola
Dífá fun Olamilolo
Ti n shogbogbo
arun Ti n naju ati
dìde Won ni ko
rúbô
O gbegbo, o rúbô
Ko pe ko jinna
E wa ba ni ni wowó ire
Wowó ire laa ba ni lese Ope
Ayo kushe kushe fowo bari
Ifa a yin mashe o
Oburin burin fowo ropo
Ifa a yin mashe o
Ponshemisheere
Ifa a yin mashe o
Odun nii nire ola a wole de
A-yo-kushe-kushe fowo bari, resident awo of Olamilolo
Oburin burin fowo ropo resident awo of Olamilolo
Ponshemisheere resident awo of Olamilolo
They were the awo who cast Ifa for Olamilolo
When he was ill
And wishing for speedy recovery
He was advised to offer ebo
He complied
Not too far, not too long
Come and meet us in abundance of
ire Itan
In the old days there was a man called Olamilolo. He was not feeling good as a result of his wanting ire.
He sent for Ayo kushe kushe bari who divined for him and saw ire aje (wealth). He was advised to offer
ebo of one pigeon but was still not completely satisfied. He sent for another Babalawo named Oburin
burin fowo ropo. He divined for him and saw ire of a wife and a child for him. Olamilolo wondered why
Ifa did not see his illness. The awo told him that it was his lack of money and accompanying sorrow that
caused him to have disease in the mind. He was advised to ebo one pigeon and did so unwillingly. Once again,
not fully satisfied, he sent for another Babalawo called Ponshemisheere. This time Ifa said it saw ire Oye
(title) for him.
Olamilolo told the awo that he was suffering from disease of the body and mind right now, and that
he was not contemplating chieftancy right now. The Babalawo told him that once he did his ebo
everything would go right, including his health. He was advised to offer one pigeon and he complied.
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Ìwé fún Odù
However, his faith was not strong at all. Very soon he obtained a all blessings, and his health increased.
He was soon given a chieftaincy title. He was singing and dancing and praising Ifa.
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Ìwé fún Odù
Irosun Ofun
Ese 1.
"Irosu'fun, an innocent child is born.
Irosu'fun, we must cleanse the clients head"
was cast for Orunmila, on the day
that he worried about his future.
They told him that prosperity
was on its way for him.
The sacrifice was a pigeon and 2000 cowries.
Orunmila listened and made the sacrifice.
Ese 2.
B’a o ba jiya to k’agbon
A kii jore to k’aha
Dífá fun Orunmila
Tii yoo fi Amosun omo e sofa
Tii yoo lo te Afin nifa
Ebo ni won o waa se
O gbegbo, o rúbô
Ifa kan ti mo te mo he’re
Orunmila ajana lo te Afin nifa
Ifa kan ti mo te mo he’re
If we have not experienced a basketful of sufferings
We cannot expect a cup full of reward
This was the message of Ifa to Orunmila
Who would put his son Amosun into pawnage
And would initiate Albino into Ifa
He was advised to offer ebo and complied
The initiation that I presided over gave me untold beneficial rewards
Orunmila Ajana was he who initiated an Albino into Ifa
The initiation that I presided over gave me untold beneficial rewards
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Ìwé fún Odù
Owonrin Series
Owonrin Meji
Nolimédzì
Agbali kpata
The symbol for Nolimédzì (Òwónrín Méjì) is two triangles, one above the other with a triangle of dots in each
one (6 angles and 6 dots), which symbolizes the invisible forces that create mixture in the universe. The
power and spiritual properties of numbers manifest in this Odu. The cardinal direction for this sign is the West
Southwest. Its color is spotted motley and its esoteric element is earth. The physical element for this sign is carbon.
The astrological sign most associated with Nolimédzì is Hap (the sacred bull of Ptah known as Taurus
with the greeks) and this sign is associated with the planet Saturn.
This sign has dominion over rocks and mountains, hands, feet, and stomach aches of women. There are
prohibitions associated with this sign including guinea fowl, all foods of Sakpata, palm wine, millet, bathing in
the sea, and wearing spotted clothes. The hùn most associated with this sign are Gú, Lisa, Sakpata, Da,
Toxosu, Kennesi, and Hohovi.
Dangerous sign, it is an indication of persistent drought, famine, and lingering disease.
In Owonrin-Meji people may be laughing at you.
Children would be disposed to be physicians or electricians.
The Strainer
"Lest we forget the primacy of earth"
A need to be balanced --- A need to be humble
Talks about a person that cursed someone and that curse came back to them.
Victory over one's many enemies
Tendency to make impossible and unreasonable demands
Child killing his own mother
Friends in heaven (Egbe) want to take you away from earth
Material possessions overrule honor
"Reverse Head"
This Odu incarnates great profits.
Image of seeing your destiny and moving straight towards it without faltering.
The most esoteric of all rituals/sacrifices is feasting the multitude and looking for positive public opinion.
Realize that even though it is not easy to change one's destiny, all the same, it is not impossible to do so.
Ifá teaches knowledge and wisdom even like one’s siblings. (á kô ni lóràn bí iyèkan ęni).
"It is not as the size of a tree that the spirit inside is like"
Owonrin was born in Gbegbekunegbe near Ketu, as the son of the king. He was born during a great
famine. The story has it that he was a changeling. The meaning of his name is not sure, it might be "from
the East". Owonrin has a taboo against eating peas. He cannot fetch water from the stream early in the
morning, or lay his pot down if he has to wait at the spring. He must not use palm nut shells for cooking or
kindling a fire.
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Ìwé fún Odù
Hand presses down heavily upon me
The invisible worm walks crookedly within me
Broom song: Sweep out, out upon the road, cleanse me.
Ese 1.
You slapped my ears, I never slapped you back; You butted me with your head, I uttered not a word or
reacted. Edumare will query you as to what I took of you! Was Ifa’s divination for Awonrinwon (Iguana) who
would order his affairs peacefully. Awonrinwon is the sage of peace who would conduct his cult in
submission. Thus I bow myself in submissiveness.
Ese 2.
"Where is money to be found, oh?"
"Money is to be found among one's own followers,
oh" "Money is to be found among one's own
followers, oh." The elders of Oyo were told to make
sacrifice,
But they ignored it.
I was told to make similar sacrifice,
I listened and did the sacrifice.
I missed my steps and survived.
Because I made sacrifice.
Others missed their steps and died,
Because they failed to make sacrifice.
Those who make sacrifice,
Unfailingly receive salvation.
Ese 3.
Gooro-maafiyun, Gooro-maafibo divined for animals, when they were going on a journey. They were all
advised to sacrifice a black cloth. They refused to make sacrifice. It was only the cat that heeded this
advice. On reaching their destination, they encountered the witches who devoured all who refused to
sacrifice their black cloth. They saw the Cat afar off with black cloth on. His eyes were four- like theirs, as
such, the witches decided not to kill him for food because he was one of them. When the cat was returning
home he sang thus: Gooromaafiyun, Gooromaafibo..
It is important for people to resist the urge to ventilate their domestic grievances in public, for fear that
some evil-minded listener may amplify it in the witch-world.
Ese 4. Tribal Marks
All tribal marks are gathered now,
some faces here have thirty carvings,
horizontally called abaja
Some others here have twenty
chevrons on their face called keke,
and others still have fifty lines
that we call woro-woro, vertical."
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Ìwé fún Odù
These were the ones who cast for Odunmbaku,
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Ìwé fún Odù
the son of Ifa.
They told their client he must sacrifice
five bags of cowries and a five-toed chicken
to put outside, close to the road,
taken by Hawk, then lost from sight.
The sacrifice was gone, accepted.
Iku came looking
and happy Odunmbaka said: "It was Hawk who took Chicken, and your road is blocked.
This year I cannot go with you,
Death never takes what does not belongs to him.
The people sang and danced
and loudly praised their
Ifa,
saying: "This year we should have died,
but Iku just took Chicken,
and left us living, yet to see another year.
That's what the Awo's said.
"All tribal marks are gathered now,
some faces here have thirty carvings,
horizontally called abaja
Some others here have twenty
chevrons on their face called keke
and others still have fifty lines
that we call woro-woro, vertical."
These were the ones who cast for
Odunmbaku, the son of Ifa.
All make the sacrifice, along with Odunmbaku,
a chicken to Iku, for us to live long.
Ese 5.
Owonrin meji ties the hands of his enemies
Just before leaving heaven, he met other Ifa priests called:
oronkpon Tolo Tolo
Iri arimo nirin biri biri biri
Ojo kpa agbalagba Ninu
oko Ode le eerasho mu
bura.
They advised him to make sacrifice in order to avoid being the victim of a conspiracy while on earth. He
was to give another he-goat to Esu on the very eve of his departure. Thereafter, he made the feast with a
grey colored goat to the elderly Awos of heaven and they all gave him their blessing, promising him eternal
support while on earth. Finally, he went to Olodumare for blessing and clearance with a piece of white
cloth, a big white chalk, a parrot's feather and two white kolanuts. Olodumare received the offering; and
gave him His good wishes, thus clearing him formally to go to earth.
He came out of the town of Ire and took to his art as an Ifa Priest - whilst also trading on the side-line. He
was initially, successful in both vocations, but his prosperity soon began to evoke envy from the more
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Ìwé fún Odù
elderly Ifa priests. The elders soon began to plot against him. They did a collective divination on what to
do to dwarf the popularity of Owonrinmeji. They finally decided to go to him for divination on what to do
to destroy him.
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Ìwé fún Odù
He told them to make sacrifice with a goat to his Ifa and a he-goat to Esu. Meanwhile Esu warned him
that the sacrifice was being made against him and he reassured Esu that he had seen it during divination for
them and that he knew what to do to checkmate their machinations. They did not return for the
sacrifices.
Meanwhile, it was time for the annual festival of one of the deities in the town. The conspirators invited
Owonrinmeji to accompany them to the ceremonies. They had dug a hole in the ground on the route to the
venue of the ceremony, that is, the shrine of the deity. They expected him to take that route while they
took a different route. It was customary for visitors to the shrine to come and go by different routes. After
their conspiracy had unfolded itself to him, Owanarinmeji told them that he was forbidden to visit any other
shrine, other than Orunmila's, but they retorted by threatening to expel him from the town if he failed to be
present at the ceremony,; for it was a civic obligation of all the inhabitants of Oyo.
With that threat, he decided to consult Ifa on what to do and his Ifa asked for sacrifice to him with a grey
colored goat, and a he-goat for Esu. He did the sacrifices after which he set out for the journey to the
shrine, where all visitors were required to stay for fourteen days. It was customary for all of them to go in
groups, but to return home severally. On the fourteenth day, all the ceremonies were over and it was time to
disperse. The conspirators told Owanrinmeji that being a neophyte, he should lead the way on the return
journey home.
This was how they hoped to lure him to fall into the hole they had camouflaged on the path.
As he approached the location of the concealed hole, Esu transformed the skull of the he-goat with which
he made sacrifice, into an obstacle on the ground. He hit his foot against the stud installed by Esu, jumped
over the hole, and continued safely on his journey home. People rejoiced with him when he arrived safely
home. Meanwhile, Esu covered the hole dug by the conspirators and prepared another one just outside the main
gate to the shrine. After Owanrinmeji had long left, the conspirators decided to leave one after the other.
Without having cause to suspect the presence of another hole just outside the shrine gate, Esu had
installed the he- goat's skull as a stud on the immediate approach to the hole. The first conspirator
knocked his feet against the stud installed by Esu and he fell right into the hole. Esu then prepared the stud
and the hole for the next conspirator, until all of them were safely inside the bottom-less grave dug by
Esu.
Once the last conspirator was in the hole Esu sealed it up as if nothing had previously been there. That
was how all the conspirators disappeared out of sight without the slightest indication of what happened to
them. From that day, it was ordained by Orunmila that whoever goes to seek salvation from a holy shrine
must do so with a clean heart, because the wicked ones may not return alive.
Soon afterwards, there was complete pandemonium in Oyo as many families began to look for their
missing husbands, sons and relatives. The town decided to go for mass divination. They again went to
Owanrinmeji, who after divination revealed that the King of Death had sent messengers from heaven to
abduct all those returning from the shrine, who had wicked intentions. He disclosed to them that it was on
account of that vision he had told them before they left for the shrine to offer a goat to his Ifa to appease
the King of Death and a he-goat to Esu, to ward off the danger, but they did not return to perform the
sacrifice. He also advised that to be able to buy the lives of those who were by then, too scared to leave
the shrine, the sacrifice still, had to be made. The sacrifices were quickly done and it was only then that
Esu cleared the way for the remaining celebrants to return safely home.
When the blizzard was all over, Owanrinmeji made a large feast at which he rejoiced with a song in praise of
the priests who made divination for him in heaven thus;
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Ìwé fún Odù
The elders of Oyo were told to make sacrifice, But they ignored it.
I was told to make a similar sacrifice; I listened and did the sacrifice.
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Ìwé fún Odù
I missed my steps and survived because I made sacrifice.
Others missed their steps and died, because they failed to make sacrifice.
Those who make sacrifice, unfailingly receive salvation.
Ese 6.
Agbon mi jia-jia ma jaa [name of an Ifa babalawo] cast a divination oracle for Bayewo when she was told to
perform rituals. After the rituals, she was asked to use the chameleon to rub her entire body. She complied.
Shortly after, she gave birth to a baby boy. A child born after rubbing the body with chameleon is
named Oga-n-rara. Oga-n-rara was coming from Heaven to Earth. He chose no single favorable destiny.
When he was on Earth, life became unbearably difficult. Consequently, he approached ten different
babalawos for divination. Oga-n-rara performed the rituals he was adviced to perform and was able to have
his needs met from Oludumare.
Ese 7.
Iwonran Olukun
Abara le kokooko bi ori ota
Difa fun Ore Apere
Omo atakara sola
Nje ibi ori gbe ni owo
Akara
Ori je won o ka mi mo won
Akara
Nibi ori gbe nni ire gbogbo
Akara
Ori je won o ka mi mo won
Akara.
Iwonran Olukun [babalawo]
cast divination oracle for Ori-Apere
It is certain that Apere is the quintessence
of well-being.
Wherever Ori is wealthy, let mine be included.
Wherever Ori has many children, let mine be included.
Wherever Ori has all good things of life, let mine be included.
Ese 8.
Ori wo ibi ire
ki o gbe mi
de Ese wo ibi
ire ki o sin
mi re
Ibi ope agunka ngbe mii re
Emi ko mo ibe
Difa fun Sasore
Eyi to ji ni Kutukutu owuro
Nje ti o ba tun ku ibi to dara ju eyi lo
37
Ori mi ma sai gbe mi de ibe.
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Ìwé fún Odù
Ìwé fún Odù
Ori, place me in good condition.
My feet, carry me to where condition is favorable.
Where Ifa is taking me to, I never know.
Cast divination oracle for Sasore
In the prime of his life
If there is any condition better than the one I am
in at present
May my Ori not fail to place me there.
Ese 9. Iwure to Ori
Ori mi gbe mi
Ori mi la mi
Gbemi atete
niran
Gbemi atete gbeni ku
foosa Ori nii gbe ni
Ajawo, kii se oosa.
Support me, my Ori.
Make me prosperous, my Ori.
Ori is humankind's supporter before deities.
Ese 10.
The hollow part of a well-trekked road is it that breaks the back
of a snake
This was the Awo who cast Ifa for Esin (horse)
He also cast Ifa for Agbo (Ram)
When both of them were going to Ooni (the Kings of Ife) house on a
spiritual expedition
Both Esin and Agbo, the Awo of the Ooni the King of Ile Ife
They were the Awo who cast Ifa for the Ooni
When he refused to pay his homage to his paternal ancestors anymore
And he was undertaking several ventures
Without succeeding in any
He was advised to offer sacrifice
He complied
I pay my homage to my
father I pay homage to my
mother
My homage to my Oluwo (who initiated me)
My homage to Ojubona (who assisted my Oluwo during my initiation)
My homage to my Akoda (next in authority to Oluwo)
My homage to my Aseda (next in authority to Akoda)
Except if I undertake any venture without reverence
May my undertaking be accepted
Ese 11.
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Ìwé fún Odù
Ifa says that it foresees ire of success and achievement for the person for whom this Odu is revealed. Ifa
says that life will be profitable to him or her and there is no aspect of his or her life that will not bring
fruitful reward. Ifa says that apart from the person for whom this Odu is revealed, several other
people will also benefit from him or her.
Ifa enjoins the person from whom this Odu is revealed to rely absolutely on Ifa. By so doing, all the
good things of life shall be his or hers. He or she shall lack nothing in life. He or she shall be wealthy,
honorable, noble and highly respected in the society.
Ifa advises the person for whom this Odu is revealed to offer ebo with three pigeons, three guinea fowls and
money. There is also the need to serve Ifa.
On all these, Owonrin – Meji says:
Eku sanyin
Eja sanyin
Difa fun Ope Eluju
Ti yoo maa rin taje – taje
Ebo ni won ni ko se
Translation:
The strong rat
And the strong fish
They were the Awo who cast Ifa for the Palm
tree Of the wilderness
Who shall be filled with wealth
He was advised to offer ebo
Ope Eluuju, the Palm tree of the wilderness, was coming from heaven into the world. He planned to reside
in the wilderness. He went to the two Awo mentioned above to determine his chances of success on earth.
Would I succeed here on earth? Would I command respect and honor in life? Would I be able to influence
and benefit other people? Will live a comfortable and content life?
The Awo assured him that he would be very successful in life. He was told that he would be extremely
wealthy and that no part of his body shall be without fetching money. He was also told that everything
in his body shall be of benefit to mankind. He was advised to offer abo and feed Ifa as stated above. He
complied. Soon after this, Ope Eluju came into the world. His palm-fronds were cut thus. His Palm
kernels were used to make Palm-oil. Money was realized. The palm-nuts were broken. The shells were
used as fuel. Money was realized. The nuts were grinded and palm-kernel oil was extracted. Money was
realized. Others chose to extract palm-wine from the palm-tree instead of palm-kernel. Money was
realized. The trunk was used to make rafters and small bridges. Money was made. The palm-nut was also
used to make Lagidigba beads which women used to adorn their waists. Money was realized. The newlysprouted palm-fronds were used to decorate several shrines. Ikin was also extracted from some palm
trees which Babalawo use for Ifa consultation. A lot of money was realized. The Ikin were also used to
guide, protect, advise, and direct people’s character. In short, there is no part of life the palm tree which is
of no benefit. The palm tree became the most useful tree on earth.
37
Ìwé fún Odù
Eku Sanyin
Eja sanyin
Difa fun Ope Eluju
Ti yoo maa rin taje-taju
Ebo ni won niko se
O gbebo o rubo
Ope lo lepo
Ope lo ladi
Ope lo lemu
Ope lo fun mi ni ileke
bodi Ope lo fun mi lowo
gbale
Ifa lo fu mi lepo ti mo mu jesu
Ohun Ope se fun mi mo me ni
gbagbe Ohun nlanla niIfa nse fun mi
o
The strong rat
And the strong fish
They were the Awo who cast Ifa for Ope Eluju
Who shall be filled with wealth
He was advised to offer ebo
He complied
It is Ope who owns palmoil And owns palm-kernel
oil And owns palm-wine
Ope is it which gives me beads to adorn my waist
And palm-oil which I used to eat yam
All what Ope had done for me, I cannot forget
Great things, Ifa had done for me
Ifa says that Ifa will do great things in the life of the person for whom this Odu is revealed. Ifa says that
the people around him or her will bring them ire if he or she places hope and aspirations on Ifa. Ifa says
that he or she shall never be disappointed. Life shall be fruitful and beneficial to him or her, so says Ifa.
38
Ìwé fún Odù
Owonrin Ogbe
Owonrinsogbe (Owonrin so Ogbe)
Owonrin ties Ogbe down
* Èşù comes to the earth with a sword. When this Odù’s name is mentioned one should either duck one’s
head or swish their irukere over their head.
Ese 1.
Oore ni igun şe
Ni igun fi pa l’ori
Oore ni akala şe
Ni akala fi yo gege l’orun
Ijo mii, ijo mii
Ki eni ma şe oore mo
Difa fun ijimere
Ti nlo ba Olokun pesan odun
Won ni ki rubo
O gb’ebo, o ru
E gbe mi o
Peere-pekun pe
The vulture’s benevolence
Resulted in his bald-headedness
Akala’s benevolence
Brought him the protuberance on his
neck Some other day, some other day
One should not be too kind
Divined for Ijimere (monkey)
When he was going to Olokun’s anniversary
He was told to make ebo
He complied
Carry me
Gently and carefully
Itan for this ese:
This is about a favor turned sour for Ijimere on his return trip from Olokun’s house when he went there to
congratulate Olokun on Olokun’s anniversary ceremony. The favor almost cost Ijimere his life but thanks
to the ebo he lived to relate his experiences to others.
Ese 2.
A be bi, a yo ikoko
A ge omo l’owo, a yo ike
Adifa fun olobi
Abu fun onike
38
Ìwé fún Odù
We cut the kola nut tree; we removed the clay pot
We chopped off the child’s wrist; we removed the bracelet
Divined for the owner of the obi abata tree
Divined same for the owner of the bracelet
Itan for this ese:
There were two friends named Onike (owner of bracelet) and Olobi (owner of obi). Onike had an abiku
daughter. Olobi offered to help his friend from having abiku all the time. Olobi had a potent bracelet. It
would prevent the child from dying. The bracelet was put on the child’s wrist and the child lived. Around
this same time Olobi had planted an obi tree. To prevent pests from destroying the tree he asked Onike for
his clay pot. Soon the obi became a fast selling product. Onike became jealous of this and became consumed
with trying to destroy him. So he decided he would ask for the EXACT SAME CLAY POT, unbroken,
except for the base. He said that the same pot could not be returned without cutting the obi tree. Olobi
even tried to pay him a generous sum but Onike refused.
The case was taken to the king. The king ordered the tree cut and the pot returned. Olobi was furious and
he asked onike for the return of the bracelet he had given so his daughter could live. Removing the
bracelet would cause the girl’s death. They took this before the king and the king also ordered Onike to
return the bracelet and of course the daughter died.
This is a lesson on the consequences of evil thoughts and jealousy towards your own Afrikan brothers and
sister.
Ese 3. For head cleansing.
Owonrin baba Ifa
Eji ogbe ni Baba
Opele Aramota ni baba
Sango O d’olu
Ina ta were-were jako
Oorun to were-were ja’na
Difa fun Orunmila
Baba nlo ree we ori ola l’odo
Eyin o mo p’ori eda we lo da
ire
Owonrin, the father of Ifa,
Ogbe, the father of Opele,
Aramota is Shango's father;
It has begun to spark
fire sparks gently and burns the farm
Sun’s intensity burns the road
cast for Orunmila
Father is going to the river to clean his head for financial success
Don't you know that the head that is cleansed by Orunmila is the best cleansed of
all? Ese 4. to greet Esu
38
Ìwé fún Odù
Owonrin Sogbe, oore teere awo inu igbo
A difa fun èniyàn
Eyi ti Esu Odara now tele l’ehin
Mo ru’bo eye’le
Mo ru’bo eye oko
Eleşu pada l’ehin mi o, eleşu
"Owonrin Sogbe, ooro teere, the awo of the deep
forest" cast for a person
Who was surrounded by negativity.
I made ebo for the pigeons of the house that are the witches
inside I made ebo for the pigeons of the farm that are the
witches outside Evil person, get off my back!
Ese 5. A verse that speaks of handling things with care but also talks about how multiple wives can
bring treachery.
Owonrin nsogbe
Ogbe naa ns’owonrin
Emi oo se o bi osan se nsoorun
N o se o bi arinako se nse’gbin
Emi o se o bi ako se ns’ada
N o se o bi Oko-laya meji se nse
raa Won lo afara
Dífá fun Igbin
Abufun Arinako
To ti ns’eru
Igbin
Aforo-doro kii joro o
tan Dífá fun Iyale-ile
A bu fun Iyawo
Tii won jo nse ra
won Won ni ki won
rúbô Nje igi taa
g’obi
La oo ge owo omo
Owonrin is undoing Ogbe
Ogbe also retaliates
I will treat you the way the string treats a
bow I will treat you the way a sheath treats a
sword
And I will deal with you the way a couple treats each other on their matrimonial bed
This was Ifa’s declaration to the Snail
And the Passer-By
Who will be picking snail
To pay back evil with evil will never bring an end to evil
This was the Ifa cast for the senior wife
38
And also for the younger wife
Who are planning and doing against each other
They were advised to offer ebo
38
Ìwé fún Odù
Ìwé fún Odù
The way a kolanut tree is cut
The same way a baby’s hand must be cut
Ese 6. This verse explains why Owonrin Ogbe is also called Owonrin Elejigbo; it being the Odu that
founded the town of
Aragbandu oko ni yi gbigbri
A dífá fun Ogboja
Ti I somo oba l’Eyo Ajori
Aragbandu oko ni yi gbigbri
A dífá fun Elejigbo
Ti n lo f’omo oba Eleyo Ajori
A boulder that rolls over and over
Ifa divination was performed for Ogboja
The princess of Eyo –Ajori
A very big stone that rolls over and over
Ifa divination was performed for the king of Ejigbo
38
Ìwé fún Odù
Owonrin Oyeku
This odu speaks of the need for caution in our activities. This odu also warns of indifedility.
Ese 1.
Ajalorun I kukuteku awo eba’no divined for Kuterunbe, who was going to Aloro’s farm for the annual
festival. He was warned that if he was not cautious that year, he would be killed by the produce of his farm.
The sacrifice: ALL THE PRODUCE OF THE FARM, seven cocks, and fourteen thousand cowries. He
refused to sacrifice.
Ese 2. Fortunes of wealth will abound. The person is advised to prepare two plates of white
EKURU and another two plates mixed with oil for the earthly enemies. Fortune is on the way. Ebo
for this to come smoothly.
The blossoming Iroko tree in the yard of
Onigbo Performs divination for Onigbo
Asunlola
The child of Ajaye Ifa gbindingbindin bi eni n layin
On the day that he was crying that he has no
wealth He was asked to perform sacrifice
They wished him a lot of good wealth
Onigbo performed the sacrifice
Wealth came for Onigbo
The wealth that enemies had erstwhile blocked
Life pleased Onigbo
And he had rest
the second that Olodumare gets involved in reforming the world
“So you can make life pleasing to me?”
The blossoming Iroko tree in the yard of Onigbo
Performs divination for Onigbo Asunlola
The child of Ajaye Ifa gbindingbindin bi eni n layin
He is enjoying the benevolent life of Ifa as if he is licking honey
Look at the blossoming Iroko tree in the yeard of Onigbo
Germinating beads wholly in the body
Germinating brass wholly in the body
Germinating wholly in the body head to toe
The life of Onigbo had become so good
Ese 3. Advises us to be cautious. This person may be performing wonders. However, when it comes
time to reap their own rewards, enemies will antagonize him/her.
38
Ìwé fún Odù
A town full of assault is not easy to live in
A new town is not easy to adapt
Severe affliction suffered by a foreigner
Makes him wish to retrace his steps back home
Cast divination for the Slender Tree
That was venturing priesthood in the house of Onigbo
And started producing wealth
Onigbo harvested and packed it
The slender tree got to the house of Onigbo
She germinated laarangunka, the shining costume of the kings
Onigbo harvested it
He was very happy
“A foreigner is performing this much of wonder for me?”
Life pleased Onigbo
After some time
The slender tree germinated a head
The people quickly rushed to call Onigbo
“Come and see your slender tree”
“The slender tree has produced a head”
WE MUST CUT DOWN THE SLENDER TREE Onigbo said on sighting the head
“Come and see wonders of life”, the people said
You Onigbo
The slender tree germinated wealth
You packed it
It germinated ejigbara, the father of all beads
You packed it
It germinated laarangunka the shining costume of kings
You packed it
The slender tree thereafter germinated a head
You ask us to cut it down
Exercise restraint Onigbo, the people cautioned
(skip 13 lines)
come and see a useless person
the slender tree now produces a head
onigbo asks us to cut down the tree
please do not cut down this tree
the slender tree that produced a head
onigbo, do not fell it
This is definitely one of those stories that speaks to:
38
Ìwé fún Odù
A) as long as you are producing wealth for someone some people will use you up B) As long as you
are “down” in life people “like you” C) When you get your own and come into your own prosperity
you have REAL people that will REALLY hate you and try to cut down your efforts D) It shows
that some people have sense enough to see your worth in life and will protest against slander and
attacks against you.
38
Ìwé fún Odù
Owonrin Iwori
Ese 1.
"A crazy person exposes his crazyness
while the people are laughing"
was cast for Ojuogbebikan, on the day
that he should sacrifice in order to
prevent his wife from going crazy or, if
she was already crazy, for her to become
sort of normal again.
The sacrifice was four snails, 8000 cowries, and ewe.
Ebo: 4 snails, 8000 cowries, and osipata-leaves.
Boil the leaves with the snails as a soup
for the patient. If this person is already ill,
use the bark of the sapo-tree. Strip the bark
from the tree at sun-up and sun-down, and
wrap with cloves in a little bag of raffia.
Put this little bag into a pot of boiling
water. Frequently wash the person with
this water,
Strip the sapo-bark, grind it, and make
a soup with the snails for the patient
to eat or drink regularly. Once the water
in the bath has evaporated, burn
the sludge at the foot of a sapo-tree.
Ebo: 8 snails and 16,000 cowries,
if the patient is already ill.
Ese 2. Interesting.
O nse won bee ni, were ko
A difa fun Orunmila
Baba maa f''ara s'ofa lo te Sango n'Ifa...
He only behaves that way, he is actually not insane
Divined for Orunmila
Who will initiate Sango into Ifa at his own expence.
Ese 3.
Isu won; isu won; agbada won
Ohun gbogbo ti enu nje ni o won
A difa fun won l’ode Iwori
Won niki won rubo ki opo le de fun won
Won gbo; won rubo
38
Babalawo niki gbogbo èniyàn ko oko ati ada
39
Ìwé fún Odù
Ìwé fún Odù
Ki won maa re oko lo şişe,
Ki opo le de
Işe ni ide iponju
Yams were scarce; palm oil was scarce; corn was scarce
All food items were in short supply
Ifa divination was done for the people of
Iwori They said that the people should
sacrifice
So that they might have abundance
They heard and they sacrificed
The babalawo said that the people should gather their hoes and cutlasses
And go work on the farms
So that abundance might come for them
For only work alleviates adversity
39
Ìwé fún Odù
Owonrin Odi
Ese 1. Good verse to use when wishing the success of a celebration.
Igun, awo elekoo
Akeregbe mumi f’ololo s’eyin
Difa fun won ni wore wore ajade
Ni ibi ti iku tin pa won ni rogba
rogba To npa won ni rewe rewe
Bi eni mu ohun iku je
Nje, gbogbo wa to peju mu’ti oni
Gbogbo wa lo ma gbo tie tie
Vulture, the diviner for elekoo
A water gourd bulges backward when filled with water
Divined for the people of wore wore
When death was snatching their elders in multiples
And was also snatching their youth in multiples
As if they took something that belonged to Iku
For all of us assembled here and drinking together
May we live long in good health
Ese 2.
Crazy gave birth to craziness, it is a maddening circle
Leave them alone, let them run round and round like craziness
Until they exhaust and reflect on their error
Don’t you see it is their bad character that chases them round crazy
These four Awo were the ones who cast this Ifa for Aniwonikun
who was constantly afraid day and night
They said;
Will you please practice gentle character
Will you but practice sound character
Will you please practice good morality
Aniwonikun,
so that you can stop running about around like a coward
Ese 3. Ifa will adorn those who adorn It.
OwanrinSindin Sindin begot insects
and those very insects birthed more and more sacred beads
beads that will one day adorn a crown on an unsuspecting person
These were the divine priests who made divination for Orunmila
When Orunmila was shown a grave disrespect from all the other deities (and their followers)
Orunmila was told to make full sacrifice and etutu (appeasement) to command the respect of the Deities.
Orunmila asked what have I done to attract such blatant maltreatment?
I have done nothing but support and assist these various Deities, the same assistance I gave was what
made them to become so great, what have I done to be treated this way?
39
Ìwé fún Odù
More and more each Deity would forgo Orunmila. Some would even ask for his assistance under the cover of
night, but most attained their positions and forgot to recognize the position of Ela and found no need to
appease Ifa again. They forgot the help and direction they received to achieve their positions of
greatness.
Orunmila made the ebo and etutu. Orunmila showed how he can make a simple being into an item
worthy of veneration and appeasement. He made simple things into greatness. He started to get the honor
& respect of all and sundry. He continued to help the Deities and the Deities vowed to never forgo the
position of Orunmila.
Orunmila started to dance and rejoice. He praised his Ifa Priest and they praised Olodumare saying:
OwanrinSindin Sindin begot insects
and those very insects birthed more and more sacred beads
beads that will one day adorn a crown of an unsuspecting person
These were the divine priests who made divination for Orunmila
Orunmila was told to make ebo and etutu
Orunmila perform the rituals,
Ifa has been placed in a high position, let us openly adorn Ikin-Ifa,
for the person who chooses to adorn Ifa, it will be that same Ifa that will make them great in life,
let us adorn Ikin-Ifa
It is only Ifa that can make someone to attain the pinnacle of greatness
let us adorn Ikin-Ifa
This is one story that highlights how even the Royal Deities of Olofin-Aye had shown honor to
Orunmila, because of his great wisdom and humility, not his age or eldership, but his deep knowledge and
wisdom of turning sorrow into opulence.
Ese 4.
Gba ohun iye; danii
Gba lailewa
Bi a ba bi eni
K’a fii ohun naa fun
olohun Ire ni aigba fun ara
eni Won ni: t’o a ba ri won
Eniti nfi ohun fun olohun
Ko ma yee ni lowo
Accept a thing of value and hold on to it
And when we are asked for it
We should give the thing to its owner
Blessings lie in not keeping it for ourselves
They said: may we see our ancestors
Anyone who returns things to their owner
Will never be empty handed
39
Ìwé fún Odù
Owonrin Loso
This odu speaks of the importance of dreams.
Ese 1.
Erinmuye, the diviner of goodness, divined for Olawunmunmi when Olawunmi slept and had a dream. In
the morning, he sent for an Ifa priest to come and divine for him. Erinmuye, the diviner of goodness came,
divined Ifa and found Owonrin’rosu. After a short reflection he said: Olawunmi! You had a dream last
night. That is why you invited the babalawo. In the dream you heard the sound of a dance bell and saw
someone smiling at you. The dream you had was a good one. Therefore you must make a sacrifice: 2 pigeons, 2
fowls, 2 bundles of kola nuts, and 2400 cowries. He heeded the advice and sacrificed. His HEAD was
deified with a pigeon. It was declared that Oluwunmi will always be honored.
Ese 2. Good fortunes will not be lost. Do not hold on to malice so that you may keep your fortunes.
Red ants, the priest of tree trunk
Cast divination for Akoko
Their daughter in Iramori city
That was going to marry in the city of Ife o pe
oko She was asked to perform sacrifice
Everyone that loved
Akoko They all started to
cry
They wished her not to depart them
Akoko was also crying
She said it was because of the way they treated her
That would make her leave to find another suitor in another city
Akoko don’t leave. She said she would have to leave. “You all will cuddle children with your hands. You all
would find a strap to your back”. No other sacrifice could prove efficacious like Akoko’s sacrifice.
Ese 3. Long life.
It is the maize that has her extensions billowing like a horsetail
Yet does not know a word of Ifa
Cast divination for them in Orosun o pe Oko
They were asked to offer sacrifice
They offered sacrifice for long lie
They collected all the sacrificial
articles They sacrificed them in full
They all did not taste death prematurely again
They have long life
We see Onitidi, we see life
We see Onitidi, old and frail
39
Ìwé fún Odù
39
Ìwé fún Odù
Owonrin Obara
This Odù may call for a cleansing of self. If doing this for a client the awo may want to clean
themselves thoroughly Something harmful needs to be let go.
Ese 1. what we are looking for is near us.
O ri mi. n ko
rii A difa fun
owa
Won ni: ohun ti a nwa nbe nitosi
eni Afi aimo eni
Orunmila, eleri ipin, o ni
Ohun ti a nwa nbe nitosi
eni Afi aimo eni ni kii je ka
rii
She sees me, I don't see her
Ifa divination was done for Owa
They said that which we are looking for is near
us But we do not recognize it
Orunmila, Witness to Destiny said
The very thing we are looking is near us,
But our lack of knowledge prevents our seeing it
Ese 2.
Àtorí bóso Awo Egúngún
Díá fún Egúngún
Egúngún n‘shawo ò loóde Òjé
Kí Egúngún ilé yìí lówó sí ebo yìí
Òkan nànààpòn Awo Orò
Díá fún Orò
Orò n‘sawo lò sòde Ìgbèhín
Kí Orò ilé yìí ó láse sí ebo yìí
Àkànmólè e pèrèkùn Awo Òòsànlá Òsèèrèmàgbò
Díá fún Òòsàlá Òsèèrèmàgbò
Tí nrayé ìlaìnííkú
Tí nrayé ogbó o tíen-rére
Òòsàlá ìwo lò dá ojú
Ìwo lòó dá imú
Kí o jé kí èmí elébo yìí ó gùn gbére
Bí a bá wí ti Olórò tán
E jé ká wí tara eni
Díá fún Elénpe Àgarawú
39
Ìwé fún Odù
Owonrin Okanran
This Odu retires the opèlè. The person consulting may be concerned about finances. This odu says that
you may need to clean yourself. Let go of things harmful.
Ese 1.
There is a day, a day of joy;
there is another day, a day of sorrow"
was cast for Palm Bird in the cotton
tree, on the day that he wanted to know
what kind of day it was.
He asked: "What day is this?"
They told him that this is the day
of joy, of fun and games, of abundance.
They told him to sacrifice a pigeon,
a calabash of mashed yams, a pot of soup,
palm wine and 3200 cowries.
He listened and made the sacrifice.
Ese 2.
One day is a day of laughter
Another day is a day of crying
We asked: Which day will this one be?”
They said: “a day of sorrow”
Cast ifa for Obahun Ijapa
Who treated matters as if weeping were laughter
They said: “Today is a day of false accusation”
And therefore, he should sacrifice
He said that there was no matter on earth that could effect him
That he could not laugh about
But he finally sacrificed when the false accusations became too much for him
39
Ìwé fún Odù
Owonrin Ogunda
This odu speaks of conflicts and difficulties in business and at home.
Ese 1.
Owonrin Eguntan was divined for Odan, who was among enemies (that is, all the trees of the farm are
hostile to the Odan tree). They went and hired a monster so that he might beat Odan, who stands day and
night in the open air. Odan was asked to make a sacrifice so that the monster would not beat him. The ebo:
a rat, aro fish, oil, shea butter, 2400 cowries, and Ifa leaves. He heard and sacrificed.
Ese 2. This is good for calming relationships.
Peregun susu was divined for Owon and Eguntan. They were asked to sacrifice so that it would be well with
Owon and Eguntan his wife. The sacrifice: a pigeon, a sheep, 44,000 cowries, and Ifa leaves (crush oloyinwin
leaves in water for the client to wash his head with soap). He heard and sacrificed.
Ese 3. Advises to trust more in the spirit world than in humans.
5-day cycle is the harvesting for Okra
17 days is the cycle for Ofa market
the rainbow represents the eyes of Olorun in a circular manner
cast divination for he that people love
but whom OLORUN DESPISES (Ti Olorun oba o fe)
cast divination for he that people despise
but whom Olorun loves (ti Olorun oba fe)
they were both asked to perform sacrifice
they performed it
he that loves Olorun would be enjoying life
but people would hate him/her
no matter what the people do
his/her ori would be by him
life pleased her/him
he was dancing and rejoicing
he was praising the babalawos
her babalawos were praising Ifa
he said it was exactly as his Babalawos predicted
if anyone refuses to love me
he should go and sit somewhere
the love of Olorun transcends that of hundreds of humans
Ese 4. This verse says that this persn should learn to be an orator like Ifa. She/he should not partake
in anywicked act, or join on to wicked people in their acts.
39
Ìwé fún Odù
I wake up
I behave as my Ifa tells me
I am full of wisdom
It is the footsteps of my Ope that I am following
I bemoan my precarious position
Yet, I will not consult an Idiot in his house
What Ifa tells me
Is what I do always
Divined for Truth
Their priest on earth
He was asked to perform sacrifice
Truth offered the sacrifice
Life pleased Truth
I wake up, I behave as my Ifa tells me
I am full of wisdom
It is the footsteps of my Ope that I am following
I bemoan my precarious position
Yet, I will not consult an Imbecile in his house
What Ifa tells me
Is what I do always
Cast divination for EVIL DOER
Their priest in heaven
The evil doer was warned to desist from his wicked ways
He refused to listen
They were told to leave him
The truthful person continued in their truth
The evil doer also continued
After a long period of time
The truthful person’s things started to improve for the better
Even though the truth had been persecuted
Life pleased the Truth
Time flies like the
wind Life is agog with
change
The reward also came to the evil doer
He could not find headway
Neither could he find succor in anyone
That is when they reminded him of their earlier warning to him
The outcome of evil is never good
Everyone involved in evil should please desist
We should be involved in doing good
39
This is what will follow us til old age
40
Ìwé fún Odù
Ìwé fún Odù
if you are bold, indulge in evil doing
if you remember the death of chief
Gaa partake in saying the truth
the wicked will sleep in the scorching sun
while vultures would eat the eyes of the evil doers
it could be better rewarding
one’s truth could be better rewarding.
40
Ìwé fún Odù
Owonrin Osa
Ese 1.
Owonrin-Osa says that Elegbara will not
run away on the day of the fight.
Elegbara's fight is glorious.
Thunder (Aara) will not run away
on the day of the fight.
Thunder's fight is glorious.
The Lion will not run away
on the day of the fight.
The Lion's fight is glorious.
I will not run away on the day of the fight,
The warriors will not
run away on the day of the fight.
We will not run away, in order
for our fight to be glorious.
Chant this incantation over iyerosun,
marked with Owonrin-Osa.
Grind ipe-ele, put it in a calabash,
mix it with maize flour and drink it.
Do this in front of Ogun and/or Esu.
This is the Odu that puts flesh on Elegbara;
we sacrifice for courage in battle. Ifa says
we should determine if our fight is good
and decent. Once this has been established,
we will not waver. We will not be scared
by anybody. And Ifa insists that before
we take up arms, we must establish
if the issue that we make so much of,
is indeed worth it. If it is, we will
fight without holding back. If it isn't,
we will refrain from fighting. Ifa instructs
us to regularly check if we are still
on the right path.
Ese 2.
Òpè ìháhá nìì sowó alàkedun tirimómó-tirimómó
Díá fún Ònbè
Tí yoo maa be Ipin onípìn-ìn káàkiri
Orí Awo ó bè
Àbégbó mà ni o
Ipín Awo ó bé
Abeto mà ni o
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Ìwé fún Odù
Owonrin Ika
-Owonin Woka-Owonrin Şìkà-Owonrin Ojose
Ese 1.
I asked why is Owon laughing so lively?
Orunmila responded saying: Owon is laughing so loudly because
There is money in the house
There is wife in the house
There are children in the house
Indeed, Owon’s life is exactly right
Owon weighs everything in balance
Owon does not eat without measuring what he eats
Owon does not drink without measuring what he drinks
Owon does not use cloth without measuring what he
uses
Owon does not build a house before making measurements of what he is going to
build Ifa divination was done for “Measurer of all Things at Ife Ooye” and for the
stranger They were asked to sacrifice so that they would never lose balance
They sacrificed; they were given Ifa leaves and they accepted them
Ese 2.
May we go away and come back home
If a child does not move around, the child will not be wise
Ifa divination was done for Ademoorin Ayankale (she who has learned to walk and strolls around the house
easily)
They said she should sacrifice
So that she might not fall into the hands of death
And if she fell into the hands of death
That death would not be able to kill her
She heard and sacrificed
Ese 3.
Owon rin kaye
A difa fun
Orunmila A niki a
rubo
Bi oun ti maa nrin ka aye yii
Ki owo àwôn abatenije ma le ran
O gbo; o rubo
Won ni eekanna eleekanna kiiran obi gbigbe
Eekanna eleekanna kiiran omo ayo
40
Ki owo àwôn abatenije ki o maa le ran
40
Ìwé fún Odù
Ìwé fún Odù
Scarcity travels around the world
Ifa divination was done for Orunmila
It was said that he should sacrifice
When he was traveling around the world
So that the hands of detractors would not touch and taint him
He heard and complied
They said that the fingernails of a person do not infect kola nuts by carrying them
They do not contaminate bitter kola nuts by carrying them
And they do not affect a joyful person
May the hand of the detractors not be able to touch and taint you either
Ese 4. What you possess may be bringing you ayewo
Eegun n kigbe l’odan
Oro ni kigbe nigbo
Gbogbo mariwo ni nreti
Ogun Dífá fun Abeke
Elewuere e darandaran
Ewure Abeke n koran an bo
Ewure! Ewure a b’enu funfun
Egungun is shouting in the plain land
And Oro is shouting in the deep
forest
All practitioners are expecting pandemonium
This was Ifa’s declaration to Abeke
Owner of the criminal goat with white mouth
Abeke’s goat is bringing another criminal problem
Oh what a goat!
There is a need to get rid of something or someone that is causing problems for a person.
40
Ìwé fún Odù
Owonrin Oturupon
Ese 1. This Odu and verse establishes the order and significance of the days of the week.
Alakoneri (a dream has no witnesses) the diviner of Alara.
A person does not behave restlessly
These were the awo who cast Ifa for Orunmila who was going to beg for daylight from Olodumare
So that he could have power of the Sun
He was told to sacrifice 16 snails, 16 fowls, 16 goats, and 32,000 cowries
Orunmila obeyed and sacrificed
Olodumare told him that He/She could not give him control over the daylight
But that He/She would let him know the names of the days of the week and things suitable to do on
such days
Obatala chose the first day. Orunmila chose the second day. Ogun chose the third day. Sango chose
the fourth day.
The 7-day week was given for the purposes of marriage, business, starting a new home, etc. They are:
Ojo Aiku – day of immortality
Ojo Aje - Day of Aje (riches)
Ojo Isegun- day of victory
Ojo’ru – the day opens the door and goes out
Ojo’bo – the return of the Sun to its normal course
Ojo Eti – day of trouble/quarrel
Ojo Aba (Eeemo) meta – day of three wishes or three wonders
Ese 2.
Àsá ò lápá
Òfenu s‘oró
Àwòdì ò lápá
Ófesè jalè
Díá fún ohun Awo fowo
bà Tíí di ebo
Ebo kóó fín o
Àsànì àjà
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Ìwé fún Odù
Owonrin Otura
Ese 1.
"He feels that he's been
had, and he wants to hit
back;
good character doesn't hit back,
not even when it's sure it has been had"
was cast for Ladida, on the day
that he felt abandoned by many,
and he wanted to show them.
"I pulled the chestnuts out of the fire for them",
Ladida complained, "and for her I spent lots of
money in order to help her. And those others, I
carried
on my back in the days they couldn't walk.
And him, and her, and so-and-so: for all
of them I have been available
when they needed me. But when in turn
I asked something from them, it was always
too much trouble, and never possible.
They even slandered me in front of
those whom I defended them against.
Isn't it about time to give
them a sound piece of my
mind?" The awo's shook their
heads,
and instructed Ladida to quickly make
the offering of a feast and 22,000 cowries,
instead of getting even, and only making
things much worse that way.
Ladida listened and made the offering,
and that was exactly what the Awo's had said.
"He feels that he's been had,
and he wants to hit back;
good character doesn't hit back,
not even when it's sure it has been had"
was cast for Ladida, on the day
that he was about to demean himself,
but saw the error of his way just in
time. Ifa says we have made the
offering,
in order to escape the wrath of those
whom we have helped, without
taking revenge ourselves.
Ese 2.
40
Ijamaja ko turasile leekan
A difa fun igbin omeso
Ti nlo b’Ekun jija ojija
40
Ìwé fún Odù
Ìwé fún Odù
Won ni Ekun wa ni imuratele nigba gbogbo
Ki igbin ma şe
Eniti a ko le mu, Olorun ni aa fun
Won niki o wa rubo
Ki ipin le ja fun
un O gbo; or rubo
The constant soldier is never unready even
once Ifa divination was done for Igbin, the
courteous one Who was going to engage Ekun in a
sudden fight They said that Ekun was always
ready to fight
And that igbin should not engage him
One whom we cannot engage in battle, we leave to Olorun
They said he should sacrifice
So that the lord of destiny might fight for
him He understood and sacrificed
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Ìwé fún Odù
Owonrin Irete
Ese 1.
Kosi ogun ni papa
Kosi ote laarin ilu
A difa fun Olofin Iwajo
Won ni: ote re lori oye a sunwon
Won niki Olofin rubo
Ki ayo igba re ma le mu opolopo èniyàn di ole tabi asinwin
O gbo; o rubo
There is no war in the field;
there is no conspiracy in the
town" cast for Olofin Iwajo, on
the day that he worried about his
destiny.
They told him that he would be a good
official, and a fine ruler. They told him
to sacrifice so that the joys of his reign
would not make the people lazy or crazy.
The sacrifice was sixteen snails, a dog,
and 14,000 cowries. Olofin Iwajo listened,
and made the sacrifice. Ebo: 16 snails,
one dog, and 16,000 cowries.
Ese 2.
Jòó nìdí ìbon
Ajòlèlè majò
lòfà
Akíyangbà ni wón sefá fún
Tíí somo elérùnpé
Èyì tó to nsebo
Bèé ni ò fin
Èyí tó to nse ètùtù
Bèé ni ò gbà
Èyí tó to nse Orò
Bèé ni ò w‘òrun
Ìgbàyí lebo wa ó maa dà dórun
Akínyagbá ìwo mà lomo Elèrùúpé
Ebo wa yóó maa dà dórun
Kófin-kofin lorí eku n ké
Ebo wa yóó maa dà
dórun Kófin-kofin lorí
eja n‘ ké Ebo wa yóó
maa dà dórun
Akínyagbá ìwo mà lomo Elèrùúpé
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Ebo wa yóó maa dà dórun
Kófin-kofin lorí eye nké
Ebo wa yóó maa dà dórun
41
Ìwé fún Odù
Ìwé fún Odù
Akínyagbá ìwo mà lomo Elèrùúpé
Ebo wa yóó maa dà dórun
Kófin-kofin lorí eran nké
Ebo wa yóó maa dà dórun
Akínyagbá ìwo mà lomo Elèrùúpé
Ebo wa yóó maa dà dórun
Òrò àìfìn ò sunwòn
Ebo wa yóó maa dà dórun
Akínyagbá ìwo mà lomo Elèrùúpé
Ebo wa yóó maa dà dórun
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Ìwé fún Odù
Owonrin Ose
Ese 1.
Owonrin-Oshe was cast for Orunmila.
They told him that he and all
the people of his house would never
meet a reason to be sad. They told them
to sacrifice a pigeon and 3200 cowries.
Orunmila listened and made the sacrifice.
Ebo: 1 pigeon, 630 cowries.
Ese 2. Human beings become Orisa. Important science for New Afrikans to overstand.
Human beings Become Orisa
Orunmila said, human being became Orisa
I said, human being became Orisa
Orunmila said, don't you see Ogun
He was human being
But when he became wise and powerful
He became Orisa
Orunmila said, human being became Orisa
I said, human being became Orisa
Orunmila said, don't you see Obatala
He was a human being
But when he became wise and powerful
He became Orisa
It is the wise that became Orisa
Eni to gbon
Nni won nbo
Eeyan ni ndorisa
They only worship those who are wise
It is human beings that became Orisa.
Ese 3. Thunderstone to Ifa.
Owonrin ko
se Owonrin
ko ro
Won
ndurunmo
Owonrin A ni Owonrin
segun won Ki Owonrin
wa ş’ebo
O gbo; o rubo
O fi edun-aara le Ifa
41
Owonrin does not do wrong
Owonrin does not cause
pain
41
Ìwé fún Odù
Ìwé fún Odù
They are accusing Owonrin falsely
It was said that Owonrin would triumph over them
And that Owonrin should sacrifice
He heard and complied
And he placed a thunder stone to Ifa
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Ìwé fún Odù
Owonrin Ofun
Ese 1.
"Once we have a choice again,
we will choose the good and not the bad"
was cast for Ode, on the day
that he was a man of two hearts.
There was Ode, a servant of
Oshoosi,
knowing rather well where the North was
and where the South should roughly be,
not totally unfamiliar with the direction of the East,
and reasonably well aware of where the West was found.
In short, Ode usually knew quite well where he was headed.
Until, one day, people who should know, like the Oba
and the Balogun, told him: "Ode, you are wrong.
You're going in the wrong direction. You're totally wrong!"
This kind of upset Ode, for those people
were very knowledgeable elders!
The result was that he didn't dare to go anywhere.
If he wanted to travel North to the best of his knowledge,
there was always someone who said: "No, that's South!"
And when Ode thought he was heading East (after all:
he clearly saw the sun rise there!), there always was someone who said that that direction was not East but
West.
Ode was becoming a stagnant stream, and stagnant waters
So Ode consulted the Awos and they told him
to offer a good compass, a sturdy knife and 21,000 cowries.
Ode listened and made the offering.
After that, other peoples' opinions did not
confuse him anymore, for Eshu said: "Look at the compass
that you gave where the North is, and use the knife you
gave to cut yourself a way through the forest, that same
forest that all people told you was impregnable".
Ifa says we should collect the facts, only the facts
and nothing else but the facts; everything else,
especially when others try to make us believe
it, is simply conjecture, opinion or prejudice.
We will act according to the facts, and rely
on our unique knowledge of them.
Ese 2. Air Travel?
Ifa divination was done for the people of Ife Ooye (this would be before Ile Ife)
They said a time was coming when the people of the earth
Will travel through the air of earth and heaven like a bird
They said that the city of Ife Ooye should practice sacrifice
So that it might not suffer numerous losses at that time
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Ìwé fún Odù
It would not begin at Ife, but would go around the
world The people of the earth heard but did not
sacrifice
They said they had sacrificed to walk on earth
They would not walk in the air
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Ìwé fún Odù
Obara Series
Obara Meji
Ablamédzì
Ebe xexi me no
The symbol for Ablamédzì (Obara Méjì) is a rope or cord attachment to all forces (the word
abla in Fôngbe means, “to tie; bind”. The cardinal direction for this sign is the North Northwest.
Its color is light blue and its esoteric element is air. Its physical element is oxygen. The astrological
sign most associated with Ablamédzì is Maat (Libra) and is associated with the planet Jupiter.
This sign has dominion over the atmosphere (Abla created the air), forks, and cloven hooves of
animals to name a few. The Hùn (deities) most associated with this sign are Tôvodùn, Hohovi, and Lisa.
Obara introduced dreams into the world. Obara Meji refers to insecurity and the inability to make decisions.
Children of Obara Meji often make purchases on impulse, and are often the victims of wishful thinking. They
have many reasons to regret their decisions that were made in haste and on impulse. In order to have
succes in life, children of Obara Meji do well to feed or sacrifice to their Ori regularly.
If the client is in business, he/she should sacrifice to Ifa in order to have lots of clients/supporters; she/he
should also worship Ifa (Afrikan tradition). Often the client is in some sort of financial trouble, and if this isn't
bad enough, she/he may also find themselves surrounded by enemies who will pull a surprise attack on them,
not only when it comes to material things but also regarding their life. Sacrifice is important here for the client
to find out who his enemies are, and to define his problems in an exact way. After all we can only solve a
problem after we have figured out what exactly it is!
The querent is encountering, or may soon be encountering a state of confusion or anxiety. This could lead
to an inability to make decisions, some of which may be signficant with respect to the querent's future.
This situation can severly block the querent's creative will, resulting in frustration and making decisions in
haste, with little or no forethought.
It would be wise for the querent to look close to home and start seeing and appreciating the value
of what is at hand. Only then will the querent find peace of mind and spirit and the vision
necessary to navigate the paths that lie ahead.
The main instruction in this Odu is to think before you act, especially when it comes to the making of decisions.
When under the influence of this Odu, the importance of carefully and actively avoiding bad decisions and
mistakes cannot be overestimated.
When Obara Meji comes with Ire, some of the key words are: inspiration, enthusiasm, synthesis,
transformation, the power of the word. When Obara Meji comes with Ibi, some key words are:
misunderstanding, incomprehension, self-deceit, manipulation by others, boredom.
Obara deals with air. In ayewo the person may be suffocating. It represents excessivenesses; overexertion.
41
Ìwé fún Odù
Ese 1.
In those olden days the people of Okoro were frightened
by weird and awful sounds, coming from an anthill in the bush.
For somewhere in that anthill, there along the path,
something was hiding, disquietingly, making sounds,
rumbling and grumbling away, sonorously, scaring
the travelers, who cried out loudly:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
The frightened people went up to their king, the
Onirese. The Onirese in his turn called Ifa for his help.
They told the king to take an axe, a wooden axe, quite heavy,
and take a hoe, a supple twig, and go into the bush,
together with his people, to soundly wreck the anthill,
And they went singing the war song:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
Although they were scared, the people of Okoro
under the well-meant guidance of the Onirese king,
went digging in the anthill, discovered at its bottom
a rattlesnake whose rattlings, being muffled by the anthill,
had made the sounds that scared them, prompting them to cry in fear:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
And so the problem solved itself.
The rattlesnake, exposed now by the people of the town,
turned out to be unable to kill a single human,
but yet it didn't want to stop its rumbling, grumbling sounds.
The people of Okoro, having had enough of snake sounds,
then beat the rattlesnake to death, and walked back home again.
They sang the song they had sang often:
"What is it in that anthill that rumbles and grumbles?
If it wants to kill, let it come out and kill.
But if it doesn't want to kill, let it be quiet,
and let it cease its rumblings and its grumblings too".
Ifa now says to all of us that though we may feel threatened,
the threat is quite unreal and there's nothing there to fear
but fear itself. Though things unknown may seem a little scary,
the second that we face our fears they simply fade away.
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Ìwé fún Odù
Ese 2.
Eefi g’ori aja, r ru gobu-gobu
Eefi ipaaku ni nri korooyi-kooroyi
Difa fun Okanmbi
Ti won fi l’edu oye
Ti won o pin logun
Eyi ti yo ma wi fi gbogbo araye şe ogun je
E ya wa, e wa
sin Gbogbo omo
eni E yaw a, e
ya sin
Smoke gets to the attic and rises further
A weak smoke perambulates
Divined for Okanmbi
Who was the heir
apparent Who was denied
his rights
Who eventually prospered more than the people who denied him his right
Stop by and worship with us
Ese 3.
O şe mi pelenge, owo mi otun
O ro mi minijo, owo mi osi
Ewe e koko meji ni nlu ara won ipelenge
Abebe oje nii m’oju oloja tutu nini
Difa fun Olu Ido, oba ejigbara ileke
Ti o lo re e ba won mu’le ibudo
Ki lo so Olu Ido d’oba
Eji Obara, ifa ni o so Olu Ido j’oba
I am in comfort thanks to my right hand
I am uniquely blessed, thanks to my left hand
Two herns greet each other with blessings
A fan made of lead blows cool air on the
king Divined for the king of Olu
When he was to found a domain
What conferred recognition on the king of Olu?
Eji Obara, Ifa conferred recognition on the King of Ido
Ese 4. An Itan
The Rough Passage of Prosperity to the World
When the king of Death heard that one awo was leaving in the company of wealth and prosperity for earth,
he decided to stop whoever it was. Not knowing exactly who it was, he decided to put all the awos in
42
Ìwé fún Odù
heaven to the test under pain of death. He had fourteen of his counselors with him.
42
Ìwé fún Odù
Meanwhile, the king of death wore his wife's garment, that is, illness, because the wife of Death is illness.
He became so ill that his body even began to emit a very offensive odor. He also prepared a number of
kolanuts, which were actually eggs and kegs of wine containing sheep's urine, for entertaining his invitees.
He then invited the heavenly awos one after the other to come and cure him. He gave each of them seven
days within which to cure him, failing which they would not return home. As soon as any visiting awo
arrived, Death would give him the kolanut to break as a testimony to his prowess. Most of them failed in
the kola breaking test and were instantly put in chains. The few who passed the kolanut test by revealing what
it actually was, an egg, could not survive the actual healing test because the more they tried to administer
medicine to the king of Death, the more indisposed he looked. He already had several heavenly awos in his
cell, when it came to the turn of Obarameji.
When Obarameji received the king of Death's invitation, he (otherwise called Jeemfidi Hee or let me sit
quietly and inoffensively, as he was called in heaven,) decided to consult his Ifa, who advised him to offer a
he-goat to Esu and a goat to his ori. He quickly performed the sacrifices. When he was leaving for
Death's place, he wore his magic necklace, which was his main instrument of authority - ASE. He had also
been told to give a ladder each to his guardian angel and to Esu, which he did.
When he got to Death's house, he knocked at the door, but before opening the door for him, he was told to
reveal the number of people in the room within, and what they were doing at that instant. He quickly
looked into the charm of his necklace and revealed that there were fourteen of them in the room, each
holding a wine cup from which he was drinking. With that he was cleared to enter the room with his back
to the door. The door then opened and he entered.
Eventually, the king of Death appeared looking seriously ill. As soon as he took his seat, Death ordered that
kolanut and wine be given to him. When the kolanut was served, Jeemf idi hee told the others that
kolanuts had arrived and he told them to break them.
Using a special incantation in which he invoked them by their heavenly names, he conjured the kolanut
and the wine that if they were actually wine and kolanut as Olodumare created them, they should stay as
such, otherwise they should before his eyes, change into their true and real identities. Instantly, all the
poisonous concoctions contained in the wine immediately surfaced and the sheep's urine base was at the
bottom. At the same time, the kolanuts turned into eggs. He then protested to the king Of Death for
treating him so inhospitably. Death apologized to him and appeased him by bringing him proper kolanuts
and wine. Death however appealed to him that in spite of his initial upset, to nonetheless assist in curing him of
his ailment. He replied by saying that he had to eat and drink first, because he was hungry from his long
journey.
As Obarameji was being served with food, Esu transfigured into a yaws afflicted boy and stood by the
gate. Before eating the food, he brought out his opele divination instrument and his own Ifa appeared.
That made him to wonder whether the food was wholesome and safe. He then invited the yaws boy to eat
out of the food. The boy swallowed up the whole meal and its container. In return, the boy told Obarameji
to dispose of the clay pot which was actually the container with which his yaws was normally treated. As
he went out to dispose of the pot, the boy advised him to consent to cure the king of Death.
When he got back to Death's chamber he volunteered to do his utmost to heal him. He also agreed not to
return to his house if he failed to accomplish the task within seven days. On his part, Obarameji stated that
since there was no debit without a corresponding credit, he wanted to know the reward that awaited him if
he succeeded in curing the ageless king of Death of his ailment and Death promised to surrender half of
his heavenly belongings to him, if he succeeded. By the same token, the yawsed boy also asked Obara
42
what he
42
Ìwé fún Odù
Ìwé fún Odù
would do for him if he succeeded in helping him and Obara promised to give him half of whatever he got
as a reward.
The King of Death was in the habit of removing his sick dress at night whenever he went to bed only to
put it on again first thing in the morning. On that first night, as soon as he went to bed, Esu used the ladder
with which Obara made sacrifice to climb into Death's bedroom. As Esu was doing that, he conjured
Death to sleep soundly away. As soon as Death fell heavily asleep, Esu, as the yawsed boy, led Obara to
climb up the ladder to see how hail and healthy the old man looked and particularly how smooth his body
was without his sick garment.
On the next morning, Death invited Obara to begin the work of curing him. In response, Obara collected
all available leaves, added iyerosun, and prepared them for Death to bath with for 7 days. Death,
however, did not bathe with the preparations. Obara was meanwhile always given the lion's share of any food
given to him to the yawsed boy.
On the 6th day, the king of Death told Obara that he was not getting any better and that on the contrary, he
had been having sleepless nights. On that night, Esu again conjured Death to a heavy honey dose of
slumber and he catapulted Obara and the yawsed boy through the invisible ladder into Death's bed room.
When they got into the room, the yawsed boy told Obara to carry the pot containing Death's sick garment.
Once outside, Esu conjured the way to the river to be cleared of all living creatures, because it is forbidden
for any living being to see that pot. Thereafter, they proceeded to take the pot to the river into which it was
jettisoned.I n their return from the river, they both went back to sleep.
Shortly afterwards, it was dawn and the fateful day had arrived. As soon as it was broad daylight, a crowd
of spirits had gathered to witness the fate of Obarameji. Meanwhile, Death had his bath and reached out
for the pot containing his sick garment, but it was no where to be found. On failing to find his sick
garment, Death decided to lock up himself in the room. After waiting in vain for the king of Death to
emerge from the room, Obara sent for him because he was anxious to know what his fate was going to be.
After knocking several times at the door of Death's bedroom, the old man got dressed and came out. He
took his seat on the throne with his body shining radiantly and transparently looking hail and healthy.
Obara then asked Death to announce the result of his efforts and he confirmed that his treatment had given
him a clean bill of health.
Death then went inside to bring out all treasures in twos to give to Obara. The yawsed boy advised Obara
to scream, because the king of Death had gone back on his words. Obara accordingly cried out and his cry
was amplified and echoed by Esu, which sound, made the very grounds of heaven to quake. The incident
shook the king of Death and he then went into the room to enclose half of all his belongings in a casket of
kolanuts and brought it out. Before he came out, the yawsed boy had advised Obara that he should only
accept a casket of kolanuts from the king of neath.
Eventually, Death came out with two containers - a brass box containing rubbish and a casket of kolanuts
and asked Obara to choose one of the two. In consonance with the advice of the yawsed boy, Obara chose
the casket of kolanuts and left for home. Meanwhile Esu had transfigured into an old man and was waiting
for Obara on the way. Obara searched in vain for the yaws-boy and when he could not find him, he left
some of the gifts to his own ori and continued on his journey.
Before getting to his house, he met an old man in a make-shift hut which was not on that spot when he
was going on his mission. The old man told Obara to show him the reward of his mission. He began to
wonder whether it was Esu at his game again. To disabuse his misgivings, he brought out his ase and conjured
42
Ìwé fún Odù
the old man to transform into his real self. The old man instantly transformed first into the yawsed boy and
next into
42
Ìwé fún Odù
Esu in his full regalia. Obara then thanked him for all the assistance he rendered to him during his impossible
mission. He brought out the casket of kolanuts and told him to take whatever proportion he wanted from
it. In reply, Esu told him to take him along to wherever he was going and to be giving him a part of
whatever he ate as he did generously to him during his exploits.
On getting home, Obarameji gave another he-goat to Esu and a goat to his ori. He then invited his friends
for a thanksgiving feast, being the only awo who succeeded in frustrating the treacherous machinations of
the king of Death. For that reason when Obarameji comes out of divination for a person and death, or
some form of it (lost of property, the death of a project, job) is seen to be knocking at his door. He should
be advised to make the same sacrifice or a substitute that Obara made bef ore leaving for the test of
Death.
Ese 5. Itan.
At that stage, Obarameji decided that it was time to leave for earth. Before leaving heaven, he sent for his Ifa
priests to make divination for him. The awos were called:
Wosemi kpelembe kpelembe
Oromi mimi mimi
Lake Ori Udi koko ni kpa
eron Lembe lembe aabe be
Ouni mo ju oloja titu rin rin rin.
He was told that to succeed in carrying prosperity to the world he should make sacrifices with a goat to his
Ifa, adding a casket of kolanut - and to give a he-goat to Esu. He did the sacrifice and left for earth. He
was born of a father who only had only his left hand, whilst the mother was blind in one eye. In spite of
their physical deficiency, his parents had plenty of enemies. it was Obarameji who introduced dreams to the
world because while in the womb, he was always revealing impending dangers to his parents. While in the
womb, the elders of the night saw that a child was going to be born who would bring prosperity to earth
and they were determined to make him still-born.
One night, he told his father in a dream to prepare one medicine in a soap to be bathing with in order to
ward off the onslaught of the elders of the night. He told the father in the dream that as soon as the leaves
were collected, he should leave them overnight on the shrine of Esu. He was to grind them the following
morning and mix them with soap for them to be bathing with.
Obarameji was eventually delivered safely and they had no more problems from the elders of the night. When
he was born, the parents approached an Ifa priest for birth day divination. The awo was called:
Afenju Omo
Omo are kii kon fene fene
Kpobi gbite gbite ya alumen
Ite onaye magba.
Nio ni gbe ite orun.
Obarameji was the only child of his parents. He quickly grew up to be very rascally. He was always telling
fortunes that made nonsense of all the elderly awos of and they were not happy with him. At a very early
age, he was always attending the meetings of the elders where he often stole the show. There was a meeting of
elderly awos held every seventeen days in the palace of the king of . The game of ayo was often played
42
Ìwé fún Odù
after the meeting, but the game often ended with the death of one of the kings' children.
42
Ìwé fún Odù
At the first meeting attended by Obarameji he had a lot to drink and after getting drunk, he boasted that at
the next meeting he would reveal the names of those who were responsible for the periodic deaths of the
king's children. There was one high chief called Oshin who was stealthily performing all the atrocities.
After the proclamation of the young Obarameji, the meeting dispersed on the note that if he failed to carry
out his promise, he would be executed.
Convinced that Obarameji could not reveal their names, the conspirators hatched out a plan of how to kill
him. They sat by the bush path to hatch out their plan, and Obarameji's mother, who they did not know,
was returning from the farm, overheard the men firming up their nefarious plan against her son. After
hearing the details of the plan she ran home to consult their Ifa priests (named above) on how to save the
life of her only son.
The mother was advised to prepare three pounded yams and three pots of soup and to send them to the
bank of the river. She was to wear a bead on her waist when going to the river, where she was to have her
bath.
While having her bath, she would discover what to do in order to save the son's life.
She got home and did as she was told. On getting to the river, she deposited the pounded yam and the
soup on the embankment and went into the river to have her bath. While she was bathing, a man called
Okpolo came to the river and greeted her. The man quickly had a bath in the river and went out in a hurry.
When the woman asked him why he was in a hurry, he told her that he was hurrying to attend the day's
meeting at the palace of the king. She invited him to eat out of the food she left on the shore before
leaving. Since no food was normally served at the long meetings in the king's palace (which explains why they
were killing his children) Okpolo was only too happy to eat before leaving for the meeting.
While eating, he remarked that an important event was going to take place on that day at the king's conference
because they were going to kill the loquacious and presumptuous Obarameji, since he would not know the
section of the ayo players who were responsible for the deaths of the king's children, as he boasted. He
ended by disclosing to the woman that he, Okpolo, was in fact one of the conspirators because the king
was so stingy that he was never serving any food or refreshments at the long meetings.
The next man to come along was Obuko, who behaved in much the same way. After eating the pounded
yam, he told the woman the details of their mission for that day, adding that he was one of those killing
the king's children, because of his stinginess. He also disclosed that as one of the conspirators, they were
bent on killing the garrulous and boastful Obarameji at the conference, since he would never know their
names. He then introduced himself to the woman as Obuko - Omo lubebere tube - and that the others
were:- Agbo - omujojoguole and Okpolo - arini sosu run. He ended by confirming that they were the three
plotters who were killing the children of the Olofin after playing the ayo game. He further disclosed that
Obarameji had boastfully promised to reveal the name of Oshin as the sole conspirator whereas Oshin
was in fact not going to take the chair at the conference on that day - and that the senior son of Oshin
called Aremo was going to occupy his father's place at the day's meeting while Oshin was going to sit at the
side. He finally disclosed that a special seat was going to be prepared for Obarameji under which would be
a hole covered with a mat. The indiscreet Obuko even went on to disclose that the only way Obarameji could
avoid the fate awaiting him was by coming with a dog and a parcel of eko and akara. If he threw the eko
and akara on the mat beneath the chair reserved for him, his dog would go for them. In her own remarks,
the woman emphasized that it would be good riddance for Obarameji to die because the town would be a
more peaceful place without him. With that Obuko left for the king's palace.
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Ìwé fún Odù
Agbo, was the last to come to the river. He too went through the same revelation ritual after eating the
pounded yam and confirmed what Okpolo and Obuko had disclosed before him. He also revealed why and
how they proposed to kill Obarameji. After eating his share of the pounded yam Agbo left for the
conference. Soon afterwards, Obarameji's mother left for home to brief her husband and the son about
what transpired at the river. She quickly went through the sequence of events telling Obarameji what to
do. He was to go with his dog aje - ejobi. She advised him to throw the eko and akara under the chair
prepared for him and to call on the dog to fetch them. If the clog fell into the hole he should get up and ask
for the person called Obuko. As soon as the person identified himself, he should order that he should be
offered as sacrifice to Esu. He should next ask for the person called Agbo and if he identified himself, he
should order that he should be offered as sacrifice to the public shrine of the town's forebears.
Finally, he should ask for the person called Okpolo and as soon as he identified himself, he should order
that an arrow be pierced through his mouth and anus and he be offered for sacrifice to the ground divinity
(Oriole). When asked why the three men were to be killed, he should disclose that those were the conspirators
responsible for the death of the children of the Olofin, after playing ayo game with him. After that episode,
he should order the man on the throne to vacate it because he was an impostor - and that he should give
way to his father Oshin, who at that time would be smoking from a long pipe called Ekitibe - by the side
of the hall. When Obarameji was leaving for the conference, he wore his father's gown called gbariyee and his
cap called Labagaden. He went with his dog called atoju ma oko. On getting to the main outer entrance to
the town hall, the spectators began to sing his praise with cries of Obarameji afenju - omo.
When he got inside the hall, he was quickly directed to occupy the chair set aside for him. At that stage, he
stood still, brought out his parcels of eko and akara and threw them under the chair earmarked for him,
directing his dog to go for them. The dog went straight for them, but it fell right through the mat
covering into the deep hole laden with hooks and thorns below.
Reversing the order in which he was to carry out the day's assignments, he began by ordering the man sitting
on the throne to vacate it at once, and give way to Chief Oshin, his father. The man on the throne
quickly vacated it and his father moved up to occupy the seat. He then called out for the man called
Obuko and ordered him to get up and identify himself. He also asked the men called Okpolo and Agbo
to get up and identify themselves. They all got up accordingly. Obarameji directed that Obuko should be
sacrificed to Esu, Agbo to the shrine of the public forefathers and Okpolo to mother earth (Oriole).
When Oshin asked Obarameji for the offence committed by the three men, he reminded him of his vow at
the previous meeting to reveal the conspirators who were responsible for the deaths of Olofin's children, after
playing the game of ayo with him. He confirmed that the three men were the culprits. After saying that,
the three men were accordingly used for sacrifice. The culprits were actually the he-goat, the Ram, and the
Frog.
The whole conference then rose up in a thunderous applause and ovation to Obarameji. He was carried
shoulder high in open procession outside. Before he left home, Obarameji's parents had vowed to commit
suicide if their only son lost his life in his encounter. As soon as his father heard shouts, he concluded that
his son was dead and he took his own life. When the mother saw the son being carried shoulder high at the
head of a triumphal procession, she removed her head from the rope into which she had hung her head
preparatory to suicide. She then used the rope (Oja or Oza) to thank her own mother. That is the rope that
people use to tie the shrine of their departed mothers in parts of Yoruba land and to this day. That is why
it is said that it was Obarameji's mother who saved him from the cold hands of death.
When Obarameji comes out at Igbodu during Ifa initiation ceremony, the person should be told that if
42
Ìwé fún Odù
his father is still alive, the father should be cautious of treacherous behavior and/or witchcraft thrown his way.
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Ìwé fún Odù
The person should be told to forbid wine drinking entirely. He should also avoid sharing out of the legacy
of a deceased person. Three clays after coming out of Igbodu, he should immediately prepare the Esu
shrine for his Ifa. Thereafter, he should buy a guinea fowl for his mother - if alive - to serve her head for
him. If she is already late, he should use it to serve his mother's shrine, or on his left big toe. He should
also serve his own head with two guinea fowls. Later, he should prepare shrines to the Divinities of Ogun
and Aziza for himself.
If Obarameji comes out in regular Ikin divination, the person should be advised to serve his head quickly with
a pigeon or a fowl. If it comes out for a pregnant woman, there is a high likelihood she will deliver a set
of twins.
When Obarameji comes out during a removal of negativity divination, the person should be told to serve
Ogun and Azziza each with a cock. He should be advised not to enter into any thrift contribution (Esusu)
with anybody. He should also beware of permanently joining any clubs or meetings - lest his untimely death
will source from there.
Ese 6.
Ise o s’ohun amusere
Iya o s’ohun amusuwada
A dífá fun Eji Obara
Ti n hagbon ola Aye n yin
Poverty is not a thing to play
with Suffering is not a thing to jest
with Divined for Eji Obara
Who is weaving baskets to be wealthy, and everybody is laughing at him
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Ìwé fún Odù
Obara Ogbe
A name found in this Odu is Tifaşe which means “Ifa’s will/predictions come true”.
Ese 1.
Obara cast for Eko, the son of Ajalorun (warrior of heaven).
It was said that Eko's
words would always be
decisive.
A sheep was to be sacrificed,
for the blessing of fame.
The sacrifice was made.
Ifa says that a person for
whom this Odu falls, will have
great
influence and importance in this world.
He will live long.
Ebo: one sheep.
Ese 2.
Ejida Totoda cast for Timi Agbale,
the son of Apon O Roko'Ede.
They told him to make sacrifice
in order to catch his prey,
whenever he would go hunting.
The ebo was made, and Timi Agbale
became a successful hunter.
Ebo: 7 dogs and 1400 cowries.
Ese 3.
Oju ti a pon Awo, aponku ko Osi n ta Awo, atala
ni Bo ba pe titi
Aso Feyin ti
A o foro yii serin rin
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Ìwé fún Odù
Obara Oyeku
Ese 1.
Alukoso Oba, the king,’s servant said
that he would no longer serve the king.
Obara-Oyeku, have you ever heard
of such a thing?
Alu'lu Oba, the kings drummer, said
that he would no longer serve the
king.
Obara-Oyeku, have you ever heard
of such a thing?
Eru the servant girl said
that she would never serve her master.
Obara-Oyeku, have you ever heard
of such a thing?
Orunmila says that Ifa has to be appeased
with a hen. If we appease Ifa with a hen,
Ifa will accept our sacrifice, and put an end
to this uprising.
Ese 2.
Olú Kinndínrin
Àsà Kinndínrin
Díá fún Obara
Ti ń sawo lo àpá Òkun
Tòun Ìlàméjì Òsà
Ó ń lòó gbágún Òkùn
Ó ń lòó gbágún ide
Ó ń lòó gbágún Olgìnnìgìnnì aso òde Ìràdà wálé
Ebo ni wón ní kó wáá se
Ó gbégo ó rúbo
Olú Kinndínrin
Èsù p‘Ajé wá
Olú Kinndínrin
Èsù p‘Aya wá
Olú Kinndínrin
Èsù p‘Omo wá
Olú Kinndínrin
Èsù p‘Ogbó wá
Olú Kinndínrin
Èsù p‘ re gbogbo wá
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Ìwé fún Odù
Obara Iwori
Ese 1.
Pinpon ode nii f’oju jo ina
Iyan orun ko mu enikan
Ni jo oşupa tin ran, ko jo ile ri
Obi’mo bi’ye lo bi mi
Bi ilakosi ba ko
ila A ko o de nu
Iye ata ki I ku mo ata
ninu Iye eru ki I ku mo
ata ninu
Oju merindinlogun ni ti oniyeye
Gbogbo re lo fi nmu’mi gbokan-gbokan
Eeran, ma a ran mi leti
Tete, ko ma te e mo mi ni’kun
Obinrin ki I se obe ko gbagbe iyo
Eewo Orisa
Ajagunmole ti ti I ko omo n’ifa oju ala
The hunter’s red eyeballs look like fire
The famine in the outer space does (“heaven”) not effect the living
For as long as the moon (oşupa) has been shining, it has never burnt anyone’s house
The one with a retentive memory gave birth to me
When ilakosi (rat with a black stripe on its back) imprints its mark
He imprints it deeply into the skin
Pepper never looses its senses
Eru never looses its sense (its poignant smell)
Iyeye leaf has 16 eyeballs (holes)
He sucks in water through them
Eeran (memory herb), remind me
Tete (impression) imprint it on my mind
A woman never forgets to spice her stew with salt
It is taboo
Ajagunmole who teaches a child in dreams
Refresh my memory
Ese 2. For memorization.
A kuru
molode A
kuru molode
Awon ni won şe Ifa fun Kuregbe
Ni’jo to ko Ifa ko Ifa, ti ko ni’ye
ninu
Ni’jo to ko ogungun (oogun) ko ogungun, ti ko ni ye
ninu Orunmila ni to ba şe bi işe t’oun ba ni
43
Tabi bi işe temi, (name), ba ni
O ni, “Erula kii gbe ko gbagbe atila”
Obaranikosi, Ifa ma ko o mi ni iye lo
43
Ìwé fún Odù
Ìwé fún Odù
The short, stout one on the
outside The short, stout one on
the outside They did Ifa work for
Kuregbe
When he learned many Ifa and was unable to retain any of his Ifa training (memory)
When he was unable to retain any of his medicinal training
Orunmila said if things were to go his way of doing things
Or my way of doing things
He said, “Dried okra never forgets to split”
Obaranikosi, Ifa, please do not take away my ability to remember things
Medicine: Erula (dried okra that has dried on its tree), and 10 erowo small cowries used for
divination)
Burn the erula and grind the erowo into fine powder. Mix them together. Imprint Onara Iwori on the
mixture. Chant each line of the verse above three times.
Ese 3.
Heavy words have the weight of an anvil
This was the awo who divined Ifa for the world
At the time when all people of the world were overpraising money saying:
There is nothing else in the world more respected than money
Orunmila said: what you think about money is so
And what you think about money is not so.
It is the teachings of Ifa we should
honor It is these things we should regard
highly
It is said that money is a raiser of status but also can be a corrupter of
character A person who loves money excessively
His character will be ruined
Good character is the finest beauty of a person
Even if you have money it does not mean that you will not go
blind It does not mean that you will not become lame
It does not mean you will not become ill and the like
You still can become disabled in any part of your body
Therefore, you should go and get more wisdom
So that you may think deeply about things
You should cultivate good character
You should acquire wisdom
So that you may be at ease inside
43
Ìwé fún Odù
Obara Odi
Ese 1. Divination done for the prostitute
A small cup of water",
the awo of women,
cast for a prostitute who slept
with every man she encountered.
She was warned that what she did was dangerous,
for a prostitute easily looses her honor,
and it is impossible to prosper through prostitution.
She was advised to admit her ignorance
and to sacrifice two pigeons, two snails,
cocoa butter, 8000 cowries, and ewe.
Grind eso-leaves with iyere; boil the mixture
with a snail into a soup for her to eat;
one may also take the ground eso-leaves
and mix them with the cocoa butter to rub
on her vagina; the eso-leaves can be ground
with soap, to bath.
Ebo: 2 pigeons, 2 snails, cocoa butter,
8000 cowries, and eso-leaves. Grind the leaves
and boil into a soup with the snail. Or mash
and mix with black soap to wash.
Ese 2.
Èsù kú Orí
Egbà kú
Ori
Díá fún won ni Ìjèsà orùn eku
Èsù kú Orí
Egbà kú Ori
Díá fún won ni Ìjèsà orùn
eja Èsù kú Orí
Egbà kú Ori
Díá fún won ni Ìjèsà orùn eye
Èsù kú Orí
Egbà kú Ori
Díá fún won ni Ìjèsà orùn eran
Èsù gbà tire
Kóo yáa lo o
43
Ìwé fún Odù
Obara Irosun
Ese 1.
Agba to moyi, ko moyi
A dífá fun Orunmila
Ti yoo si tun kofa lodo, Amosun re
The elder who knows one thing may not know
another Ifa divination was done for Orunmila
Who would still learn from Amosun, one of his followers
Ese 2.
Oda-owo, awo koro
Aabo, obinrin re
Omo won oke Ijero
Bi oda owo ti n
dami
Been ni aabo mi n bo
mi Adifa fun Orunmila
Nijo ti aalejo meta
O wo sile baba
Ifa o sin ii ni
ookan A a yoo na
Oda-owo, Ifa priest of Koro
Aabo, his wife
Their child in the city of
Ife Just as I lack money
I also have security (aabo)
Performed Ifa divination for Orunmila
On the day three strangers
Were to lodge in father’s house
And Ifa did not have any money
Which he could spend
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Ìwé fún Odù
Obara Owonrin
Ese 1.
Oro banta a wuwo bi
owu a difa fun aye,
Nijo ti gbogbo omo araye npon owo pe
Kosi ohun miran mo ninu aye ti o tun ni iyi mo rara
won ni awon o ko ohungbogbo sile,
Awon o maa sare mo owo
Orunmila ni eyiti e nro niti owo beeni
Ati eyiti e nro niti owo beeko si
Ifa l'a ba maa ye
Ogbon l'a ba ma ye
Awon l'a ba bu iyin fun
Agbeniga laa pe owo; abiwaje l'aa pe owo
Eniti ba feran owo l'afeju, iwa re a baje
Iwa rere ni oso eniyan
Bi e ni owo l'owo ko wipe ki e ma di afoju
Ko wipe ki e ma di ashiwere
Ko wipe ki e ma di aro
Ko wipe ki e ma di olokunrin ati beebee
Abuku ara gbogbo le de ba yin
Ki e tun ero gba
Ki e mu iwa
rere Ki e mu
ogbon Ki e wa
rubo
Ki ara le ro nyin tinutode
Heavy words have the weight of an anvil
Ifa was cast for the world
At a time when all the people of the world were overpraising money saying:
There is nothing else in the world that is more respected then money
They said they would give up everything
And they would continuously run after money
Orunmila said: what you think about money is so
And what you think about money is also not so
It is the messages of Ifa we should honor
It is these we should regard highly
It is said money is a raiser of status and a corruptor of character
A person who loves money excessively, his character will be ruined
Good character is the finest beauty of a person
Even if you have money, it does not mean you will not become
blind It does not mean you will not go mad
It does not mean you will not become lame
It does not mean you will not become ill and the like
You still can become disabled in any part of your body
43
Ìwé fún Odù
Therefore you should go and get more wisdom so that you may think deeply about things
44
Ìwé fún Odù
You should cultivate good character
You should acquire wisdom
And you should come and sacrifice so that you may be at ease inside and out.
44
Ìwé fún Odù
Obara Okanran
Children of Obara Okanran may have to feed ori and Esu more to be able to accept truths that will
help them.
Ese 1.
Obarakanran was cast for the Parrot,
who was told to sacrifice, in order
to prevent him becoming the subject
of wrath of all other birds. The offering
was corn, alligator pepper, and 2000 cowries.
Ifa says here is a person stuck into
old, preconceived ideas on how things should go.
Sacrifice, that people may not
turn away from you. And do not turn your
back in anger, when you are told how things
truly are. The adimu is corn on the cob,
alligator pepper and 2000 cowries.
Ese 2.
"We must put the hoe in the attic,
and decide to be lazy. When the
front of the leg which we call the
shin
has eaten to the full, its stomach
swells up in the rear of the leg,
which we call the calf"
was the one who cast Ifa for
Olopirigidi, on the day
that he wanted to cover all evil
with an upturned pot in his room.
They instructed Olopirigidi to offer
12,000 cowries to the right,
12,000 cowries tot he left,
12,000 cowries in the middle, and then
a black hen, a black goat, and a black pigeon,
in order not to see evil everywhere, and
they added one pot to be offered.
Olopirigidi listened, and made the full offering.
The diviners took all of the
offering as their payment, except
the pot, which they gave back to
Olopirigidi.
They told him to put the pot upside
down in his room, in order for all evil
to be captured underneath it.
Olopirigide had children, and Death did not taken them,
44
nor bother them. All the work
that Olopirigidi did, he managed
44
Ìwé fún Odù
Ìwé fún Odù
to finish the same day. Olopirigidi
praised the diviners and the diviners praised Ifa,
because what was said had turned out to be the
truth: "We must put the hoe in the attic,
and decide to be lazy. When the front
of the leg which we call the shin
has eaten to the full, its stomach
swells up in the rear of the leg,
which we call the calf"
were the ones who cast Ifa for
Olopirigidi, on the day
that he wanted to cover all evil
with an upturned pot in his room.
They sang: "Pirigidi covered evil with a pot,
and we didn't die anymore. Ifa covered
evil with a pot, so that we would have
money.
Pirigidi covered evil with a pot, in order
for us to have healthy children. Ifa
covered evil with a pot, and when Death
came inside, he saw the secret and left.
Pirigidi covered evil with a pot. Disease
entered the house, saw the secret and left.
Ifa covered evil with a pot, in order
for us to see blessings. Pirigidi covered
evil with a pot, so that we wouldn't die.
Pirigidi and Ifa covered evil with a pot".
Ifa says that he will lock all evil
away in heaven, so that it cannot
touch us on earth. This person must
go,
and sacrifice to Obatala. Ifa says
that a person is sadly wasting his
efforts, even while the whole universe is
bursting
with energy and willingness to help him! This person
must be very clear about what she/he wants from
others, but especially from themself! He/She
will get what she/he wants, but they must make it very clear.
This is a matter of common sense Most problems
this person has, Ifa says, are so small that they can
be covered and put out of action with an earthenware
pot. We should not inflate our problems and make them
unnecessarily big. We should deflate them, and let
them return to their own tiny proportions. If we have
finished something, we should not let it bother us anymore,
for Ifa says: finished is finished, and we should be very well
44
Ìwé fún Odù
aware
when things are done, instead of keep wasting our energies on them
Order, neatness, system, structure: that is what this person needs,
and never complain or nag. Ifa says
44
Ìwé fún Odù
that this person will know the blessings of abundance
when adimu is given to Obatala. And Ifa says that this person
must put an upside down pot in his room, to ward off
negativity.
Ifa says that negativity will then stay in Orun to be dealt with by the spirits
for Olodumare to deal with it.
Ese 3.
Omode gbo’fa, ko gbo’fa
E je ka fi Obara-Okanran loo wo
Obara-Okanran soroo ki wiriwiri lenu Omo Awo
A difa fun Osunfunleyo
Tii saya Agbonniregun
O feyinti o menu nsunrahun Omo
Kope, ko jinna
ba ni jebutu Omo”.
“Whether a junior adept understands Ifa or not
Let him recite Obara-Okanran
Obara Okanran is surely not easily recitable by a student Awo
This was the message revealed for Osunfunleyo,
The wife of Agbonniregun
When she was lamenting for want of Children
In due course
The barren shall be blessed with children”.
Ese 4.
Gbogbo aye ni nwa ohun rere si ara
won Nje temi iba dara, tire iba dara
Gbogbo aye ni nwa ohun rere si ara
won Eni-eleni ni iwa ohun buruku fun
ni
44
Ìwé fún Odù
Obara Ogunda
Obara eguntan – Obara the curse is over
This Odu warns against being excessive (sexual exploits, etc.). Do not be a hound. Practice moderation.
Do not over extend your energy. Sango speaks in this Odu. Arguing and fighting lead to obsessions with
problems. One must be careful not to make things bigger than what they are.
Ese 1.
It is by aiming high, that we hit
our target at a very long distance"
was cast for the scorned hunter Oshoosi, on the day
that he happened to be in the right place
at the right time, to make himself useful.
Oshoosi, was traveling
from the forest to the city. Halfway there
he visited a tiny village, where he went
looking for an ancient sacred grove that
nobody could direct him to, on
account of everybody having
forgotten
where the sacred grove once had been.
Searching for the long overgrown grove,
Oshoosi saw a funeral procession passing by,
and he followed for a while.
"Who is being buried?" he inquired,
and the answer was: "A child, a young girl
that died suddenly."
"This is very unfortunate"
"Please let me see her face".
When Oshoosi lifted a tip of the
shroud and lightly touched the girls
face, he saw how she moved in
reaction to his touch.
He was not entirely sure whether he himself
had given life back to this girl, or that
she had only been in a state
of suspended animation. To be on the safe side,
he insisted to the parents that the latter was the
case. He helped the slowly recovering child to her
feet, and accompanied her and her rejoicing family
home.
Then Oshoosi again set out
to search for the ancient sacred grove,
but he never found it.
Oshoosi said, "iI I hadn't come
to this village in order to search for the sacred grove,
I would never have seen the funeral procession,
and the poor girl would have been buried alive".
44
Ìwé fún Odù
Ever since, when people visited Oshoosi in his home
for spells, amulets, healing or divination,
44
Ìwé fún Odù
they always left being much better than
before. From far and wide people came to see
Oshoosi, for at the exact moment they needed
him,
he was always there.
"It is by aiming high, that we hit
our target at a very long distance"
was cast for the scorned hunter Oshoosi, on the day
that he happened to be in the right place to make himself useful.
Adimu for this person: the cloth on his body,
in order to never be undeservedly exposed
to the scorn of people again, and money
to be determined by the awo.
Ese 2.
Ipobiri l’awo Ipobiri
Ipobiri l’awo Ipobiri
Ipobiri l’awo Ipobiripo
Dífá fun Oro Akiti (Alakedun)
A bi pokun l’aya
Won ni ko rúbô
Ibi tin lo ko ma shewon l’odun yii
O koti ogbon-in-shebo
Oni oun o tete mo
Oun o ba ti shebo ipobiri
Oni oun o tete mo
Oun o ba ti shebo ipobiri
Owun o batete mo
Oun o ba ti shebo ipobiripoi
Ipobiri is the Awo of Ipobiri
Ipobiri is the Awo of Ipobiri
Ipobiri is the Awo of
Ipobiripo
They were the awo who cast Ifa for Giant
Ape Who was advised to offer ebo
So as to not be put in chains that year
He ignored the advice
He was eventually chained
He claimed if he had known
He would have offered the ebo of Ipobiri
And offered the ebo of Ipobiri
And went ahead to offer the ebo prescribed by Ipobiri
Ese 3.
Ile san mi
Okoo san
44
mi
Dia fun Akinsanmi
Tii somo Ikori-Aga
45
Ìwé fún Odù
Ìwé fún Odù
Eyi to debiti sile
Ti ko ri nkankan pa
Ebo ni won ni ko waa se
O gbe’bo, o ru’bo
Nigbati yoo rii
A-re-siwaju p’ogun
A-re-seyin p’ogbon
A-re-saarin gbungun p’aadota
O n’owo fa iti gbungbun
Igbin 16 tun jade
Igbati o la’nu re haa
Oyin tun nkan sii le’nu
Yoo pada de’le
Iyawo to l’oyun ti bi ibeji
O ni aye oun wa dabi aye Alaafin
Ko pe, ko jinna
E wa ba ni ni wowo ire gbogbo
I benefit from home
And I also benefit in the
farm Ifa’s message for
Akinsanmi The offspring of
Ikori-Aga He who set a trap
Without killing any game
He was advised to offer ebo
He complied
Before he realized it
The front stroke of the trap killed 20 animals
The back stroke killed 30 animals
The middle stroke kills 50 animals
He pulled a creeper in order to use it as
rope Sixteen land snails fell down
When he opened his mouth in exclamation
Honey dropped into his mouth
When he returned home
His pregnant wife delivered a set of twins
He declared that his life is as rewarding as the life of Alaafin
Before long not too far
Join us in the midst of all ire of life
Ese 4.
Igi nla abeso buuru
Dia fun Olobara
Tii s’olotan Ogunda
Ebo ni won ni ko waa
se O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa ba ni ni jebutu ire
45
Ìwé fún Odù
A big tree with plenty of fruit
Ifa’s message for Olobara
Who was the sibling of Ogunda
They were both advised to offer ebo
They complied
Before long, not too far
Joins us in the midst of all ire of life
Ifa advises us to offer ebo for our sibling and even better to offer ebo together with your sibling(s).
Ese 5
Amodun o jinna
K’eni o ma hu eebu je o
Dia fun Orunmila
Ti yoo t’ori Akapo o re bo’nu Igbo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Igbati Orunmila t’ori Akapo re bo’nu Igbo
L’aje waa de gbuurugbu
Ero Ipo ati Ofa
E waa ba’ni
ba’yo E waa
wo’re
Next year is not far
Let no one eat what they are supposed to plant
Ifa’s message for Orunmila
When going to subject his Akapo to Ifa initiation rites
He was advised to offer ebo
He complied
When Orunmila subjected his Akapo to Ifa initiation rites
The ire of financial success came trooping in
Travelers to Ipo and Ofa
towns Join us in the midst of
joy Come and perceive all ire of
life
Ifa advises students of divination to step up there game of study, dedication and work for family and nation
building.
Ese 6
Omi igbo ri’bi do
O ni ohun okinkin ninu omi
Ope eluju ri’bi do
O ni ohun orojorojo ni’mo
Dia fun Orunmila
45
O nsawo re’lu Ekun
Ebo ni won ni ko waa se
45
Ìwé fún Odù
Ìwé fún Odù
O gb’ebo, o ru’bo
Aje lo wu mi e
dakun Eyin eniyan e
dakun Aya lo wu mi
e dakun Eyin eniyan
e dakun
Omo lo wu mi e
dakun Eyin eniyan e
dakun Ile lo wu mi e
dakun Eyin eniyan e
dakun
Ogbo lo wu mi e dakun
Eyin eniyan e dakun
Ire gbogbo lo wu mi e
dakun Eyin eniyan e dakun
Translation
The pool in the forest had a place to stay
And declared that it was a giant body of water
The palm-tree of the wilderness had a place to stay
And declared that it had glorious palm-frond
Ifa’s message for Orunmila
When going to the town of Ekun, appeal
He was advised to offer ebo
He complied
I am in love with financial success, I appeal to you
You human beings please I plead
I am in love with compatible spouse, I appeal to you
You human beings please I plead
I am in love with beautiful children, I appeal to you
You human beings please I plead
I am in love with property, I appeal to
you You human beings please I plead
I am in love with long life, I appeal to you
You human beings please I plead
I am in love with all ire of life, I appeal to you
You human beings please I plead
Ese 7
Oko titun won o ro’ju
Aja titun won o
ro’hun
Dia fun Lakade tii se’ya Igba
Dia fun Lakade tii seya
Awo Ebo ni won ni ki won
waa se
Awo nikan ni nbe l’eyin ti n s’ebo
45
Igba kii gbe’le o
K’eni m’Awo r’odo
Ori rere nt’Awo
45
Ìwé fún Odù
Ìwé fún Odù
Translation
A new hoe is not sharp
And a dangler does not sound loud enough
Ifa’s message for Lakade
Who was the mother of Igba, the Calabash
And the mother of Awo, the Plate
They were advised to offer ebo
Only Awo complied
The Calabash will not be in the
house For us to take the Plate to the
stream The Awo is endowed with
good luck
Friends should offer ebo together so that both of their wealth can increase. Also this will keep jealousy down.
The ebo should be done in twos.
Ese 8.
Agbe ni o d’ale o
Emi lo d’ale
Aluko lo d’aaro
Mo lo d’aaro
Odidere lo di iyaleta ola
Mo lo di iyaleta ola o
Oofe mi ku lo ta’jaa re l’okoo
Dia fun Olobara
Ti nru’gba egun kiri
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Olobara o ba da’gba egun nu
Koo gbe’gba omo o
Agbe the blue turacco says it is evening time
I chorused that it is evening time
Aluko the maroon turacco says it is morning time
And I chorused that it is morning time
Odidere the parrot says it is midmorning time
tomorrow I chorused that it is midmorning time
tomorrow
Those who do not want to see one progressing
Sell their wares cheaply in order to spoil one’s market
Ifa’s message for Olobara
Who had been carrying the calabash of curses everywhere
He was advised to offer ebo
He complied
Olobara please overturn the calabash of curse
And carry the calabash of child bearing
Ifa says that there is a serious curse on the head of some people. The curse is the root cause of all their
45
Ìwé fún Odù
problems. There is the need to remove this curse so that their lives will have meaning. Ebo material: two
matured rams, all edible fruits, one big calabash, one bundle of white cloth, four white pigeons, and money.
45
Ìwé fún Odù
After the ebo, they will put kolanut, red parrot feather, alligator pepper, bitterkola, and liquor inside the
calabash. They will also slaughter one pigeon and put the head inside the calabash. They will take everything
to the tomb of one of their paternal ancestors. They will dig the ground of the grave and bury the
calabash there. They will place the white cloth in the dug hole before they place the calabash on top and
bury everything. One of the rams will be slaughtered there and the curse will disappear.
Ese 9
Ire ni’Faa mi wi
Ifaa mi o su’bi
Dia fun Aganjobi omo Oloosa Odo
Eyi ti Oosa o k’owoo re b’osun
Tii yoo maa k’owo ara re bo’nu epo
Ebo ni won ni ko waa se
O ko’ti ogbonyin s’ebo
Gbogbo isowo Ope
Eni gb’ebo nibe ko waa s’ebo o
Ire is what my Ifa foresees
My Ifa does not foresee evil
Ifa’s message for Aganjobi
The offspring of Oloosa-Odo
She whose hand was been dipped into camwood
But who will rather prefer to dip her hand into palm-oil
She was advised to offer ebo
She refused to comply
Ifa all devotees
Let those advised to offer ebo comply accordingly
Ese 10 Violating Taboos
Bi aye ba ye won tan
Iwa ibaje ni won nhu
Dia fun Onjemi Akoko
To mo awo tan
To ni o ku obinrin oun
Ebo ni won ni ko waa se
O ko’ti ogbonyin s’ebo
Bi e ba taa wo bi o ba jo
o E lo si apere oba wo
Whenever they meet with the favor of the world
They begin to engage in misconduct
Ifa’s message for Onjemi Akoko
He who was shown the secret of Oro
And insisted that his wife must also be shown the secret
He was advised to offer ebo
He refused to comply
If the Oro icon refuses to function
45
Ìwé fún Odù
Go and check the seat of the Oba
Ifa says that we must not violate taboos, especially cultural laws.
Ese 11.
Ipobiri lawo Ipobiri
Ipobiri lawo Ipobiri
Ipobiri lawo Ipobiripo
Dia fun Ori-akiti ab’iponkun l’aya
Won ni ko ru’bo
Ko ma baa w’ewon l’odun’nii
O ko’ti ogbonyin se’bo
O ni oun o ba tete mo
Oun o ba ti s’ebo Ipobiri
Oun o ba tete mo
Oun o ba ti s’ebo Ipobiri
O ni oun o ba tete mo
Oun o ba ti s’ebo Ipobiri-pobiripo Gbogbo isowo ope
Eni gb’ebo ni’be ko waa s’ebo
Ipobiri is the awo of Ipobiri
Ipobiri is the awo of Ipobiri
Ipobiri is the awo of Ipobiripo
Ifa’s message for Oori Akiti, the Monkey
He was advised to offer ebo
In order not to go to jail that year
He refused to comply
He said that had he known on time
He would have offered the ebo of Ipobiri
And he would have offered the ebo of
Ipobiri
He would have also offered the ebo of Ipobiri-pobiri-po
All Ifa devotees
Let those advised to offer ebo do so accordingly
Ese 12
Egun tan, egun tan ni won n gun
iyan Egun ku egun ku ni won n gun
olo
Dia fun Ina
Ti o nda Aaro l’aamu
A bu fun Aaro
Eyi ti Ina fe se bi ose ti ns’oju
Ebo ni won ni ko waa se
Aaro nikan ni nbe l’eyin ti n s’ebo
Ero Ipo, ero Ofa
Eyin o mo wipe egun Ina o mu Aaro ri ni?
45
Ìwé fún Odù
The curse is over is the sound of the mortar when pounding yam
46
Ìwé fún Odù
The curse remains is the sound of the grinding stone
Ifa’s message for Ina, Fire
When going to give Aaro the heartenstone trouble
Ifa’s message for Aaro the hearten stone
Who was being given incessant trouble
He was advised to offer ebo
Only the hearten stone complied
Travelers to Ipo and Ofa towns
Don’t you know that the curse of fire will never affect the hearten stone?
46
Ìwé fún Odù
Obara Osa
Ese 1.
"When the sorcerer saw me, he asked who I was,
and I said: 'I am the son of Obara-Osa'.
When the Witch, Death, Illness and Eshu
saw me and asked who I was, I said
to all of them: 'I am the son of Obara-Osa'.
The son of Obara-Osa does not run;
the son of Obara-Osa does not die;
he is never ill; Obara-Osa's son
never gets a bad name".
Grind jasoke-leaves together with black soap.
Put the mixture into a clean calabash and
throw the powder of the dried bark of the
erun-plant or the obo-plant on top of it.
Write Obara-Osa in the powder and chant:
"When the sorcerer saw me, he asked who I was,
and I said: 'I am the son of Obara-Osa'.
When the Witch, Death, Illness and Eshu
saw me and asked who I was, I said
to all of them: 'I am the son of Obara-Osa'.
The son of Obara-Osa does not run;
the son of Obara-Osa does not die;
he is never ill; Obara-Osa's son
never gets a bad name".
Put the calabash in a big white cloth
and hang this, if you wish, from the ceiling.
The contents are to be used for bathing,.
Ese 2.
Bonranhún Awo Òde Ìdó
Òpè gorongobì Awo Òde
Ìjèsà Èrìgì-dúdú Awo
Ìmósàkun Díá fún Olófin
Òbèlènjè
Ti nbá ibi í sùn
Ti nbá ibi í jí
Ebo mo wónní kó wáá se
Wón gbégbó ó rùbó
Òní ki ibi ìdí
Ibia a mó yáa ló o
Igba lewé Olówònrànnsánsán oko
Ka siì kó‘bi rèlùjù
A kóre sojú Awo
Alubi a sì maa pèyìn
46
Ìwé fún Odù
dà
Èdú gbá‘lé o. Èdú gb‘ónà. Èdú gbá gbogbo irumbi dà s‘ósà
46
Ìwé fún Odù
Obara Ika
Ese 1.
Obara'Ka was cast for Olubolaji,
who was told that he would be
a person of importance,
and loved by many people, but
that he should sacrifice in order
to prevent the loss of property.
The sacrifice was a pigeon, a chicken,
a turtle, and 3200 cowries.
Olubolaji listened and made
the sacrifice, after which he sang:
"I am at home and I am at the farm,
Obara'Ka. I am a lucky and happy man,
Obara'Ka.
We dance and rejoice, Obara'Ka."
Ebo: 1 pigeon, 1 chicken,
1 turtle, and 780 cowries.
Ese 2.
Ikú yòó
Àrùn yòó
Irumbi níí gbébàá òrun fìofìo
Díá fún lóde Ìdó
Níjó ajogun ká won mole pitpiti
Ebo ni wón ní kí wón wáá se o
Wón gbébo ó rùbo
Ikú ilé yìí kó derù
Kó máa lo o
Òwìrìwìrì
A ó finá Ifá wi wón làra
o Òwìrìwìrì
Àrùn ilé yìí kó derù
Kó máa lo o
Òwìrìwìrì
Ejó ilé yìí kó derù
Kó máa lo o
Òwìrìwìrì
A ó finá Ifá wi wón làra
o Òwìrìwìrì
Òfò ilé yìí kó derù
Kó máa lo o
Òwìrìwìrì
A ó finá Ifá wi wón làra
o Òwìrìwìrì
46
Ìwé fún Odù
Obara Oturupon
Ese 1.
Omodé ò f’ojú b’Odù
lásán;
Àgbà ò f’ojú b’Odù ní öfê;
Oni t’ó bá f’ojú b’Odù yóó sì d’awo.
A díá fún Öràngún, Ilé Ilà,
Tí ó gbàlejò láti òde Ìdan.
Wôn ní b’ó bá f’ojú b’àlejò,
Orin ni kí ó máa kæ.
A f’ojú b’Odù
A ríre.
Àwá mà mà kuku f’ojú b’Odù
A ò kú mô.
A f’ojú b’Odù
A rìre.
Little children do not see Odù free of charge;
Old people do not see odù without paying a fee;
He who sees Odù will become an Ifá priest.
Ifá divination was performed for Öràngún of Ilé Ilà,
Who would receive a visitor from the city of Idan.
He was told that when he saw the visitor,
He should start singing.
We have seen Odù,
We have found good fortune.
We have seen Odù,
We have found good fortune.
We have certainly seen Odù,
We shall not die.
We have seen Odù,
We have found good fortune.
Ese 2. We have seen Odu.
B’ôjà bá tù tán,
A ku olóríì pàtapàtaa,
A ku àgbààgbà «àõkò «àõkò lôjà;
B’Ifá bá padí tán
Ìwönwö a dìde.
A díá fún Örúnmílà,
Ifá nlo lè é f’ojú b’odù
L’óké ìkëfun.
A f’ojú b’Odù,
A ríre ò,
A f’ojú b’odù
A ríre.
46
Àwá mà mà kuku f’ojú b’odú
46
Ìwé fún Odù
Ìwé fún Odù
A ò kú mö.
A f’ojú
b’odù A ríre.
When the market session ends,
The chief of market women remains;
Some important elders also remain;
When Ifá becomes difficult,
The less qualified priests rise up and leave.
Ifá divination was performed for Örúnmìlà
When He was going to see Odù
On the hill of Ikafun.
We have seen Odù,
We have found good fortune.
We have seen Odù,
We have found good fortune.
We have certainly seen Odù,
We shall not die.
We have seen Odù,
We have found good fortune.
Ese 3.
Ogun l’awo amoogbe
Esu l’awo amootu
Oosha nla l’awo amoo lashe
Dífá fun Orunmila
Ifa n loo ba won na’ja a temi-tekun
E kowo roja e ra’gi
Igbate e kowo
roja Le ra’woran
wale E kowo roja,
e ragi
Ogun is the master
sculptor Esu is the master
finisher
Ooshanla is the master who breaths life into carved images
These were the declarations of Ifa to Orunmila
When going to the market of “mine is worthy of endless sorrow and tears”
You carried your money to buy pieces of wood
When you went to the market you brought home a mere doll
You spent your money to buy a piece of wood
This is a case where the sorrow of a person came from something he/she purchased. Orunmila had spent
a lot of money on some merchandise and also married a woman who both brought him disaster.
46
Ìwé fún Odù
Obara Otura
Ese 1.
Apapatiako, the rebel rouser on the farm”
cast for the Hen and her chickens.
They told them that a strong enemy
was on his way to attack them;
if they would leave the house to go
to the farm, he would pursue them,
but if they made sacrifice however,
Hen and her chickens would survive.
Only very few made the sacrifice.
The sacrifice was a snail, 3200 cowries,
and ewe. Grind owo leaves and mix with snail,
to make a soup. Eat or drink the soup.
It was said that the hawk can
do the snail no harm; all he
can do is look at it. This
person
will be respected.
Ese 2.
Apòpó ibìkan ò so ní poro oko
Díá fún Òòsànlá Òsèèèmàgbò
Ti yóó pa Ikú lópàá Òjé
Ebo ni wón ní kó wáa se
Ó gbébo ó rúbó
Njé Òòsànlá Òsèeèmàgbó
Òun ló pa Ikú lópàá Òjé
Oba Ijiwó ló pa Ikú Awo ní gbangba
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Ìwé fún Odù
Obara Irete
This Odu talks about FORCED LOVE and bondage. Person may need to tie their money to them.
Orunmila gave his daughter as a wife to an Awo. The “title” Apetebi comes from this Odu. It is
derived from the phrase “omo ti a pe ete bi – child who was born after you cure the mother of
leprosy”. Orunmila had this daughter from a woman whom he had cured from leprosy, and gave
her to one of his Akapos for marriage. Note: How did this name get stamped on all wives of
Babalawos? How is Apetebi the WIFE of Orunmila when she was his DAUGHTER given to his
Akapo (student)?
Ese 1. Orunmila initiated to Ifa.
"When Obara falls
and then Irete falls, we think
immediately of Orunmila"
were the ones who cast for Orunmila
and told him to sacrifice, in order
not to encounter an enormous problem,
and also to be important, always,
wherever he would be or go.
What was to be sacrificed?
To be sacrificed was a snail,
a white cloth, 3200 cowries, and ewe.
Orunmila listened and made the sacrifice.
And then they told him that he would never
be confronted with anything above his powers.
Orunmila initiated himself into Ifa,
and always, forever, he would
initiate others into Ifa, he would
initiate all students of Ifa.
Ifa says in this Odu that his person might
be on the path of Ifa.
The ebo is 1 snail,
a white cloth, 780 cowries
and ewe.
Ese 2.
Death pursuing
“I cast my eyes in front of the world,
and perceived reason and intelligence;
I looked at the trail the world had left
and perceived only misery; so I wrapped
my gown around me and took off, fast,
like the whole world was pursuing me”
were the ones who cast for Orunmila,
on the day that Iku wanted
to collect all Orisha’s at once.
Orunmila asked: “Will he take me?”
46
Ìwé fún Odù
They told him to sacrifice a rooster,
a ram, and seven bags of cowries,
and they prepared ewe for him,
named Erunyantefe, and Iku
could not kill Orunmila, who lived
until he reached a very ripe old age.
And that’s exactly what the Awo’s had said:
“I looked into the future and I saw
reason, intelligence, and behind me
nothing but misery and trouble, so I took
my meager possessions and shot through
like a person possessed,
like one who is hunted prey” were the ones
who cast for Orunmila, on the day
tha Iku wanted to get all Orisha’s.
Ese 3. Being greatful of past blessings. Ancestral indeed.
The vulture consumed the sacrifice materials
The vulture refused to thank the provider of the
material for the provision the next day
"Thank you for yesterday" is the profit of benevolence
This was the declaration of Ifa to Aina
The offspring of multiple generations
Ifa, I am grateful for the money you gave me yesterday
Obara Irete
Ifa, I am grateful for the child you gave me yesterday
Obara Irete
Ifa, I thank you for the good health you gave me yesterday
Obara Irete
Ifa, I thank you very much
Ifa, I am grateful for the Ire you gave me yesterday
Obara Irete
Ifa, I thank you very much
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Ìwé fún Odù
Obara Oşe
Obara Ose disposed of those in leadership positions who misuse or simply do not deserve their
positions.
Ese 1.
They said: "Where is your father?"
I said: "My father is dead".
They said: "Where is your mother?"
I said: "My mother is in her grave,
and she speaks loudly".
They asked: "Whose son are you?"
I said: "I am the son of Obara-Oshe,
who disposed of many kings and rulers.
I was severely mistreated and cast
hither and thither, left and right
like the goat looks left and right for
food. The son of Obara-Oshe will never
suffer.
Obara-Oshe will not allow his son
to suffer needlessly."
Ewe: grind eja- or hariba-leaves
that have fallen off the tree.
Place the powder on the face of a snail,
and write Obara-Oshe in it.
Ese 2.
Awon ewure nii nşe awo ada telu
Awon aguntan nii şe agbohun ma fo
Ete pa mi nigbe l’oja
O pa mi nigbe tan
Ona Ibadan ni mo
gba
Won gba mi leti , awo
opomupomu Won bi mi, awo
ogbirigidi-gbirigidi Won ni, “Omo
tani emi nşe?’
Mo ni, “Omo Obara Oşe ni mi”
Ojo ti a ba şe ewe, ni ewe knu
Ojo ti a ba şe imo ni imo nro
Ojo ti akara ba f’oju epo pupa, ni ariwo ekun yoo la
gee O di irole dede ki ariwo ekun to la ni ilea won ota
mi gee Mo ni, “Ori aişe fi nşegun
Emei a ka şai şegun awon ota mi
Ota kotaa to ba npe ori mi si
ibi Emi o ka şai şegun won
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Ìwé fún Odù
Goats are not good diviners
Sheep are not good either
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Ìwé fún Odù
An underdog beat me in the
market When I finished crying
I went to
I was slapped hard
I was pushed hard
They asked. “Whose child are you?”
I said, “I am Obara Oşe’s child”.
A leaf dies the day it is plucked
Palm frond becomes forlorn the day it is cut off the palm
When akara (rolled ground beans) is dropped into a hot oil for frying, it makes a loud noise
By evening, may their be cries of anguish in the homes of my enemies
I say, “Aişe’s ori wins war for Aişe
I must overcome my enemies
With no exception, whoever wages war against me
I MUST OVERCOME THEM
Ese 3. Eewo (taboo) is made the Head of things on Earth
Alabahun lo ji lo da opon Ifa b’ori
Igbi nii r’ajo to file e seyin
Egungun ikamudu nii she tiye tiye
Dífá fun Olodumare Agotan
Oba at’aye ma tuu
Nijo to da ile aye tan
To fi eeweo joba
Omo araye wa nje èèwò
Won ba beere sii ku
Won ni eeshe ti iku fi npa
won Orunmila ni iku ko o
Èèwò lo npa
yin Le n pe iku
ni Èèwò loju
The tortoise woke up and dawned its back with Ifa divination tray
The snail goes on a journey and straps its house to its back
Ikamudu’s masquerade was the one that goes along with
feathers This was the Ifa cast for Olodumare Agotan
The king that created a well balanced earth
When He/It created the earth
He made Eewo its SUPREME HEAD
Human beings starting eating èèwò (violating taboos)
Thereafter death came calling for them
They were wondering why they were dying
Orunmila responded that:
It was not a natural death
But the taboo you have broken caused your death
The forbidden is most essential
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Ìwé fún Odù
Ese 4.
Shereshere gele Aye
Dífá fun Ashuke
Eyi ti n re’le Oko aaro
O feyinti o nmoju ekun sunranhun omo
Ebo ni won ni o wa she
Nje shereshere gele Aye
o Ashuke f’eyin gb’omo
pon
Shereshere gele Aye
Divined Ifa for Ashuke (female hunchback)
When she was going to her husband’shouse
She was lamenting her inability to have children
She was advised to offer ebo and complied
Behold! Ashuke is now having her children and backing them
Shereshere gele Aye
This is a verse that speaks of the inability to have children due to an omen. This isan omen of a hunch or
a slight protrusion in the back area. One must make etutu and herbal preparation for success.
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Ìwé fún Odù
Obara Ofun
This Odu talks about the story of the clairvoyants verses the Babalawos. The Awos proved wiser by not eating
the poison food. The clairvoyants died because they ate the food.
This Odu talks about everyone wishing to be the “top dog”. People are struggling for position. Suffocating
circumstances are here causing chaos. Misunderstandings and self-deceit are here.
Ese 1.
Oju ko ti won
Ara ko lo
won
Irin ese won o tie
pada Oko won ku tan
Won nje oka gbígbóná
Adifa fun Akuko gagaga
O f’oko s’ile
O nle ka
Ibi wonran-wonran laa ba Iwonran Olokun
Papapa ni t’opapara
Èèwò Orisa
Iran Ijapa kii ku mo ijapa niidi
They are not ashamed
Neither do they have a sense of decency
Their footsteps remain the same
Even after they have lost their
manhood They still have guts to eat
hot amala
These were the declarations of Ifa to big Rooster
The one who abandoned his impotence
And runs after grains
Iwonran Olokun (sea shell) is always found strong
Opapara leaves are also very hard
It is abominable for the tortoise’s genitals to lose its potency
Ese 2. Wise counseling before Ifa consultation.
Ahere oko abidi jeere-jeere
Agbalagba ejo nii fi idobale ara re wole
Dífá fun babalawo meta
A bu fun Imoran mefa
Niji ti won nijijadu agba lotu’fe
Nje Ifa lagba
Imoran laa koo da ka to da’fa
The farmhut with its loose base
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Ìwé fún Odù
The elderly snake is it that crawls about in its prostrate position
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Ìwé fún Odù
This was the Ifa cast for three babalawo
And also for three wise men
When fighting for supremacy at Ile Ife
Ifa is supreme
But wise counseling first, before Ifa consultation
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Ìwé fún Odù
Okanran Series
Okanaran Meji
Aklamédzì
Adenyra mewua
The symbol for Aklamédzì (Òkànràn Méjì) is a pair of human twins. The cardinal direction
for this sign is the South Southeast. Its colors are blue, red, black, and white and its esoteric
element is air. Its physical element is carbon. The astrological sign most associated with
Aklamédzì is Shu and Tefnut (Gemini) and is associated with the planet Jupiter.
This sign has dominion over human languages and twins. The hùn (deities) most associated
with this sign are Xeviosso, Hohovi, Da, Toxosu, Sakpata, and Lisa.
The esoteric representation of Okanran Meji is twin faces which symbolizes power of dual forces. It is an
image of BI-polar strength.
Okanran is the seat of the emotion and psychic energy.
Sango enters the world
Physical body element = Heart, veins and nails
"The first word"
Children would be disposed to be smiths, mechanics or hangmen.
The knife that cuts the bread ALSO kills the man.
Psychic balance
Conspiracies are born in this Odu
Sango's famous freindship with Obatala
Washes off, catches on, doubles, redoubles, paints the world red
In deep sadness one masters the discouragement
Divine justice - The incarnation of Sango as Orisha- The universe allows for transformation through tragedy
and crisis. World begins as one. Folklore of Sango's preparation to marry Oya. For lack of doing
prescribed ebo, Oya yielded certain powers greater than Sango. Hence, wind before
lightening. Have a peace of mind to avoid danger.
Ese 1.
"Thunder does not crash during the harmattan; lightning does not flash secretly, male and female
partridges do not have upright combs on their heads" was the one who cast Ifa for black Ereje, mother of
Ram, she who gave birth to Elephant and , and whose third child was Ram. These three children planted
okra, and Sango came from the sky to steal it; when their mother saw that ochra was being stolen, she said
she did not know what was picking it. Elephant began to watch the field, and one day the Sango came
back to pick okra; when he saw Elephant, he roared at him, and Elephant fled into the forest. also went to
watch the farm; when Sango saw , he roared at him, and he, too, fled into the forest. When it came Ram's
turn, he took She-goat along with him because she was his servant; and when Sango was coming, he
brought Dog along. When Sango reached the Farm and saw Ram, he roared at him, but Ram roared back,
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and when he began stabbing
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Ìwé fún Odù
Ìwé fún Odù
Ram with his knife, Ram began butting him. When they had been fighting a while, Sango’s knife broke,
and Ram's horn broke also. Sango sent Dog to bring him another knife, but when Dog reached the road, he
found a bone and lay down to eat it. Ram likewise sent She-goat to bring him another horn; and when
humans held out yam rinds to her, She-goat replied, "Today is no day for rinds, 'bkk bkkrik." So She-goat
brought another horn to Ram; and when Ram had fastened the horn to his head, he chased Sango away.
Since that time Sango has remained in the sky, and when thunder crashes and lightning flashes, Ram paws
the ground with his feet, saying, "Our fight is not yet finished."
So you want to go call upon Sango?
Are you not afraid of that wife of his?
Her rows can ruin everything.
Sango drinks fire, but all the same,
his wife is a very strong woman.
Sango spits fire, well and good,
but Oya's fierce,
fiercer than her husband
Tornado is a liberated woman.
Okanran meji brings problems, court cases, suffering, and evil vibrations.
Ese 2.
"You killed the rat, and Ifa didn't get a bite;
you killed the fish, and Ifa didn't get a taste.
How do you dare to eat ekuru
in presence of the Elders of the Night?"
These were the elder ones who did cast Ifa
for Rooster on the Road, on the day
that Rooster went to roost in Babalawo's house.
They told Rooster,
"do sacrifice, in order not to have
much trouble on your way, for evil eyes are many,
and many envy you." "What should I sacrifice?"
the Rooster asked in awe.
A rooster, and some ewe you will find
there on the dry side of the farm,
a hatchet, and ten bags of cowries."
The Rooster listened, and made the sacrifice,
but on his way to Babalawo's yard
he crossed, unwittingly, a patch of road
where evil medicine was sprinkled.
So when he kneeled in front of Ifa's shrine,
his prayers suddenly changed into curses:
"You get this sickness!
Why are you not sick." It all went on like this.
Rooster said,"What am I saying?
And then the skies did darken, and the rain,
the rain that long had threatened did now
pour upon the Rooster's head like ocean
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waves.
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Ìwé fún Odù
Ìwé fún Odù
This calls for counter poison, after which
the Rooster, glad again, could utter blessings.
"But first you spoke all curses," people
said, "and what, please tell us, was that all
about?"
"All words I spoke before the rain did come,"
the Rooster answered, "only in appearance
were evil, in Orunmila's good ears
they have become benign." Now in the meantime
the Rooster's wife and children had been
hearing the news that Husband (also Father)
experienced some problems in the yard,
and quickly-quick they came to his assistance.Children heard their father
explaining happily: "It's me. The Rooster.
There is no need to worry, for the Rain
has changed all evil into great abundance.
These were the Awo's words: You killed the rat
and gave nothing to Ifa, then you killed
the fish, and Ifa got no bite.
How do you dare you eat ekuru
in presence of the Elders of the Night?"
That's what was cast for Rooster, on the
day he went to visit Awo.
Ese 3.
Okanranmeji Leaves Heaven for the World
Realizing that his colleagues had left for earth, Okanran decided to obtain clearance from Olodumare to leave
from heaven. He went to a diviner (awo) called Asokon deji who advised him to make sacrifice before
going to receive his instruments of authority (ase) from Olodumare. He was told to make sacrifice with a
rat, a fish, a hen, a he-goat and a pigeon. He accordingly made the sacrifice and went to the divine palace
to make his wishes for earth.
His original plan was to travel in the company of the gourd and the clay pot, but the awo told him to travel
alone by a different route. On his way to the world, he came across a farm. On the edge of the farm was a
trap which caught an antelope that was beginning to decompose. He removed the antelope from the trap
and butchered it, and set about to prepare fire in the farm to dry the antelope's meat.
As he was arranging the meat on the drier, the owner of the farm came and challenged him. He, however,
explained that he did it out of magnanimity to prevent the meat from total decomposition. When the
farmer realized the kind gesture of Okanranmeji, he thanked him and gave him one hand of the antelope,
which is the part of any animal which the Ifa priest who slaughters an animal for sacrifice takes to this day.
That is why Okanranmeji is described as the Ifa who was given the free hand to prosper in life.
For this reason, the children of Okanranmeji are advised to take to farming because he came through the
farm. When he was subsequently born in the world, he grew up to be a farmer but he was initially very
unfortunate. He was mainly planting yams and corn, but his harvests were often devoured by animals. He
decided to go for divination, where he was told to make a gown for himself having pockets all over it, stuffing
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Ìwé fún Odù
them with kola nuts and bitter kola. He was to anoint his body with a chicken and to hold a walking. He
was
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Ìwé fún Odù
also to collect materials from the top of two hills close to each other, as well as from the two gable ends of
the house, all to be used to invoke Esu to drive away the intruding animals from his farm. He did the
sacrifice accordingly.
After being appeased, Esu planted invisible traps round Okanran’s farm which caught the animals one
after the other having rid it of the intruding animals, his farm was left to flourish. He also made plenty of
money from selling the meat of the intruding animals caught in the traps prepared by Esu. With the money
so realized, he decided to get married. After marriage, his wife did not have a child for a long time. However,
one night the wife dreamed and saw Okanranmeji dancing about the town with a multitude following him.
She decided to go for divination to find out the significance of the dream. The awo told her to prepare two
sticks with sharp pointed ends and to get a parcel of spicy pepper (Otawewe). They were to be used to
make sacrifice to Esu beseeching him to transform her hard luck to good fortune. She quickly made the
sacrifice and things began to change for the better in all facets of human endeavor. But the woman still did
not become pregnant. Little did he know that the woman was a destructive and ruthless “witch”. These facts
were subsequently revealed to him in a dream by his orisa who disclosed that he (the orisa) was
responsible for making it impossible for his wife to have a child. His Orisa told him in a poem that:
A snake begets a snake.
Like a witch begets a witch
From its mother's womb
The snake inherits the venom sac
Just as the witch sucks
Witchcraft from the mother's bowels.
The woman eventually left him, and soon afterwards, his parents also died. When this ODU comes out of
Ikin divination, the inquirer should be asked whether there is a deceased member of his or her
family who has not yet been given a final burial. He or she should also be asked whether there is a
woman in their family who is not having any child. If the man has a childless wife, he should be told that the
woman will surely leave him because his marriage to her was not sanctioned by his Orisa.
Ese/Itan 4.
After the loss of his wife and parents, he decided to change abode temporarily and he went to an Ifa
priest called Kponrikpon Abidi Tirigi for divination. He was told to make sacrifice in order to avoid getting
lost in the forest. He was told to give a he-goat to Esu and a pig to his Ifa and to hold 16 packets of Eko
and Akara for his journey. He was also to travel with 2 dogs.
Oko is where he sought to retreat temporarily. Before then, but unknown, he did the sacrifice and left
llaye Ile, his permanent abode for Ilaye. To him, the journey between the two places had been a tortuous
nightmare. Those traveling between the two places rather mysteriously never got to their destination and no
one knew exactly what happened to them.
Half way on his journey to Ilaye Oko, his two dogs were hungry and he gave them part of the Eko and
Akara to eat. As the two dogs were eating, a mysterious boa constrictor emerged from nowhere, pounced
on the two dogs and swallowed them up. Having swallowed the two dogs the boa became helpless and
Okanranmeji got a strong stick and killed it. He left the serpent there and went to llaye Oko. When he told
them what he had experienced. It was then the people realized that it was the boa constrictor that was
swallowing up travelers between the two towns.
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Ìwé fún Odù
The people followed him to the spot to butcher the boa. He only took the small stone found in the boa's
stomach (Iyin Osunmale) and the oil, leaving the meat for the town's people. That singular experience
launched him into fame and popularity as an Ifa priest. While in the town he was given several women in
marriage.
Ese 5.
Ifa says that it foresees the ire of comfort and acceptability for the person for whom Okanranmeji is revealed.
Ifa says that the person for whom this Odu is revealed shall be loved and adored and sought after by all
and sundry. Ifa says also that this person shall be given the chance to exert his or her potentials to
the maximum in life. The person for whom this Odu is revealed will have honor and respect and shall be
held in high esteem in society. He or she cannot be ignored or resisted in the community. This is very
sure. Ifa also advises the person whom this Odu is revealed to offer ebo with three white pigeons, three
ducks and money. On this aspect, Okanran-Meji says:
Okan balabala
Awo Omu lo dia f’Ofun
Omu n’torun bo wale Aye
O nraye agbejo
Ebo ni won ni ko waa se
Translation
That which swings and is adored
That was the Ifa cast for Omu, the female
Breast When coming for Orun to Earth
And was coming to enjoy the life of being caressed
She was advised to offer ebo
When a new-born baby was coming into the world, she was accompanied by Blood and Weeping. About forty
days later, Laughter came into the world to meet the new-born baby. The baby thus knew how to laugh,
smile and giggle. About five months after the birth of the baby, Patience came to join her. She was thus
being taught the virtues of being patient at all times.
When the child grew up and was around 11 years old, Omu the Breast, decided to go and live with the
child on earth. She therefore went to the Awo mentioned above for Ifa consultation. Would her stay on
earth be fruitful? Would she be given honor and respect? Would she be adored by all while on earth?
Would she be placed in a conspicuous place in the body? Would it be better for her to stay with a male or a
female? All these questions and more were the things which pre-occupied the mind of Omu before she
went for Ifa consultation.
The Awo assured Omu that her stay on earth would not only be fruitful, but would equally be exciting and
challenging. She was assured that she would be accorded her due honor and respect. She was also told that
her significance would be elevated over and above other parts of the body and she would occupy a
most conspicuous place in the human body. She was advised to stay with a female gender. By so doing, she
was assured that she would be the easiest part of the female’s body which would be used to identify a
woman. Omu was told that she would be able to enhance the feminine attractiveness and desirability of
a woman. Without her, she was assured a woman would feel incomplete. In addition to these, Omu was
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told that she
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Ìwé fún Odù
Ìwé fún Odù
would be the one who would be relied upon to nurse human babies exclusively in the first few months or
year in life. She was also told that even when she grew old and feeble she would always be given honorable
roles to play.
Omu was however advised to offer ebo with three white pigeons, three ducks and money she complied.
Shortly after this Omu set out on her journey into the world.
When she came into the world, Omu settled on the chest of a young girl of between 11 and 12 years. At
first, she came as a small dot. She later began to develop little by little. By the time the young girl attained 16
years of age, Omu the Breast, had been given a conspicuous place on the chest. Those who saw the breast
concluded that the young girl was getting physically matured and ready for the marriage market.
Members of the opposite sex also saw Omu, as something to hold, caress and fully appreciate. They all began
to look at the young girl invitingly as a result of her breast. Several ideas on how to cajole the young girl closer
to them were developed. Omu arouses the lasciviousness in all males. She also enhances the sexuality of
the female with whom she was residing. Even though Omu, like Oju (Eyes), Eti (Nose), Imu(Nostrils)
Apa (Arms) and Ese (Legs) came in pairs, each half complemented the other and one was not more
important than the other.
By the time the owner of the Omu was being considered ready for the marriage market, the major
yardstick used for the consideration, apart from other social factors like education, character, ethics
morals, manners and so on, was that when she became pregnant and was delivered of her own baby, she
would be able to feed the new baby with her breast. And truly, Omu was used to feed the new baby
exclusively in the first few months of the baby on earth. Everything the new baby needed to survive on
earth and to continue living a healthy life afterwards had been supplied by Olodumare and stored in the
milk which Omu produces. No other part of the body could be used to substitute Omu in this noble role.
Ifa says that like Ifa is the fount of knowledge and origin of all things living, non-living, visible, non-visible,
those which have essence and those which doinot, perceivable and non-perceivable contains a pair of
sixteen Odu each which could be combined according to the will of Olodumare on any subject concerned; so
also did Omu hasve pair of sixteen holes in her nipple which served as the “founts’ from where all the
essential ingredients for the existence of a new baby were supplied. The ‘founts’ in each breast were opened
and closed for use according to the need, destiny, character and their desirability. Essentially, anyone who
could study which part of the sixteen holes in each Omu of any woman which supplied the milk for
feeding a new baby while on earth, such a person could easily chart the distinguishing characteristics of
such baby and by extension predict what roles the baby had come into the world to play. Thus, only Ifa
and Omu could play these roles successfully-to nurture and sustain at the same time.
When Omu had performed these roles and had grown old and feeble, she was highly respected as that part
of the body which had brought up all members of the race-kings, servants, noblemen and commoners high
and low highly sought after and the ignored.
This was how Omu lived a fulfilled life on earth. She was adored, caressed, fondled, sought-after,
respected and given her due honor and recognition. She was thus singing and dancing and giving praises to
Olodumare for giving her such a noble role to play in the lives of all the member of the race;
Okan balabala
Awo Omu lo dia f’Ofun
Omu n’torun bo wale Aye
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Ìwé fún Odù
O nraye agbejo
Ebo ni won ni ko waa se
O gbebo, o rubo
Ko pe, ko jinna
E wa baini bewa
E wa wo’re o
That which swings and is adored
That was the Ifa cast for Omu, the Breast
When coming for Orun, Heaven to Aye,
Earth
And was coming to enjoy the life of being caressed
She was advised to offer ebo
She complied
Before long, not too far
Join us in the midst of beauty
Come and behold all the IRE in
life
Ifa says that the person for whom this Odu is revealed shall be respected, honored and sought after by all.
This person shall live a very conspicuous and fulfilled life on earth. Ifa says that the person for whom
this Odu is revealed should, howeve,r not flaunt his or her prominence too much lest he or she is
accused of being too flirtatious and solicitous in his or her activities, or destroy the inner beauty
Olodumare blessed them with from heaven.
Ese 6.
Agbongbon, awo won l’ode Iloree
Agbayangidi, awo Ode Ijesa
Okunrin yangidi yangidi
Ni won on di ni atipa
A difa fun Olooyimefun
Yoo bu’le Olowu roko
Won ni o boogun ile
O boogun ile
Ebo ogun ile
Ebo o re o fin
Won ni o boosa
oja O boosa oja
Ebo re o da
Oosa oja o
gba Won ni o
bori O bori
Ori pa
Won ni o
bole O bole
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Ile lu
Won ni o bo Olubobotiribo, baba ebo
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Ìwé fún Odù
Ìwé fún Odù
O ni oun o mo pe baba eni leegun ile
Oun mo pe iya eni loosa oja
O ni oun m’ori lori o
Oun mo’le nile
O ni oun o mo ohun ti I je
Olubobotiribo, baba ebo
Won ni enu
Enu ni I je Olubobotiribo, baba ebo
Oje kin la mbo n’Ife?
Enuu won
Enuu won la mbo n’Ife
Enuu won
Mo fun
gba Mo
f’awo
Enuu won
Enuu won ko mo le ri mi ba ja
Enuu won
Mo wale
Mo wana
Enuu won ko mo le ri mi ba ja
Enuu won
Agbongbon, their Ifa priest at Iloree
Agbayangidi, Ifa priest of Ijesa
The hefty man
Who has always tied hands and feet
Ifa divination was performed for Olooyimefun
When he would take the hand of Olowu to farm upon
He was asked to make ebo to the Egungun of his
household But his sacrifice was not accepted
He was asked to sacrifice to the deity of the Market
He made sacrifice to the deity of the market
But his sacrifice was not accepted
The deity of the Market refused his ebo
He was asked to make sacrifice to his ori
He made the sacrifice to his ori
He made sacrifice to his ori repeatedly
Until his head became bald
He was asked to make ebo to the
earth He made ebo to the earth
repeatedly Until he made a holein the
earth
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Ìwé fún Odù
He was asked to make ebo to Olubobotiribo, father of ebos
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Ìwé fún Odù
He said that he knew that one’s father
Is the gungun on the household
He said that he knew that one’s mother
Is the deity of the market
He said that he knew ori to be one’s head
And he knew ile to be the earth
But he said that he did not know
What was called Olubobotiribo, father of ebo
They told him that people’s mouths
People’s mouths were referred to as Olubobotiribo, father of ebo
What is it that we worship at Ife?
It is their mouths that we worship at Ife
Their mouths
I have given to those over here
I have given to those over
there Their mouths
Their mouths can no longer fight against me
Their mouths cannot
I have given to those in my household
I have given to passers by
Their mouths cannot
Their mouths can no longer fight against me
Their mouths cannot.
The story is that a farmer who wanted to go and take possession of some land was told to make ebo to his
ori, Eegun, the earth and Obatala. He offered the ebo but he did not call HIS NEIGHBORS to take part in
the sacrifice and its food. He discovered later on that things were not right at all for him on his farm. He
went back to the awos and told them his plight. The awos asked him whether he offered all the required
ebo and he said yes. But when they asked him whether he made ebo to Olubobotiribo Baba ebo, he said
that he did not know what that was. They told him that it was people’s mouths they were referring to.
Ebos related to Okanran meji:
Ebo okan: ebo ni osunwon agbado, akufo igba ati owa. A o ke owa naa keekeekee, a o ko oromodie meji le e
lori, a ko ogbokanla le e lori pelu eko merin, obi gidi mein ati epo pupa. Won o lo ree gbe ebo naa si
ojuto.
Ebo one: The ebo is one measuring container for maize, a broken calabash and a palm branch. The palm
branch will be cut into two parts and a chic will be placed on each one together with eleven times two
hundred cowries, four lumps of maize gruel, nine real kola nuts and some palm oil. The ebo should be placed
49
in an open place in this peron’s compound.
49
Ìwé fún Odù
Ìwé fún Odù
Ebo eji: ebo ni gogowu kan ati akara mefa. A o je okan lode, a o fi okan leri odi. A o je okan ni idi Esu,
a o fi okan leri Esu naa. A o je okan ni idi Esu keji, a o fi okan leri Esu naa.
Ebo two: the ebo is one big white wrapper and six bean cakes. The “cliten” will eat one of the bean cakes
outside the town wall, and place one on the town wall. She/he will eat one of the cakes at the shrine of Esu
andplace one at the shrine of Esu. He will eat another cake at the second shrine of Esu and place the other
on the shrine.
49
Ìwé fún Odù
Okanran Ogbe
Okanran Sode
This is the Odu that authorized the wearing of the Ifa
ide. Ese 1.
Pandere-folu-omi-likiti,
the Pandere who jumps into thick water,
was cast for Olikitun, the eldest
son of the Ewi of Ado.
Six roosters and 12,000 cowries
should be offered. Olitikun made the offering.
He was appointed the T'ewise,
the spokesman of the king.
And when his father insulted the people
and was dethroned, Olitikun became king.
Ifa says this is a lesson for us all, for we
cannot go on forever doing stupid things.
There is a person, Ifa says,
that we all look up to, but
who holds himself in too high a regard.
It is good to honor our parents and our
elders, but sometimes the youth had been
endowed, with a certain insight unknown
to the elders. Sometimes an Elder
must be forced to resign,
We strive for good character, so that
we can succeed that Elder.
For he who jumps into thick
water does not easily drown, but
will,
on the contrary, effortlessly float.
The ebo is 6 roosters and 12,000 cowries.
Ese 2.
A kii s’ omo Babalawo ka binu
A kii omo Onisegun ka saigboran
A kii omo Baale ka ba lu je
Difa fun Adekanmbi
Tii omo Okanran
Sode
Mo gbo wipe Awo N
sode Mo awon so o.
A Babalawo off spring must not display anger.
49
Ìwé fún Odù
An herbalist’s offspring must not be recalcitrant.
The child of the community head must not create chaos in the community.
49
Ìwé fún Odù
These were the declarations of Ifa to Adekanmbi.
Who is a child of Okanran Sode (Okanran Ogbe)?
When I heard that Awo is being initiated I joined them and got myself initiated.
Ese 3.
The Ide which I bought
The Ide which I just strung
together The Ide which I tied
round my wrist A rat entered my
room quietly
And took it away
Orunmila declared tha action is deferred until I return
I echoed that I will take action when I return
I asked that when I return
What am I going to do to the rart
Orunmila responded that the rat should be used to propitiate Ifa
Then Ifa cut off the head of the rat for consumption
The Ide which I bought
The Ide which I just strung together
The Ide which I tied around my
wrist A fish entered my room
quietly
And took it away
Orunmila delared that action is deferred until I return
I echoed that I will take action when I
return I asked that when I return
What am I going to do to the fish?
Orunmila responded that the fish should be used to propitiate Ifa
Then Ifa cut off the head of the fish for consumption
The Ide which I bought
The Ide which I just strung
together The Ide which I tied
round my wrist A bird entered my
room quietly
And took it away
Orunmila delcared that action is deferred until I return
I echoed that I will take action when I return
I asked that when I return
What am I to do with the bird
Orunmila responded that the bird should be used to propitiate Ifa
Then, Ifa cut of the head of the bird for consumption
The Ide which I bought
The Ide which I just strung
together The Ide which I tied
round my wrist An animal entered
49
Ìwé fún Odù
my room quietly And took it away
Orunmila declared that the action is deferred until I
return I echoed that I will take action when I return
49
Ìwé fún Odù
I asked that when I return
What am I going to do to the animal?
Orunmila responded that the animal should be used to propitiation Ifa
Then, Ifa cut off the head of the animal for consumption
The Ide which I bought
The Ide which I just strung together
The ide whic I tied round my wrist
One's child entered one's room quietly
And took it away
Orunmila declared that action is deferred until I return
I echoed that I will take action when I return
I asked that when I return
What am I going to do to the child?
Orunmila responeded that ones child has the right to take away one's ide
May our child ake awy your Ide away(when we die)
May our offspring take out Ide
When my father died
I inherited his Ide
May our child inherit our Ide
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Ìwé fún Odù
Okanran Oyeku
This Odu is called Onibode Ôlórun which is the gatekeeper of Ôlórun. It is through this Odu that
ebo passes befote going to heaven
Ese 1.
First came Okanran, then came Oyeku!
Watch your heart,
Be careful too, Ifa says,
that you don't miss anything else.
For to this client Ifa says
that something is in danger
to be totally overlooked,
and possibly go missing.
Ifa says that somewhere in our life
a crack, a break, a hole
is now developing.
Respect and alertnes are in
order. Ifa says to watch the tiny
things, for it's a small thing that
might ruin our plans. For there
is a hole, a break, an emptiness
developing in our life. Ifa says:
"Fill in that hole,
fill up the emptiness."
The emptiness is temporary, but
should be filled anyway.
Lay your foundations now,
and build later.
Ese 2.
Tee kiti, awo omode
Tee kata, awo agbalagba
Ika lo ku ko di Eji Oye
Beeni, ko le di Eji Oye
Difa fun s’ebo k’orun o mo
Print hastily, does a young initiate
Print patiently, does an experienced priest
One more imprint and the Odu would become Oyeku meji
Yes, it cannot be called Oyeku meji
Divined for the one who makes ebo to cleanse his neck
Ese 3.
Idu nla nii so sibi hare hare
50
Ìwé fún Odù
Ope agunka nii garun-gashe
Ope agunka til ere o ju ogbon idu lo
Adifa fun Odogbonikere
Tii yoo jola Edu pe
Mo reku loja n o san
wo Odogbonikere
Ola Ifa ni mo nje
Mo r’eye loja, n o sanwo
Odogbonikere
Ola Ifa ni mo
nje
Mo reran loja, n o sanwo
Odogbonikere
Ola Ifa ni mo nje
The datepalm germination obscure place
The Ifa palmtree is tall in both pond base
Ifa palmtree is more profitable than datepalm
This was the Ifa cast for Odogbonikere
Who will enjoy Ifa’srespect for a long time
I bought a rat in the
market Without paying
Odogbonikere
I am enjoying Ifa’s respect
I bought a bird in the market
Without paying
Odogbonikere
I am enjoying Ifa’s respect
I bought a beast in the
market Without paying
Odogbonikere
I am enjoying Ifa’s respect
50
Ìwé fún Odù
Okanran Iwori
Ese 1.
"Ela was opened, Ela was closed"
cast for Orunmila, on the day
that he was told that all his patients
would be healed and whole again.
Ebo: rat, fish, pigeon, 18,000 cowries.
The ebo was duly made.
Ese 2.
Ikú yòó
Àrùn yòó
Díá fún won lóde Idó
Omo atannà beere leku lo
o Tikú-Tikú làá ràgbá
Àwon àgbà níí pète àìkú
Díá fún won lágbòó Òdo
Ibi tilkú n gbé won lómo
lo Worowórtè gbánteté
Díá fún won ní Ìjàyè Apèró
Ibi wón gbè nfojoojúmó kominú ajogun
Ebo ni wón ní kí wón wáá se
Wón gbébo ó rùbo
Worowórtè gbánteté
Kó ro igbá ilé
Gbánteté
Kó ro àwo ilé
Gbánteté
Kó ro oko
Kó ro aya
Gbánteté
Kó ro ebi
Kó ro omo
Gbánteté
Wórò dé o Gbánteté
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Ìwé fún Odù
Okanran Odi
Ese 1. verse concerning your own divinity
Okanran first, and then Odi,
Ifa says of those that this is the vessel
wherein the soul is kept and protected.
Ifa says that a blessing is coming
from the Ipori of the client.
Every answer is waiting inside ourselves,
waiting till we let them out
Ifa says we should not curse the
unborn. Ifa says we should not curse
the dead.
Ifa says that we should avoid
egotism and selfishness, because
we are not the center of the universe;
it only seems that way, and everybodye else
sees these things quite differently
The remedy against what's bothering you
is in the honoring of the living and the dead.
Ifa says that one’s nerves are kind of shaky,
that something inside makes one insecure.
We have a fear that returns and returns.
Ifa tells us to sacrifice, in order
not to become utterly paranoid, sacrifice,
so that our existence becomes pleasureable.
Ese 2.
O pon koko bi oju
Eru jeje b’okurun nile
Difa fun Mayami Iyagba
Eyi t’o fi eegun ile şe
egbeje O fi Ooşa oja şe
egbefa
Ti won ni ko lo di’po ope mu
Nje Ope mo di o mu o, ma yin mi nu
Iwere ara igi kii ba ‘gi ja
It is tough; it is difficult
A serious illness causes trepidation
Divined for Mayami (do not break me) of Iyagba town
Who surrounded herself with 1400 Egungun
And also 1200 divinities
She was told to go to Ifa
Please Ifa, I hold on to you with all my hope, do not ignore me
A tree’s bark does not fight the tree
50
Ìwé fún Odù
Ese 4.
Igba s’oju d’omi, o ro tubutubu
Oriji, a fi işan rere
Difa fun gbirari
Eyi ti yoo ku l’aye
Ti yoo je onibode l’orun
Ki la o ma pe ti a ba tubo
Agberari la o ma pe ti a ba
tubo
When calabash was dipped in the water to be filled, it made a slow noise
A rapid flowing water falls
Divined for the head saver
Who died on earth
And became a gatekeeper in heaven
Who do we invoke when making ebo?
It is agberari that should be invoked when making ebo
Ese 5.
Botin asinya
Asinya a boti
Ogboogbo oka ni mo da
Mo too ya ku
Bi e o tie ya mi
N o tie yara a mi o
Dífá fun Ode
Ti nre gbo’je
Oun eluju je
Won ni ko
rúbô O ko ko
ru
Onyagbe ni yoo gbola Ode
Ode naa o bar u o
S(h)e bi Ode o ba la
Onyagbe ni yoo gbola Ode
Boti asinya (a matured benniseed)
Asinya a boti (a well dried benniseed)
I’ve now become fully grown millet
It is time now I become trimmed
down If you fail to trim me down
I’ll surely trim down myself
This was Ifa’s declaration to the hunter
When going to seven forests
And seven wildernesses
50
He was advised to offer ebo
And refused
50
Ìwé fún Odù
Ìwé fún Odù
The farmer will surely corner the wealth of the hunter
If the hunter offered his own ebo
He too would have succeeded
The farmer will surely appropriate the wealth of the hunter
Ese 6. Make sure you follow your taboos
Emo nii reko wele wele moko
Afeebojo nii wa aran kurukuru mo lu
Dífá fun Ariyun besheke
Omo Ilamirin Akoko
Eyi to nfi gbogbo omo showo agbegbin
Won ni ko rúbô
Kinni npa Ariyun besheke lomo je o
Aika èèwò igbin
Ni npa Ariyun besheke lomo je o
Ta lo wa gbofo ola, to gbo tomo o
Okanran Odi
Lo gbofo ola, to gbo tomo o
Emo (brown rat) it is that cuts grass in bits
Afeebojo rat it is that digs its hole deep and wide
They were the awo who cast Ifa for Ariyun besheke
The child of Ilamirin Akoko
Who was always burying her children in infancy
They told her to offer ebo
What was it that was killing Ariyun besheke’s children?
It was her inability to abstain from eating snail
That has claimed the lives of her children
Who was that person that was proficient in Ifa for prosperity and for childbearing?
It was Okanran Odi
He was the Awo who was proficient in Ifa for prosperity and childbearing
50
Ìwé fún Odù
Okanran Loso
Ese 1.
"Don't curse your fate, because
you know exactly what you've got,
but not yet what you will get;
maybe you'll get your way
and another fate: worse."
These were the ones who cast
for Impatience, on the day
that he was very dissatisfied
with his destiny.
They told him to be careful
and not hasty, because he who
unthinkingly changes destiny,
runs the risk of making matters worse
Ifa says that this client
should not run in circles, should not
behave like a goat on the end of a rope,
and that this client should endure the bad times,
for the good ones will come.
Use
this
period
of
stagnation creatively, to
gather strength for when the
tempest comes.
Ese 2.
Knowingly doing evil is not good
If a person does evil and apologizes
The matter will be resolved
Everyone forgives those who do wrong unknowingly
Ifa divination was done for “one who confronts matters”, the courageous one, Mebelufe (I will not beg even the
king)
Everyone was continually complaining about him
If he would just apologize, people would say the matter was finished
Then one day it happened
50
Ìwé fún Odù
Okanaran Owonrin
Ese 1.
Jeko şeka ngbe oşika
Jeko şeka ngbe asebi
A difa f’awon afoigbo
Ti wipe Orunmila nkilo
ju Ti inu àwôn li àwôn maa
şe Won nşe ibi
Won nşe ika
Ohun aye ndára fun
won A lo wi fun
Orunmila
Orunmila ni: bobapetiti, elesan nbowa ayika gbirigbiri
O tumo l’eru kale
A şe jeje şişe
Bi o ba de, gbogbo won a sa
Won niki a şebo ki “Jekoşeka” ati “Jeko şe’bi”
Ma le raye bosi ikun eni
Ki àwôn egbe ati ogba ma ba fi wa rerin eleya ni igbehin
Letting people practice cruelty supports the cruel person
Allowing people to do evil sustains the evil person
Ifa divination was done for those who would not listen
Who said that Orunmila was giving too many warnings about wrongdoing
And that they would do what they wanted
They were doing evil
They were committing acts of cruelty
And things in life were going well for them
People went to report this to Orunmila
Orunmila said: that regardless of how long it may be, the one who rewards and punishes will come around
again and again he/she will relieve people of their burdens in the end
He/she will go about her/His work quietly
And when He/She comes, all of them will
run They said that we should sacrifice
So that permissiveness towards cruelty and allowance of evil
Might not get an opportunity to become a part of us
So that our companions and peers might not deride and show contempt for us in the end
Ese 2.
Roju. Foritii
A difa okanran
50
Won ni: ejo de ti a f’ni reriin loju
50
Ìwé fún Odù
Ìwé fún Odù
Won ni ebo ni ka şejo
O gbo; o rubo
Won ni Okanran a simi o
Otun ati osi ni eyele fi nko ire wole
Igba gigun niti agutan
Agutan ti gba oore naa
K’a roju şaye
Be able to suffer without surrendering; persevere in what you do
Ifa divination was doe for Okanran
They said: a case has come, but it is the one who ridicules us who will suffer
They said that sacrifice should be made
So that Okanran might not die dealing with the case
He heard and sacrificed
They said that Okanran would surely get some rest
Pigeons gather good things on the right and left to bring into the house
Long is the lifetime of a sheep
She has been giving this blessing
So that she might have the opportunity to enjoy her life
51
Ìwé fún Odù
Okanran Obara
Ese 1. Watch out for trouble approaching
If you see Okanran fall
to the right, and Obara falls to the left,
then a there may be challenges coming either
in a literal or in a metaphorical sense.
Ifa says that with the rainstorm falls a blessing,
a blessing will come to this person from Heaven.
Ifa says that this person's Iponri is looking for him, searching.
Ifa says this person should actively work
to align himself with his Iponri.
Ifa also says that this person learns the hard way,
by butting his head against the wall;
When Okanran falls, accompanied by Obara,
then multiple rhythms will run through your life,
and ups and downs follow in sequence:
down goes the hand and the drum
sounds; up goes the hand and there is
silence.
This person should learn, Ifa says,
when to show a hard hand, and
when to show a gentle one.
Get your head cleaned in order
to improve the quality of your dreams.
Ese 2.
Akìí mòó sun
Kómòó wì
K‘ètí eku ó má baá jóná Ifá
Díá fún Látosé
Omo Èwí nílé Aládó
A kìí mòó sun
Kó mòó wí
K‘ètí eku ó má baá jóná Ifá
Díá fún
Sónrówò Tíí
somo Ìyá mi A
kìí mòó sun Kó
mòó wì
K‘ètí eku ó má baá jóná Ifá
Díá fún Káru-Kódàá
Tíí somo Elégbárá o
Àwon mérèèrin ni wón múlé ayé
Eni wón pé yóó lòówó níí lówó
Eni wón pé yóó bímo níí bímo
51
Eni wón pé yóó níre níí níre
Àwon mérèèrin wá dopón sílè wé
51
Ìwé fún Odù
Ìwé fún Odù
Ebo ni wón ní kíwón wáá se o
Wón gbébo ó rùbo
Emi sebo títí
Mo pe Látosé
Ifá ò bá je‘bo ó dà félébo o
Sìnrìngunsìn
Emi sebo
títí
Mo pe Sìnrìngunsìn
Tíí somo Òsù
Sìnrìngunsìn
Ifá ò bá jé‘bo ó´dà félébo o
Sìnrìngunsìn
Emi sebo títí
Mo pe
Sónrówò
Tíí somo Ìyá mi o
Sìnrìngunsìn
Ifá ò bá jé‘bo ó´dà félébo o
Sìnrìngunsìn
Emi sebo
títí
Mo pe Káru-Kódàá
Tíí somo Elégbára
o Sìnrìngunsìn
Ifá ò bá jé‘bo ó´dà félébo o
Sìnrìngunsìn
Bí e bá njà n´lé
Bí e bá njà lodo
Ilé eni tó bá
nsebo Nikí e máa
dá sí
51
Ìwé fún Odù
Okanran Ogunda
Ese 1.
"A good rooster knows when to
crow, a good penis knows when to
rise,
a good rooster knows exactly when to crow
to make the tired penis, about to fall
asleep, rise in time and glory."
These were the ones who cast Ifa
for Tired Penis, on the day
that he did not know whether
to rise or not to rise.
That was the question.
Ifa says that this is the right time
to rise and pursue with regard to the matter
that we consulted Ifa for.
Ifa instructs this client
to make sacrifice, in order
not to fail when we are repeatedly
and urgently called upon
to duly perform.
This client must sacrifice
in order to wake refreshed in the morning,
for work is waiting.
Ese 2. Be courageous
Eni owo nya fun ire ni Ogun igbee ojo ija
Eniyan ti ko le ja, ti ko le soro
ko nii le gbe ninu aye pe
Ija nsola; ija nse iyi
A difa Ogungbemi
Won ni bi ko tile nii
finran nigbakigba ti ija ba
de sii Ki o ma maa sa o
Alagbara ni o ni aye
Kosi eniti t'o je buyin fun ole
Akin li o ni aye
won kii bu ola fun
ojo won niki o wa
rubo
Ki iye inu ma ra ati ara lile
One who stands ready to act for the good
is supported by Ogun on the day of
battle,
A person who cannot fight or talk does not live long on earth
51
Ìwé fún Odù
Struggle brings respect; struggle brings honor,
This was the teaching of Ifa for
Ogungbemi, They said that even if he does
not provoke it,
51
Ìwé fún Odù
Whenever the fight comes to him,
He should not run away from it.
It is the powerful who have control of the world
No one respects the passive person.
It is the courageous who lay claim to the world,
People do not give consideration to the
coward He was asked to sacrifice.
So that his internal strength would not
perish and his body would remain sound.
51
Ìwé fún Odù
Okanran Osa
Okanran Adisa
This Odu represents the hunger of Esu. This Odu is always hungry. Automatically give Esu
something.
Okanran-Osa speaks of knowing when to fight, knowing when to run, and knowing when to negotiate.
Ese 1.
Okanran Osa o, eleru
Igba Okanran Osa o
r’eru Ara nşe igun
Igun o ya ‘na
Igba Okanran Osa o r’eru
Ara nşe akala
Akala ko ya oorun
Adiye ge, o d’ije enu
Difa fun Orunmila
Baba po o kun
O gbe iwa ni iyawo
Iwa bi si owo
Iwa pon si eyin
E woo mo Iwa beere
Okanran Osa, ebo carrier, you are summoned!
When Okanran refused to carry ebo
Vulture became ill
Vulture was unable to warm up by the fire
When okanran osa refused to carry ebo
Akala became ill
Akala could not stay in the sun
The death of the fowl turns it into food for the mouth
Divined for Orunmila
Baba thought about matters
And married Iwa
Iwa had many children on her
hand And strapped them on her
back See how plentiful Iwa’s
children are
Ese 2.
Okanran Osa o, eleru
Igba Okanran Osa o
r’eru Ara nşe igun
Igun o ya ‘na
Igba Okanran Osa o r’eru
Ara nşe akala
51
Akala ko ya oorun
51
Ìwé fún Odù
Ìwé fún Odù
Adiye ge, o d’ije enu
Difa fun babalawo meta
T’ohun irukere mefa
Ogun ti a jaa ja, ti ko şe
Irukere l’alade fi ntu ‘mo o won
Okanran Osa, ebo carrier, you are summoned!
When Okanran refused to carry ebo
Vulture became ill
Vulture was unable to warm up by the fire
When okanran osa refused to carry ebo
Akala became ill
Akala could not stay in the sun
The death of the fowl turns it into food for the mouth
Divined for three babalawo
And six irukere
A never ending war
Was won with Orunmila’s irukere (can defeat enemy spiritually and physically)
The Awo would chant:
Tu imo iku
Tu imo
arun Tu
imo ofo Tu
imo ejo
Expose iku’s secret plan against…
Expose sickness’ secret plan against…
Expose loss’ secret plan against…
Expose hidden legal problems against…
Ese 3.
O pon koko bi oju
Eru jeje b’okurun nile
Difa fun Mayami Iyagba
Eyi t’o fi eegun ile şe
egbeje O fi Ooşa oja şe
egbefa
Ti won ni ko lo di’po ope mu
Nje Ope mo di o mu o, ma yin mi nu
Iwere ara igi kii ba ‘gi ja
It is tough; it is difficult
A serious illness causes trepidation
Divined for Mayami (do not break me) of Iyagba town
Who surrounded herself with 1400 Egungun
And also 1200 divinities
She was told to go to Ifa
51
Ìwé fún Odù
Please Ifa, I hold on to you with all my hope, do not ignore me
A tree’s bark does not fight the tree
52
Ìwé fún Odù
Ese
Okanran Osa, babalawo oko
Difa fun oko
O nlo gunle si ebute
Ibi ire ni ki oko mi o gunle si
Okanran Osa, the diviner for boat
Divined for boat
It was going to the wharf to dock
May my ship dock on a good spot
Ese 5. a prayer to stop being misused
Okanran Osa, babalawo ejo
Difa fun ejo
N’igba ti o nbe ni ‘roun ota
Iba ma şo’ope ori, a ba m ‘ejo d’igi l’oko
Ori ejo ni ejo fi nşegun
Okanran Osa, diviner for snake
Divined for snake
When he was surrounded by enemies
If not for his ori, snake would have remained a rope in the woods
With the ebo he made, snake fought its way to freedom
Ese 6.
Igba s’oju d’omi, o ro tubutubu
Oriji, a fi işan rere
Difa fun gbirari
Eyi ti yoo ku l’aye
Ti yoo je onibode l’orun
Ki la o ma pe ti a ba tubo
Agberari la o ma pe ti a ba
tubo
When calabash was dipped in the water to be filled, it made a slow noise
A rapid flowing water falls
Divined for the head saver
Who died on earth
And became a gatekeeper in heaven
Who do we invoke when making ebo?
It is agberari that should be invoked when making ebo
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Ìwé fún Odù
Ese 7.
Ma ja, ma sa ni aimo
akin Akin ti o moo ja
Ti ko moo sa
A ba akin iboiran
lo A daa funn
Akinsuyi Won niki
o rubo
Ki o baa le maa mo igbati yera ati
aiyera fun ija
Ki o ba le maa n iyi lojo gbogbo
Not knowing when to fight and when
to withdraw is to be ignorant
of the requirements of courage
A courageous person knows how to fight,
But does not know how to withdraw
Will be soundly defeated by another person of courage
in one place or another
This was the teaching of Ifa for Akinsuyi
They said he should sacrifice
So that he might know when to avoid and when not to avoid a
battle And so that he might be respected always
Ese 8.
Àwôn oko, bi won ti gboju to
Won o lee da oko ro
Àwôn ada, bi won ti mu to
Won o lee da igbo shan
Amushu-wale ko lee da iyán gun
Eeyan nii she elegbe leyin-in won
Dífá fun omo Eniyan
Won ntorun bo waye
Nje tani nshe elegbe leyin ènìyàn
Ayafi Ajalorun
Ayafi Ori
Ayafi Oldumare
The hoes, no matter how bold they are
They cannot till the ground on their own
And cutlasses, no matter how sharp they are
They cannot weed grass on their own
The yams that were brought to the house
Cannot pound into pounded yam by themselves
Human beings are their supporters
These were the declarations of Ifa to human beings
When coming from heaven to earth
52
Who is the pillar of support for mankind?
52
Ìwé fún Odù
Ìwé fún Odù
Surely, it is Àjàlọ run
Surely it is Ori
Surely it is Olodumare
52
Ìwé fún Odù
Okanran Ika
Ese 1.
When Okanran falls and Ika falls,
Ifa speaks of the Elders of the Night.
Ifa says that a blessing will be coming
from dexterity, competence, and the mastering
of a certain secret art. Be watchful against
those who are skeptical towards you,
because they can undermine your powers.
Avoid being ridiculed or slightened.
The best remedy against what's worrying you
is to be silent about your secrets:
speak with a heavy
tongue, that is the message.
Ifa says
that somebody is planning to do
something that is not yet fully clear,
but you have already recognized
the symptoms, although not yet the cause.
We must sacrifice, in order for
those distant signals to be understood.
Sacrifice, so that you may rest
easily.
Ese 2
Ko seniti ile re ko lee doko
Ko seniti oko re ko lo di
igboro Otito inu ko ma jeki
temi doko Ko seniti iku ko le
pa
Ko seniti iku ko le pa omo
re Adi Orunmila, Oluwa mi
Abiku-jigbo
A f’awon olotito inu, omo Olodumare
There is no one whose house cannot be overgrown with grass
There is no one whose farm cannot become a rundown place overgrown with weed and
bush Right-mindedness will not allow mine to become an overgrown place
There is no one whom death cannot kill
There is no one whose child death cannot kill
Except for Orunmila, my “lord”
Abiku-Jigbo (one who was born, died, woke up and lived a long life)
And except for the righteous ones, the children of Olodumare
52
Ìwé fún Odù
Ese 3.
Ija niwaju, ija lehin
Bi ko ba pa ni
A maa so’ni di
Afijabuyi
Akin, afijagbola
Fighting in the front, fighting behind
If it does not lead to one’s death it will cause one to become a courageous person
One who fights and gains honor
A person of courage, one who does battle and wins respect
52
Ìwé fún Odù
Okanran Oturupon
Osain is born in this Odu.
Ese 1.
"Nobody knows what the world will bring tomorrow;
the day thereafter is a mystery" cast for
Olakulehin Mosebola, who was instructed
to sacrifice, so that an end would come
to her suffering, and in order for her
to give life again to all her dead children.
She listened, and made the sacrifice.
They said that if the chicken of any hen dies,
the hen will give it life all over again.
Ebo: 1 hen, 1 pigeon, 1 snail, and money.
Ese 2. Constantly study Ifa. Also, the leaves that Osayin uses actually come from Ifa.
Ifa ki ko nii mu’ni mo Ifa
Ona şisi nii mu’ni mo ona
Ona ti a ko rin ri
Nii şe’ni şibasibo
It is through constantly studying Ifa that we come to understand Ifa
It is through missing the way that we come to know the way
It is the road we have not traveled before that causes us to wonder here and
there Ifa divination was done for Osanyin
On the day Olodumare covered up a calabash and
Invited Orunmila to come and uncover it through Ifa divination
Osanyin insisted on accompanying Orunmila even though he was advised to stay behind because there would
be trouble. Osanyin was adamant, however. Before they got there, Olodumare touched his wife’s blood with a
roll of cotton and enclosed it in the calabash. Olodumare placed it on the mat where Orunmila was to
divine. Orunmila consulted and Okanran Oturupon was revealed. Orunmila asked Olodumare to sacrifice
a dog and a she-goat. Orunmila knew what was inside the white calabash. Osanyin nervously joined
Orunmila in collecting the sacrificial elements. As he was struggling to kill the dog, the knife cut a deep
wound in his leg.
Orunmila told them to take Osanyin to Orunmila’s house. Orunmila healed him but he could never use his
leg again for arduous taks. Orunmila pitied him and gave him 20 Ifa leaves for each type of illness to provide
income for Osanyin. This is how Osanyin became the herbalst.
Ess 3.
Eke ko sunwon ara eni
Odale ko sunwon ara eni
52
B’omode ba nyole da
52
Ìwé fún Odù
Ìwé fún Odù
Ohun abe’nu a maa yo won şe
A difa fun ajubona
Ti o lo nfe obinrin Oluwo
Falsehood is not good for anyone
Commitment breaking is not good for anyone
If young people act secretly to break commitments
Secret things will happen to them
Divined Ifa for Ajubona
Who was going to proposition the wife of the Oluwo
52
Ìwé fún Odù
Okanran Otura
This Odu seems to talk about family issues. This Odu encourages one to be “peace makers”.
Okanran is “trouble” and Otura is “peace”. Okanran creates problems. However, Otura will
temper Okanran in this case. This Odu crowns one to be “head of the peace makers”. A proverb
from this Odu states “he who takes solace in the woods, conjured a special Ifa leaf to ward off all
heavenly and earthly spirits”. This Odu speaks of conspiracies from the mouths of others.
One knows Okanran Tua to be a priest, a counselor, a spiritual guide or some form of a teacher
based on reform of the society at large. One comes to Okanran Tua for conflict resolution, to assist
in changing a troubled life into a peaceful state, protection against untimely death and to solve one's
problems. Ifa (Okanran Tua Tua Tua) Lade "The head of the peacemakers who overcomes all
adversities with gentleness and wisdom."
Okanran Tua says that Mouth is an Orisa too. A mouth that is satiated is a grateful and prayerful
mouth. Thanks and prayers definitely would be directed at the person that refuses hunger to kill his
kinsmen. One can imagine the mouths of everybody in a community, praying for a singular person
to achieve a certain goal. Definitely, Edumare would hear such majority cry.
"Conflict Resolution", in a word "Resolved"
Ese 1.
Ş’emi ki emi şe o
Kii jeki o tan
A difa fun Oluyoka
Won ni wa laarin oun ati àwôn ebi re
Won niki o wa rubo
Ki naa ma le ba irepo je ninu ebi
Ebo: Adiye merin epo egbaa owo
O gbo o ru
"What you do to me, I do to you"
does not allow for the resolution of a
matter Divined for Olukoya
They said there is a problem between him and his relatives
And that he should sacrifice (four fowl, palm oil, and 1600 cowries)
So that his problems might not ruin the harmony among relatives
He heard and he sacrificed.
Ifa is gifting our Ebi (family) with long life with this promise: we will begin to have a new direction and vision
for our families’ survival in Aiye.
Being honest in our thoughts and deeds give length to our life. Do not be mindful of those who make jest
of us. In time Ifa will show them the folly and error of their ways. Do not allow ourselves to become
greedy or in love with power or money. Those who have spouses not familiar with Afrikan tradition may
attempt to curse our progress in this family. Ifa says those who may attempt to spiritually tie us down will
53
be undone.
53
Ìwé fún Odù
Ìwé fún Odù
Those whose wives who have just given birth should wait before doing any heavy lifting or movement that is
laborous.
Ifa say we have had dreams of those family members that have passed on. See what it is that they need.
We will also receive blessings through Obatala. Listen, very carefully to what people tell you. Ifa says, "If it
sounds wrong, if it feels wrong, then it is wrong." It’s time to pay attention to your Ori and pay attention
to your dreams. Remember that Olodumare is on the side of those who walk in righteousness, goodness,
and peace. Ifa says that this warning refers to our lives as Awo's and devotee's to live long and healthy; an Awo
of this Ebi must watch their coming and going as well as their mouths and how they think. They must also
walk in silence in the world. Do not tell your comings and goings and check with Ifa on what Olokun wants
before you leave.
Do not tell your business or the Ebi's business. We are warned to surrender our will-ego to Ifa if we are to live
long. Ifa says, we must make ebo so that betrayal does not come to our doors.
During this period we cannot go out of our way for people yet, we also cannot wish harm to anyone
under any circumstances.
Do not speak negatively of Ifa or any Orisa because you are impatient of the incoming blessing. Ifa warns our
men to be careful of women and the law.
Ifa says, that we must also be mindful of our disobedient children. Give a more structured enviroment
and boundaries that reflect a spiritually bound home. These children should be careful of how they speak to
their elders.
Our memories and spiritual vision will be sharpened and clearer, but we are warned to always check with Ifa
against what we seek for confirmation.
Be aware of the cancellation of plans, goals, relationships because we did not think carefully before we spoke.
Our mouths can bring death to strong relationships because we casually and or in anger spoke in haste.
However, through ebo Ifa and Esu will champion our cause by moving in the situation and spiritually support
the outcome.
Ese 2.
Okanran was cast for the leader of the
snakes, Otura was cast for the leader of the
snakes, who was warned that he should not
engage
in a fight, in order not to let this
result in loosing all his friends among
his own family.
If the leader of the snakes would like to
forever be on good footing with his family,
he should offer poison and arrows,
a quiver, dangerous medicine,
a goat, and 2000 cowries.
53
The leader of the snakes did listen, but
53
Ìwé fún Odù
Ìwé fún Odù
refused to offer.
As a result no snakes will ever
be kind towards each other.
The ebo for this person will
be leaves, an arrow in a
quiver, evil medicine, one
goat,
and money.
53
Ìwé fún Odù
Okanran Irete
Ese 1.
Okanran-Ate cast for the Egungun-tree,
who was instructed to sacrifice.
Egungun-tree refused to sacrifice, saying
that he was too big to need support
from other trees. Ebo: 16 pigeons
and some money, so that it will not fall,
and will have other trees to support it.
Ese 2.
Agídí páálí pèlú ìnira
Àkùretè pèlú ìyá
Kàkà kí ń jé àkùretè
Ma kúkú jé agídí-páálí
Díá fún Ògúndá
Ti yóó ya‘lé Ogbè kó jòkòó
Mo ya‘lé Ogbè mo ńíìsinmi o
Ògúndá ló ya‘lé Ogbè ló jókòó
Mo ya‘lé Ogbè mo ńíìsinmi o
53
Ìwé fún Odù
Okanran Ose
Ese 1.
"If you don't know what to do yourself,
how can anybody else tell you?"
were the ones who cast for Oshoosi, on the day
that 401 conflicting instructions reached him,
about how he was expected to act.
One person said: "Do this!"
while the other said: "Do that!"
and strangely enough "this" and "that"
were never even remotely similar.
Osoosi said to himself: "If I don't know
what to do myself, how can
anybody else tell me then?"
So Oshoosi took his bow and
arrow, and he went huntung.
As usual one person said: "Go here!"
while the other said: "Go there!",
whereupon the first changed his opinion
and quickly said: "Go here"
which gave the second person cause
to re-direct: "Go here!"
Oshoosi, being thoroughly
fed up with this nonsense, replied:
"Until you finally figure out
whatever it is you want or mean,
I will go my own way, follow my own nose
until I arrive where the game is hiding.
Anything else?" No, there was not
anything else, so the quarreling continued
without Oshoosi, who went off into the woods still hearing:
"Aim high!", "No! Aim low!",
"No, absolutely aim high!",
"No! Of course aim low!"
Oshoosi shrugged his shoulders, aimed
his arrows exactly where he himself
thought he should aim, and of course
all his arrows found their targets.
He who tries to teach Oshoosi how to
shoot is like a man explaining to a woman
how exactly to give birth to a child.
Osoosi danced and rejoiced, praising the Awo's
who in turn praised Ifa, because
his diviners had spoken the truth.
"If you don't know what to do
yourself, how can anybody else tell
you?"
53
Those were the ones who cast Ifa
53
Ìwé fún Odù
Ìwé fún Odù
for Oshoosi, on the day
that 401 conficting instructions reached him
on whatever to do, on the day
that he left his quarrelsome advisors behind him,
and became free and succesful again.
Ese 2.
A condition of deprivation is not good, especially a condition of deprivation which has never been
experienced. Ifa divination was done for the son of a person who was once rich. They said he should sacrifice
so that he would not experience deprivation also. The son of the once rich person asked, “What is
deprivation?” They said: “illness is deprivation.” The son of the formerly rich person asked again, “What
is deprivation?” They said: “being confined is deprivation, and being without people is deprivation.” He
said that that was enough. The son of the once rich person then asked what should the sacrifice be. They
said charity.
53
Ìwé fún Odù
Okanran Ofun
Ese 1.
If a person has suffered adversity
for a long time, it will change into prosperity"
was cast for Okanran-Abasewolu,
that is "He who enters the town with
work", who was instructed to sacrifice a
pigeon,
a chicken and 1200 cowries.
He listened, and made the sacrifice.
Ebo: 1 pigeon, 1 hen and money,
so that he may marry wealth.
Ese 2.
Agídí páálí pèlú ìnira
Àkùretè pèlú ìyá
Kàkà kí ń jé àkùretè
Ma kúkú jé agídí-páálí
Díá fún Ògúndá
Ti yóó ya‘lé Ogbè kó jòkòó
Mo ya‘lé Ogbè mo ńíìsinmi o
Ògúndá ló ya‘lé Ogbè ló jókòó
Mo ya‘lé Ogbè mo ńíìsinmi o
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Ìwé fún Odù
Ogunda Series
Ogunda meji
Gúdámédzì
Ebe yeti, yeti
The symbol for Gúdámédzì (Ògúndá Méjì) is a sword representing victory and the clearing of paths. The
cardinal direction for this sign is the Northeast. Its colors are red, black, and white its esoteric element is fire. Its
physical element is iron. The planet most associated with Gúdámédzì is Neit and is associated with the planet
Mars.
This sign has dominion over all black metals, all that is made of iron, the forge, the bow and arrow, all
weapons of war, the penis, penile erection, venereal diseases. The hùn (deities) most associated with this
sign are Gú, Xeviosso, Da, Hohovi, Legba, and Agwe.
The symbol representing of Ogunda Meji (the sword/machete/dagger) symbolizes war and the power of
metal to be forged into tools. It is an image of virility. Ogunda was born in Oko near Old Oyo, as son of
Ogun. Ogunda must always carry in ide brass bell and use it to drink water on his festival day. He must carry
his money in a special purse. Ogunda must never sit on the skin of a spotted antilope.
"Ogun Creates"
The Path Maker; Compulsive; Stubborn
This Odu relates to Ogun
Ogun led the second reconnaissance mission from heaven to earth
Reference to the need of some sort of protection. That protection relates to the need to survive rather
than become the sacrifice for someone else's survival.
Physical body element = Male Organs
Children would be disposed to be soldiers, butchers or burglars.
This Odu denotes War
This Odu denotes total victory
This Odu denotes total devastation
All of this client's good fortune is with his Ori.
Keeps the law away, prevents surgery.
One is dominated by events or by its passions.
Sometimes having a brutal or accidental end.
Without Ogun, no four-footed animal can be sacrificed, no infant's cord cut (separating him into individual
life), nor the act of circumcision accomplished.
In traditional times, during court proceedings, one swears to Ogun
Ese 1.
54
By your rod, black fire, center me.
54
Ìwé fún Odù
Ìwé fún Odù
Good deeds never go unrewarded
Evil deeds never remain unsanctioned
Constant good deeds without visible results may appear as a loss
Good deeds are beneficial, evil is not
Ogun went off spontaneously made Ifa for
machete on the day he was going to war against
his enemies. Told to sacrifice for overcoming.
This done, they made machete medicine.
Ese 2. Two people fight over fish. Ogun gives solution.
Alagbara ni noskun Ade divined for Ogun, He was advised to sacrifice a cutlass, a cock and roasted yam.
He was told that he must always go about with his cutlass because he was to make fortune with it. He
was asked to eat the roasted yam. He did so. He was thirsty after this and he went to the river to drink
water. As he finished drinking he saw two people fighting over a fish they killed. He advised them to be
patient and go home to share the fish. They ignored him The first man told him he came from the east
and the second from the west after which he cut the fish into two for them. The first thanked him and
requested him to open a foot-path from where they were to his town and that he would enrich his
(Ogun's) life if he (Ogun) did. He further said that Ogun would receive valuable things that would give
him confidence. The other one also thanked him and made the same request. Ogun agreed and he has been
known as "Ogun-da-meji." Since that day he cut the fish into two.
Ese 3.
Agogo-owo-koseif'apokosi divined for Olofin when Olofin Ajalorun was about to send his son Ogun to
the world to open the way of life. He was told that he would never finish the job however hard he may
be working, but he should make sacrifice against ill health and death. The whole world would always request
Ogun him to pave their way for them, but no one would share his sorrow with him in his life.
Ese 4.
Orunmila says that on entering
a room with a low door,
we automatically
bow. Ifa, the question
is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Shango replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and
walking, you arrive at Koso, home of
your fathers; and they cook bean soup
and make yam pudding,
and give you kola and a rooster?"
54
Shango said: "After such satisfaction
54
Ìwé fún Odù
Ìwé fún Odù
I return home."
Then Shango was told
that he could not accompany followers
on a far journey without turning
back.
Orunmila says that on entering
a room with a low door,
we automatically
bow. Ifa, the question
is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?
Oya replied that she accompanies
her followers on every journey, without
ever turning back.
They asked her: "But what if,
after a long journey, walking and walking,
you arrive at Ira, home of your fathers;
and they slaughter a fat animal,
and put a pot of corn pudding
in front of you?"
Oya said: "After such satisfaction
I return home."
Then Oya was told
that she could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically
bow. Ifa, the question
is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Obatala replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Ifon, home of your fathers;
and they slaughter a hen with eggs,
and give you two hundred snails,
together with greens and melon?"
Obatala said: "After such satisfaction
I return home."
Then Obatala was told
54
that he could not accompany followers
on a far journey without turning
back. Orunmila says that on entering
54
Ìwé fún Odù
Ìwé fún Odù
a room with a low
door, we automatically
bow. Ifa, the question
is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Eshu replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and
walking, you arrive at Ketu, home of
your fathers, and they give you a
rooster,
and lots of palm oil?"
Eshu said: "After such satisfaction
I turn and go home."
Then Eshu was told
that he could not accompany followers
on a far journey without turning
back.
Orunmila says that on entering
a room with a low door,
we automatically
bow. Ifa, the question
is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Ogun replied that he accompanies
his followers on every journey, without
ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Ire, home of your fathers,
and they give you fried beans, and a dog,
also a chicken, corn beer and palm wine?"
Ogun said: "After such satisfaction
I sing my Ijala chants,
loud and joyfully, all the way home."
Then Ogun was told
that he could not accompany followers
on a far journey without turning
back.
Orunmila says that on entering
a room with a low door,
54
we automatically bow.
Ifa, the question is:
"Who among the deities
accompanies their followers
on every journey, without
54
Ìwé fún Odù
Ìwé fún Odù
ever turning back?"
Oshun replied that she accompanies
her followers on every journey, without
ever turning back.
The asked her: "But what if,
after a long journey, walking and walking,
you arrive at Ijumu, home of your fathers,
and they give you flour pudding,
together with greens and corn beer?"
Oshun said: "After such
satisfaction I return home."
Then Oshun was told
that she could not accompany followers
on a far journey without turning back.
Orunmila says that on entering
a room with a low door,
we automatically
bow. Ifa, the question
is:
"Who among the deities
accompanies their followers
on every journey, without
ever turning back?"
Orunmila replied that he
accompanies his followers on every
journey, without ever turning back.
They asked him: "But what if,
after a long journey, walking and walking,
you arrive at Igeti, home of your fathers,
and they give you two quick rats,
two fishes that beautifully swim,
two chickens with fat livers,
two goats heavy and pregnant,
two short horned cattle with big
horns; if they make mashed yams for
you, and prepare yam pudding;
if they give you well-brewed corn beer,
and atare, and give you good kola?"
Orunmila said: "After such satisfaction
I return home."
The they said to Orunmila
that he could not accompany his followers
on a far journey without turning back.
The Awo's were astonished.
They could not utter a word, for they did not
understand the parable.
Ifa, I confess my helplesness.
Please cloth me in wisdom.
Ifa, you are the leader,
54
I am the follower.
54
Ìwé fún Odù
Ìwé fún Odù
You are the wise one who teaches
wise things like one's father.
Ifa, the question is:
"Who among the deities
accompanies their followers on every journey,
without ever turning back?"
Ifa said: "It is Ori, Ori alone,
who accompanies his follower
on every journey, without
ever turning back."
When I have money it is my Ori
whom I praise.
My Ori, it is you.
When I have children it is my Ori
whom I praise.
My Ori, it is you.
All the good things I have on
earth, It is my Ori whom I praise.
My Ori, it is you.
My Ori, I salute you,
you, who does not forget his follower,
you who blesses his follower quicker
than any other deity.
No deity blesses a human being
without the consent of his Ori.
Ori, I salute you.
You who allows children to be born alive.
One whose offers are accepted by his
Ori has reason to dance and rejoice.
Ifa says that this person should offer
to his Ori. The offer is
8 pigeons and 16 times 4000 cowries.
And Ifa says that if this one
sacrifices to his Ori regularly,
his life will be good.
Ese 5. Importance of worship.
Bi a ba se bo EEgun ni Eegun se ngbe
ni bi a ba se bo OOsa loosa se ngba
Bi a ba bope (Ifa) laboye
Nii se ni siju ire womi
Difa fun Orunmila
Baba nti ikole aye losi Ikole orun
O nlo gba irnwo ade bo wa saye lati odo Olodumare
It is how well one propitiates one’s Eegun that has its result
It is how well one proptiate sone’s Oosa (Orisa) that has its
result If one serves well his/her Ifa,
55
Ìwé fún Odù
Ifa will equally bless the person
These were the messages of Ifa to Orunmila
When He was going to get one golden crown from Olodumare
It is how serious one serves his/her Orisa how well one gets compensated
When, Orunmila told his friend his mission
to Olodumare,
They asked him, why one, since your children were
many, Orunmila replied them back thus;
it is meant for those that worship him wholeheartedly
Ese 6.
Isebi Isepa, Esubi ipaka, Ewon wojo wojo lese Odide,
Won ke koko fi oko lehin kule alara
Alara ko mo didahun won
Won pa alara, won gbe ogun ile alara lo
Isebi isepa, esubi ipaka, ewon wojo wojo lese odide,
Won ke koko fi oko lehin kule ajero
Ajero ko mo didahun won
Won pa ajero won gbe ogun ile ajero lo
Isebi isepa, esubi ipaka, ewon wojo wojo lese odide
Won dehin kule agbon miregun,
Won ba ohun imule nile nibe,
Won ni johun bi ara ile ife dehin o
Orunmila ni ero olufe dehin olele,
Crying koko fi oko behind alara’s house
Alara couldn’t respond, they killed alara
They took his property
Isebi isepa, esubi ipaka, chain on the legs of the parrot,
Crying koko fi oko behind ajero’s house
Ajero couldn’t respond, they killed ajero
And took his property
Isebi isepa, esubi ipaka, chains on the legs of the parrot,
They got to the backyard of Orunmila’s house
They met the imule items on ground
And greeted him as an awo
Ese 7.
Ejioko settles down on earth
Soon after arriving on earth, he decided to go for divination with three awos called Igun sorire sorire Okpari,
Akala Igbo sorire sorire, ogbijojoso-run, mede sorire. When he got to their house, he met Alamiyo, the Head
55
Ìwé fún Odù
Hunter of Itoko Who also came for divination. Both the hunter and Ogunda meji were advised to make
sacrifice against the problem of ingratitude from the beneficiaries of their generosity. Ogundameji
was advised to give a black goat to his Ifa and a he-goat to Esu. He did the sacrifice. On the other hand,
the hunter was told to offer he-goat to Esu and to serve Ogun with dog, tortoise and cock. He did not do
the sacrifice.
The hunter was very proficient in his profession, which explains why he did not consider it necessary to
perform any sacrifice. Several years later, the hunter had a dream which frightened him and he went for
divination. He was again reminded of the sacrifice he had earlier been advised to make. He insisted that he did
not need the assistance of any sacrifice. The next Awos he approached were called Orire sumi sisee and Mada
bo la Use orire, won difa fun Alamiyo tiishe Olori ode nile Ila Orangun. He was himself called Alamiyo
and he was the head of the hunters in the town of Il Orangun. They warned him that if he did not perform
the sacrifice, his kindness and benevolence would shorten his life. This time, he was told to give 3 he
goats to Esu, a goat to Orunmila, a goat to his head, a dog, cock, tortoise to Ogun and 6 eggs and a rabbit
to the elders of the night. He still did not perform any of the sacrifices.
Meanwhile, he left home on a hunting expedition with his hunting instrument, a boomerang. At nightfall
he got to the town of lpogun. The people of Ipogun for long had one menacing problem caused by a
mysterious bird which used to come to the town and leave a trail of human deaths behind it. The was the
Agbe bird.
Whenever it shouted "kpogun" three times it would leave and soon afterwards 20 persons would die in the
town. The bird had defied the skill of the best known hunters around. On the last occasion they offered a
he- goat to Esu who assured them that the hunter who would kill the bird was going to travel by himself to
the town.
When Alamiyo woke up the next morning, he was invited by the Head Chief of the town, and told about
the problem of the mysterious bird. As they sat outside the Chief's house discussing the matter, the bird
once again emerged. It shouted "Pogun" once, but before shouting the second time, Alamiyo took aim and
shot it dead. The news soon spread around and it brought general relief and rejoicing to the town.
While people were still rejoicing, Esu went around to incite the young men of the town to protest to the
elders to expel Alamiyo from the town on the grounds that a hunter who was able to kill such a
mysterious bird with one shot would not spare the whole town if anyone dared to offend him in future.
The head Chief appreciated the objections raised by the youths and submitted to their wishes, by expelling Alamiyo from the
town of lpogun, which he had just delivered from a long standing calamity.
Perplexed by the turn of events, Alamiyo went to the next town called lyinta where he was again invited
to solve an age old problem of a mysterious bird that used to bring mass deaths to the town. The bird,
called Aluko, used to visit the town periodically. As soon as it came into the town, it would stand at the
entrance to the town and shout "Pogbon" three times after which thirty persons would die. As he was
being told about the endemic calamity, the bird arrived and took position on the tree of life (the Akoko
tree) at the entrance to the town. Alamiyo waited for the bird to shout "Pogbon" two times before taking
aim. He shot the bird and it fell to the ground, dead. Once again, the whole town rejoiced and sang in
praise of the hunter who performed the miraculous feat. Soon afterwards however, Esu again instigated
the people of the town against him and he was driven out of the town. He was already beginning to pay
the price of his stubborness.
He travelled next to the town of lye, where he was greeted with relief and expectancy because they had heard
55
Ìwé fún Odù
what he did in the two places he had previously visited. He was assured that they were not going to repay him
with the kind of ingratitude shown to him in the earlier places he visited. They told him of a deer which
used
55
Ìwé fún Odù
to visit the town from time to time to stand on top of a hill to shout "Palura", which led to the death of 40
persons and the destruction of several buildings. Not long afterwards, the deer took position on the hill and
as soon as it opened its mouth to shout "Palura", it was shot dead by Alamiyo.
He intended to settle down in the town of lye, but while the rejoicing was in progress, Esu generated the
rumour that Alamiyo was the one who used to send the deer to the town, which explained why he was the
only hunter who succeeded in getting rid of it. As if that incitement was not enough, Esu turned into a
visitor from Ilu lpogun and lyinta and asked them whether he shot the deer without looking at it and if the
arrow returned to him. They confirmed that the same thing happened at lye. He asked whether it was not
possible for such a man to destroy a whole population from one spot. With that the visitor/Esu started a
war song with which they expelled Alamiyo from the town of lye - Kuode jere, kuode jere, kuode jere.
After being expelled from the town of lye, he decided to hide his boomerang in order to conceal his
profession. He was also a diviner. He then took to practising Awo art which he also did very well. This
time, he sneaked quietly into the town of Ode. But he was not recognised although he succeeded in getting
married to the daughter of the Owa of Ijesha. The princess had four children for him. His wife had just had
the fourth child when war broke out between Oyo and Ijesha. The invading army of Oyo was dealing a
devastating blow on the people of Ijesha. The Owa of Ijesha assembled his people and told them to engage
in mass divination on how to check the menace of the invading army.
At the gathering, Esu transfigured into a visiting Ifa priest, who disclosed to the populace of Ijesha that
present in their midst, but unknown to them, was the famous hunter of Itoko who performed wonders in
lpogun, lyinta and lye. The man announced that the hunter had concealed his profession and identity
since coming to Ijesha on account of the ingratitude shown to him in those places. The Esu-turned-Awo
also announced that the man with "lyo" suffixing his name and married to a princess, was the only one who,
with his mysterious weapon, could check the advance of the Oyo troops.
As all eyes turned to the direction of Alamiyo, the visitor added that the man himself had one problem,
which followed him all the way from heaven and had since persisted on earth. He had stubbornly refused
to make the sacrifice prescribed for him. If he succeeded in doing it, he would become the most famous
person in Ijesha. If he continued to refuse to do it, he would end up committing suicide by burying
himself alive. With these revelations Alamiyo got up and the visiting Awo told him, after he agreed that he had
always failed to make the sacrifices, that the sacrifice had multiplied. He was then required to give 3 hegoats to Esu, a goat to Ifa, a goat to his head, 2 dogs, 2 tortoises and 2 cocks to Ogun, and a rabbit, hen,
and eggs to the elders of the night.
Alamiyo then in tears said that he had done so much favour to humanity, and had been repaid with so
much ingratitude, that he did not consider himself to be under any obligation to continue to be charitable to
anyone. At this stage, the women of the town who had lost many of their husbands to the war, volunteered
to contribute money to buy the materials for the sacrifice. The sacrifices were instantly made, and on the
following morning, he brought out his boomerang from where he had kept it, brushed it, closed his eyes
and shot three arrows in the direction of the invading army. Each shot and killed 200 Oyo soldiers and the
three arrows returned to him. When the Oyo army saw how their strength was being depleted by an unseen
attacker they panicked and took to their heels in fright. Peace returned immediately to Ode. Soon
afterwards the King of Ilesha died and since he had only one daughter, Alamiyo who was the husband of
the only princess, was crowned the Owa of lbokun Ijesha. He was the one who gave the name of lbokun meaning, where one became tired of doing favours. He finally rejoiced and sang in praise of his awos. His
reign was very peaceful and prosperous.
55
Ìwé fún Odù
Ese 8. Also on the importance of worship
Rolling oneself over is a way of genuflection
Lying down straight is to prostrate
Let us prostrate
And spread our our elbows
And touch our chins to the ground repeatedly
These were the declaration of Ifa to "He-who-knows-how-to-worshipIfa" Who shall in turn enjoy Ifa benevolence for a long time
He was advised to offer sacrifice
He complied
I know how to worship Ifa
I will certainly enjoy Ifa benevolence for a very long time to come.Ase, Ase, Asese-O! To
Ese/Itan 9.
Ogunda-Meji leaves for Heaven
Just like he came to the world without passing through the female womb, he left for heaven at a ripe old
age without passing through the grave. As already indicated, the King of Death had contrived a ruthless
scheme for eliminating the strong Awos on earth. They were invited to heaven one after the other to
come and cure the King of Death who was ". Following the end of the ljesha-Oyo war, he had a dream
in which he found himself in heaven but could not return to the earth. He invited two of his most
proficient surrogates called:
Uroke mi lawo ligonrin, and Oroke milawo le eturuye to make divination to interpret the dream. They told
him that the King of Death was sending a message to him to come to heaven to divine for him. They told
him that the task he was going to be invited to perform was a tedious and arduous one, but that since no
task was impossible for Orunmila, he would survive it if he made adequate preparations. He was told to
give one he- goat to Esu at home and also to give a small he-goat including Akara, Eko, Ewo water and
cotton wool, to Esu in the forest. He was to perform the second forest sacrifice on his way to heaven. He
made the first sacrifice at home and got prepared for his trip to heaven to meet the King of Death. The
following day, he was visited by two men dressed in the uniform of the knights of heaven. He did not
know how they got to his house. He just found them in his sitting room. They told him that he was
required by the King of Death to come and cure him in heaven. He offered to entertain them but they
refused because they were under orders not to eat or drink from anyone they visited. He asked them how
he was going to travel to heaven and they told him that he was supposed to know what to do. With that,
they disappeared out of sight.
To travel to heaven, he had to wear his mystical garment with which he could disappear. As soon as he got
fully prepared, he went into his mystery room and instantly, he found himself on the last gate to heaven.
Before entering heaven, he went into the forest to make the second sacrifice. As he settled down at a spot
in the forest to make the sacrifice, he saw an old woman with her limbs stuck to the ground, and her eyes
oozing out offensive liquid as if at the point of death. Other people used to see her and pass her by, but he
stopped to help her. He got her hands and feet released from the bolt with which they were fastened to the
ground, and brought out the cotton wool for his sacrifice to clean her eyes. Seeing that the woman -was
55
Ìwé fún Odù
obviously hungry, he gave her the Eko and Akara to eat and the water to drink. The woman asked him for
the he-goat in his pocket and he gave it to her.
55
Ìwé fún Odù
He then continued on his journey satisfied that he had served the Esu of the forest. Before getting to the
house of the King of death, he met a beautiful girl who asked him whether he recognized her. She asked
him whether he did not see an old woman in the forest. The girl lied that the woman was her mother, but it
was in fact herself, now transfigured into this good-looking girl. She asked him where he was going and he
replied that he was going to answer an invitation from the King of Death. She disclosed that she was the
Mother of the King of Death and he was startled.
She told him that the King of Death was not ill at all and that he merely wanted to destroy all the
proficient awos on earth, because they were draining his source of food supply by saving human beings from
dying. She added that she was going to help him on account of the good turn he did to people including
herself.
She disclosed that every morning, the King of Death was in the habit of putting on his wife's garment, that
is, the sickness dress (Sickness being the King of Death's wife) which would make him look as if he was about
to die. The garment was usually tied to the back of his leg. Several doctors had previously been invited to
cure him but they had all failed. None of them was able to survive the preliminary trial by which Death tested
their capabilities. They were required to stick a spear on the floor of the inner chamber of the King of
Death.
Unknown to them, the floor was lined with stones. When the spear could not stick to the ground the
awos were tied up for execution. She disclosed that thirty Awos from earth had already been tied up that
way.
She advised him that to be able to stick the spear to the floor, he had to strike it at the mouth of the water
drain of the inner chamber, which was the only soft spot in the room. He would recognize the place by
the presence of a giant frog on that spot. He should not be afraid of hitting the frog, because it would
disappear as soon as he aimed to strike. If he did not see the frog, he would meet one old woman sitting
and spinning cotton wool, with her foot covering the soft spot. He should not be afraid of hitting her
foot, because she would remove it as he took aim.
Finally, she gave him the following warnings:
(i) He was not to split the evil kolanut to be presented to him before seeing the King of Death;
(ii)He was to insist on seeing the King of Death unaccompanied;
(iii)He was to demand the release of the 30 Awos in chains before accepting any reward; and
(iv)He was not to accept any physical gifts because the heavenly police would not allow him to take them
away. She then gave him a small calabash from her head which he could knock on the ground to take
whatever was given to him. He should use the calabash to disappear back to his house.
He thus realized the manifestation of the sacrifice he had made, otherwise there was no way he
could have come by this vital information. Before the girl disappeared, she promised that she would
always come to his rescue at critical moments during his exploit.
Without much apprehension therefore, he proceeded to the house of the King of Death where he was
welcomed by the knights of the Death squad. As soon as he introduced himself, they told him that the
tradition was for him to stick a spear to the ground before taking his seat. He was directed to the inner
chamber where drums were beating and he began to dance to the tune of the music with the spear in
hand. He danced round the room and without any warning, he startled the old woman sitting near the
water drain and by reflex action she removed her foot from the mouth of the drain and he stuck the spear
right on that spot and it held on to the floor. He won the applause and praise of all those who were
55
present.
55
Ìwé fún Odù
Ìwé fún Odù
He was then given a kolanut to welcome him. He remembered the girl's warning and insisted that before
enjoying any entertainment, he had first to see who invited him to perform the task for which he was invited.
He demanded to see the King of Death alone.
He was then allowed to see the King of Death alone. Death recognized him as the man who seduced his
wife several years before, and praised him for getting away with it. He prayed him also to cure him of his
seemingly incurable ailment. Ogunda meji laughed hilariously and greeted the King of Death. He told him
that he was aware that he had to pay the debt he owed to death in the end, but that he was not going to do
so on the King of Death's terms. He settled down to serious business and told Death that he was only
feigning illness by wearing his wife's garment and that nothing was wrong With him.
Ogunda meji then knelt down to unfasten the garment from the heels of the King of Death and with that,
he removed the sickness garment and Death looked hail and hearty. Ogundameji threatened to burn the
garment, but Death refused on the ground that it truly belonged to his wife. But the King of Death warned
him not to give his secret away to anyone in heaven.
Thereafter, Ogundameji came to the outer-chamber with the King of Death having apparently cured him. He
was again praised and applauded by the heavenly host as the king of Death took his seat on the throne.
Before taking his seat, Ogunda meji knocked his head and there was a loud roar which shook the grounds
of heaven and everybody begged him to soften up. He then demanded the immediate release of all the 30
awos who were put in chains before him. Knowing what Ogunda meji was capable of doing, Death quickly
ordered the release of the 30 awos from earth, but since they refused to make sacrifice before leaving
earth, they could no longer return to earth.
Death gave him several gifts knowing that it was impossible for him to take them away from heaven.
After completing arrangements for his return home, he surrounded himself with the gifts he was given and
brought out the calabash the girl gave to him. He sprinkled its content on all the gifts and he told them,
including the 30 awos to prepare for home. With that incantation they all disappeared and were instantly at the
sitting room of Ogunda meji's house on earth.
All the Awos thanked him and promised always to remember him in whatever they did. Some accounts have
it that Ogunda meji did not return from heaven because he preferred to remain there. Some say that he
returned to earth but died a normal death soon afterwards.
Before finally leaving the earth, he told his children that they should always do favors, although they would always
be repaid with ingratitude. He advised them not to allow that problem to deter them from humanitarian
behavior, because as long as they could operate as loyal disciples of Orunmila, benevolence would always
bring them salvation and prosperity. He added that ingratitude done to them by their beneficiaries would
m ultiply rewards from Olodumare. His last words on his death bed are contained in the following poem:
Oroo (a plant without leaves) was so benevolent;
That it was left with no leaves;
But it is the only plant that survives all climatic conditions.
Igeregere or Afuma (a plant that grows on other trees) was so
benevolent;
That it has no roots on the ground;
But it was crowned the King of all plants.
The ground does so much favor to the
55
world,
56
Ìwé fún Odù
Ìwé fún Odù
That his significance is not even appreciated;
But he is the final inheritor of the universe,
The sun is so benevolent;
That he is cursed and praised by his beneficiaries;
But he lives forever.
His children would always be more prosperous;
Than those who show them ingratitude.
Just as a thief can never prosper;
As much as the victim of his theft.
Finally, he told his children not to take to hunting as a
profession, be it for animals, birds and reptiles in the forest, or for fishes in the water. With those
words of advice, he lapsed into the great beyond.
Ese 10.
Panko ere wonjonwonjon Awo inu igbo
Difa fun Òòshànlá Ò shèèrè màgbò
Ti yoo f’aladun fun Ireke
Ebo ni won ni ki se
O gb’ebo, o ru’bọ
Bi a ba ni’re gbogbo l'owo
Sebí aladun ara eni ni o
Òòshànlá shèèrè lo f’aladun fun Ireke
Ifa je n r’adun araa mi je o
Translation
The slender cane plants, the Awo of the forest
They were the Awo who cast Ifa for Òòshànlá shèèrè màgbò (Obatala)
Who shall give sweetener to Ireke, the Sugarcane
He was advised to offer ebo
He complied
If we have all the good things of life in our possession
Definitely it is our lives’ sweetener
Oosanla Oseeremagbo is he who had given sweetener to Ireke, the sugarcane
Ifá please let me enjoy the sweetness of my life
Parts of the sweetness of our life are wealth, spouse, children, sound health, longevity, victory over adversities
etc.
Ese 11.
Ifá-ló-lòní,
Ifá-ló-lõla.
Ifá-ló-lõtúnla-pêlú-ê.
Õrúnmìlà-ló-níjö-mërêêrin-Òòÿà-dá-sílé-ayé.
A dífá fún Õrúnmìlà,
Níjö tí ajogun
gbogbo Pilée rê
56
lákànyún.
56
Ìwé fún Odù
Ìwé fún Odù
Ikú, Àrùn, Òfò, Êgbà, Èÿe,
Gbogbo wôn ní þ yö Õrúnmìlà á wò.
Wön þ wí pé
Ôjö ni àwôn ó pa á.
Ni Õrúnmìlà bá gbé Òkè Ìpõrí araa rê
kalê. Ó dá Ògúndá Méjì.
Wön ní ëbô ni ó wáà
rú.
Ó sì rú u.
Ìgbà tó rúbô tán
Ni Òkè Ìpõríi rê bá ràtà bò ó mölê.
Ni Ikú ò bá le è pa á mö,
Bëê ni Àrùn ò le è ÿe é
mö.
Ijó ní þ jó
Ayõ ní þ yõ.
Ó þ yin àwôn awoo rê,
Àwôn awoo rê þ yin Ifá.
Ó ya çnu kótó,
Orin awo ló bö sí i
lënu.
Çsê tí ó nà,
Ijó fà á.
Ó ní bëê gëgë
Ni àwôn awo òun þ ÿçnu rere é pe
Ifá: "Ifá-ló-lòní,
Ifá-ló-lõla.
Ifá-ló-lõtúnla-pêlú-ê.
Õrúnmìlà-ló-nijö-mërêêrin-Òòÿà-dá-sílé-ayé.
A dífá fún Õrúnmìlà,
Níjö tí Ajogun
gbogbo o kan ilée rê
lákànúyn.
Ôjö tÍkú bá þ wá mi í bõ wá,
Ifá, ìwõ ni o ràtà bò mí,
Béwé þlá ti í ràtà á boori
Bëri þlá ti í ràtà á bo yanrìn lódò.
Níjö tÁrùn bá o wá mi í bõ wá,
Ifá, ìwõ ni o ràtà bò mí,
Béwé ola ti í ràtà á boori
Bëri þla ti í ràtà á bo yanrìn lódò.
Ôjö tÁjogun gbogbo bá o wá mi í bõ wá,
Ifá, ìwõ ni o ràtà bò mí,
Béwé ola ti í ràtà á boori
Bëri ola ti í ràtà á bo yanrìn lódò.
Ètípön-ôla n í í ràtà á bolê
Ifá, ìwõ ni o ràtà bò mí,
Béwé ola ti í ràtà á boori,
Bëri ola ti í ràtà á bo yanrìn lódò"
56
Ìwé fún Odù
Ifá-is-the-master-of-today,
Ifá-is-the-master-of-tomorrow.
Ifá-is-the-master-of-the-day-after-tomorrow-aswell.
56
Ìwé fún Odù
Õrúnmìlà-is-the-master-of-all-the-four-days-(of-theweek)established-here- on-earth-by-thedivinities.
Ifá divination was performed for Õrúnmìlà,
On the day that all the malevolent supernatural
powers
Were repeatedly haunting his household
Death, Disease, Loss, Paralysis, Affliction
Were all glancing at Õrúnmìlà
They were saying that
One day they will succeed in killing him
Õrúnmìlà then set down his divination instruments
to consult his Orí.[7]
Ògúndá Méjì was divined.[8]
He was advised to offer sacrifice.
He offered the sacrifice.
After he had completed this sacrifice
His Orí provided protective shielding for him.
Death could no longer kill him,
Nor could Disease afflict him.
He was dancing
He was rejoicing.
He was singing the praises of his Ifá priests,
His Ifá priests were singing the praises of Ifá.[9]
He opened his mouth slightly
Joyous Ifá songs came out of his mouth.
He stretched his legs,
He found himself dancing.
He said this is exactly
How his priests delightfully predicts with Ifá:
"Ifá-is-the-master-of-today,
Ifá-is-the-master-of-tomorrow.
Ifá-is-the-master-of-the-day-after-tomorrow-aswell.
Õrúnmìlà-is-the-master-of-all-the-four-days-(of-theweek)established-here-on-earth-by-the-divinities.
Ifá divination was performed for Õrúnmìlà,
On the day that all the malevolent supernatural
powers
Were repeatedly haunting his household
The day Death comes looking for me,
Ifá, spread out and provide shielding for
me, Just as éwé þlá spreads out to shield
oori,[10]
Just as a big river spreads out to shield the sands
of its bed
On the day Disease comes looking for me,
Ifá, spread out and provide shielding for me,
Just as éwé þlá spreads out to shield oori,
Just as a big river spreads out to shield the sands
of its bed
56
Ìwé fún Odù
The day all the malevolent supernatural forces come
56
Ìwé fún Odù
looking for me,
Ifá, spread out and provide shielding for me,
Just as éwé þlá spreads out to shield oori,
Just as a big river spreads out to shield the sands
of its bed
It is Ètípön-ôlá that spreads out to shield the soil,
Ifá, spread out and provide shielding for me,
Just as éwé þlá spreads out to shield oori,
Just as a big river spreads out to shield the sands
of its bed
Ese 12.
Amoni mola,
B'Otunla omo yeyee re yoo sunwon,
Bi o sunwon la o mo,
Di fa fun Orunmila,
Ifa raga bo omo re,
bi igun Igemo,
Ifa raga bo mi, ibi po
lode, Ewe oori ni raga
boole, Ifa raga bomi,ibi
po lode, Baadie ba pomo,
araga bo omo e,
Ifa raga bo mi, ibi po lode,
B' omi nla ti raga bo iyanrin lodo,
ifa raga bo mio, ibi po lode.
We know today,
we know tomorrow,
if we day after tomorrow will be good we do not know,
Ifa's declaration to Orunmila,
ifa provides a protective shield to his child,
ifa give me your protective shield, evil abounds out there,
the leaf of the oori plant provides a protective shield over the land,
ifa protect me in a similar fashion, evil exists out there,
when chicks of the hen hatches,
the hen will provide a protective shield over them,
Ifa, protect me in a similar fashion, evil abounds out there,
as the river gives a protective shield over the river bed,
ifa please protect me,
evil abounds out there,
protect me from enemies that pretend to be friends,
protect me from the evil that exists within my house,
protect me from the evil that exists from the moment i step out of my house,
protect me from both known and unknown evil,
give me your protective shield
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Ìwé fún Odù
Ese 13.
A fi ipa lowo won kii ka dun
A fi warawara lowo tii she ologun won, won kii d’ola
Bo pe titi n o lowo
O nbe laba ti nje esun ishu
Ojo esan lo titi kii je oro o dun ni
Dífá fun Adigunla
Ti yoo digun sheshe
Ko pe o ko jinna
wo Ifa Awo ki bi ti
nshe Ifa de o, Alashe
Ope abishe wàrà
Those who get rich by the use of force don’t last a year
Those who acquire instant wealth like warriors don’t last a day
The patient ones are still alive enjoying a life of bliss
The day of retribution is always at hand
These were the declarations of Ifa to Adigunla (he-who-became wealthy by force)
And who would also get injured violently
Not too long, not too far
Ifa’s declarations had come to pass
Here comes Ifa, the ultimate authority
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Ìwé fún Odù
Ògúndá Bèdé
Ogunda Atorişe
(Ogunda atun ori şe)
Ògúndá
Ogunda makes
a clean cut with the
Borógbè
sword Ogunda
coversŞ’oríOgbe successfully
Ògúndá
Ogunda takes the blessed head and gives it to Ogbe
Ogunda I have seen Ogbe
Ogunda the head mender/corrector
The Iyaami speak strongly in this Odu. No matter what struggles one endures one must forge
forward. Do a lot of prayer to Ori so women will not dominate you. Constantly uplift yourself. Must
be a hard worker and hone your skills in whatever you do. Study hard. Odu of truth. Odu of
tradition. This person must maintain tradition. Be the one to break the “chain”. You may be here to
clear up things. Problem solver. A lot of energy is in this odu. Think before you act. Remember the
house that you are in. Do not be ruled by anger and emotions. Make sure that you know what you
are talking about all the time. Be careful of drinking too much. This person would be good in law
enforcement, things dealing with the law, a good chief, kwk. The grave will be opened if adultery is
practiced. With the help of Ifa, one lone person can fight 30. This was the Odu chosen by
Olodumare to represent IT on earth. It was known as Olodumare’s carpet that It “road” on
throughout the world. Children of this Odu must be careful with the law. This Odu speaks of wealth
and land. The possession and acquisition of this wealth and land can cause “tragedy”. Envy sets in
and people want to take it. This person may need to move from where they live. Do not go into
business with 2 other people. Do not steal or be avaricious. Feed your head so you can be alert.
Ogundabede says that it is our heads that will allow us to have success. Personal shortcomings are
more damaging than others. In this case, analysis is recommended. Do not try to change the design
of Olodumare. This odu punishes those that do this. Be careful not to ever question the existence of
Olodumare. Speaks of sickness in the brain, the eyes and the stomach. Also, poisonings, stress and
loneliness.
Prohibitions in this Odu are envy and malice, lying and dishonesty, and greed. Do not eat things
RAW. Make sure food is cooked thoroughly. Don’t cheat. Do not have lack of respect for people.
Also insistence, nervousness, paranoia thoughts
“Frowning and Fierceness Prove Not Manliness”
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Ìwé fún Odù
Praise Chant to Ogunda Bede
Poripon abidi-pon herihe abidi-he opoto-piti o ku mokun oje. Igara ni igara aforo ofo aje ero
amuni ni tin sho oma owo koto ni ikara olo ofe awuni eku, akuko le-ebo, ako-Ifa ija
oka eko ki riri eru akuko, eiye-ile le-ebo, ila biri ila a ku uro olo ona oni Babalawo ka ri-wo ile ila
lo ru-ebo.
Ogunda-Bede igara ni ga arara afo oro fo oro aje ro omo ni
ami ni ita omooju ma atanbe eri mele eri okan ga ara oni-ife eku, ebo afefe fefe emi-ilaigbe bo a
bu ele-ka lo da fun Suti-sho ana-bata akun-la ti o logue-ere ogaran.
Ogunda le-ebo abe wo abe wo abebe ere mu-le gogogo oba odo gogogo obirin Orisha-Awo letere
ahun ebe ko ti mogua beole eni abe. Amuni imu amuni ita amoju mu ata bere mole eru oni mole
eru a oni igara ni ku eku apate pete ni lai le-ebo abe lo-oda Osu tin sho omo Orunmila, ti oru-nlo
were gara o ru-ebo, akodie, aunko, eku-eja, owo la meji.
Abebe ego abebe rego abebe aran ku ile.
Orunmila and Ogun kill the sheep and bathe it in blood….With Ogundabede there will be long
life for those at peace with self and those around them…Beware of theft and false promises when
traveling to do business. Ogundabede says dress well.
Ese 1.
Alagba lúgbú omi kò kó eja l’ ômo
Odò ábátá sëgì- sëgì kò ba akan l’êru
Alákàn gbé’nú òkun jùgbàda jùgbudu
D’ifá fun önì
Wôn
ní Wôn
malolenikúrò
ilé lo
baba
önì
àwààkà,
ìwo
odò,níìwo
ni ibú
Kò sí eni tí yó gba odò l’ôwô önì
Kò sí eni tó ma gba odò l’ôwô önì
Kò sí eja tó máa gba odò l’ôwô önì
Oni awaaka, ìwo lo l’odò ìwæ lo n’ ibú
Kò sí eni tó ma gba odò l’ôwô önì
The sea does not harm the baby fish
The swamp does not scare the crab
Crab lives
ocean Crocodile
with
Divined
for in
thethe
Mighty
They threatened to drive him away from his father’s house (inheritance)
Mighty crocodile, you own the sea and its surroundings
Mighty Crocodile no one will run you away from your habitat
No one will run you from your habitat
No fish can take the river from the crocodile
Crocodile, you own the river and its surroundings
No one can take the river from the Crocodile
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Ìwé fún Odù
Ese 2.
Aroode
Odofin Ode
Ojomu l’ode
Aromoro yaa
Oba aroye
Eyin le şe fa fun olu
Ti Olu fi ndagbaa ilu
Eyin le şe fun alaworo, alaworo ndoşu
Eyin le şe fa fu oba lalede Oyo
To fila
To fiju gbogbo oba lo
Ifa, o to gege ki ewo şe Ifa temi fun mi
Ki nla
Ki nju gbogbo egbe mi lo
Tori, Orisa lo loje
Orisa lo ni şeşe efun
Abadaba alagemo
ti alagemo ba da ni Orisa ngba
Ibi ti Abamoda ba subu si
Ibe ni nla a si
Mo dabaa owo nla nla
Mo dabaa ile kiko
Mo dabaa ibujokoo ire
Mo dabaa ogbo
Mo dabaa ato
Mo dabaa ire gbogbo
Ifa o to gege ki o wa şe ola temi fun mi. aşe
Aro the witness
Odofin the witness
Ojomu the witness
He who pacifies mother and child
Aroye king
You did Ifá work for Olu
And he became custodian of the agba drum
You did Ifa work for alaworo (Orisa priest)
His tuft crown became a symbol of authority
You did Ifa work for the oba of Oyo
He prospered
More than the other oba
Ifa, it is time for you to bless me abundantly
That I may prosper
More than my peers
Because Obatala is in command of lead
Obatala is in command of sese efun (beads)
The chameleon is blessed with the ability to make its wishes manifest
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Ìwé fún Odù
Chameleon’s wishes are always granted by Obatala
Wherever abamoda is planted
It grows wild
I wish for riches
I wish to have my own house
I wish for a good spouse and family
I wish for long life
I wish for health
I wish for all the good things in life
Ifa, it is time that you grant my wishes.
It is time you bless me with prosperity.
Ese 3.
"Kanrangbada-Akara-ngbada!
Ile owa ni mo wa
Ki owo titun o wa mi
wa Ki aya titun o wa ni
wa
Ki omo titun o wa ni wa ati beebe
Bi omode bafi oju ba Alakara a so işu
nu Ogundasoriiref’Ogbe, kioşe oriire fun
mi
Ewe Ifa naa: Fi àkàrà fule mefa je Odu Ogundasoriiref’Ogbe
Ti a tite ni iye-irosu, tiafe Ifa tiowo
Loke yi si. Fi aşo rere bo’ra kio joko lori eni
Daradara kiotoo sa Ifa yi
"Kanrangbada-Akara-ngbada!
I am in Owa's house.
Let new money find me.
Let new women find
me. Let new children find
me.
when a new child sees Alakara,
it will cast away its piece of
yam.
Ogundasoriiref'Ogbe, give me prosperity".
Medicine: eat six fresh bean cakes or akara-fule,
and the iyerosun in which Ogundasoriiref'Ogbe
has been marked and over which the above
prayer has been said. To use this medicine
one must be immaculately dressed,
and sit on a good mat.
Ese 4.
I greeted them at Ire they did not respond. They chose to be silent towards me. I asked them why I greet
57
Ìwé fún Odù
them at Ire without their answering me, And for them to be silent towards me? They responded that there
was a quarrel between Onife and Orunto. They asked me to wait. And adjudicate over their case. I
responded that youths cannot adjudicate over the case of elders. Had it been that it is possible for youths to
do so I would have declared that Onife is right while Orunto is guilty. Onife says’ “Thank you son.” He
57
Ìwé fún Odù
asked me where I had known him before and I responded that I knew him at Ido the home of Ogun. I
knew him at Idoro Mawuse. I knew him in the home of Iyanda, the blacksmith, Where the shell of the
snail is being molded in anticipation of its creation. Where the shell of the tortoise is being molded in
anticipation of its arrival. Where fresh skin is being prepared for the snake. I knew him at the very peak
of the new palm frond. I knew him where the new palm frond was at its peak. I knew him at as the male
ape, which uses its head to ward of death. I knew him as the male ape to ward off affliction. I knew him
as the male ape, which uses its head so to block off evil spirits. These were the declarations of Ifa to
Orunmila when living in the midst of wandering ghosts.
Ese 5. emphasizes the necessity of honesty and integrity
Eke re'bi ogun odun ko de
Deceit travelled for 20 years and didn't return
Eke re ajo osu mefa ko bo
Deceit even journeyed for 6 months without returning
Otito inu ni ajeku ju iro lo.
The left over remnants of Inner Truth is still greater than
falsehood A dia fun Baba Imale ab'ewu-gereje
This was divined for the Imale with long flowing beards like robes.
A ni biwon d'aye tan iro ni won a maa pa.
They said that when he gets to the world he will just be a liar.
Won ni ki won rubo, won ko won ko rubo.
They were told to make sacrifice but they refused
Iro na ni awon Imale npa titi di oni oloni.
Thus have muslims been liars up till this day.
Won a ma wipe awon ngbaawe Olorun ni odoodun.
They keep claiming that they are fasting for Olorun annually
Esu wa to won lo nijokan
So Esu got on their case one
day O bere lowo won pe
He asked them a question
Kini Idi re ti won maa nwipe awon ngbaawe Olorun ni Odoodun?
Why is it that you claim to be fasting for Olorun annually
E nso nipa eyi pe Olorun ku Ni?
Are you suggesting that Olorun is dying
Tabi o ni ibanuje?
Or that Olodumare is
distressed Olorun ko ha je
Otito-inu bi?
Is Olorun not Essential Truth
O ni Hen, ngbaawe Olorun, Olorun kiiku
He said Heen! You are fasting for Olorun, yet olorun is not threatened by
death Edumare kii s'okunrun
Edumare is never sick
Oran ibanuje kiiba Olodumare.
Olodumare is never distressed
Lile ni Esu le agbajo won
Esu had to chase them away
Nitorinaa, gbogbo won si tuka lo.
57
because of that they were dispersed
57
Ìwé fún Odù
Ìwé fún Odù
Orin ti esu ko ni ojo naa ni:
This is the song that Esu sang on that
day A maigboku Olodumare o,
We've never heard of the death of Eledumare
A f'eke o a f'era
Only the death of the deceitful, and the mendacious.
Ese 6.
Ifa wishes this person well. He/she will be more renowned than many of his contemporaries. Ifa
asks him/her to sacrifice to his/her Ori. He should gather many people and serve them to the people
as sacrifice to his Ori. Good things will come calling to her house.
Omonidindinrin, the Babalawo for Ori
Cast divination for Ori
Ori is venturing priesthood in the yard of a wealthy man
“This yard that I am going to..would life please me? Ori asked
they told Ori to perform sacrifice and he did
when he got to the yard of the wealthy man he was well cared
for life pleased Ori and afterwards he started to dance
he said that this was exactly what his Babalawo said would happen
Omonidindinrin, the Babalawo for Ori
Cast divination for Ori
Ori is venturing priesthood in the yard of a wealthy man
Wealth, it is my house that you should come calling to – Omonidindinrin
Beancakes would nonetheless enter the house of a wealthy man
Wives, it is my house that you should come calling to
Beancakes would nonetheless enter the house of a wealthy man
Children, it is my house that you should come calling to
Beancakes would nonetheless enter the house of a wealthy man
All good things, it is my house that you should come calling
to Beancakes would nonetheless enter the house of a wealthy
man
Ese 7.
Agongo sigo sigo
Agongo sigo sigo
A difa fun Ogunda ti o eyin wa
Ti o bori Ogbe mole
Ebo n won ni o şe
Ogunda ba rubo
Ni wa n jo n ni n yo
Ni n yin àwôn Babalawo
Àwôn Babalawo n yin Ifa
57
O ni bee lawon babalawo toun wi
57
Ìwé fún Odù
Ìwé fún Odù
Agongo sigo sigo
Agongo sigo sigo
A difa fun Ogunda ti o eyin wa
Ti o bori Ogbe mole
Ebo n won ni o şe
Ogunda gbebo
nbe O rubo
Ogunda teyin wa o
O bori Ogbe mole
Ori rere n tireere
Agongo sigo sigo
Agongo sigo sigo
Cast divination for Ogunda coming from behind
He came from behind to outshine Ogbe
He was asked to perform sacrifice
Ogunda performed the sacrifice
He then started to dance and rejoice
Agongo sigo sigo
Agongo sigo sigo
Cast divination for Ogunda coming from behind
He came from behind to outshine Ogbe
He was asked to perform sacrifice
He performed the sacrifice
Ogunda came from behind
He outclassed
Ogbe Ori rere n
tireere
Ese 8.
Dishonesty usually kills a liar
Treachery usually destroys the treacherous
You, who call white black
Olodumare is watching you above
You who call teak leaf Oriro leaf
Olodumare is watching you above
Ese 9.
Eke a pa elekee
Odale a pa Odale
Oun ti a ba se nisale ile
Oju Olodumare nii too
Dia fun Amookun-se-ole
To ni oba aye ko ri oun
57
Bi oba aye ko ri o nko
57
Ìwé fún Odù
Ìwé fún Odù
Oju Olodumare nwo o
Lying (gossiping) will kill the liar
Betrayal will kill the betrayer
Whatever you do in a hidden place
Olodumare is aware of
These are the declarations of the oracle
to he-who-uses-cover-of-darkness-tosteal And he says nobody takes notice
If worldly kings did not see you
Olodumare is looking at you
58
Ìwé fún Odù
Ogunda Oyeku
Ogunda Aiku
Ese 1.
"Ekikan from the house of abara-gbaradodo-gbaradodo"
cast for " to the house", on the day
that he walked straight to the family.
They instructed him to sacrifice, in order
never to be alone again: 4 pigeons and 3200 cowries.
Entrance Road listened and made the sacrifice. Entrance
Road would always rejoice in seeing many people around him.
The ebo is four pigeons and 3200 cowries.
Ese 2.
Orunmila lo di ajalu gborangandan
Ifa ni oro Ogunda Aiku de
Olodumare ni ki won sofun àwôn omo araye pe alejo de
Omo araye ni alejo kinni?
Olodumare ni alejo ni owo
Àwôn omo araye ni ko maa bo
Orunmila lo di ajalu gborangandan
Ifa ni oro Ogunda Aiku de
Olodumare ni ki won sofun àwôn omo araye pe alejo de
Omo araye ni alejo kinni?
Olodumare ni alejo ni omo
Àwôn omo araye ni ko maa bo
Orunmila lo di ajalu gborangandan
Ifa ni oro Ogunda Aiku de
Orunmila lo di ajalu gborangandan
Ifa ni oro Ogunda Aiku de
Olodumare ni ki won sofun àwôn omo araye pe alejo de
Omo araye ni alejo kinni?
Olodumare ni alejo iku
Àwôn omo araye ni won ko fe, ki eleyun-un maa lo
Olodumare ni dandan ni fun un ni láti gba
Orunmila sounded a loud clarion call
Ifa said here comes the message of Ogunda Aiku
Olodumare says to the earthly people that a visitor has come
The earthly people asked who the visitor was
Olodumare said the visitor was money
Orunmila sounded a loud clarion call
Ifa said here comes the message of Ogunda Aiku
Olodumare says to the earthly people that a visitor has come
The earthly people asked who the visitor was
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Ìwé fún Odù
Olodumare said the visitor was a child
The earthly people quickly welcomed it
Orunmila sounded a loud clarion call
Ifa said here comes the message of Ogunda Aiku
Olodumare says to the earthly people that a visitor has come
The earthly people asked who the visitor was
Olodumare said the visitor was eath
The earthly people rejected that it was for them
Olodumare said it is compulsory to accept and welcome it
Ese 3.
A rijo, a r’ayo
A r’ayo, a rijo
Dífá fun Ogunda
Tii nlo ree sh’ana Oyeku
Won ni ko sakaale, ebo ni shishe
O gbébô, o rúbô
A rijo, a r’ayo
Ogunda ti gb’Oyeku niyawo
Ar’ayo arijo
Ogunda ti gb’Oyeku niyawo
We witness dancing and joy
We witness happiness and dancing
This was the Ifa cast for Ogunda
When going to request for Oyeku’s hand in marriage
He was advised to ffer ebo and complied
We witness dancing and joy
Ogunda has married Oyeku
We witness happiness and dancing
Ogunda has married Oyeku ashis wife
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Ìwé fún Odù
Ogunda Iwori
Ese 1.
Succes in trade, profit in trade"
began a profitable business in the world.
"Ogun provided a profitable business,
and we were mightily pleased"
cast for a newborn baby,
who attracted many gifts.
The awo said that something
should be sacrificed, in order
for the baby to have a long life
and good prosperity, in order
too
for the child to contribute
progress to its community. Ebo:
1 sheep, white cloth, pigeons
and 44,000 cowries.
Ese 2.
Ogunda l’awo alagba
Iwori l’awo alupese
Ogun ti alagba lu pese si
Ogun kuro l’ogun ayoda
Ogun d’ogun l’owo Oba
A difa fun omokunrin dúdú ita
E duro, e ki Esu
Eni duro e ki Esu
Esu ni yoo tun tiwon şe
E duro e ki Esu
"Ogunda is the awo of the agba drummer
Iwori is the awo of Ifa's ipese drummer;
an advancing war that is announced
by drumming the agba
drum and the ipese drum, is
not
a secret war anymore; the war
has become the King's war now"
was cast for the Black man who stands outside.
Stop and greet Eshu.
Those who stop and greet Esu
Esu will take care of their good things.
Stop now, and greet Esu.
Ese 3. Importance of studying Ifa and it will make you prosperous
58
Ìwé fún Odù
Ko kole, ko sun ori gi
58
Ìwé fún Odù
Ko koşu, ko je erupe ile
Agba ko Ifa, ko je obi gbo
One who does not build a house, does not have to sleep in the tree top
One who does not cultivate yams, does not have to eat dirt from the ground
An adult who learns the teachings of Ifa does not have to eat old kolanuts
Ese 4.
Iworı Ogunda ara´ado´ tells us how Osun Apara (otherwise known as Yemese) delivered the people of Ido
when their town was conquered and the people were being taken away as servants. She beheaded their
enemies and freed the people of Ido. When her people said that they did not know the way back to Ido,
she fell down on the spot, became a river and flowed back to Ido carrying her people along with her. That is
why Yemese is celebrated in Ido with the following song:
Yemese´ ile´ I`do´ pagun ra o.
Yemese´ of I`do´ annihilated war.
O.sun a`para´ pagun ra lo´nı`ı´.
Osun A ` para annihilated war today.
O ´pagun ra. She annihilated war.
58
Ìwé fún Odù
Ogunda Odi
Ese 1.
Ogun decided to make a journey.
He wrapped up his baggage.
Orunmila said that Ogun's voyage
would be pleasurable, and that
he would return home safely.
The sacrifice was a rooster,
palm oil, kolanuts, and 4400
cowries. Ogun listened, and made the
sacrifice.
Ese 2.
Orule bage bage,
Difa fun Orunmila
Baba nloo soko Wuraola
Won ni ko kara nle ebo ni
sise Ela isode
Ifa lo to oko Wuraola se
Babalawo to gbo'fa a bi Wura nikun.
An old dilapidated rooftop (alias of awo)
Cast Ifa for Orunmila
When going to become Wuraola's husband
He was advised to do ebo
Ela isode, the Holy one
Ifa is the only one capable of marrying Wuraola
A well-learned Babalawo is endowed with golden attributes.
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Ìwé fún Odù
Ogunda Irosun
This Odu informs us to be careful with friends.
Ese 1.
Ogunda did not give offence,
Ogunda did not cause pain,
it is not good to punish Ogunda"
were the ones who cast for
Olowo, on the day that he was
told
to make sacrifice, in order not to
be punished his whole life long.
They said that never in his life
Olowo would be punished.
"What is the sacrifice?"
One pigeon, one sheep, 4400 cowries.
Olowo listened and made the
sacrifice. Always honor and respect
other people; it is better not to punish
the son of an honorable man.
A tree is honored
for its complicated shape;
albino's are honored
because of Obatala.
All of you should honor me.
Ese 2.
A chant for Ifa Odun
Alu gb’ore, alu aye
Difa fun Orunmila
Baba maa kunle soro jeun tuntun l’odun
Won ni ko rubo
Nitori awon ajogun buruku marun-un
Iku, gba gbin ki nr’aye s’oro
Alu gb’ore, alu aye
Arun, gba gbin ki nr’aye s’oro
Alu gb’ore, alu aye
Ija, gba gbin ki nr’aye s’oro
Alu gb’ore, alu aye
Ejo, gba gbin ki nr’aye s’oro
Alu gb’ore, alu aye
Ofo, gba gbin ki nr’aye s’oro
Alu gb’ore, alu aye
To celebrate and be blessed; to celebrate and have good health
58
Divined for Òrúnmìlà
58
Ìwé fún Odù
Ìwé fún Odù
Baba was to celebrate his Ifa festival
He was told to make ebo
Because of five negative forces
Iku, take snail so that I may live to celebrate more anniversaries
To celebrate and be blessed; to celebrate and have good health
Arun, take snail so that I may live to celebrate more anniversaries
To celebrate and be blessed; to celebrate and have good health
Ija (fights/quarrels), take snail so that I may live to celebrate more anniversaries
To celebrate and be blessed; to celebrate and have good health
Ejo (legal problems), take snail so that I may live to celebrate more anniversaries
To celebrate and be blessed; to celebrate and have good health
Ofo, take snail so that I may live to celebrate more anniversaries
To celebrate and be blessed; to celebrate and have good health
Ese 3.
Eji ni nmowo Eji, Ole ni nmo ese Ole
Ole oun Ole ni nmo ara won lori Apata
Difa fun Ogun ti yio pa eran tan, ti yio fi eje re kin Irosun Lenu
Nje Ori yeye ni mogun tai se lopo
Ogun loperan je tan ti o fi eje re kin Irosun lenu.
Eji understands fellow Eji , the thieves know their footpaths
The thieves know their footpaths on the rock
Divined for Ogun that will kill a goat and painted Irosun’s mouth with blood
Don’t you see that most people were punished by Ogun,
But many are not guilty of Ogun
It was Ogun that killed the goat, and painted Irosun mouth..
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Ìwé fún Odù
Ogunda Owonrin
Ese 1.
Ija ti n o ja yi kimi niyi sii
Ajagbuyi niti kiniun
Ajagbuyi niti Aara
Ogunda. lo nda won ni’jakadi lojo gbogbo nilekile
Ija ti n o ja yi kimi niyi sii. Ajagbuyi
May the battle I fight always add to my honor
The battle that brings honor belongs to the lion
The battle that brings honor belongs to Aara
Ogunda, you defeated them in struggle everyday and everywhere
May the battle I fight always add to my honor
The battle that brings honor.
Put the iyerosun in palm oil and lick this,
before going to the battlefield..
Ese 2.
Okun kun nore nore
Osa kun legbe-legbe
Ol’Owa nr’Owa
Alasa an nr’Asan
Difa fun Ìşèşe merin
Ti won nşe olori oro n’ife
Nje, kinni a baa bo ni ?
Ìşèşe ni a ba bo, ki a to bo Orisa
Baba eni ni Ìşèşe eni
Iya eni ni Ìşèşe
eni Ori eni ni
Ìşèşe eni
Obo tabi oko eni ni Ìşèşe
ni Ikin eni ni Ìşèşe eni
Odumare ni Ìşèşe
Ìşèşe, mo ju ba ki nto s’ebo
The sea if full
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Ìwé fún Odù
The ocean is full
Travelers proceed to their various destinations
Travelers go on their different journeys
Divined for the four primordial energies of traditionalism
Leaders of the sacred rites in Ile Ife
O! Who should we worship?
It is Ìşèşe we should appease before appeasing ANY Orisa
One’s father is one’s Ìsèse
One’s mother is one’s Ìsèse
One’s Ori is one’s Ìsèse
One’s genital organs is one’s Ìşèşe
One’s ikin is one’s Ìsèse
Olodumare is Ìsèse
One’s father is one’s Ìsèse
Ìsèse, I give my reverence before I start this ebo
Ese 3.
The lazy person sleeps while the worker
works And when the worker finishes
his/her work Othesr begin to envy them
Ifa divination was done for Ogun
They said that Ogun should sacrifice
So that those who were envying him might be defeated
He heard and sacrificed
They said that the calabash that makes an enemy of the water jar
Will break on the way to the river
And those who make an enemy of you will be defeated also
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Ìwé fún Odù
Ogunda Obara
Ese 1.
"A dancing floor is always noisy;
a battlefield is also noisy" cast for Ogun,
on the day that he wanted to engage Obara in a battle.
They told him he would win, but that he
should sacrifice in order for Obara
not to die in the fight. The sacrifice was
two baskets filled with loose sheets of paper
and leaves, two chickens, and 400
cowries. He listend and made the sacrifice.
They said: two chickens do not die in a fight.
Baskets filled with paper and leaves
cannot kill anybody when they are carried.
Ese 2.
Kùkùté ò mire jìgì
Díá fún Lánkosìn
Omo ajagun gbádé borí
Óní ibi e bá forò sí o
E má mà jé kó yè
Awo ni kùkùté ò mire jìbì
Awo ni Lánkosìn
Kùkùté ò mire jìbì
59
Ìwé fún Odù
Ogunda Okanran
Ese 1.
“One Ogunda, one Okanran, Okanran-kangun-kange”
was cast for Egungun, on the day
that he didn’t earn any money with his business.
They told him that in the same
year an end would come to his
suffering.
He should offer a basket full of kolanuts
and a bundle of whips.
He listened and made the adimu.
Ifa says that this year and end will come
to his suffering.
Ese 2.
Òtóóttootó
Òróórooró
Òtóóto làá jèpà
Òtóóto làá je ìmumu
Lótòlótò làá so olú esunsun sènu
Oun torí ni torí
Oun toòrì ni toòrì
Oun torí-toòrì làs fìì fún Obamakin lóde
Ìrànjé Kó baà lè foun torí toòrì tani lóre
Díá fún Atíòro bàgèbàgè
Ti nsawo relé Oníkòyí
Ibi Orí ì mi rán mi rè ni mo lo o
Àtìóro gàbébàgè tì ńsawo relé Oníkòyí
Ibi Orí ì mi rán mi rè ni mo lo o
59
Ìwé fún Odù
Ògúndá Osa
Ese 1.
Ogunda'Sa was cast for the newborn baby.
They said that a sacrifice should be made
to make the baby live, and to let the baby
enjoy the world. The sacrifice was a guinea fowl,
a pigeon and 24,000 cowries. They listened and made the sacrifice.
Ese 2.
Òpè ìháhá nìì sowó alàkedun tirimómó-tirimómó
Díá fún Ònbè
Tí yoo maa be Ipin onípìn-ìn káàkiri
Orí Awo ó bè
Àbégbó mà ni o
Ipín Awo ó bé
Abeto mà ni o
Ese 3.
Ifa says one should not betray one’s friend and one should not pass by one’s friend’s house without entering
to say hello. Also, the person to whom Ogundasa appear should have Edan or be initiated into Ogboni
for free movement. On this Ifa says:
A ki I koja lojude ore eni ka ma ya ki i Eni to koja lojude ore re liaya kii Ako ile dida ni A didfa fun edan ti
somo Alaworo nife Edan mama de omo Alaworo Ko seniyan ti pe komo Ile ma rin.
One shouldn’t pass by one’s friend’s house without entering to greet. Whoever passes by his/her friend’s
house without entering to greet. It is a high degree of betrayal; Ifa revelation to Edan, the child of Alaworo
nife. Here cames Edan, the child of Alaworo. Nobody can restrict the movement of a child of ile.
Ese 4.
Ifa says one should appease Obatala and always make ebo for prosperity. Also, one should not rely on
medicine but on ebo. With ebo at the appropriate times, one’s life will be pleasant and people around will
think she/he has extraordinary power. On this, Ifa says:
O ri lukuluku bi ka gbejo, Bee ni ko se gbejo O seyin hantian hantian bi pe yoo buni je, Bee ni Ko le buni
je. A difa fun Baba Arugbo ti n roko ataare akala. Babarugbo laje lanaa, babarugbo loogun, Babarugbo o
loogun ebo ni n sa. It is attractive as if one should carry it dancing around, but it can not be carried dancing
around. It has plenty teeth as if it will bite one, but it cannot bite one. Ifa divination for Babarugbo, who
was going to plant alligator pepper and becoming rich. Babarugbo has money yesterday, Babarugbo is using
special medicine. Babarugbo does not have medicine but ebo.
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Ìwé fún Odù
Ese 5.
This person will have enemies but will overcome them with ebo. He should use corn, yam, beans and guinea
corn to make ebo. Even when he has litigation/ legal case with anybody, he will surely win. On this, Ifa says:
Lojo mo ti dele aue, N ko ni kinikini enikankan ninu A difa fun Afeebojo,Ti n lo ree ba won kunle ejo Awo ni
o maa jare, Bisu ba ta a gbare e lori, bagbado ba yomo a gbare e leri, beree ba so A gbare e lori. boka
baba ba so a gbare e leri. Afeebojo Awo ni o maa jare won.
Since I was born, I have never kept malice with anybody. Ifa revelation for Afeebojo, while going to
defend an allegation. It is awo that will be victorious. When yam produces tuber, it bears on its top the victory.
When maize yields fruit it carries on the top the victory. When guinea corn yields grains it bears on its top
the victory.
Ese 6.
This client should not embark upon things without the consent of his wife. Also, he should always be
courageous. on this, Ifa says:
Ipade ona lo yeso, A difa fun ogun ti n gbogulo ogun Ajaa Eremi. ogun ma sa o, Ijaranhin ma ma sojoo
Akere oun konko lo n be lodo dto n gbodri omo. Ifa divination was done for Ogun while going to the war
at Ajaa Eremi. Ogun, do not be scared, Ijaranhin do not be a coward. It is toad and frog that are in the
river taking care of their children.
59
Ìwé fún Odù
Ogunda Ika
This Odu states that one must see Odu to be considered fully initiated.
Ese 1.
Orunmila said: "Ogunda'Ka"
I said: "Ogunda'Ka".
Ifa was cast for Omotade.
They told us to beg
Orunmila so that Omotade
will not be counted among
the thieves.
The sacrifice is 4 hens, rats,
fishes, palmoil and 8000 cowries.
Omotade listened and made the sacrifice.
Ese 2.
O ji o wewu toki
O de fila toki
O wo shokoto toki
O n foju u toki wo ran toki
Won ni Orunmila, Ojishe Olodumare
de O ni kin lo mu de?
Won ni o mu igba eku showo otun
Igba eja showo osi
Orunmila ni Ojishe Olodumare ko I tii
de O ji o wewu toki
O de fila toki
O wo shokoto toki
O n foju u toki wo ran toki
Won ni Orunmila, Ojishe Olodumare
de O ni kin lo mu de?
Won ni o mu igba eye showo
otun O mu igba eran showo osi
Orunmila ni Ojishe Olodumare ko I tii
de O ji o wewu toki
O de fila toki
O wo shokoto toki
O n foju u toki wo ran toki
Won ni Orunmila, Ojishe Olodumare
de O ni kin lo mu de?
Won ni o mu igba omokunrin showo
otun O mu igba eran showo otun
Igba omobinrin showo osi
Orunmila ni Ojishe Olodumare wa de gbayi o
O ni ninu omo okunrin owo otun
Meedogbon yoo ma sode
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Meedogbon yoo ma sagbe
59
Ìwé fún Odù
Ìwé fún Odù
Meedogbon yoo ma showo
Meedogbon yoo ma hunsho
Meedogbon yoo ma’gbegi leri
Meedogbon yoo ma s’agbede
Meedogbon yoo ma kapo fun oun Edu
O ni ninu omo obinrin owo osi
Meedogbon yoo ma showo
Meedogbon yoo ma ta’te, paso laro
Meedogbon yoo ma r’oko
Meedogbon yoo ma hunsho
Meedogbon yoo ma s’she fun oun
Edu Agbonniregun
Nje ori omo lola nipekun
o Nje ori omo lola
nipekun o O baa na’gbona’gbo o Koo na’danna’dan
Ori omo lola nipekun o
He woke up and put on a befitting
outfit He adorned his head with a
befitting cap He also wore befitting
trousers
He cast a befitting glance at all things
They said “Orunmila, the messenger of Olodumare has arrived”
He asked “What did he bring along?”
They said he brought along 200 rats on the right
hand And 200 fish on the left hand
Orunmila declared that the emissary of Olodumare had not yet arrived
They said he brought along 200 birds on the right hand
And 200 beasts on the left hand
Orunmila declared that the emissary of Olodumare had not yet arrived
They said he brought along 200 male children on the right hand
And 200 female children on the left hand
Orunmila declared that the emissary of Olodumare has truly arrived
He said that out of the 200 male children on his right hand side
25 will become hunters
25 will become farmers
25
will
become
traders
25 will become cloth weavers
25 will become musicians
25 will become sculptors
25 will become sanithery
The remaining 25 will be his Akapo
He said that out of the 200 female children on his right hand
side 25 will become merchandizers
25 will become petty traders
25 will become cloth dyers
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25 will become singers
25 will become weavers
25 will become palm/palm kernel oil makers
59
Ìwé fún Odù
Ìwé fún Odù
25 will become farmers
The remaining 25 will be cooking meals for Agbonniregun
Children are one’s prosperity in the end
Whether we mend into the
forest Or travel into the plains
Children are our prosperity in the end
60
Ìwé fún Odù
Ogunda Oturupon
Ese 1.
Ogun sent prosperity to the house of Oturupon"
cast for the people of ife-Ooye, on the day
that they were worried about their prosperity.
They said that a year of riches had arrived,
a year of prosperity, a year
of giving life to many children.
They should sacrifice ten pigeons,
ten hens, and 20,000 cowries,
in order not to fight again.
They listened and made the sacrifice.
Ebo: 10 pigeons and some money.
Ese 2.
Òtóóttootó
Òróórooró
Òtóóto làá jèpà
Òtóóto làá je ìmumu
Lótòlótò làá so olú esunsun sènu
Oun torí ni torí
Oun toòrì ni toòrì
Oun torí-toòrì làs fìì fún Obamakin lóde
Ìrànjé Kó baà lè foun torí toòrì tani lóre
Díá fún Atíòro bàgèbàgè
Ti nsawo relé Oníkòyí
Ibi Orí ì mi rán mi rè ni mo lo o
Àtìóro gàbébàgè tì ńsawo relé Oníkòyí
Ibi Orí ì mi rán mi rè ni mo lo o
60
Ìwé fún Odù
Ogunda Otura
Ògúndá Tàsíá
Ese 1.
"I am very clean" cast for "Stone in the water"
on the day that "Stone" was in great fear of illness.
They instructed him not to fear illness,
but to sacrifice in order not to fall ill.
They also told him to sacrifice in order
to remain in his place, for stones
in the water are often moved by the stream.
The sacrifice was a snail, a pigeon,
3200 cowries, and ewe.
He listened, and made the sacrifice,
and he remained free from illness and disease.
Ebo: 1 snail, 1 pigeon, money and ewe.
Ese 2.
Ori rere ni şegun ota
Ori àìsàn li ota i di li adipa
Tani ije ori alaisan?
Eniti aye ndi
Ti o ni kosi eniti o le di oun li
adipa Oun, nii je ori-aisan
It is a good head that overcomes the opponent
It is the impaired head that the opponent renders completely powerless
Who is one with an impaired head?
It is one whom the world constantly blocks
And he says that there is no one who can block him until he
dies He, indeed, is the one with the impaired head
Ese 3.
Mojawere g’erin
Mojawere g’efon
Ajalku-teetee lo gun ra
Orunmila lo wa so keshe morun ewure
Dífá fun Orunmila
Baba nlo re fe Rere
Tii shomo Orisa Gbowuji
Won ni ko rúbô
O gbegbo, o rúbô
Ifa ko rere de
Rere, a ko rere bo,
rere Ifa ko rere aje de
60
Ìwé fún Odù
Rere, a ko rere bo,
rere Ifa ko rere aya de
Rere, a ko rere bo,
rere Ifa ko rere omo
de Rere, a ko rere bo,
rere Ifa ko rere
gbogbo de Rere, a ko
rere bo, rere
Mojawere mounted an elephant
Mojawere mounted a buffalo
And Ajalu-teete mounted ira, zebra
Orunmila fixed a goad on a goat
These were the declarations of Ifa to Orunmila
When going ot marry Rere (blessings)
The daughter of Orisa Gbowuji
(Obatala) He was advised to offer ebo
and complied Behold, Ifa brings Rere
back to us
Rere, we are fully blessed
Ifa has brought the blessing of finance
Rere, we are fully blessed
Ifa has brought the blessing of a spouse
Rere, we are fully blessed
Ifa has brought the blessing of children
Rere, we are fully blessed
Ifa has brought the blessing of all good things
Rere, we are fully blessed
Ese 4. Make sure your services are respected and you make you money.
Bi ina ba wole
Okunkun a parada
Okunkun ti o
parada
A rishe ti ina nshe fun
ni Dífá fun Akemota
Tii she omo òróro Otun
Won ni ko rúbô
Nje to ban nf’owo ni
Won a ni o mu eegba wa
Eso eso ni Akemota fi nta’mo
To o ba n f’aya a ni
Won a ni o mu eegba wa
Eso eso ni Akemota fi nta’mo
To o ba n f’omo a ni
Won a ni o mu eegba wa
Eso eso ni Akemota fi nta’mo
To o ba nfe ire gbogbo ni
60
Won a ni o mu eegba wa
Eso eso ni Akemota fi nta’mo
60
Ìwé fún Odù
Ìwé fún Odù
When light enters a house
Darkness gives way
If darkness fails to give way
It will experience the energy of the light
This was the Ifa cast for Akemota
Offspring of Ororo-Otun land
He was asked to offer ebo (to desist from rendering free services always) he complied
If you want business boosting device
He will ask you to pay 2000 cowries
With extreme care Akemota makes his wealth
If you want a good spouse
He will ask you to pay 2000 cowries
With extreme care Akemota makes his wealth
If you want good children
He will ask you to pay 2000 cowries
With extreme care Akemota makes his wealth
If you want all the good things in life
He will ask you to pay 2000 cowries
With extreme care Akemota makes his wealth
Itan. Akemota was a proficient Babalawo being patronized by a lot of people, but he rendered too many
free services. At the same time he was complaining of his inability to prosper. When he called on other
Babalawos to consult they told him he needed to charge SOMETHING. This brought him steady income.
60
Ìwé fún Odù
Ogunda Irete
Ese 1.
"If we want to tell a lie, we should look clever;
if we want to tell the truth, we should be very
patient; an intelligent person should not cheat
another"
was the one who cast for Ogun, on the day
that Ogun became the awo of the market women.
The ebo was made. Since then the awo of
Egungun hides his face, so that women do not see
it.
Ebo: one headdress, and a dog
Ese 2. A verse about Abigba (4 chain divination)
Igunnugun awo ilugun
akalamagbo awo iluka
tentere abiye apa bongaga bongaga
o difa fun Orunmila
n lo sode Ejigbomekun
yo ree ra alakan leru wale
Vulture priest of ilugun
akalamagbo priest of iluka
tentere with big feathers on the
hands divined for Orunmila
who was going to the market of Ejigbomekun
On a mission to purchase Alakan as a servant and bring him home.
Alakan (a name for crab) is the original name of Agbigba. The story talks about Alakan being a
proficient diviner was taking attention (i.e. clients) away from Orunmila. One day Alakan divined for the Oba
Ajalaye while Orunmila was away and the Oba was impressed by the divination and spoke highly of
Alakan. They were put to a test by the Oba to reveal the contents of a room and Orunmila was the one to
answer correctly (men and women were in the room the women had given birth , but one of them had
twins, so although Alakan was close, he missed the mark by one). From this story comes the saying that
"The end of an issue is known by Edu, the truth is being said by Alakan, but the outcome of the matter
is known by Edu.
Ese 3. Another verse about Abigba
Ogun nbo l'otun
Ote nbo l'osi
Ogun ti mori to yo loke odo
60
yii, o ju ogun Eleshin lo
O ju ogun Oloko lo
60
Ìwé fún Odù
Ìwé fún Odù
O ju ogun ori Ogodo
Omo abi a fi eji-Ida mejeji tile,
Oro ododo loro Ope
a difa f'Orunmila
Baba nlo re ra Alakan leru loja Ejigbomekun
Oro otiti lalakan nso
Edu lo mo igbehin oro.
There is the cloud of war on the right
There is the cloud of revolt on the
left The war which I forsee across the
river Is bigger than the horsemen war
It is bigger than the war to be fought with
spears It is bigger than the war of Ori Ogodo
The son of he who has double edged
sword The words of Ope is always the
truth Divined for Orunmila
The day Baba was going to buy Crab (Agbigba) as servant at Ejigbomekun market
The Crab is a clairvoyant seer
Edu (Orunmila) is the one who knows the final end of a matter.
Itan
Orunmila was going to Ejigbo mekun market for shopping. He consulted his Oke-ponri and made
neccessary ebo. When he got there he was fortunate to buy Crab as a servant. Crab, like Osanyin and
others later became one of his Ifa apprentices. After some time Crab became a very good seer. At an
outing to Olofin's palace where Orunmila went for divination, Crab as the Junior Adept explains the
reading of Ifa that Olofin was having the problem of not having children. He also prophezised that come
this time next year, Olofin who was having 200 wivies would have gotten 200 children, if he made the
neccessry ebo which included 200 pigeons, 200 fish, 200 rats. PLEASE note that this is where Crab got
his new name as Agbigba (One who collected in igba-200).
Orunmila wanted to finish the reading made by Crab. However, Olofin said there is nothing more and that
the crab had gotten to his problem. When Orunmila was finally allowed to talk he said the cildren will not be 200 but
201. The Oba Olofin then said he would punish Orunnmila if He failed in his reading, because the Crab had
spoken well.
After 9 months, the queens had 199 children remaing only one who was in pre-natal stage about to deliver.
The king, Olofin had called that whole town that he wanted to punish Orunmila. The Crab was well
seated and very arrogant. He believed if Orunmila was killed he would be the one that will become the
authority. But then the 200th wife gave birth that same day she gave birth to a set of twins making Olofin's
children 201. So the word of Orunmila came to pass, and Agbigba was left in a place disgraced.
Points that stand our are:
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Ìwé fún Odù
1. The message which Orunmila was giving is Ifa, It was this same thing that Agbigba was learning.
2. Agbigba was a very good seer.
3. What the practitioners of agbigba are giving is Ifa (message From Olodumare)
4. A good pratitioner of agbigba will learn Ifa
5. Most Agbigba practioners are initiated into Ifa and presented to Igbodu
6. They usually finalize their readings with Opele.
7. Though Agbigba was a good seer, it was Orunmila's word that was final that came to pass.
The fact that Agbigba is Orunmila’s “servant” is a way in which to state that Agbigba divination is
rooted in and based upon Ifa oracle which is the bedrock of what we do.
Ese 4.
Sweet potatoe with fresh leaves might seem like a powerful potion
And an abundance of magical medicine tends to intoxicate the possessor
But even if you have a multitude of powerful potions
If you are dishonest
Your dishonesty will undermine their effectiveness
Surely, kindness will be more effective than potions
Divined Ifa for the King Ailanakuesuu
One who dared not reject the advice of Ifa
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Ìwé fún Odù
Ogunda Ose
This Odu talks about WORK. It also speaks of how you work at work, home, kwk. Make ebo to ward off
offending someone at work. Ogunda can be misuse of power. Ose can be corrosive. These energies must
be harmonized.
Also, Ogunda-Oshe admonishes us not to punish people because of their physical characteristics. Fairly often
the person for whom this Odu appears, tends to march to the rhythm of a different drummer.
This Odu speaks of controlled changes in consciousness, which might indicate the advisability of
initiation. The awareness of inner power will help protect the client from outside danger. It's time to unite
light and dark. The Odu speaks of a change in life circumstances for the client. Some crisis or
traumatic experience, of which the source lies outside the present consciousness, might be coming.
The Odu admonishes us to be prepared for a crisis, she points towards creating order and harmony inside
oneself, based on examples from the corpus - this is the only possible preparation. There is a need to
develop crystal pure ideals and principles. Only when a crisis leads to wise acts, good results can be expected.
Re-shape the present situation according to high moral examples or archetypes. Keywords are change
according to ideals, controlled crisis, conpletion, inner harmony, enlightenment, staying power, initiation and
protection.
This Odu can speak of deep confusion and consternation can be the result. The hot fire that is lit can burn
the candle too fast, leading to death and decay. Energy blockage can create a serious feeling of
dissatisfaction, boredom and senselesness, leading to total stagnation and a lack of changes in life. Initially
this might be considered pleasantly stable, but a crisis needs to be controlled and not avoided. Your own
will and self- discipline are weakened. A crisis may lead to destruction of the client’s vitality, and of the
sources he obtains his well-being from. There is a lack of preparation. Changes for the worse. Giving in to
personal stagnation is an invitation for catastrophe. Some keywords are catastrophe, crisis, stagnation, loss
of energy, cunfusion, destruction, dissatisfaction.
Ese 1.
Eguntan'Se cast for Orunmila Alade,
on the day that he was in serious
trouble. Orunmila was told that he
should honor his own Ori with a
pigeon.
Ebo: 1 pigeon, 1 dog, palm oil and ewe.
The ewe must be used for bathing.
Ese 2.
Ogunda did not give offence,
61
Ogunda did not cause pain, it is
not a good idea to punish
Ogunda"
61
Ìwé fún Odù
Ìwé fún Odù
was the one who cast for
Olowo, and told him to sacrifice
in order not to be punished
during his life.
They said that he would never
in his life be punished. The sacrifice?
A pigeon, a sheep, and 4400 cowries.
Olowo listened and made the sacrifice.
Honor and respect others; it is better
not to punish the son of an honorable man.
A tree is honored because of its crooked
shape; an albino is honored because of
Obatala.
You should all honor me. Ebo:
one pigeon, one sheep and eleven cowries.
Ese 3. You must return too your center - Isese.
E baa lo loo lo bi
olo E baa re ree re
bi ere Ibi ti e ti lo
naa
Le o pada si
Difa fun Ojola
Omo Ere L'apa
E ma ma paa o
Eran ab'ohun ni o
e ye e ma p'Ojola
Omo Ere L'apa
Ifa ni Isheshe lo maa leke
Isheshe lo maa gbeniyan
No matter how far you wander like the grindstone
No matter how far you wind like the boa
constrictor It is your starting point
to which you shall all return
These were the declarations of Ifa to the royal
python the offspring of the boa constrictor of Apa
town Pray, do not slay it
Do not slay the royal python
The offspring of the boa constrictor of Apa town
Ifa says Isheshe (our traditionalism) will
prevail Isheshe will allow mankind to prevail.
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Ìwé fún Odù
Ogunda Ofun
Ese 1.
"Ogunda, give the object to the owner.
If you do not give the object to the owner,
I will take it from you with argument and violence,
although I did not come into your house to quarrel"
cast for Traveler, on the day that he would sleep
in the house of a greedy man.
They told him to sacrifice, so that
he would not loose his possessions
to the greedy landlord. The sacrifice was
a hen, 12,000 cowries, and afi-leaves.
Grind together tagiri and eesin-leaves
with black soap worth 1200
cowries; put this in a corner of the
house
and let the blood of the hen drip on it.
Use it for bathing.
Ese 2.
Ogundafun was divined for onile ori Oke. He was told to make a sacrifice so that people would fear him.
He made the sacrifice and the people began to fear him. He was happy, he praised his Babalawo, the
Babalawo praised Olodumare..Onile Ori Oke is the name of Oranfe the deity of whirlwind/hurricane.
Ese 3.
Seke-seke se eke
Eke kee
Sika-sika se ika
Ika kaa
Ara ki ro eke
Okan o sika o bale boro
Asheni nshe ara a re loshe
Dífá fun orunmila
Nijo ti seke-seke, sika-sika ati
As(h)eni maa je omo ikofaa re
Ti Baba maa gba iwa buburu yii lowoo won
A liar lies
His lies destroy him
The wicked one displays his wickedness
His wickedness damages him
There is no peace for the
liar No security for the
wicked
The treacherous one is doing untold harm to himself
These were Ifa’s declarations to Orunmila
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Ìwé fún Odù
When the liar, the wicked and the treacherous were to become his students
And when he was to purge them of these evil characteristics
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Ìwé fún Odù
Osa Series
Osa Meji
Sámédzì
Awuito
awuida
The symbol for Sámédzì (Òsá Méjì) is a crescent moon containing a human head surrounded by stars. This
symbolism represents the Mothers of the Night (Kennesi) and the secrets of female power. It is an image of
women's secret societies. The cardinal direction for this sign is the Southwest. Its esoteric element is water.
Its physical element is silver. The astrological sign most associated with Sámédzì is Serqet (Scorpio) and is
associated with the planet Mars.
This sign has dominion over the power of magic, night, fire, the blood, opening of the eyes, paralysis,
intestines, dropsy, menstrual periods, the ears, legs, eyes, nostrils, thighs, feet, the female sexual organs,
the breath, breathing problems, and the respitory system. The hùn most associated with this sign are
Avedji Da (similar to Òya), Kennesi, Gbadù, Lisa, Loko, and Yalode.
Power of Aje (Witches)
Physical body element = Female Organs
Children would be disposed to be Aviators
Child born to the deepest of Mothers
In Osa your best friend can be your worst enemy
Inclined to guess things without learning
Mind hustler -- Constantly running
Knowing how to pull people to the left
Osa denotes the prospect of many children and plenty of riches.
Stakeless river, seven pines, wings in the night.
First to be reverenced, definitely should be one's elders.
Osa Meji states that we will a life of struggle to get on the level of Ifa. Osa brings the "Winds of Change":
it is the element of randomness in the system that regulates our environment. There are stories in this Odu
speaks of the Aje: elemental Spirits that are described in Ifa as seven species of mythical birds that live in
the Iroko tree. Both men and women call upon the Aje for abundance. The Aje are also the guardians of female
powers, and they can be very nasty and disruptive towards those who abuse women. Some other names
used for the Aje are The Mothers, The Witches, The Elders of the Night.
Osa Meji indicates a lack of courage, and the tendecy to run away. Children of Osa Meji travel a lot.
They can be good managers of other peoples' business: because they scare easily, they will not take gresat
risks.
The client for whom Osa Meji falls, will be confronted with sudden changes in work or relations.
Spiritual help is needed against bad dreams, and the Elders of the Night that make sleep difficult.
Sacrifice to the Elders of the Night. Ifa says that the client has enemies who actually want to hurt him.
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sacrifice to Sango for
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Ìwé fún Odù
Ìwé fún Odù
more power/energy and for victory over enemies. Children of Osa Meji tend to have concentration
problems, and want to break out or get away. Stick to what you are doing! An important instruction in
this Odu is to have patience in relationships.
When Osa Meji falls, there may be signs of mental illness lurking, burn-out, stress syndrom and that kind of
thing. A visit to the doctor is always a good idea.
In this Odu Oya had to give up eating ewe/Ègùtàn in order to have children (wealth, power). After giving
this up she had 9 children; the last of which was Egúngún who was covered by a caul at birth and later in
life spoke strangely. Also it is in this Odu that Ösun is advised to give up drinking guinea corn (sorghum) beer
(otí okàa bàbà), the beer made from the indigenous grain which she liked, for beer made from the
imported corn grain in order to have children and become wealthy.
Ese 1.
Kasaka ja-Katitisa divined for Eji-Osa, Eji-Osa was going toon scientific research. They said he would
be horrified by something, which could prevent him from carrying out his project. For this reason he
should sacrifice:- A ram and a thunderbolt. He refused. When he got to , a fight ensued. They tried to
fight back but could not. They had to run. From this day they were called Osameji.
The ubiquitous wanderer, or wind, who does what he likes and means what he does, was the nickname of
Osa-Meji
Ese/Itan 2.
Before Osa-Meji came to the world he was advised to make sacrifice because he was going to practise his Ifa
art in the midst of witches. He was told to give a he-goat to Esu, a guinea to his Ifa and a pigeon to his
head. He did not perform the sacrifice as he was in a hurry to come to the world.
Although he was one of the sixteen children of Orunmila who decided to come to the world at about the
same time, he did not find the way to the world in time, because of the he-goat he failed to give to Esu.
His ori could not guide him because he also made no sacrifice to it. His ori could not come to his rescue,
because he offered no sacrifice to it. He was therefore wandering on the way until he came to the last
river in heaven before crossing to the world. At the bank of the river he met the mother of witches, Iyami
Osoronga, who had been there for a long time because no one else agreed to help her to cross the river.
She too was coming to the world but was too feeble to cross the tiny thread bridge over the river.
Iyami Osoronga begged him to back her through the river, but he explained that the bridge would not take
two passengers at a time. She then proposed to him that he should open his mouth so she could get into
it. He agreed and she took a position inside his stomach. When he got to the earth end of the bridge, he
told her to come out, but she refused on the grounds that his stomach provided a suitable abode for her.
His
problems with witchcraft had begun. When she refused to disembark, he thought he could bluff her by
saying that she would die of hunger inside his stomach, but she said that she would not die for as long as
he had a liver, a heart and intestines, because those were her favorite meals.
He realized what problem he was up against, when the woman bit his liver. He then brought out his
divination instruments and sounded Ifa on how to get out of the impasse. He was told by Ifa to make
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instant
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Ìwé fún Odù
Ìwé fún Odù
sacrifice with a goat, a bottle of oil and white cloth, which he brought out quickly from his Akpo minijikun.
He quickly cooked the liver, heart and intestines of the goat and told Iyami that food was ready for
her. When she smelled the inviting scent of the food, she came out of his stomach. She however told him
that it was forbidden for her to eat on full view of anyone. He then made a tent with the white cloth and
she went under the tent to enjoy the meal. As she was eating Osa-Meji ran away and quickly found a
womb to enter to come to the world.
As soon as Iyami finished eating, she looked round for Osa-Meji but he was nowhere to be found. She
began to shout his name Osasa, Osasa, Osasa, which is the cry of the witches to this day. She is still
looking for Osa-Meji up till now.
No other divinity is able to withstand the witches when they decide to fight. They can always
subdue all of them, with the exception of Olodumare and Orunmila, due to the way they handled them
on prior occasions. Anyone who believes that charms and other diabolical preparations can subdue
witchcraft is merely deceiving himself, unless they are aware of special incantations made in the past for
this purpose.
Ese 3.
Osa is rich, makes a lot of noise,
the sound of the bell reaches
earth"
were the ones who cast for Odu on the day
that she descended to Earth, and also
for Ogun and Obatala, among whom
Odu was the only woman.
"What will happen when we arrive on Earth?"
Olodumare answered:
"Whatever you want to obtain in life,
I will give you the power to do so,
in order for the world to become a good place."
Ogun marched in front, Obatala followed,
and Odu lingered behind.
Going back she asked:
"Olodumare, down there Ogun will have
the power of war. He has a machete,
he has a sword, he has everything he needs
to fight with.
Obatala too has all the qualifications
to reach whatever goal he chooses.
What then remains for me, the only woman
among them? What shall I do?"
Olodumare spoke: "The power of
motherhood that keeps the Earth intact,
belongs to you. The power of the Birds
belongs to you.
I will give you a large calabash,
filled with these things.
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Odu, come back. Do you
know how to use them?"
Odu replied:
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Ìwé fún Odù
Ìwé fún Odù
"If humans don't listen to me,
don't even ask my advice,
then I will fight.
If people ask me for money or
children, I will be lenient towards
them, provided they are not impolite;
for if that happens I will take it all
back." "That's alright with me, but use
your power with coolness and not
with violence, or I will take
it away from you."
Since that time, because of Odu,
women have the power to always say things of power,
for in the absence of women
men can do nothing.
Odu came to Earth.
All groves sacred to Egungun she entered freely,
also the groves of Oro.
All places where Spirits were worshiped
the woman showed herself.
Ha!, the old one was exaggerating, and Odu
fell into disgrace.
Ifa was consulted on her behalf.
"You, Odu!" Ifa said,
"You will have to calm down!"
"Why would I do so?"
"Because of the power you have been given,"
explained the Awoss, "in order for people
not to find out what it's all about."
"They won't," replied Odu, "for nobody
saw how Olodumare gave me that power!"
"Sacrifice anyway!" the Awo's advised.
"No!" replied Odu.
"Nobody will take
my power away from me.
They don't know about
it."
Then she put on masquerader's
cloth and went out in the open.
There was nothing she did not do in those days.
Obatala went to Ifa and said:
"Hey! Olodumare gave me authority on Earth,
but this energetic woman takes everything over.
There is no place where she does not go."
Ifa comforted Obatala:
"No one can wrench the world from your hands.
The world will not spoil. Sacrifice snails,
a whip, and 18,000 cowries."
When Obatala sacrificed Orunmila said:
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Ìwé fún Odù
"Don't worry because worship will return to you."
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Ìwé fún Odù
In the meantime it was so that when Odu said:
"Don't look!", and people still looked,
they went blind.
"Let us live together," she said to Obatala,
"That way you can see everything I do."
Obatala sacrificed snails to his Ori,
and then drank the fluid from the
shells. "Do you want some, Odu?"
She drank and her stomach calmed down.
"I have discovered delicious food,
snail fluid is sweet, snail fluid is sweet."
And so Obatala gave her
all the snails she wished.
"But all the things you have,
all the things you do?"
"I will share it all with you," Odu replied.
And then, when she went to worship
Egungun, saying she was scared,
Obatala went with her.
In the sacred grove she put on the
costume, but couldn't produce a sound like
Egungun.
Later Obatala added a face cover to the costume,
took the whip, and spoke with the voice of
Egungun. He went outside.
"Ha!" people said, "This truly is
an appearance from another world."
He even scared Odu. Hey! Who put
on that costume so quickly? Who
spoke with that unrecognizable
voice?"
So the man overcame the woman
through cleverness.
Obatala went through the whole town
as Egungun.
Seeing he was not at home,
recognizing her costume,
Odu stayed where she was and sent her Bird,
to go sit on the masked one's shoulder.
From that moment on, all what Egungun could do
was because of the power of Birds.
When Obatala as Egungun had done everything,
he came home, put the whip down
and greeted Odu.
"You can have Egungun," she said,
"Nevermore will a woman dare wear the costume,
but the power you used will be our property,
and when you go out I will dance for you.
From now on only men will go out as
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Egungun. But nobody, children nor old men,
will dare to mock women.
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Ìwé fún Odù
Ìwé fún Odù
The power of women is great.
Women give life through giving birth,
and whatever men may want to do,
women must help them or it will not be successful."
So they sang together, and Obatala said
that every week everybody must praise women,
for the world to be peaceful.
Bend your knee, bend your knee for women,
for women brought you into this world;
women are the wisdom of Earth,
women have brought us into this world;
have respect for women.
NOTE: Historically according to the Odu Ifa Osa meji, the Egungun we approach to come & bring
children, peace and harmony among the family, community and society at large, they also punish
the Awon Iyami (loosely called witches) the Elders of the Night for their wrong doing and abuses,
which according to Ifa, it was based on the invitation of the same Awon Iyami to bring the Egungun
to Earth to restore peace when the world was over run by havoc, negativity and jealousy.
Ese 4.
Ori buruku kii wu tuulu
A ki I da ese aşiwere mo loju-ona
A ki I m’ori oloye lawujo
A difa fun Mobowu
Ti I şe odinrin Ogun
Ori ti o joba lola
Enikan o mo
Ki took-taya o mo pe’ra
Won ni were
mo Ori ti o joba
lola Enikan o
mo
The head of a person with a bad ori does not swell up
No one can recognize the footprints of a madman on the raod
No one can distinguish the ori of a chief in an assembly of
people Ifa divination was done for Mobowu
Who was the wife of Orunmila
Surely, the ori that will wear the crown tomorrow
No one can recognize it
Ese 5.
To ju iwa ore mi
Maintain your character, my friend
Ela a ma i lee nile ni
Honor can leave from the house of a person
Wa a si ma ila ra eniyan
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Ìwé fún Odù
Beauty can leave from the body of a person
Ugbon iwa ni ba ni de seere
A person’s character will go with a person to the grave
eefin niwa riru ni l ru
Character is like smoke eventually it will rise to the surface
Erigi gb okeere niyi
A person lives off in the distance in honor
Sugbon suura ni, la fi n mo e ni
But with closeness, we learn of a person actions
Iwa ko ni fon iwa sile
Character will not leave it owner alone
Iwa o mo l'o n so mo loruku ai
It is a child's character that gives a child its name
Emo dora o ku iwa
Even if the child seems fine there is still a need for character
Ara dora a ku a ai
Even if the body looks fine there is still a need for shoes
B'eni yon lara ti ko niwa
If a person seems fine but doesn't have character
O so dom ohun ribiriki
He/She is missing something very valuable indeed
Iwa rere l'e o eniyan
Good character is a person’s bodyguard
Suuru Baba iwa Baba ire
Patience is the progenitor of character
Character is the progenitor of blessing
Ese/Itan 6.
The Birth of Osameji
Osameji ran into the womb of the first woman he came across as he was running away from Iyami
Osoronga. Little did he know that he was merely running from one calamity to another, because the
woman who was to become his mother was a member of the cult of lyami Osoronga. He came to the
rescue of a husband whose wife had completed arrangements for offering him as a sacrifice to the elders
of the night. When he was born, he was always crying out late at night but no one knew what was
responsible for his nocturnal cries. The father was a layman who had no knowledge of what was going on.
As soon as he cried out in the night the parents would wake up to pacify him. It was only the mother who
knew the secret of why the child was always crying out at night.
The child used to cry to intercept the ritual process of sacrificing the father for a feast in the witch cult.
That process continued until the child was old enough to speak. Subsequently, as soon as he grew up to be
able to talk, instead of merely crying in the night, he would shout the word Iyami Osoronga, which would
instantly wake up the mother and she would thus abruptly depart from the night's ritual ceremony of trying
to sacrifice the husband. This used to happen on a particular day of every week.
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Ìwé fún Odù
One night, the witches subpoenaed the mother to explain why she used to leave their meeting abruptly
whenever she was praying with the goat (she used to turn the husband into a goat before trying to kill
him, because the witches do not kill human beings without first turning them into animals; this can
manifest as forms of insanity). She explained that it was her son who coincidentally used to shout the name of
the witch- mother Iyami Osoronga) at that point of the proceedings. She was instructed to come with her
son to the next meeting which was the great meeting and feasting day. All the witches had contributed
money to serve their heads on that night.
When that day arrived they served the heads of all their members one after the other. When they got to where
Osameji was sitting they also served his head but he did not eat out of the goat used for serving their heads
because he did not contribute towards the cost of buying it, since he had not been initiated into the cult.
Next morning he woke up and went to his father to advise him to serve his head with a goat because of a
dream he had. He told him to do it so that he might get well because he had been ill for a long time. The
father accepted the advice of the small boy and bought a goat to serve his head. After making the
sacrifice, Osameji asked his mother to provide an open clay pot and plenty of oil. He collected parts of
the goat and all the uneaten remains of the goat's meat and put them in the pot adding oil and salt as well
as sand from the ground (represented today by lyerosun). He then went to deposit the pot at the
incinerator. That was the first offering by any human being to the elders of the night and is also how
offerings are made to them to this day. After the sacrifice they all went to sleep but by the next morning
his mother did not wake up. From then on his father became well. Things became clear to him after the
death of his mother and eventually he told the father that his mother was all along responsible for his
indisposition, and narrated how he used to see her in his dreams.
It is for this singular reason that some Ifa priests refer to Osameji as a witch, but he never was. From then
on people began to respect him. Anyone who wanted to serve his head always invited Osameji to perform
the sacrifice for him or her. He was able to hold meetings with the witches right from the time his mother
touched his head with the cane that made it possible for him to accompany her to the meeting of witches.
Hi~ was from then on able to hold meetings with them but could not eat with them because he was not
formally initiated. To this day, it is possible with the aid of similar preparations, for a novice to hold meetings
with witches, without being formally initiated into their cult.
Ese 7. Esu advices us to use the kola in ritual.
Osa méjì tells the story of how the kola tree was prescribed an ebo in order to bear children; she began to bear
children and did not complete her sacrifice. Eshú-Elegbá informed people to use the children of the
kola tree, the kola nut, in their rituals.
Ese 8.
Ifa pe oun koo eleyiun la
Ifa says he would take this person to a place of safety,
He should perform sacrifice for the same
Agoro inuu won ni o je a ba won pe
The evil thought in their heart does no make us to assemble with
them, Iwa ikaa won o je a ba won to po
Their wicked act does not allow us to associate with them
Adifa fun Yerepe
Cast divination for the Nettle
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Ìwé fún Odù
Eyi tii sore igi oko
The close friend of the forest
tree, Oun gbara oun kale lowo aye
bayi
Would I extricate myself frombeing the captive of man?
Won ni o rubo
They asked him to perform sacrifice
Won ni ko ru Opolopo abere
He was asked to offer many needles
Yerepe si gbebo ngbe,
The Nettles heard about the sacrifice
O rubo
And performed it,
Ota o le sun mo igi ti Yerepe ba di
mo, No enemy can move near the
Nettles, Igi ti Yerepe ba di mo
And no one can move near the tree on which the Nettles stand
Odigi agbala
All the trees that Nettle attaches to,
Keri kan o le ke e mo
All of them would become saved,
Ifa nikan ni o moo gba wa la
It is Ifa alone that would save us
Ese 9.
If this Odu falls for someone they may be being warned that the place they are going is filled with negative
witches or negative witch energy. They may not be able to bring back home a profit. They must offer
ebo quickly. The place itself is good for business but care must be taken.
O sa meji lakoja
O ko yanpon-yanpon seti
opon Dífá fun Orunmila
Baba ashawo relu Eleye
Won ni ko rúbô
Ogbegbo, o rúbô
Mo bo lowo won nigbayi o
Obolobolo ewe ekuku, oobo
Mo ti bo lowo olubi
He brought confliction issues for Ifa consultation
And created confusion for the Awo during divination
This was the Ifa cast for Orunmila
When traveling to the land of the witches
He was advised to offer ebo and complied
I’ve wriggled free for their clutches now
The slimy ekuku leaves
I’ve wriggled free from the clutches of evil doers
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Ese 10
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Ìwé fún Odù
Ìwé fún Odù
Oko ku ki won o l’Oko
Ale ku ki won o yan ‘miran
Dífá fun Orunlojo IreOko Won nlo ree ge’rebe
l’odun Ila g’erebe o ku,
Akeshe Ikan g’erebe o ku
Àgbàdo g’erebe o ku, Akeshe
Igba emi g’erebe,mo ye
Let the husband die so that they can choose another
Let the concubine die so that they can choose
another These were the proclamations of Ifa to farm
seeds When they were going for the new farming
season
Ila (okra) was planted and did not survive
Ikan (garden egg) was planted and did not survive
Agbado (corn) was planted and did not survive
Ewa (beans) was planted and did not survive
But when I was planted I survived
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Ìwé fún Odù
Osa Ogbe
This Odu says run towards expansion.
Ese 1.
Bi mo se fe ri ni mo fe ki Ore mi kori,
Adifa fun Efufulele, ti nse omo Iya Igi Oko
Apa Awo ode Igori,
Aayan awo ode Ibara,
Iroko ni Ile Onigboho mure
Eeran beleje awo inu Igbo
Atori beleje ti won nfi soro ni Ife
Gbogbo won Omo Iya Efufulele ni won nse
What I wish myself, I wish my siblings the same
Divined for Efufulele (The Wind), a siblings of trees family
Apa the priest of Igori;
Aayan the priest of Ibara;
Iroko the priest of Onigboho mure
Soft Eeran the priest in the forest
Soft Atori, that they used to do ritual rites in
Ife They were all siblings of Efufulele
Efufulele went to Awo, that he should have power to protect himself as well as his family. Awo told him
all the materials for the sacrifices, but unfortunately, he did not have means to do the sacrifices told him
by the Awos. He went to inform his siblings what he wanted to do, but unfortunately, Apa, Aayan and Iroko
denied him of help. They said they should rather make that for themselves, than to give him anything to
become powerful. Only Eeran and Atori gave him all neccessary assistance.
When he got the sacrificed done, he then became powerful as expected. Anywhere Efufulele entered, people
will surely know that powerful person is inside. One day he went to his elders, that he was going to show
them how powerful he is now. He went to Apa, Aayan and Iroko and killed them. While he made an
attempt on Eeran and Atori, they quickly reminded him that they gave him 1,200 each.
This Ifa teaches us that we should always render help to those that need them around us.
Ese 2.
The trap kills the dog, but has no time to eat it.
The trap kills the ram, but has no time to eat it.
Atimumu kills the he-goat, but has no time to eat it.
Esu Odara will allow me to take my treasures home.
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Ìwé fún Odù
Offering: palm oil on Eshu or on the ground,
either inside or outside this person's home
It is important for this person to eat and step up his/her diet. This person may not have a good diet right
now and is suffering from low energy because of that.
Ese 3.
He said Osa
I said Osa gbe
Osa supports the rat that came from Osa
Osa supports the fish that came from Osa
People who emanate from Osa are supported by Osa
When this Odu/verse falls it means that the person’s undertakings will be supported.
Ese 4.
Apata piti A piti mo pata
Cast divination for an uncountable number of drums
They were accompanying the king of the city of Ife
They were all asked to perform ebo
We have already perfected our craft before the king
Why must we be wasting our time on ebo
Apata piti A piti mo pata
Cast divination for shekere
He was accompanying the king of the city of Ife
He was all asked to perform ebo
He was asked to offer plenty of money
And that he would be so fortunate there that he would not be relegated
Shekere offered plenty of money
They all headed for the city of Ife
Meanwhile they all were going to bring back wealth from Ilaje city
But if wealth does not see good dancing and drumming
She will not come out into the open
Accept she is impressed
Mother wealth also was resident there
She also is coming to spray wealth on people
Immediately when they entered the city it started to rain
It rained so heavily that dundun, apinti, bi a damo, gangan, Igbi (or Aran), kanango
All existing drums made of animal skin
They were all soaked of rain water
They all could not produce a drumbeat again
but the gourd was placed upside down
The rain could not enter the gourd
When it was time for them to all proceed to Aje’s palace
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Ìwé fún Odù
They called on Dundun drum
He could not produce a drum beat
All the drums made of animal
skins They all were wet and
sounding flat They were forced to
call on Shekere
“All these drums we have called on are sounding flat”
Shekere moved near and stated:
Apata piti A piti mo pata
Cast divination for shekere
Going to the city of Ife
Apata piti A piti mo pata
Shekere got to the city of Ilaje and started to dance
Apata piti A piti mo pata
The good fortune that we will have on earth who can
tell No one knows the end
We only see the mirage
Apata piti A piti mo pata
The good fortune that we will have on earth who can
tell Know one knows the end
We only see the mirage
who can tell
the number of wives we will have on earth
who can tell
Know one knows the end
We only see the mirage
who can tell
the number of children we will have on earth
who can tell…the number of houses we will have on earth
who can tell we only see the effigy
the other drums frowned sadly
the wealth was dropping heavily
the king was dancing and mother wealth was impressed
wealth was coming out in full and they packed it
shekere looked at the faces of his contemporaries
they were all frowning with sadness and envy
he sang:
do not cause havoc, please I beg you
the messenger from heaven detests destruction
please do not cause havoc
the messenger from heaven detests havoc
do not engage in wickedness on earth
the messenger from heaven detests
evil if you do good on earth you will
reap it if you partake in tyranny you
will reap it
63
Ìwé fún Odù
both good and evil will not go unrewarded
the reward of the person doing well will not be unfulfilled
63
Ìwé fún Odù
Do ebo and play music to attract wealth.
Ese 5.
Osa beats the drum
Ogbe is dancing
Let us clap our hands and use it to dance aro bells
Cast divination for Alagemo Tere
That was venturing priesthood to Ona agbala agbala
Will this Ona Agbala agbala I am going to be good at all?
They said it would be good for him
And they asked him to perform ebo
He got to Ona Agbala agbala
And was using his legs to pack wealth
His hand touched all fortune that he
desired He then started to dance and
rejoice
He was praising his Babalawos
And his Babalawos were praising Ifa
He said it was exactly as the Babalawos said it would be
Osa beats the drum
Ogbe is dancing
Let us clap our hands and use it to dance aro bells
Cast divination for Alagemo Tere
That was venturing priesthood to Ona agbala agbala
He was asked to take care of the ground and do
ebo Alagemo heard the ebo and performed it
It was with cleanliness that we saw Alagemo
Alagemo has returned from a sojourn in the ocean and sea
63
Ìwé fún Odù
Osa Oyeku
Ese 1.
Osayeku, to go running here
and to go running there, will Death
disappear from somebody's head"
was cast for Branch of a tree, on the day
that he was about to be torn off by a strong wind.
The sacrifice was made, the wind came,
but the branch stayed in place.
Ebo: one turtle, 1 pigeon and some money.
Ifa says that the day of the storm
may already have arrived. This person has,
at the first sign of the upcoming storm,
not a second to loose. This person offers right now!
Ese 2.
osayereku o pa,
Ologose ori igba,
aronimonjele aya re sedin kusu,
Ogun won o gbodo je eran mimi,
Obalufon won o gbodo jeran kasi,
Adifafun Alakoko oko Egandeye,
Eyi ti o pani tan ti a sis maa bee'
Tani peri re sango,
Emi o peri re oba koso
Osayereku it killed ,
Sparrow on locus beans tree,
Aronimonjeela his wife made the maggot,
Ogun shouldn't eat live animal
Obalufon shouldn't eat yesterday’s meat,
Divined for Alakoko, the husband of Egandeye,
Who killed a person , and will still appeal to him,
Who cast a spell on you Sango,
I have not cast a spell on youu king of Koso.
63
Ìwé fún Odù
Osa Iwori
Ifá sees, knows, and unravels the mysteries of the universe.
Ese 1.
"Like it is one day,
it rarely is the next day;
that is why the Awo
consults Ifa regularly"
cast for Osa, whose father owned twenty
servants, and for Iwori, whose father owned
thirty servants, which means that Osa paid him
respect, on the day that both cried because they
didn't have prosperity, and could foresee nothing
good in their future.
That will change, sacrifice for prosperity,
for money, for children, for everything:
eight pigeons, eight hens, eight bags of cowries.
Both listened, and made the sacrifice,
they were given ewe, which enabled them
to gather riches, just like the awos had said.
Every week we consult Ifa,
because like it is today,
it rarely is tomorrow. Who
says that awos shouldn't
earn a decent income?
Osa sees money. Iwori makes riches.
Ese 2. Imoran (deliberations before consulting Ifa)
Osa woo
Iwori woo
Ohun a ba jo wo
Gege nii gun
Dífá fun Imoran
Tii sh’egbon Edu
Imoran mo da o tele
Ki nto da inkin
Osa examines
Iwori also examines
Whatever we examine together
This was the Ifa cast for Imoran, deliberations
Who will precede Ifa
Imoran, deliberations I had made
before consulting Ikin
63
Ìwé fún Odù
Osa Odi
Ese 1.
"The way for Osa is not open. The way for Osa is blocked"
was cast for Osa, who found herself unable to go anywhere.
Ifa said that a sacrifice must be made, to open the way for
Osa: A clay lamp, palm oil, 8000 cowries and ewe.
Grind okra leaves and soap to bathe with.
The lamp must be lit when the offering is made.
Ese 2. The person we have looked for has arrived.
Orunmila ni agboka ayo
Emi ni agboka
O niki e wa ba wa wi fun gbogbo èniyàn
Eniti a nwa ma de o
Orunmila says that good news is a thing of joy
I say good news
He said that you should come join us and tell everyone
That the person that we have been looking for has indeed arrived
63
Ìwé fún Odù
Osa Irosun
Ese 1.
Everybody who has money
will be able to buy good things"
was cast for Eeka-Alaje.
They told him that he would be
prosperous, and would have many
children.
Four hens and 3200 cowries
should be offered. He listened,
and made the sacrifice. Ebo:
4 hens, and 780 cowries.
Ese 2.
Alo re a da
Abo re o sunwon
Difa fun Fagunaro
Tii şe iya Eşu Odara
Your going would be blessed
Your coming would be eventful
Divined for Fagunaro
Who is the mother of Esu Odara
Itan: Orunmila took care of Fagunaro when Esu went on a trip. Esu was very happy when he was told that
Orunmila had taken great care of his elderly mother. Esu’s loyalty to Orunmila thus increased.
Ese 3. For offering a goat to Ifa
Osa roro
Irosun roro
Difa fun Arororara
Eyi tii ş’aya
Agbonniregun Won ni ko
ru’bo
Ki Arororara ma ba a ku
Won ru’bo
Nje Arororara
Eje l’Edu o mu
o Arororara o
63
Bloody Osa
Bloody Irosun
64
Ìwé fún Odù
Ìwé fún Odù
Divined for Arororara
Orunmila’s wife
He was told to make ebo
To preserve Arororara’ life
Orunmila made the ebo
Oh, Arororara
Ifa must drink
blood Arororara o!
Ese 4. This is where the nickname comes from
O sa lee sun
O sa lee han’run fonfon
Dífá fun Eti
O nlo ree gba Ofere
Tii shobinrin Efon
Won ni ko rúbô
Nje a gba gbe la o gba won laya
Osa you are fond of sleeping
You can even snore heavily
This was cast for Eti (ear)
When going to seduce Ofere
The wife of Efon (mosquito)
He was advised to offer ebo
Surely, I will seduce her totally
Ese 5.
Sango closed the roads to Orunmila’s house with Alamo leaf, and Orunmila was not able to receive
customers, and lost business. His wife, apetebi, told Orunmila that he had forgotten to sacrifice a
ram to Sango. After doing this the road was opened up and everything was made clear for him.
64
Ìwé fún Odù
Osa Owonrin
Osa-Owonrin points out the senselesness of running away from problems or scandal. The client
might meet sudden unpleasant changes in relationships. Watch for betrayals.
Ese 1
Ewe omo divined Ifa for Osa
They said: Regardless of whether he runs around in circles or not
The world will still see him
And they will ridicule him
They said that he should sacrifice
So that matters of shame might not reach him
He heard and complied
After he had sacrificed, he heard the Babalawo chanting this Ifa chant
Osa ma maa jale o hen!
Osa ma maa sa oogun ika o o, hen!
Osa ma maatu asiri ore o, hen!
Osa ma maa ş’eke o, hen!
Indeed Osa does not steal
Indeed, Osa does not use evil potions
Indeed, Osa does not reveal secrets of
friends Indeed, Osa does not lie
His affairs have become worthy of respect”
And all people there joined in this chant
Ese 2.
Tòtò ni òmu igi
lókè Díá fún Obà
Ti ńlo sóko alero lódún
Ebo ni wón níkó wáá
se Ógbébo ó rúbo
Mo roko
Mo je gburu ajé loco
Obà tó làlààlà
Tíwón ńpè ní Obàtálá
Oba tóta ilá tó là láálà
Ni wón ńpè ní
Obàtálá Obà o mà ti
là lálàjù
64
Ìwé fún Odù
Osa Obara
Ese 1.
"Cowards surrender to misery"
cast for Calabash, on the day
that he was depending on women
and on small children.
They told him to sacrifice
a pigeon, a hen and cowries,
on behalf of not being left
alone by those who were his
admirers in his days of former
glory.
Calabash listened, but
did not offer.
Ese 2.
"Osa returns fast after having run away,
he returns to his home swiftly.
Come back quickly!
A small child must run away fast
from an eesin farm.
Come back quickly!"
Prepare ewe by splitting six-lobed kola,
take six white eesin-leaves,
write Osa-Obara in the iyerosun
on the Ifa tray.
Then sprinkle some iyerosun
on the eesin leaf, with one
of the six lobes of kola, and take this
to the Esu who lives
outside the town gate.
You will repeat this six times, this
on account of there being six lobes of kola.
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Ìwé fún Odù
Osa Okanran
This Odu has the remedies for warding off insults.
Ese 1.
"He who cannot bear insults, should
not build his house in a remote place"
was cast for Snail, on the day
that they told him to sacrifice a
turtle and 1800 cowries. Snail
sacrificed, and they informed him
that he would enjoy peace and quiet
in the house that he was going to
build.
It is said that people never fast
in the house of the Snail, and that
nobody cries in the house of the Turtle.
Ese 2.
It is because a big tree fell across the pathway (things get in the
way that are not our fault)
That made us bypass through the bush (force us to take alternative
routes)
Cast divination for Teere
That had malice of nobody (who did not commit to hateful thoughts)
Yet, everybody slighted him (either in your face or behind your back)
Teere keeps malice with no one (She/he still kept her mind clear of
hateful thoughts)
Everybody, however, started warring against him (People conspired to
bring this person down even those who they knew well)
He was asked to perform sacrifice
How do we know Teere?
Is the alternative name for the "Slippery Mud"
Teere performed the sacrifice
'When you skid them off'
You would see how much they would suffer for hating you, they assured
Teere
Whenever they walked on the slippery mud
They would hold up their clothes
They would be walking cautiously
Teere would then skid them off
They would fall with a thud
He then started to dance and rejoice
He was praising his Babalawos
His Babalawos were praising Ifa
He said it was exactly what his Babalawo had said
64
Ìwé fún Odù
It is because a big tree fell across the pathway
64
Ìwé fún Odù
That made us bypass through the
bush Cast divination for Teere
That had malice of nobody
Yet, everybody slighted him
What was killing them that they were dying in their multitude?
Teere
Was what was killing them, making them die in multitude
Teere
Ese 3. A person may need extra protection.
Ifa divination was done for Agbonrin (antelope). They said he should sacrifice so that incidents of insult
might not reach him; so that he might not die at the hands of his enemies; and so that he might be able to
save himself from harm. He heard but did not make the sacrifice. He said his horns were adequate to ward
off suffering. They said from far away places his enemies would send trouble that would affect him. He
said his own horns would be enough to protect him. But in the end, his horns would not be enough.
64
Ìwé fún Odù
Osa Ogunda
Ifá is the historian of old (Òpìtàn Ifè Oòdáyé) which explains the origins, sustenance, and
continuity of the universe.
Ese 1.
A high Aaja said that he foresaw a war.
The prescribed sacrifice was not made.
Seven days later the war broke out.
Olibara had to flee the city.
Ebo: one ram, and
money.
Ese 2. Community development –
All goodness became a grouping together in harmony. The grouping together the strands of hair cover the
head. The grouping together hairs on the chin became the object of attention. The grouping together of trees
became a forest...Alasuwada, Great Being who creates all beings in groups, we ask you humbly that You
grant us things gathered in groups so that they bring together all good things for us. Bees form swarms.
Brooms are formed from bundles of twigs and the elegiri bird flies in flocks It is as a grouping together that
we encounter grass. It is groups that locusts consume the farm. It is in groups that we find the dragonfly. Dew
pouring lightly, pouring lightly was used to create the world; And likewise was done to create the Earth so
that the goodness of togetherness could come forth at once. Indeed all goodness took the form of the
gathering together in harmony. Now if one Ori (head/consciousness) encounters good It will spread out and
touch two hundred. If my Ori is good it will spread out and touch you. And if your Ori is good it will spread
out and touch me. For if just one Ori experiences good It will spread out and touch two hundred
Ese 3.
Iri tu wili tu wili
Iri tu wili tu wili
Iri tu wili tu wili
Koo tu reke-reke
Dífá fun Origun
Nijo tin lo ree sheda ibu òrun oun aye
Nigba ijinji
May the dew ooze slowly
May the dew ooze rapidly
May the dew ooze throughout
And unfold completely
These were the declarations of Ifa to Origun’when going to create the vast expanse of the universe in the
dawn of time
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Ìwé fún Odù
Osa Ika
Ese 1.
O sa kadi
O rin kadi
Dífá fun Orunmila
Ifa nlo ree te Ile Aye
do Ope segisegi
Ifa lo bi wa bawonyi berere
Ope segisegi
He who walks around the boundary wall
And walks around the boundary wall
When going to establish civilization on earth
We are the offspring of Ifa the holy palm tree
Ese 2.
Osa-Ika, Onibodè
Olórun Díá fún
Adàgólójó
Ti nlòó fara sofá lodo
Etu Ebo ni wón níkó wáá
se Ó gbébo ó rúbo
Fìrí la r‘Érin
Érin nigbàwo lo mà dòkè
64
Ìwé fún Odù
Osa Oturupon
Osa-Oturupon refers to the inability to "create" life, i.e. infertility, and to the inability to live a long
life. Sacrifice is in order to extend your life to its pre-ordained length, and a sacrifice to Ogun might
solve the problem of infertility. If you want to have a baby: sacrifice to Ogun right now, and the rest
of the job is up to you and your spouse.
Ese 1.
Osaturupon was divined for a stranger. He was told to make a sacrifice so that would not lose all he had
to others. He did not make the sacrifice when he got to the strange land. He made some money and had
some possession of his own. He later started fighting over a piece of land with the indigenous people of
the land. He was killed and the indigene took over his possessions.
Ese 2.
Osa-Oturupon Awo Ayé
Osa Oturupon- Awo Òdé Òrun
Díá fún Àgàn Ìgbàlè
Tì omo aráayé nwá idi rèé rí
Ebo ni wón ni kó wáá se
Ó gbébo ó rúbo
Òdómodé kìkí rídìí Àgan
Igi ìgbàlè le rí
64
Ìwé fún Odù
Osa Otura
Òsá Aláwo
Osa-Kure ko je a di fa fun mengu ini ido oro ko ode eiye-ile le-ebo, ewe eri metan ene la wo ogui lo da
fun de tin şe Olokun, lo da fun oye tin trengt Oro po to ni-Ife. Ka fi ire fun Obatala, ka fi ire fun
ilera.
Ese 1.
“Osa met Otura on the way,
and Otura’s body became very cool”
was cast for Pigeon, who was told
that all places in the world would be
very pleasant for pigeons.
Pigeon made the correct ebo,
and since that day pigeons
live everywhere. Ebo:
etu-cloth, kolanuts and money.
Ese 2.
Osa Otura ni kini
otito?
Emi ni kini otito?
Orunmila ni otito ni Oluwa Orun ti nto aye
Osa Otura ni kini otito?
Emi ni kini otito?
Orunmila ni: otito ni Eni-airi nto aye
Ogbon ti Olodumare nlo, ogbon nla, opolopo ogbon
Emi ni kini otito?
Orunmila ni otito ni iwa Olodumare
Otito ni oro ti ko le şubu
Ifa ni otito
Otito ni oro ti ko le baje
Agbara nla, ajulo, ire ailopin
S’otito; ş’ododo
S’otito; o treng ş’ododo
Eniti ş’otito ni imale yio gbe, o
Osa-Otura asks: “What is Truth?”
I ask: “What is Truth?”
Orunmila says: “Truth is the word of the Lord of Heaven who guides the Earth rightly”.
Orunmila says: “Truth is the Unseen One guiding the world the right way.
The wisdom that Olodumare uses, great wisdom, abundant wisdom.
Osa-Otura asks: “What is Truth?”
I ask: “What is Truth?”
Orunmila says: “Truth is the character of Olodumare.
Truth is the word that never
stumbles. Ifa is Truth.
65
Truth is the word that never spoils.
A great power to all, an everlasting good”.
65
Ìwé fún Odù
Ìwé fún Odù
Ifa was cast for Earth.
They told them to come and speak the truth,
and they sang:
“Speak the Truth, tell the facts;
speak the truth, tell the facts;
those who speak the truth are those
that are helped by the deities.”
Ese 3. A The following is a New Afrikan verse added to this Odu due to an experience.
He who makes a clean cut with the sword cast Ifa for
“one who sees the conspiracy and runs”
On the day that she wished to know her position in life
And to settle the spirits around her domain
She was told that she would come into blessings of abundance and money
And that she should sacrifice before she spends any of the money
In order to avert loss and confusion
Unfortunately, “one who sees the conspiracy and runs” had come into the money
Before she was able to receive the divination
Needless to say she had spent some of the money with well intentions
However, because of this it was her sibling who suffered loss and had to experience delayed gain
Which because of a JOINT venture
Also caused “she who sees the conspiracy and runs” to experience some of the same
She was told to reinforce her ebo to regain her wealth speedily
And life would please her
She said it was exactly as the diviner said it would be
She was praising the diviner
And the diviner was praising Ifa
Ebo: one red cloth, one black cloth, pomegranate to Oya, plantain to Sango
65
Ìwé fún Odù
Osa Irete
Osa-Irete points out that only the Orisa can solve present problems. Often the client doesn’t receive
sufficient practical or moral support from a spouse. Illness of the stomach, vagina, nerves, heart or
joints in your body. Be careful of being around or visiting the sick. Keep a stone of Sango on you at all
times. Take care of your woman or man because your true happiness is in your house. Take care of your
emotions because that may be fatal with your heart.
Ori li o kun ni a-npe a-li abe, odo li okun li-a-npe a di fa fun Akere I ni ki iya re ma ku ni odun ni ki
o ma tren gbese ni odun yi na, nwon ni ki o ru eiye-ile merin, egba rin owo, obi merin, ko ru-ebo. Ko
li ojo ko li osu iya akere ku, nigbati o di ojo ti nwu ode o trengt Ife rerindilogun ni enu. Osa-Kete ori
te afo oga gin ojo Olokun, etu le-ebo awo la ate kuku she a di fa fun oni yemu oda le-ebo. Mo fi ire
fun Obatala. Orunmila a di fa fun joko, ka fi ire fun Sango
Ese 1.
“If the one who sleeps alone
also has the misfortune to sleep badly,
only Olorun can wake him while he sleeps”
were the ones who cast
Ifa for the Stranger, on the day
that Stranger went out into the fields
of Eluju, to go and live there.
They told him it would be easy for him
to carry his loads to his new house.
They told him to sacrifice in order to
find someone who would do it for him,
help him carry his load on his head.
The stranger went into the field and secured his load on the
ground he looked forward but he saw no one
he looked backwards and saw no one
he said this load indeed has become the load of Olorun
The sacrifice is one hen,
three thousand two hundred cowries,
and ewe made of olusesaju,
by squeezing its leaves in water,
to bathe in with soap.
Stranger carefully listened,
and made the sacrifice.
Then Stranger went off to the fields,
preparing his load, but,
looking left and right,
looking back and forth,
everywhere he looked he saw
no one to help him
Then the Winds of Heaven came,
took pity on Stranger who, after all,
had offered correctly,
and helped him to carry his load.
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Ìwé fún Odù
He said: “This load is now Olorun’s load,
a dupe! Efufulele, therefore help me
to place this load on my head, Efufulele.
Don’t you know then,
that those having no humans to help them,
must place all their trust in Olorun?”
Ese 2.
Ogbôn inú æmæ ní í rán omo lo eyin odi
Öfun ìmöràn ní ro ömöràn l’érò
Ìmöràn àmöjù, ká mæ pônna pëlú, enu ní yo ni
D’ífá fún Örúnmìlà
Ní ojo tí Olódùmarè yó ò kó okùn ogbôn le l’ôwô
It is a person’s intelligence that sends him/her on a great journey
A wise person makes good use of his/her intelligence
Sometimes, wisdom can be burdensome because the person blessed with it will constantly be at the beck and
call of other people for counseling and advice
Divined for Örúnmìlà
When Olódùmarè was to bless him with abundant wisdom
This is the Odu whereas Orunmila was given the 16 kegs of wisdom by Olodumare to swallow. After
swallowing them he was told that he swallowed the wisdom of the world. However, as Orunmila was
swallowing the kegs some of them fell and he and broke. He was intstructed to pick the broken pieces up.
He was told that he would see beyond his peers – past, present, and future. The other Irunmole found out
about the broken pieces, rushed to the spot where they were dropped, and tried scrapping the residue.
Ese 3.
The Cotton Plant was desparate because
the birds ate its flowers, who were his children.
Whatever the Cotton Plant did to protect
his children, the birds always managed to eat them.
Then the Cotton Plant approached Orunmila.
Orunmila cast Ifa for the Cotton Plant
and prescribed ebo. The ebo was made.
Soon the Cotton Plant began to feel weird and prickly.
He looked at the nowly developing flowers,
and was pleasantly surprised: the buds
were vere sharp and prickly!
The Cotton Plant was happy,
his worries were over. From that moment on,
birds who tried to eat his children, were prevented
from doing so by the thorns, and soon they gave up.
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Ìwé fún Odù
Ifa says here is a smart but sometimes nasty person,
who pretends to be more stupid than he is. Ifa also
says
that this person will have problems in a relationship, even
to the extent that not marrying at all may be the best solution (because of the attitude).
Ifa adds that this person is stubborn, and not given
to accepting good advice.Ifa says we will win in the end, but our hot temper and
our stubbornness may hinder us. Ifa adds that we should
pay more attention to details. And finally: if this person
has digestive problems, she/he should eat no beans. No beans
of whatever kind.
Ese 4.
Ifa says :
Arugudu an honorable man
Divined for Orunmila
The day Baba says he wanted more immeasurable fortunes
He was asked to visit frequently members of his lineage and associates
Orunmila called his Awo to make a reading for him when He thought He needed more fortune. The odu
that came was Osa Oloyan. He was told that he had to visit members of his family for the ajagun orun
have decided to place good fortune at various locations where members of the family reside. He was
advised to visit members of the family and close associates.
Orunmila heeded to the advise and soon got a lot of fortune from different places where he visited. In
some places it was not the members of his family that gave him fortunes, but friends or visitors to the
members of the family.
65
Ìwé fún Odù
Osa Ose
Osa ko se – Osa does not offend
Ese 1.
Asa ti Baba omo nşe
Ni omo ihu ni
A difa fun Oluigbo
A bu fun Oluodan
Won niki àwôn wa rubo
Oluigbo ni o ru
Won ni gbogbo ire ni o treng si owo
re Ti won maa maa wa gba
The tradition which the father of a child follows
Is the one which the child practices
Ifa divination was done for Oluigbo
And also done for Oluodan
They said they should sacrifice
Oluigbo was the one who sacrificed
They said that all good would gather in his hands
And people would come to receive it
Ese 2.
Osa ko şe
Osa ko ro
Eniti a ro pe o s’eni, ko s’eni
A difa fun Owa
Owa nfi oju ole
Wo enikan ti ko
şe Wo enikan ti ko
şe
Won niki o wa rubo
Ki Eşu ma treng lo
Dunrumo èniyàn şaa ti ko şee
Osa does not offend
Osa does not injure
They who we thought offended us did not do us any
harm Ifa divination was done for Owa
Who was correct in seeing a person as a thief
When in fact that person had not done any harm
They said that Owa should sacrifice
So that Esu might not punish him
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Ìwé fún Odù
For falsely accusing a person who did nothing wrong
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Ìwé fún Odù
Òsá Òfún
Ifanimogbojule is a name from this Odu that means “I hold my trust in Ifa.
Ese 1.
“Osa is traveling and meets Ofun on his way”
cast for Person, on the day that he considered
traveling to another country. The ebo was made,
Person made a safe journey. Ebo:
4 pigeons, 4 hens and some money.
Ese 2. A verse concerning the importance of observing taboos (tre)
We avoid the snake so that the snake may not bite us. We avoid the elephant so that the elephant may not
seize us. We avoid the buffalo so that the buffalo may not fight with us. We avoid the fire so that the fire
may not burn us. We avoid debt so that people may not ridicule us. We avoid other people’s property so
that we may not become thieves. And so that one day people without warning will not yell out at us. We
avoid charms so that the evil words of charms might not affect us. They said that those who do not
avoid anything whatsoever on earth; there will be no pleasantness for them. They will not live long
on earth. Ifa trengthn was done for humans. They said that humans should sacrifice so that they might
know what to avoid which is called tre. They said “those of you who sacrifice will live long on earth”.
Ese 3. Where the name Ifanimogbojule comes from
Igbo nlannla won o sidii
Àwôn Oke nlanla won o papo da
Lojo ti Mo ti daye Omo Oluweri o papo da
ri Dífá fun Ifa ni Mo gboju le
Tii shomo won lotu rere
Omo aj’aye Ifa gbininngbininni bi enu nshe bebe
Nje jigindinringin
alabola Ifa Iwo ni mo
gboju le Ope ni mo
feyin ti
Oso ile she she ipa won o ka mi rara
jigindinringin alabola
Ifa Iwo ni mo gboju le
Aje ile she she she, ipa won o ka mi rara
jigindinringin alabola
Thick forest never moves about
Mighty hills never change position
I have never seen a situation where the daughter of Oluweri
Leaves its permanent place of abode
This was the Ifa cast for Ifa ni Mogbojule (I hold my trust in
Ifa) Their offspring in Ile Ife
The one that enjoys Ifa’s favors and blessings endlessly
Behold! Jigindinringin, the great priest
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Ifa, I put my trust in you
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Ìwé fún Odù
Ìwé fún Odù
Ope, I reply on you
Witches and sorcerers made several attempts to get me eliminated
But all their efforts amount to nothing
Jigindinringin gin, the great priest
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Ìwé fún Odù
Ika Meji
Ekamedzi
Eka dzelele, nka
The symbol for Ekamédzì (Ìká Méjì) is a snake. This is the sign in which the ancient serpent deity,
Dá, incarnates. The cardinal direction for this sign is the Northwest. Its color light green, and
its esoteric element is water. Its physical element is carbon. The astrological sign most associated
with Ekamédzì is Remi and An (Two Fish-Pisces) and is associated with the planet Neptune.
This sign has dominion over all reptiles of the bush and forest, all animals with cold blood,
abortions, false pregnancies, the thoracic or rib cage (but not the sternum), the vertebral column, filial
piety, and filial love. The hùn most associated with this sign are Sakpata, Hohovi, Xeviosso, Dá, Lisa,
Loko, and Gú.
The esoteric representation of Ika Meji is Ojo, or Dangbe in Vodun, the primordial serpent who
symbolizes the reptiles of the forest.
Ika is an image of the use of fire for protection.
Sudden things coming right at you
Forest floor – Be constantly on guard
Physical body element = muscles and shoulders
Extremities – Toes and Fingers
Insures sequence – A clean slate
Things slip through your fingers – You just miss opportunities
Children would be disposed to be shipwrights, theatre managers or musicians.
Pride
You win the war but loose the battle.
Permits a person to come out of a vicious circle.
Violent character but is short
The hot winds that bring disease
In the ancient Vodun system, the serpent deity Da incarnates through this Odu. This Du is linked with
sorcery and fire. Responsible for miscarriages and infant deaths.
The one who cut two ears of corn to deify his head was to be called Ika. The one to whom this Odu was
divined will be fruitful in the world.
Ese 1.
Omipensen-akodun-koro divined for Ogun when he was going to attack his enemy. He was advised to
make sacrifice:- A keg of palm wine, roasted yam and palm-oil. Ogun refused. Then he was told that he
would be poisoned before he returned. In the long run he fought and won the battle, but one of his men
offered him a piece of roasted yam which got stuck to his throat. This resulted in that he could not speak
again and had to madk gestures to indicate anything he wanted to say.
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Ìwé fún Odù
Ese 2.
Story of hunters who were unable to capture elephant. Turtle said he would bring elephant to village.
Turtle took food that the elephant liked to eat and told elephant to follow him for more in abundance. The
elephant followed the turtle back to village were he had him sit on mat to eat. Under the mat was a huge
pit which elephant fell into.
This Odu suggests that faith, wisdom and intelligence when combined have greater power than physical
trength alone. Be aware of possible danger in all undertakings.
Ese 3.
“Pouncing,” the diviner of Cat, was the one who cast Ifa for Cat when he was trading every day, but
having his profits slip from his grasp. They said he should make sacrifice. He made the sacrifice. From
that time on, Cat has never again had things slip from his grasp.
Ifa says there is someone who is having everything slip from his grasp; he should sacrifice so that things
will never slip from his grasp again. It is understood that the needles became Cat’s claws, with which he
keeps things from escaping from his grasp. This verse thus explains how cats came to have claws, and why
they can hold things tightly.
Ese 4.
There is high wind blowing from this side
There is serious storm blowing from that side
The heaven is in gre
None knows where the rain will fall
Everyone is running helter-skelter
For one to suddenly shift to the other
side Rainfall cannot start from the other
side For one to suddenly shift to this side
These were the declarations of Ifa to Akapo
When evangelizing for Ifa the world over
Ifa don’t you see my hands
I had been suffering everywhere because of you
I do not eat
Until I reach the home of Olu
Ifa don’t you see my hands
Here are my palms Ifa
I do not drink
Until I reach Oke Ora
Ifa don’t you see my hands
I had been suffering everywhere because of you
Here are my palms Ifa
I neither eat
Nor do I drink
Until I reach Oke Igeti, the home of Agbonniregun
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Ìwé fún Odù
Ifa, don’t you see my hands
Here are my palms Ifa
I had been suffering everywhere because of you
Ifa, I had been reliably informed that
You ensured a peaceful death for Owa-Oga
Who is also known as Owa Ogiri
Offspring of those who greet each other with Okun yeeye
He who fights and strikes the base of the sword against the
ground Ifa, please ensure a peaceful end for me too
On the day of my death
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Ìwé fún Odù
Ika Ogbe
Ikagbemi (Ika blesses/favors me)
Ese 1.
Oritoteere, the awo from the forest, cast for Adiloye,
on the day that she wept because she had no
children.
They instructed her to sacrifice 2 rams, and 120,000 cowries.
She listened and made the sacrifice.
She became very rich, and she had many children.
She sang: “Deiloye, d’opagun,
see many children behind me,
see many children behind me”.
Ebo”two rams and 44,000 cowries.
Ese 2.
Ika gbe mi n o joba Ila
Ika o gbe mi n o joba Ila
Ifa n lo t’aye Olufe so bi e ni sogbe
If Ika blesses me
Iwill be crowned the king of Ila
And if Ika does not bless me I will be crowned king of Ila
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Ìwé fún Odù
Ika Oyeku
Ika-Oyeku gives a solution for male infertility, and prompts for more assertivity in the client’s
character. A broken or deteriorating relationship may be restored.
Ese 1
Ika-Oyeku Awo Ayé
Ika Oyeku- Awo Òdé Òrun
Díá fún Àgàn Ìgbàlè
Tì omo aráayé nwá idi rèé rí
Ebo ni wón ni kó wáá se
Ó gbébo ó rúbo
Òdómodé kìkí rídìí Àgan
Igi ìgbàlè le rí
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Ìwé fún Odù
Ika Iwori
Ese 1.
“Okakaraka the head of Death” was cast for Ika,
who took care of a sick person in his
home. This person would certainly die.
They told Ika to sacrifice, so that others in the house
would not be infected by the sick person:
a goat, a hen, some alcohol, and ewe.
Grind onion leaves and mix with palm oil;
use the resulting paste to rub the body with.
Ese 2. What you throw out is what you get back.
Şe’ra-re; se ara re
Eniti o da eeru ni eeru ito
Şikaşa fi idaji se’ra re
A
difa
fun
Inukogun Ngbero
ibi
Won ni ki ohun buruku ti o maa se
yii Yoo dehin bowa baje oun
A niki o wa rubo
Ki o ko iwa ika
sílè
The self-injurer; one who acts against himself
One who throws ashes is followed by those ashes
One who does evil deeds injures himself in equal measure
Ifa divination was done for Inukogun (one not straight inside)
Who was planning to do evil
They said that the evil things he was going to do
Would, in the end, return to ruin him
They told him to sacrifice
And that he should give up his evil conduct
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Ìwé fún Odù
Ika Odi
Ese 1.
“Whether a person is too liberal
or just too open to benefit,
in both cases he will often be lied too”
cast Ifa for the Agba drum, on the day
that he thought he would be in trouble.
They instructed him to sacrifice, in order
not to be punished undeservedly, not to
walk straight into the trap of trouble.
What was he to sacrifice? They said
Agba drum to offer ten eggs, shea-butter,
thunderstones, 44.000 cowries, and
ewe.
Grind oriji leaf and olusesaju with black pepper,
and make a soup of it with an egg, slowly
a thunderstone into the boiling broth and let cool,
the broth to be eaten first thing in the morning,
Agba drum refused to sacrifice, and since then
he is beaten all the time, soundly!
Ese 2.
“When an unashamed young boy
meets an old Awo, he beats him;
on meeting an ancient herbal doctor
he punishes the Elder heavily;
whenever he sees an old Awo kneeling down on the floor in prayer,
he will beat him unconscious”
were the ones who cast for “Disobedient”,
who said that nobody could teach him a
thing. ”Why’s that? Don’t you know then
that a child that hits an
old, praying Awo, will
soon face his
own
premature death?
For maggots die quickly, their life
being over in just a short while,
very quickly indeed.”
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Ìwé fún Odù
Ika Irosun
Ese 1.
“Praise everybody”, the awo for Irosu,
cast Ifa for Irosu, on the day
that he was worried about the future.
Irosu was invited to sacrifice, in order
to live long in this world.
The sacrifice was sheep,
the herb called pepereku, and 3200 cowries.
He listened and made the sacrifice.
They concluded: “Pepereku will live long”.
Ebo: 1 sheep, pepereku and 780 cowries.
Ese 2.
B‘àlé bá lé
Won a ló dowóo finná-finná
Bóòrùn ò ràn mó
Won a ló dowó
Olodùmarè Díá fún
Alárìnnàká
Wòn ní aáyán ó yán
Won ní èèrà ràá
Òrúnmìlà ní tó bá se bii ti Alárìnnàká omo toùn bá ni
Àáyán kìí yánmó Ikin
Èèrà kìí ra omo Òrùnmìlà
Ng ó lò
Ng ó bò sìlée bàbá à mi
o Tóòrùn bá yo lòwurò
Bóbá dalé
A pada sílé e bàbá ré
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Ìwé fún Odù
Ika Owonrin
(Ika Alakan)
Ika-Owonrin points out the need to avoid hasty action, in order not to regret our decisions later.
When Ika-Owonrin comes with Ire, some of the keywords are: social success, prosperity, energy, foresight,
new beginnings, technical abilities, inspiration, creativity, transformation and offspring. When the Odu comes
with Ibi, some keywords are: illness, decomposition, inability, lack of creativity, greed, burn-out, decay,
poverty and disharmony.
Ese 1.
Ika èniyàn kii won ohun tire ki o too şee
A daa fun Alabaamo
Won niki wa rubo
Ki o le maa şe ohun
rere O gbo şugbon ko
ru
The wicked do not weigh their conduct before they act
Ifa divination was done for Alabamo (the one who regrets aftwerwards)
They said that he should sacrifice
So that he might do things continuously
He heard but he did not sacrifice
Ese 2.
Ika npooyi nyika won
Owon nrerin
A difa fun won ni Ife Ooye
A niki won rubo
Ki ota ma le si won nipo
Ki ota won ma le bu ola won ku
Won gbo; won ru
Babalawo nii eniti o ba wipe ki ma fe
A run kuro l’aye
Awa ko wipe ki ma fe o
K’a s’aye pe
Ki ila tiwa ma run ninu aye
Evil was whirling all around them
But Owon was laughing
Ifa divination was done for the people at Ife Ooye
So that their enemies would not be able to remove them from their positions
And so that their adversaries would not be able to detract from their honor
The heard and they sacrificed
The Babalawo said: anyone who says that should not expand in the world
Will be destroyed in the world
We do not say that should not expand in the world
May we live long
And may the marks we leave not be wiped out in the world
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Ìwé fún Odù
Ika Obara
Ese 1.
“Walk fast so that we are gone in time.
Fly fast so that we are back in time”
cast for Kite who shared with Pigeon, on the day
that both worried about being, or not being, popular with humans.
They were told to make sacrifce, in order
to be loved by all human beings.
The ebo was eight snails, 1600 cowries, and ewe.
They listened, but they did not sacrifice.
The Pigeon did feel much unloved.
Ebo: 8 snails, 1600 cowries, and ewe.
Ese 2.
Ìkóríta méta ò senu gongo
sóko Díá fún Òrúnmìlà
Bàbá ńlo rèé fé Téníòlà
Tíí somo Alárá
Ó ńlo rèé fé Tèn´‘olà
Tíí somo Ajerò
Ó nlo rèé fé Olólòlòòmokùn
Tíí somo Owánràngun-Aga
Ebo ni wón ní kó wáá se
Ógbébo ó rúbo
Ìgbà tí Téníòlà máa bí
Ó bí Eboo-fin
Ìgbà tí Olólòlòòmokùn máa bí
Ó bí Àdàkan-Àdàkan-ni-t‘Òpápa
Òrúnmìlà kó won ní dídá owó
Wón mòó dá
Ó kó won ní òntè-alè
Wón mòó tè
Ó kó won ní òkarara ebo
Wón mòó ha kooroko jakó
Wón wá lo sefá fún Olófin-sebo-kórùn-ó-mó
Níjó tó nbe laarin ìnira sángílítí
Olófin-sebo-kórùn-ó-mó
Oùn ló sefá fún Òkan-yìí-ò-níí-kú
Tíí somo Olódùmarè Agòtún
Ìkan yìí ò níí kú ó ráa mi o
Àwa á ti sebo sètùtù
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Ìwé fún Odù
Ika Okanran
Ese 1.
Ika was cast for Eka,
Okanran was cast for Eka,
who got the message that
Death was on his way to his house
because of his evil deeds.
If Eka didn’t want to be killed,
he should sacrifice a sheep
and the black cloth on his
body. He also should cease to
be bad,
and should wear white clothing only
from that moment on.
Eka listened, but refused to offer.
Ifa says that this person must desist
from doing bad things, and he should
improve his lousy character.
He would do wise to
always wear white
cloths.
The ebo is 1 goat, and the black cloth
the client was wearing.
ESE 2.
Ika kanran jakan,
Adia fun Alaso,
ti se eni oba Loyo.
ika kanran jakan,
Adia fun onyangbe,
Ti se ore Alaso.
ika kanran jakan,
Divined for cloth weaver,
a friend to the king in
Oyo. Ika kanran jakan,
Divined for farmer,
Which was a friend to cloth weaver.
The cloth weaver that Ifa was talking about is the one that weaved cloth for the King.Where this man weaved
the cloth, there was a farmer that passed the place to his farm. Anytime this man returned from his farm he
used to give yam to the cloth weaver.
It had been a long time that this man had weaved cloth for the king. The king now decided to do a good
thing for this man. He called his to bring a calabash with a cover and prepared pap mixed with water in
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Ìwé fún Odù
another calabash. King now put valuable beads inside this calabsh and poured pap on it so that no one will
know what
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Ìwé fún Odù
is there. The king sent this calabash to the cloth weaver. The king’s servants delivered the message and
returned to the palace.
The moment they left, cloth weaver opened the calabash and saw the pap that had been mixed with water.
He was very upset, and said in his mind that is the gift he wanted to give to me, but he just put it to one
side. Not too longafter, the farmer also returned from his farm. He greeted this man and gave him yam as
usual. The cloth weaver gave the calabash to the farmer, and he really appreciated it especially since the
Awo had told him not to reject a gift given to him and to always cherish little things.
When the farmer got home he explained to his wife how he got the calabash. He sat down and opened the
calabash. He saw the pap mixed with water and he drank it. He noted that there is something beating his
teeth. He put hand inside the pap, and found valuable beads. He was very surprised that they just used
pap to cover these expensive beads.
He returned the calabash to the cloth weaver. Later the cloth weaver knew that what the king gave to
him were very valuable beads. He was upset and left the town because of shame. This is how this man
lost his wealth to another person because he was not content with a “small gift”.
What ifa was telling us here is that, we should be always be contentwith what we have and what we receive,
and we should cherish the gift they give to us no matter how small. Also if we receive gifts that we
shouldn't give it to another person.
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Ìwé fún Odù
Ika Ogunda
Ese 1.
“Something painful that is done to us,
we must not do to others”
was cast for Ogun, on the
day that he was fighting every
day,
and broke many weapons fighting.
The offering was made, and they
told him to stop fighting.
Adimu: feathers of a guinea fowl,
money, and ewe.
Ese 2.
As I woke up
I saw Ire
Very early in the morning, I was presented with a
gift of good destiny
At dawn, before the day broke
I saw the delegates of wealth in the street
These were the declarations of Ifa to Olonko
Egi The offspring of he who marvel on top of
wealth Before long, not too far
Come and join us in the midst of all Ire
Ese 3
Ogun dá mi láre
Ogun jöwô; gbe mi
Kosi eniti o ni ejo; tabi ija
Ti kii wipe ki Ogun jöwô gbe oun
Eniti nşe rere a ri ire
Dandan, enirere ni ti Ogun yio gbe
A difa fun Adetutu
Omo ojo k’o f’okan ba lemi
A ku de daji ki ija to de
Won niki o rubo
O gbo; o rubo
Ogundámiláre (Ogun causes me to be vindicated)
Ogun, please support me
There is no one who has a problem or a struggle
Who should not ask Ogun please support them
One who does good will receive good
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Ìwé fún Odù
Surely, a good person is one whom Ogun will support
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Ìwé fún Odù
Divined Ifa for Adetutu
Offspring of the coward who breathes fearfully
He who was half dead before the struggle began
They said he should sacrifice
He heard but did not comply
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Ìwé fún Odù
Ika Osa
Ese 1.
“The world is cool. We are resting,
the bad people have left town”
was cast for Jokoje, on the day
that he was badly in need of rest.
They said that, if Jokoje wanted
to have peace and quiet, he should offer
a green cloth, a pigeon, a sheep and 20,000 cowries.
Jokoje listened, and made the sacrifice.
They said that he should use green
cloth to cover himself with.
Ebo: 1 shiny black cloth, 1 pigeon,
1 sheep, and money. The cloth should be
worn whenever rest is required.
Ese 2.
Iwa bururku nmu’ni s’ojo
A difa fun ole
Won niki ole ko maa laiya bi olohun
Won niki ole wa rubo
Ki o ba le maa gba ona eso ni nnkan
Ko rubo
Bad character causes one to become a coward
Ifa divination was done for the thief
They said that the thief is not as courageous as an owner
They said that he should sacrifice
So that he might accept the gentle way to acquire things
But he would not sacrifice
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Ìwé fún Odù
Ika Oturupon
Ese 1.
“The tortoise derives benefit from the calabash on its back.
The animal Irere has a very big chest.
An old whirlwind often cuts the top
off an iroko tree with many leaves”
was cast for the landlady who had built
a house with sixteen rooms.
They instructed her to sacrifice, in order
to find a good and reliable person,
who would prevent thieves from stealing her properties,
which would undoubtedly upset her much.
The sacrifice was sixteen pigeons, two ducks,
sixteen snails, 32,000 cowries, and ewe.
The landlady refused to sacrifice.
She said that she needed no
support,
for where would a thief come from, to steal
her belongings from sixteen rooms?
Obalufon wanted to marry her, but she refused.
Osanyin wanted to marry her, but she refused.
Ogun tried, but she refused.
Orunmila tried, but she refused.
The landlady used to sleep in the sixteenth room,
so that no bad man would grab her.
She carefully locked all the doors of the house
for the night, before going to bed.
On the day that Orunmila wanted to uncover the secret to getting to the woman,
with his Irofa in his hand and Ifa-words in his mouth,
Orunmila opened all doors and reached the woman.
During everything that Orunmila did
to the woman and to the house (special incantations), nobody woke.
She looked at her body and saw what was done to it,
and she did not know who had done it to her.
She asked the guardians of the house, but
all they could tell was that they had slept
through the night into the morning.
She ordered all children in the house to go
outside, and make noise with bells, and to swear
at the man who had been in her house that night,
to do such evil things.
They said what they could and spoke where they could,
but nobody reacted in any way.
Very early the next morning, Orunmila went out with his friends,
ringing the bell and singing:
”Swearing kills the swearer, awerepepe,
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cursing kills the curser, awerepepe”.
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Ìwé fún Odù
Ìwé fún Odù
When the woman realized that it had been Orunmila
who had tried to marry her, she had him called
and she told him that only he could be her husband,
and that he should come to her house.
This story illustrates the power of Ifa. But it also reveals to us how spirit must sometimes entice us to come
forward to the right thing.
Ese 2.
Ìkóríta méta ò senu gongo
sóko Díá fún Òrúnmìlà
Bàbá ńlo rèé fé Téníòlà
Tíí somo Alárá
Ó ńlo rèé fé Tèn´‘olà
Tíí somo Ajerò
Ó nlo rèé fé Olólòlòòmokùn
Tíí somo Owánràngun-Aga
Ebo ni wón ní kó wáá se
Ógbébo ó rúbo
Ìgbà tí Téníòlà máa bí
Ó bí Eboo-fin
Ìgbà tí Olólòlòòmokùn máa bí
Ó bí Àdàkan-Àdàkan-ni-t‘Òpápa
Òrúnmìlà kó won ní dídá owó
Wón mòó dá
Ó kó won ní òntè-alè
Wón mòó tè
Ó kó won ní òkarara ebo
Wón mòó ha kooroko jakó
Wón wá lo sefá fún Olófin-sebo-kórùn-ó-mó
Níjó tó nbe laarin ìnira sángílítí
Olófin-sebo-kórùn-ó-mó
Oùn ló sefá fún Òkan-yìí-ò-níí-kú
Tíí somo Olódùmarè Agòtún
Ìkan yìí ò níí kú ó ráa mi o
Àwa á ti sebo sètùtù
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Ìwé fún Odù
Ika Otura
Ese 1.
“Ika-Otura, the collector, the combiner,
help me to gather money. Help me
to gather wives. Help me to gather
children. Come and bring all good things
together in my home”. Medicine:
write Ika-Otura in iyerosun,
use this to mark the head
with, or put it in oil and eat.
Prosperity is part of
this person’s destiny.
Ese 2.
Awo ilè Àjànkoro dùgbé
Díá fún won ní ìlú Àjànkoro dùgbé
Wón láwon ò sebo, s‘Òòsa mó
Àjàngun lóká won mólé pitipiti
Wón ní kí wón sákáalè ebo ní síse
Wón gbèbo wón rùbo
Njé jànkoro dùgbè-dùgbè
A ti rùbo
Ebo ó dá ná o
Àjànkoro dùgbè-dùgbè
Ilé mi mà jìn
Bí Ikú ńlo
Kó rè wá mo sebo o
Àjànkoro dùgbè-dùgbè
Ati rùbo
Ebo dà ná o
Àjànkoro dùgbè-dùgbè
Ilé mi mà jìn
B´Árùn ńlo
Kó rè wá mo sebo o
Àjànkoro dùgbè-dùgbè
Ati rùbo
Ebo dà ná o
Àjànkoro dùgbè-dùgbè
Ilé mi mà jìn
B´ ejó ń lo
Kó rè wá mo sebo o
Àjànkoro dùgbè-dùgbè
Ati rùbo
Ebo dà ná o
Àjànkoro dùgbè-dùgbè
Ilé mi mà jìn
68
Ìwé fún Odù
B´ ófò ń lo
Kó rè wá mo sebo o
Àjànkoro dùgbè-dùgbè
Ati rùbo
Ebo dà ná o
Àjànkoro dùgbè-dùgbè
Ilé mi mà jìn
B´ájé ń lo
Kó rè wá mo sebo o
Àjànkoro dùgbè-dùgbè
Ati rúbo
Ebo dà ná o
Àjànkorodùgbè-dùgbè
Ilé mi mà jìn
B‘Áya ńlo
Kó yà wá mo sebo o
Àjànkoro dùgbè-dùgbè
Ati rúbo
Ebo dà ná o
Àjànkoro dùgbè-dùgbè
Ilé mi mà jìn
B‘ómo ńlo
Kó yà wá mo sebo o
Àjànkoro dùgbè-dùgbè
Ati rúbo
Ebo dà ná o
Àjànkoro dùgbè-dùgbè
Ilé mi mà jìn
Bi ire gbogbo nlo
Kó yà wá mo sebo
o
Àjànkoro dùgbè-dùgbè
Ati rúbo
Ebo dà ná o
Àjànkoro dùgbè-dùgbè
68
Ìwé fún Odù
Ika Irete
(Ika Eleja)
Chant when Ikin Ifa are about to enter Igbodu. Only supposed to be used by initiates to Ifa.
Ika oma olu şo irete oma eleke kiri-kiri gba nla aba ni iye bati tu oma me te je gbe oma meri mi
ita eno Ôya, ka she Eshu, ibo ori akun ni oba r’ayo a d’ifa fun Olofin,
afo odo şe-de akuko l’ebo,
adan ni kaka afo ori mi le ejo, a dífá fun asure, elu ayan nla l’ebo,
eru ile-ile l’ebo, ka f’ire fun Şango,
Ogun, Olofin, mo f’ire fun Yalode, mo f’ire fún Olokun.
Ika-Rete lo da fun Òrúnmìlà, lo da fun Eshu
Ese 1.
Ilu to ba yi
Won o l’arugbo
Arugbo to ba yi
Won o l’obe ije’şu n’ile
Won o l’obe ije’şu
l’oko D’ifa fun Aransa
Ti nşe eru Oşemawe
Aransa, lo te apa ni Ifa
Ara ro apa
lo te iroko ni Ifa
Ara ro ooro
Sure wa, ki o wa te íkìn temi fun mi
Aransa
Sure wa, ki o wa te íkìn temi fun mi
A town that is difficult to live in
Lacks elders
An elder who is difficult to live with
Lacks a knife at home
Lacks a knife in the woods
Divined for Aransa
Aransa, you initiated apa (a tree) into Ifa
Apa became successful
You initiated iroko (tree)
Iroko became prosperous
You initiated ooro (tree)
Ooro has peace
Rush here and initiate my íkìn
68
Ìwé fún Odù
Ika Ose
Ese 1.
Ikase, Ikase was cast for Osikaleka,
on the day that he wondered
if he would be poor for the rest of his life.
They told him that he would be
very poor in his life. Then he asked
what he should sacrifice in order
not to be poor in his life.
The told him to sacrifice six pigeons,
kola nuts in abundance, all bad medicine
in his house and on his farm, and ewe.
He listened, but refused to sacrifice.
Ese 2.
Ikase was the Odu divined for Orunmila when he was going to be the principle chief among the
Irunmoles. He was told to make a sacrifice which he made. At the meeting of the Irunmole, there were
fights due to their inability to share food and other benefits equally. Orunmila shared everything equally.
The Irunmole made Orunmila in charge of sharing things.
68
Ìwé fún Odù
Ika Ofun
Ìká Fùn-ún
Ese 1.
Ika was cast for Turtle,
Ofun was cast for Turtle,
who was told that he should sacrifice
in order for those who owed him
money to finally and totally pay their
debts.
The sacrifice is a pigeon, 2000 cowries, and ewe.
Rub the forehead with white eesin-leaves,
then burn the leaves with atare
pepper, and use it to mark the head.
Save the medicine in an ado which is
a tiny calabash, covered with etu-cloth;
use it when you go collect money
from your debtors.
Ese 2.
Ika funfun
Adifa fun àgbagbà merindinlogun
Won nre’le, won nlo ree toro ogbo
Àwôn le gbo, àwôn le to bi Olodumare ti ran won ni won da Ifa si
Won ni won agbo, aon ato, şugbon ki won pa ikilo mo
Won ni ki won ma fi esuru pe
esuru Won ni ki won ma fi esuru
pe esuru Won ni ki won ma fi
odide pe oode
Won ni ki won ma fi ewe iroko pe ewew oriro
Won ni ki won ma fi aimowe ba won de odo
Won ni ki won ma fi ailoko ba won ke hain-hain
Won ni ki won ma gba ona eburu wo’le Akala
Won ni ki won ma fi ikoode nu idi
Won ni ki won ma fi şu si epo
Won ni ki won ma to si afo
Won ni ki won ma gba opa l’owo afoju
Won ni ki won ma gba opa l’owo
ogbo Won ni ki won ma gba obinrin
Ogboni Won ni ki won ma gba
obinrin ore Won ni ki won ma s’oro
imule l’ehin Won ni ki won ma sanan ibante awo
Won de’le aye tan, ohun ti won ni ki won ma şe ni won nşe
Won wa bere sii ku
Won fi igbe ta, won ni Orunmila npa won
68
Orunmila ni oun ko l’oun npa won
Orunmila ni aipa ikilo mo o won lo npa
won Agba re, d’owo re
68
Ìwé fún Odù
Ìwé fún Odù
Agba mi, d’owo mi
Agba kii wi fun ni tele ki o to ni
Ika Ofun
Divined for the 16 elders
They were going to Ile Ife to ask for long life
Would they live long as Olodumare decreed, was their question to Ifa
They said the 16 elders would live long in good health, but that they should respect and obey Ifa’s guiding
laws
They advised them not to call esuru (yam species) esuru (not saying something you do not know)
They advised them not to call odide (parrot) oode (bat) (do not mislead people. Do not say something is one
thing when it is another. A spade if a spade if you will.)
They advised them not to try to swim if they are ignorant of swimming (do not claim wisdom you do not
have)
They advised them not to use ikoode (sacred feathers) for cleaning after using the toilet
They advised them to not take a walking cane from the blind
They advised them to not take a friend’s wife (do not betray a friend’s trust)
They advised them to not to go behind and discuss secrets
When the elders got to earth, they did all the things that they were advised not to do
THEY STARTED DYING ONE AFTER THE OTHER
They cried and accused Orunmila of killing them
Orunmila was not the one killing them
He said that the elders were dying because they broke Ifa’s laws
Ability to comport yourself, be upright, and obey the laws is your responsibility
Ability to comport myself, be upright, and obey the laws is my responsibility
Appease Iku: 200 obi abata, 200 ataare, 200 eku, 200 eja, 200 ewure, barrel of epo
Ese 3.
They said that Olobahun Ijapa should sacrifice so that he might be given a great gift. He refused and did
not sacrifice. They said, “One who does not give something from himself will not receive something for
himself from others”.
68
Ìwé fún Odù
Oturupon Series
Oturupon Meji
Trukpemédzì
Ezie avu to, avu ha
The symbol for Trukpemédzì (Òtúrúpòn Méjì) is a baby in its mother’s womb. The
cardinal direction for this sign is the Southeast. Its colors are red and black and its
esoteric element is earth. Its physical element is nitrogen. The astrological sign most
associated with Trukpemédzì is Khunem (Capricorn) and is associated with the planet
Mercury.
This sign has dominion over pregnancies, all enlargements and swellings, the breasts, round visages,
and all protuberances of abnormal nature; hernias, elephantiasis, boils, tumors, diarrhea, and bloated-ness.
The hùn most associated with this sign are Sakpata, Dá, Gú, Xeviosso, Kennesi, Hohovi, and Kpo Vodùn.
The esoteric representation of Oturupon Meji is the baby in the mothers womb which symbolizes premature
birth and abortion. It is an image of instability within the forces of the earth. However, the pregnant
woman also represents the rebirth of an Ancestor.
Regeneration --- Endurance
Abundance of Children --- Celibacy
Physical body element = Bones of body
Children would be disposed to be Scientists or Chemists.
This Odu denotes prospect of twin babies.
Oturupon Meji reveals how the faculty of intelligence came to the world.
Oturupon relates to Egungun (Ancestor Society).
The Egungun should be allowed to comment on the resolution of any conflict.
Oturupon deals with the spiritual consequence of lack of courage.
Oturupon people are very spacey. They have all these great ideas with no reality. They daydream often.
Predispose to a superior nature but fail to achieve
Clouded by too many details. Simplicity works fine.
Good intuitions, but one does not follow them.
"No one knew when Egherun married the Vulture and when she left him".
Be truthful, do
good; Be truthful,
do good; It is the
truthful
That the divinities support.
68
Ìwé fún Odù
Ese 1.
Agba igbin f'idi j'elu divined for Odo, he was told that wherever he might be in life he would always be
securely seated but he was to die for his bravery. "Odo, consume your soup, made for ebo, so that you
might have a good situation." "Gbegi" stick to one place.
There lived a hunter who had a secret agreement with the elders of the night to help him in his hunting
expeditions. They provided him his game on the condition that he would always allow them to drain the
blood of any animal he killed. Meanwhile, his wife was anxious to find out why he usually came home with
headless animals. She decided to follow him to the forest to find out what was happening to the heads
and blood of the animals he was killing. He did not know that the wife usually accompanied him to the
forest.
On one occasion, the elders of the night told him to warn who ever was following him to the forest to
desist from doing so. On getting home he told the wife about the warning and she pretended as if it had
nothing to do with her.
On his next hunting expedition, the wife trailed him to the forest behind his back. On getting to the forest
he started hunting. When he finished hunting, he went into conference with the elders of the night and
they drained all the blood and emptied them into a clay pot. At that stage the elders of the night asked
him whether in defiance of their instructions, he came with any spy. He denied coming with anybody.
They insisted that someone came with him. They told him to keep watch. They removed the leaves
with which his wife concealed herself and ordered her to come out. When the hunter discovered that it
was his wife, he begged them to spare her life and forgive her. They told him that there was no
forgiveness in the witch world.
They called her up and told her that since she was so curious to find out what they sere doing with the
blood of the animals being killed by the husband, she would have to pay the price of her transgression.
They collected all the blood drained from the animals shot by the husband that night and made her to
drink
it. After drinking the blood, she began to suffer from palsy, or issue of blood. She became so ill that
the husband had no time to devote to his hunting. That night people had turned their backs on him
because of the action of his wife. He later went to appease the elders of the night and after paying the fine
stipulated by them, they agreed to modify the woman's punishment, by proclaiming that from then on, the
woman would only see blood once a month which is the menstruation (from Idi Meji) that all women
have to this day.
Ese 2.
The large-faced drum.
The water used to
bath, In the bathroom,
Sprinkles on the walls and floor,
Of the bathroom.
No person is wise enough,
To count the sand of the earth.
No one travels far enough,
68
To know the dimension of the earth.
He who eats akara and moyin moyin
69
Ìwé fún Odù
Ìwé fún Odù
Knows the sobriquet of beans.
These were the Awos who made divination for Orunmila when he was returning to heaven through the
sea. As he left for the sea (Okun) his followers asked him: “Now that you are leaving us for good, who
shall we call our father”. He told them to refer to anyone they pleased as their father. He decided to go
back to heaven never to return to the world physically again. He however told them that he would
send them the instruments through the tree of life (the palm tree) through which he would always talk to
them.
Ese 3.
Are di are aanu
Iyere di iyere aro
Bi oju ba şe méjì, won a wo’ran
Bi ese ba şe méjì, won a rin giri giri l’ona
Bebe idi ba şe méjì, won a joko l’ori eni
Owo ko ro şeke-şeke
Beeni ese ko şe giri giri l’ona
Otooto ni a npe’ ni ti a ki I je
Won ni ki nkunle ki nki ara iwaju
Mo kunle mo ki ara iwaju
Won ni ki nkunle ki npe ero ti mbe l’ehin
Mo kunle mo pe ero ti mbe l’ehin
Won ni, “Awon wo ni ara iwaju ile eni?”
Mo ni, “eegun baba eni l’ara iwaju eni”
Won ni, “Aon wo l’ero ti mbe l’ehin?”
Mo ni, “Orisa ile Baba eni l’ero ti mbe
l’ehin?” Mo ni, “Orisa ile Baba eni l’ero ti
mbe l’ehin?” Alapandede lo ko’le re tan
Ko omi, ko oke, o gbe si agbede méjì orun
O now Olodumare l’oju l’oju
O nwo ara aye l’enu
Atangegere, difa fun Oduşola omo Arannase
Eyi ti baba re fi s’ile ku ni kékeré lenje lenje
Lai mo dida owo
Lai mo dida ale
Lai ba won d’out ş’odun ri
O wa di igba kinni, won ko ohun oro s’ile o tu puru
s’ekun O ni bi omi ni won ko nta s’ile oun ko mo
Işoro orun e wa ba mi tun oro yii şe, Işoro orun
Bi oti ni won ko nta s’ile, mi o mo o
Işoro orun e wa ba mi tun oro yii şe, işoro orun
Bi obi ni won ko nfi le’le, mi o mo o
Işoro orun e wa ba mi t’oro yii şe, Işoro orun
It is now a pitiful play
The Iyere Ifa has now become a dirge
When eyes are two, they watch events unfold
When legs are two, they walk fast
69
The rumps are two, they sit on a mat
69
Ìwé fún Odù
Ìwé fún Odù
One hand does not jingle
Also, one leg will not walk very fast
How can one refuse to answer the call from responsible people?
I am asked to kneel and greet those before
me I knelt and greeted those before me
I am asked to kneel and CALL on those behind
me I knelt and called on those behnd me
They asked, “Who are those before one?”
I said “It is one’s paternal Ancestors before one”
They asked, “Who are those behind one?”
I said, “the Orisa in one’s paternal household is behind one”
When alapandede builds its nest
The nest does not touch the sea nor heaven (suspended in heaven)
Looking at Oldumare in heaven
Looking at human beings on earth
Atangegere divined for Odusola, child of Arannase
Whose father died when he was a little child
Without the knowledge of how to cast Ifa
Without the knowledge of how to print the Odu
And not having been to Ile Ife to witness Ifa festival
When all the ritual elements were assembled for Odusola to start propitiating, he broke into tears
Saying he did not know if water was to be offered first
Heavenly spirits, descend and make this ritual a success for me, heavenly spirits
Whether it is gin to be offered first, I do not know
Heavenly spirits, descend and make this ritual a success for me, heavenly spirits
Whether it is obi that have to be offered first, I donot know
Heavenly spirits, descend and make this ritual a success for me, heavenly spirits
Ese 3 (b) Version two of this verse.
Pepe lawo Ile
Igbalero lawo ode
Ogunna ni o wo ruruuru ko goke odo
Alapandede lo kole tan
Lo yojuu re sodoodo
Difa fun oyepolu, omo isoro n’Ife
Baba ree fi sile ku ni kekere lenje-lenje
Won ni o wa ko maa wa soro ilee Baba
re O loun Oyepolu o mokan
Oun o mo dida owo
Oun o mo o nte ale
Won ni o maa tee
basu Won ni o maa
tee basu
Won ni o maa tee basu-basu
Won ni akoda o maa gba fun o
69
Aseda o maa gba fun-un
69
Ìwé fún Odù
Ìwé fún Odù
Oyeepolu o mokan
o Isoro Olorun
ba ni toro yii
se Isoro Olorun
Pepe is the awo of the house
Igbalero is the awo of the frontage
Cold amber cannot roll across to the other side of the
river A bat is it that after constructing its nest
And suspended it on the wall without touching the ceiling
This was the Ifa cast for Oyepolu, the child of tradition
in His father died when he was at a tender age
His mother too died when he was a little child
He was called upon to come and officiate the traditional rites of his paternal lineage
He responded that he knew nothing about it
He did not know how to cast Ifa
Neither did he know the analysis of Ifa symbols
He was then asked to do it anyhow he understood
it It was declared that Akoda shall endorse the
ritual And Aseda will equally endorse the ritual
Oyepolu is a novice!
The heavenly forces I beckon on you
Please come and accept this ritual, The heavenly forces
Ese 4.
Mo mo o da
Mo mo o ru
Omila baba mi ni nku iye l’emi l’ori gburu gburu gburu
Difa fun Orunmila
Baba ma a fe obinrin ore
Baba ma a fe ti imule
O ma a fe ti alabaarin gbogbo omo
eriwo Won ni ti baba ba şe e, a hun un
Orinmila ni ko ni hun oun
Won ni nitori kinni
O ni nitori igba epo ki I hun epo
Ahun, Ela ma ma je o hun mi o, ahun
Igba ori ki I hun ori
I know how to cast
I know how to appease
My father’s Omila sprinkles iyere on my head in every direction
Divined for Orunmila
Baba is to marry a “friend’s” wife
Baba is to marry the wife of someone with whom has has made a pact
69
Ìwé fún Odù
He is to marry the wife of one of his peers in spirituality
They say that orunmila will suffer persecussion if he does that
Orunmila said he would not suffer any persecussion
They asked him why he feels that he would not suffer repercussion
He says because palm oil never suffers from the use of its calabash container
Repercussion, Ela, don’t let me suffer any repercussion
Ori (shea butter) never suffers from the use of its calabash container
Repercussion, Ela, don’t let me suffer any repercussion
Saliva never suffers from being in the mouth
Repercussion, Ela, don’t let me suffer any repercussion
Urine never suffers from the eretha
Repercussion, Ela, don’t let me suffer any repercussion
Tortoise never suffers from its seal shell
Repercussion, Ela, don’t let me suffer any repercussion
Snail never suffers from its shell
Repercussion, Ela, don’t let me suffer any repercussion
This is a good prayer to do when undertaking something that is against the norm and when
knowing you will face challenges (board meeting, etc.)
Ese 5.
Ogbo inu laare owo
Dífá fun Baba Olohuungo (Esu Odara)
Won ni ko kaare nle ebo ni shishe
Ko fi ogbon inu kun nkan to nshe
Koi pe ki jinna
Ewa wa ba ni ni jebutu ire
Êyin o mo ogbon inu laare owo
Wisdom is the father of good business acumen
This was the Ifa cast for Baba Olohuungo (Esu
Odara) When planning to undertake a business
venture
He was advised to offer ebo
And to apply his wisdom in whatever he plans to do
Before long and not too far
Behold us in the midst of abundant profit
69
Ìwé fún Odù
Oturupon Ogbe
Good deeds being repaid with bad deeds. Don’t do any favors for someone at this time. Pay Sango a debt
you owe or go to Sango in order to receive and maintain ire. A challenging aspect of this Odu speaks
about sickness of the lungs and stomach. Bad dreams. Do not allow a friend to cause you problems. They
may not be aware of what they are doing so you must be in control. There may be someone who has
visited you, whom you invited in, who will come back to steal from you in some way. Be careful of
arguing with your spouse.
Apupa ala a di fa fun Shango, kukute kuku, a di fa funb alu ololo oye tin sho oma Olofin, eiye-ile le-ebo, a di
fa fun iban Ajapa, akuko le-ebo, obe logbe Ogun, ni afefe lele ko ofe le ado oyu omi ki, a di fa fun rere
ague eure, eiye-ile le-ebo, abo le-ebo. Otrupon-Ogbe, pon nla se sese. Emi so emi ala do-se moje jere
miye, Orin.
Ese 1.
Eni tó jìn kòtò
Ló kó ará yòókù lógbón
Díá fún Òsè
Ti yóó bi Ìretè sílé Ajé
Ebo ni wón ń kó wáá se
Ó gbébo, ó rúbo
Ibi ówù yìn e tì mí sí
Ibi ire ń Ifá ńgbé mií lò
o Ifá ngbé mi rèlú Ilájé
L‘Erigí-Àlò n gbé mi í
rè Ibi ire
Ifá ngbé mi í
ìlámo Ibi ire
L‘Èrìgì-Àlò ngbè mi í rè
Ibi ire
Ifá ń gbé mi rélú íníre gbogbo
Ibi ire
L‘Erigí-Àlò ń gbé mi í ré
Ibi ire.
Ese 2.
A o t'okun dokun
ka too ri winni-winni agbe
A o tosa dosa
Ka too ri doodo orun
Aluko A baa t'okun dokun
Ki a tosa dosa
Ka too ri oloooto Awo
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Ìwé fún Odù
Odi Ile-Ifa Akelubeke
Dia fun Igbin
O n'sawo lo sode Ileyo
O wa mekun sekun
igbe O mohun seyere
aro
O ni: Eniyan an won
o Eniyan an soro
Ka too ri olooto Awo
Ona a jin
We shall travel from ocean to ocean
Before we can see the tiny species of the Blue Touraco
We shall wind from river to river
Before we can see the specie of Maroon Touraco with goiter on their necks
Whether we travel from ocean to ocean
and from there wend river to river
Before we can find a truthful Babalawo
We shall reach Ile-Ife Akelubebe
That is the declaration of the oracle of Igbin (snail)
When going to Ileyo town to practice Ifa
He made his weeping a shouting lamentation
He made his song a dirge of lamentation
He said: Human beings (truthful ones) are scarce
Human beings are difficult
Before we can find a truthful Babalawo
We shall travel far
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Ìwé fún Odù
Oturupon Oyeku
Ese 1. Play ayo
Okebeebee, the awo for World,
cast for the ayo game and
for the children.
They told them that they always
should play the ayo game.
Playing with children,
one can share in their joy."
This was cast for a rich man,
who was very unhappy.
The offering is:
a calabash of mashed yams,
a pot of soup, several kinds of
food, two thousand cowries,
and ayo seeds with their game board.
Invite people in your home
to play the ayo game with you,
in order to make
sorrow disappear,
and to avoid death.
Ese 2. Orunmila’s wife throws opèlè
Orunmila and all of the Orisa had went to war. The war was very brutal and rumors were coming back on
the conditions of the Orisa so far as death and the like. Orunmila’s son, Amosunlaka,, collapsed upon hearing
bad news about his father. Osu n leyo, Orunmila’s wife was very worried and didn’t know what to do. She went
to go see Aboseere tii Bodu who was an herbalist who claimed Orunmila would never return home. She
was even more worried and went to see Abope tii Baaya who said the same thing. However, they would
say this because they both had been trying to figure out how to get Orunmila out of their way as he was a
threat to their business. On the way back home, crying and weeping, she met Esu Odara who told her to
go to Opele and Onko so she can find out the situation of her husband. When she threw the Opele it stated
that Orunmila was already on his way back home. She was advised to offer ebo
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Ìwé fún Odù
Oturupon Iwori
Ese 1.
Agberupon was cast for Maize.
They instructed her to sacrifice, in order
to have a safe delivery of her baby,
that
she might be able to put her child down safely.
The sacrifice was a pigeon, 3200 cowreis, a belt, and ewe.
She listened, but refused to sacrifice.
Ifa says that this person must be very careful
in whatever he does or undertakes.
Ese 2.
Èúùfù tó fé rekoja
Kó má gbojùde bàbá á tèmi rékòjá ló
o Díá fún Séoró
Tíí somo kùnrin
abata Èyí tó soore
láyé
Tó lóun ò tún soore mó
Ó ní ìkà ló kù tóun ó maa seo
Ogún, Awo ilé Alàrà
Wón ò mèbè e re o
Ogbón Awo Okè
Ìrejì Wón bèé-bèé
Won ò mèbè e re o
Ètàlélégbégbèje Awo Èpa Tòòròmòfé
Wón bèé-bèé
Won ò mèbè e re
o Àwòn Àró-gàá
Àwòn Àró-gòó
Díá fún Òrúnmìlà
Ifá ńrayé Olùjégè
Òun Èra-jééje o
Ebo ni wón níkò wáá se o
Ó gbébo ó rúbo
B‘Ósó ń bínú
Òsè-bìí-lè, ‘wo loó bèé
Bajèé ńbínú
Òsè-bìí-lè, ‘wo loó bèé
Èbùré o dé o Awo Olùjébè
Bí a bá r‘Awo ire
A sì jébè
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Ìwé fún Odù
Oturupon Odi
Ese 1.
Oturupon Di, eye şi
Oturupon Di, eye ba
Oturupon Di, eye şi, ewe o şi
Oturupon Di, eye ba, eye o
ba
Oturupon Di, eye ni o ta , ko gun gi
Difa fun Orunmila
Ni jo awon eleye ile iya re ran ni wa pee
Aje ile, oşo ile, e m’owun mi
Eleye kii ba eleye wijo
Oturupon Di, a bird flys off
Oturupon di, a bird perches
Orutupon di, whether or not the bird flys
Orutupon di, whether or not the bird perches
Oturupon di, it is the bird that is slow in climbing a
tree Divined for Orunmila
When his maternal relatives sent for him
Witches, wizards, you all know my
voice Mystic birds do not fight each
other
Ese 2. We have to go to heaven to reincarnate.
Ile aye dara; orun ma sunwon, o
Oduduwa niki àwôn omo araye maa pada wa
Ki oun maa tun won se
Omode ni oun ko lo
Agbalagba ni oun ko lo
A ni eetiri?
Won ni orun ko ya rebo àwôn iba maa lo
Orunmila ni orun dara
Orun ni ile ewa
Oduduwa ko je gbe ibi ti ko sunwon
Ibi rere ni a iba Orisa
Eniti a ba pe ki o je ipe
Abiamo ki ipe omo wa joro
Sibesibe omo araye nkodi
A niki won rubo
Ki okunkun le ka kuro loju won
Bi won nşişe ki won le maa wo orun
Won ko rubo
The world is nice, but heaven is truly good
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Ìwé fún Odù
Oduduwa said the people of the world should return to
heaven So that they might be reincarnated
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Ìwé fún Odù
The young people said they would not go
The elders also said they would not go
We asked why?
They said that heaven does not readily let return those who would
go Orunmila said heaven is beautiful
It is the home of beauty
Oduduwa would not live in such a place which was not good
It is in a good place we find the Orisa
One who is called should answer the call
A mother does not call her child to come and suffer
Ese 3.
Orisa to se didun
Oun naa lo se aidun
Dífá fun Orunmila
Won ni ki baba o sebo
Ayo Ko si sh’ebo Ibanuje
At’awo at’segun
E y’egba, e y’atori
E ba wa le Ibanuje lo o
E y’egba, e y’atori
The Orisa that brings joy
Also brings sadness
This was the Ifa cast for Orunmila
Who was asked to offer ebo to bring
joy And also offer ebo to drive away
sadness Both Awo and Herbalists
Bring your switches and canes
Help us chase away sadness
Both joy and sadness are parts of life. If this Odu is revealed and one is facing sadness they are reminded that
this is a natural yet brief part of their lives. Offer ebo for the sadness to not stay too long.
Ese 4.
Oni e wijo, e ni Oturupon Di li o jebi. Ola e wijo e ni Ela kose aye rere. O M’odundun se oba ewe. O mu tete
se osorun re.
Today you complain that Oturupon Di is guilty. Tomorrow you will complain that Ela (Orunmila) is not
managing the world well. He made odundun the king of all leaves and tete his deputy.
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Ìwé fún Odù
Oturupon Loso
The Odu speaks of bad advice, or more pointedly of the client being unthinkingly attracted to goals, and
the pursuit of these, that have been set by others instead of by the client himself. With this Odu "running"
there is a real risk of successes that the client reaches, being only pseudo successes, that are obtained
through dishonest methods to boot. There is too much of a tendency to look for guidance and answers
outside the Self, and Ifa speaks her of some gullability. When under the influence of Oturupon-Irosun the
energy flow of the client is blocked. There is a loss of purpose and direction, even to the extent that it
becomes difficult for the client to make optimum use of the cycles in nature. I would refine the latter
statement something like: the client might try to go ice skating in summer, and skinny dipping in winter.
Confusion, and the eventual failure of plans, are the results of the loss of purpose and direction. The client
tends to be subject to repeating cyclic patterns from which he seems to be unable to escape. Incorrect
timing or incorrect acting leads to negative results. Having the wrong job, even having chosen a totally wrong
profession, may lead to failure and poverty. The client isn't familiar enough with the ways of nature, and the
urge to compensate for this lack, leads to conflicts between the client and other people.
Ese 1.
Yellow Potato, the awo of goodness,
cast for Oturupon, on the day
that he was going to marry Irosun.
They said that he would have many children
and grandchildren from this marriage,
and that it would be a good marriage.
Plenty of kolanuts, a hen and 3200 cowries
was the sacrifice. He listened and sacrificed.
Ebo: kolanuts, 1 chicken and 780 cowries.
Ese 2.
"Oturupon'rosu enjoys great fame"
cast for Delumo, on the day
that she was warned that her
husband would give her much
unrest.
However, if Delumo would sacrifice,
her husband would give her
inner peace instead.
The sacrifice was two snails,
and 4400 cowries. She listened,
and made the sacrifice.
Then it was established
that two snails never fight.
Ebo: 2 snails, 4400 cowries.
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Ìwé fún Odù
Ese 3.
Ifa says this person should have Sango and always appease Sango for prosperity and victory. On this, Ifa says:
Ijan n titi, Ijan n ti A difa fun Olomo agbele nawo Ola. Ta lo n peri re. Too, emi o peri re Alado Ifa
divination for Olomo-Agbele-nawo-ola. Who is daring you? Of course, I do not dare you alado.
Ese 4.
This person should make sacrifice to over come a devilish witch but he will surely overcome the witch if
the sacrifice is made. On this Ifa says: agbalagba ni so akeregbe modii, A difa fun Ponjukeke ti se yeye Aje.
Oso ile e jo mi. Aje ile e jo mi. Bigun ba jebojebo a jogbaa si. Ifa divination to the one whose eye balls are red
who is a witch. The evil wizard in the house, leave me alone. The evil witch in the house, leave me alone.
When a vulture eats ebo, it leaves the calabash alone.
Ese 5.
This person will be great. He should always appease Ifa. He will be more prosperous each and every moment.
He will never experience set-back. on this Ifa says:
Ajantiele ja tente. A difa fun Olanrewaju Omo oloye laafin. Oturuponrosun ni e tun ba mi da, Awo rere
ni Ajantiele ja tente. Ajantiele ja tente cast Ifa for Olanrewaju, a prince in the palace. It is oturuponrosun I
want to cast again. Ajantiele ja tente is a competent Ifa priest.
Ese 6.
Any time this person wants to celebrate anything, he should always make sacrifice so that there will not be
quarrel among the people who come to attend the occasion. On this, Ifa says:
Ewe ogungun lo bale lo ye aketun. A difa fun ogun loke ihin a bu fun ogun loke oun. Esu aitebo teru, won
ni won o soro lo ba dogun dode. It is ogungun leaves that have many branches. Ifa revelation to the
quarrel over here and quarrel over there. Behold! because of their failure to make sacrifice, they merely
organized a ceremony and it became serious fight.
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Ìwé fún Odù
Oturupon Owonrin
Ese 1.
"Money sees me and follows me, Oturupon-Owonrin.
A wife sees me and follows me, Oturupon-Owonrin.
A child sees me and follows me, OturuponOwonrin" was cast for Olasibo Atepamose
Kolamalelo,
who was advised to make sacrifice, so that
his honor and good name would not leave
him. The sacrifice was a sheep, and 4200
cowries.
He listened and made the sacrifice.
Ese 2.
Èúùfù tó fé rekoja
Kó má gbojùde bàbá á tèmi rékòjá ló
o Díá fún Séoró
Tíí somo kùnrin
abata Èyí tó soore
láyé
Tó lóun ò tún soore mó
Ó ní ìkà ló kù tóun ó maa seo
Ogún, Awo ilé Alàrà
Wón ò mèbè e re o
Ogbón Awo Okè
Ìrejì Wón bèé-bèé
Won ò mèbè e re o
Ètàlélégbégbèje Awo Èpa Tòòròmòfé
Wón bèé-bèé
Won ò mèbè e re
o Àwòn Àró-gàá
Àwòn Àró-gòó
Díá fún Òrúnmìlà
Ifá ńrayé Olùjégè
Òun Èra-jééje o
Ebo ni wón níkò wáá se o
Ó gbébo ó rúbo
B‘Ósó ń
bínú ‘wo loó
bèé Bajèé
ńbínú
Oturupon Irosun, ‘wo loó bèé
Èbùré o dé o Awo Olùjébè
Bí a bá r‘Awo ire
A sì jébè
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Ìwé fún Odù
Oturupon Obara
Ôfà leaf is Sacred to Sango. It is a pointed leaf. This leaf can also be used to calm the anger of Sango. A
leaf of this is placed in the mouth of the ram when it is sacrificed to Sango.
Ese 1.
Ola silo n’ile; ola dehin s’ile
A difa fun Itamooke
Won ni omo naa ti o bi ko nii ku ko nii láìnílera
Şugbon omo naa ko nii gbe odo re nigbati o ba
dagba Won niki o wa rubo ki omo naa baa ni aye
rere
O gbo; o ru
Honor goes forth from the house, and honor returns to the house
Divined Ifa for Iyamooke (the mother who knows how to
nurture) They said that the child she gave birth to would not die or
be unhealthy
But the child would not stay with her after she grew up
They said that the child should practice sacrifice so that the child might have a good life
She heard and complied
The sacrifice was a pigeon and 1200 cowries.
She listened and made the sacrifice.
Ebo: 2 pigeons, ejigbeere-leaf, and ewe.
In the primordial time of Ile Ife, there lived two women of prominence. Bolatito (The Might of Wealth) was
a very honest, charitable, and spiritual person. Her life was devoted to the spiritual up lifting of her
community and family. Bola was a very good woman who tried to fulfill the needs of all who came to her.
Bola had a friend named Yetunde (One who is born after the death of her grandmother). Yetunde had a
jealous spirit; a spirit within her that wanted what others had and she did not wish for anyone’s good.
Yetunde was blessed with a wonderful daughter named Oluwafunmilayo (the Creator gave me joy) who
was the bright star of her family and the community known for her her playful smile and joy filled spirit.
She was a happy child who rarely cried.
However, Yetunde did not recognize her blessings of husband, children and loving family. She only
understood what she did not have and that was of what others had in their possession. Whether it was gifts
of spirit to create a loving environment for others, an ability to sing, cook, or even talents of organization,
Yetunde found ways to undermine many with viciousness of backbiting or pure acts of evil. She was most
jealous of her dear friend Bola who helped her people in the market and organizing the women to
collective work so that they would get it done sooner and with more ease.
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Ìwé fún Odù
What Bola wanted the most in the world had not been her blessing and that was a child of her own
womb? Everyday that Bola put the laundry up on the clothing line Yetunde, behind the scenes, secretly
tore it down into the dirt. Bola would put the wash up. Yetunde would sneak and tear the wash down.
In addition, just as persistent, Tunde would destroy all the work that Bola would attempt to complete. It
saddened Bola that someone would work so hard to destroy her efforts. This coupled with her inability to
bring forth a child of her womb had her singing to Olodumare and Ifa for a solution to her problem. She
put three+2 cowrie and went to a diviner Babalawo Ifapohunka (Ifa silenced the voice of the wicked) and
the Odu Ifa that was reveal was Oturupon Bara. The priest turn to her with a sanguine disposition saying,
Ifa wants this person to be well. The evil done to you will stop and soon you will have the blessings of
children and respect of you community.aShe heard and did the recommended ebo leaving the adepts home
knowing that Ifa would solve her dilemma and bring happiness again into her life.
Soon after Oluwafunmilayo fell sick with fever and went into a coma; distress and fear went through Iya
Yetunde’s household. Yetunde put two+3 cowries together and then went to Babalawo Ifaoluje (Ifa does
not desecrate the community). The Odu Ifa reveal to her again was Oturupon Bara. The priest then turned
and look at the woman before him and said, “Your child will heal when you admit your wrong to an
innocent person who you have done an evil too. The priest told her that she had wronged Bola by tearing
down all her work secretly. The priest said she must go to Bola, confess, and ask forgiveness for the act of
sedition committed against this innocent woman. Yetunde immediately did the ebo recommended and
then went on her way to find her once friend Bolatito.
When she, Yetunde came upon her at her compound, she laid face down in a prostrating position and with
a sincere heart, asking Bola to forgive her of the deeds and misconduct Yetunde had committed
against her. Yetunde confess that it was she who had tore her work down and slandered her at every turn.
Bolatito looked at the woman who had once been her friend. She thought without malice or forethought of
revenge. Your child is ill. What can I do to help? I forgive you for I would never wish you or your family
harm. Bola forgave Yetunde of her misdeeds towards her.
Bola’s husband came home from a lengthy trip only to hear of the trials, which were thrust upon his wife
without provocation. Bola’s husband asked why she did not tell him of the problems before he left
home. Bolatito thought that she did not want him to hate the friend that she loved because the friend was
lacking in spiritual and moral fortitude. Bola never told of the adversity and avarice of Yetunde. Soon Iya
Yetunde’s daughter, Oluwafunmilayo, recovered remarkably from her illness. Within a nine-month
period, Bolatito became pregnant with her first child.
Ese 2.
Otuuru o pon-on deere
Apa re ni o ka
Obara faa
deere Apa re ni
o ka Dífá fun
Atepo
Ti nlo sh’Ode Iwemi
Dífá fun won l’Ode Iwemi
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Won nlo fe Atepo s’ile
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Ìwé fún Odù
Ìwé fún Odù
Ìpín aishebo
Egbaa alaiteru
Atepo lo so ile Iwemi d’ahoro
Oturu back it carelessly
Because he does not have the capacity
Obara pull it gently
As he does not have that much energy
These were Ifa’s declarations to Atepo (fair complexion)
When going to Iwemi town
Same was also declared to the citizens of Iwemi town
Where they will get married to Atepo
They were advised to offer ebo and refused
Come and see the consequences of refusal to do
ebo It is Atepo that ruined Iwemi town completely
71
Ìwé fún Odù
Oturupon Okanran
Ese 1.
"Child is just as important as wealth;
I am happy whatever happens;
I will have somebody to represent me"
cast for Efunbunmi, meaning:
"Chalk can give me this"
on the day that she wanted children.
They told her that she would have many children,
but that she must sacrifice in order for the child
that she already carried on her back, not to
become a criminal when he grew up. The
sacrifice
was a pigeon, 44,000 cowries, and ewe.
She refused to sacrifice. Had she sacrificed,
she would have been told to have the child take a bath
using olusesaju-leaves and eso-leaves, squeezed
into water and mixed with black soap, for use
of the child even when it is older.
Ebo: one pigeon, money, and ewe.
Ese 2.
Oturupon Konran, Oturupon Konran
was cast for Orunmila, on the day
that two of his enemies reported him to Eshu,
and begged this worthy to help them kill Orunmila.
The diviners instructed Orunmila to sacrifice
two calabashes, two hens, and 480 cowries.
Orunmila listened, and made the sacrifice.
He tied the two calabashes to his shoulder
and went on his way to sacrifice at Eshu's
shrine. While he was on his way, the calabashes
clunked against each other, like saying: "I will kill
Okanran, I will kill Oturupon", and so it went on
and on.
It went even on so long, that when Orunmila
approached Eshu's shrine, his two enemies
heard what the calabashes said, and they began
to worry what would happen if Orunmila saw them;
because even though he had not seen them yet,
he was already soundly threatening them!
They decided to run away before Orunmila
reached Eshu's shrine. This is what Orunmila did
to have victory over his enemies.
Ebo: 2 calabashes, 2 old hens, and 480 cowries.
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Ìwé fún Odù
Oturupon Ogunda
This Odu says that this person will give birth to a mountain that will never die. This is an Odu of
institution building and establishing things.
Ese 1.
Oturupon-Eguntan was cast for Orunmila,
on the day that he wanted to have a child.
They said that Orunmila's wife would be pregnant
and that she would have a baby.
They instructed Orunmila to sacrifice,
so that the time of the child
would be a better time for
him, in order for the child
to come at a good time.
The sacrifice was a big hen,
a goat, and 66,000 cowries.
Orunmila listenend and made the sacrifice.
Ebo: 1 big hen, 1 goat, and money.
Ese 2.
Kerekere li a ti peka iroko
Bi o ba dagba tan
A maa gba ebo
A daa fun Out, abiyamo
It is when they are young that we should prune the branches of the Iroko tree
For them that are fully grown
We will have to make greater sacrifice
Ifa divination was done for Otu, the mother who was still breast feeding her child
Ese 3.
The children, the children, they are all returning home suddenly. We must prevent their going,
for without the children there can be no tomorrow. This was the cry in Isayin when the children
were dying prematurely. The Mothers were told to consult Ifa to determine what needed to been
done,
1.
to determine why they were leaving
2. What is needed to be done to prevent their leaving
3. How to identify if the spirit’s return
They consulted Awo and the Odu Oturupon-gunda was revealed. It showed that they were leaving
because Iku had not been properly appeased and the sacrifices were inadequate. The city had taken
the sacrifices as jest and refused to believe that they were responsible for the children refusing to
stay in a corrupt world.
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Ìwé fún Odù
Oturupon Osa
Ese 1.
"Up and down" cast for Konkon,
the frog, on the day that his
child caused him problems, and
made it impossible for him to
rest.
They told him to sacrifice, so that
the newborn child would give the elders
neither unrest nor problems.
The sacrifice was a wooden mortar,
a snail, palm oil in abundance,
32,000 cowries, and ewe:
jokoje and ese. However,
Konkon Mayinkan refused
to sacrifice.
Ese 2.
Oturupon Osa was cast for the people
of the town of , on the day
that war was threatening the children
of the town. They told them
that all children who were born that year,
should be carried on the backs of their mothers
while these mothers were fleeing from the battlefield.
The people inquired what they should sacrifice,
they were told that the sacrifice consisted of
palm oil, ripe bananas, cocoa butter, ifen leaves,
jokoje leaves, woro leaves, and 42,000 cowries.
They refused to sacrifice, and the children suffered.
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Ìwé fún Odù
Oturupon Ika
This Odu says beware of appearances because it can well be death, sickness, loss and the like looking for a
home.
Ese 1.
Ifa was cast for Dejugbe, on the day
that he wanted to heal his wounded arm.
They said that, if Dejugbe wanted to heal his arm,
he should sacrifice two pigeons,
two chickens, 8000 cowries, and ewe.
Grind itapara-leaves thoroughly,
mix with soap and palmoil;
rub the body with this mixture.
Dejugbe listened and made the sacrifice.
Ese 2.
O ji tuu omo onihun
O rinrin gbere gbere gbere bi omo
onihun O ji kutu faso igbosu bose
Dia fun Asiyanbi
Tii somo Oloro kan
atijo Ebo ni won ni ko
waa se O gbebo o rubo
Bi igba ba ji
A fowo o re m'oko
Ifa oni ko to ifa ola to
nbo Eluluu ko maa ke
tuturu Ifa nka nu yoo to
mi wa
He woke up gingerly like the child of a property owner
He walked majestically like the child of a property owner
He woke up at dawn and used expensive materials to cover his legs
These were the declarations of Ifa to Asiyanbi
The offspring of a successful man of yesteryears
He was advised to offer sacrifice
He complied
When the calabash grows
It rests it stem against the farm
Today's gain is not as much as the one coming
tomorrow When the pumpkin grows
It rest its stem against the farm
Today's gain is not as much as the one coming
tomorrow Let the (Senegal lark-heeled) cuckoo herald
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Ìwé fún Odù
this news Great gains are sure to come looking for me.
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Ìwé fún Odù
Ese 3.
Oturu ponka
Oturu ponka
Ponko Ponko bi efon sogi
Cast divination for the
Dog
On the day he was crying because of children
They told the Dog to perform sacrifice
Would I have children on earth? The Dog had asked
'Such that everyone in the earth would recognize me for this'
'Your children would be many', they told him
The Dog then performed the sacrifice
He started to have children
He was having even as many as seven children once
At times six
The Dog had so many children
The children could recognize their mother again
The Dog then started to dance and rejoice
He was praising his
Babalawos His Babalawos were
praising Ifa
He said it was exactly as his Babalawo had said
Oturu ponka
Oturu ponko
Cast divination for the Dog
On the day he was crying because of children
They told him he would have many children
But should please perform sacrifice
And perform it
The nursing female dog would never stay long out of home
Waaraja
Let us go home to cudle our child
Waaraja(in a hurry)
Ese 4.
Oturu leads Ika
He leads him even to Alara's house
Oturu leads Ika
He leads him even to Ajero's house
Oturu leads Ika
He leads him even to Owarangun Aga's house
Oturu leads Ika
He leads him even to Okiti Efon land
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Ìwé fún Odù
Oturu leads Ika
He leads him even to home of sixteen market leaders
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Ìwé fún Odù
We shall see where Oturu will lead Ika to
These were Ifa's messages to the stubborn person
And to the recalcitrant person
They were advised to offer
Ebo They refused
The stubborn person met his untimely
death And the recalcitrant person died too
Ese 5.
Ifa warns against holding anything in trust for others in this year. It may be properties, goods, animals or even
children. It is not advisable to keep these items on behalf of others. The reason for this warning is that this
item (s) may be lost or dead and the owner may not take kindly to it. Ifa also warns against the fight of the
elders of the night. Ifa says that these elders of the night may take advantage of the vulnerability of the
items which were kept in trust to inflict a deadly blind on the keepers. Ifa advises us to offer ebo with 1
he-goat, 2 guinea fowls, 1 axe, 1 cutlass, 1 saw, 1 file and money. He/She should also feed the elders of
the night with whatever they request. After this, any item being kept with anybody should be returned to
the owner. On this Ifa says
Ese 6.
Oturuponka
Oturuponka
They cast Ifa for Iroko in the wilderness
When going to keep iyamis goat in his custody
He was warned against such act
He refused and called Awo a lier
He also labeled Esu a thief
He looked up to the sky as if he would not die anymore
Ese 5. This verse spells out ire of aje (wealth)
Oturupon-ka, abe ika o gb’omo esin
Baluwe o gb’omo imado
A difa fun Orunmila
Baba nsunkun
alailaje Won ni ko
bo Aje
Oturupon ka, abe ika o gb’omo esin
Baluwe o gb’omo imado
A difa fun Aje, Onipasan owere
A na’mo na’ye, a n’agbalagba ta siasia
Nigba to nt’orun bo wa’ye
Ebo ni won ni o maa mu
se Nje Aje o de o, Oniso
E wo’bi ire, e f’iya bo
E ma fi s’atete ba, ibi ole gbe nja
E wo’bi ire, e f’iya bo.
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Ìwé fún Odù
Oturupon-Ka, the granary cannot house a horse
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Ìwé fún Odù
Just as the bathroom cannot house the wart-hog
Cast divination for Orunmila
When he was suffering from wretchedness
He was advised to offer sacrifice to Aje
The same Oturupon-Ka divined for Aje
The one with the stinging whip
Who whips the young and the old to a staggering point
When Aje was coming from heaven to the hearth
She was advised to make sacrifice
Hail Aje, the owner of the stall
Harbour her somewhere safe
Don’t place her in a place where thieves abound
Harbour her somewhere safe.
Tired of his state of poverty, Orunmila consulted his Babalawo who did a reading for him and advised him to
offer sacrifice to Aje to bail him out of his wretchedness. He was to offer local banana, shea butter (ori) in
addition to a charm to be prepared in a small gourd (ado) by his Babalawo. A portion of the sacrifice was
to be placed at the foot-path and another portion to be offered to Esu. Orunmila did as advised.
Aje decided to embark on a journey from heaven to the earth. She too consulted her Babalawo to ensure
that her trip would be successful and that she would find a peaceful abode on earth. She too offered the
sacrifice prescribed by her Babalawo and thereafter set out.
On getting to the earth, Aje was very hungry and luckily for her she found the sacrifice of Orunmila at the
foot-path. It consisted of her favorite dish. So she fed herself. She took with her the “ado” charm placed
on the food. After walking for sometime, she came to Esu shrine and, again, Esu gave her another portion
of her favourite dish. After eating she started to compare the two “ado” she had found on those two dishes.
Esu told her he could take her to a place where she could find more food and other “ado”. Aje begged Esu
to take her there. Esu led her to the house of Orunmila and there Aje had her fill and made Orunmila’s
house her permanent abode. This was how Orunmila became wealthy.
Ese 7. Blessings of achieving whatever we want.
Oju alaro ko to’le aro
Oju amokoko ko to’le ikoko
Oju agun arere ko t’Olorun
A difa fun Onikamogun
Omo Akaworoko inu etumuje
Eyi ti nna’wo si origun mereerin aye
Ebo ni won ni ko maa mu se
Ero ‘Po, ero Ofa, e wa ba’ni ni wowo ire
Wowo ire laa ba’ni l’ese t’ope.
He who prepares dye cannot see the bottom of the dye pot
He who moulds pots cannot see the bottom of the pot
He who climbs the tall “arere” tree cannot reach into the heavens
They cast divination for Onikamogun
Who wanted to rule the four corners of the globe
He was advised to offer “ebo”
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Ìwé fún Odù
Please, join us all to enjoy good fortune
Under the patronage of Ifa.
Onikamogun, a king, had a big project at hand; the completion of which would benefit all and sundry. The
magnitude of the project was giving him some concern as he was not sure if he could accomplish it. He
therefore consulted his three Babalawo to guide him so as to ensure that he realized his ambition. He
was advised to offer ebo with the skin of an aaka (hedgehog), some Ifa herbs and some quantity of
money. He complied and he was successful in his bid. Ifa says he will empower us to realize our dreams
this year.
Ese 8. Ire of işegun (victory over enemies)
Oturupon-Ka, Oturupon ko
Kokoko bi eni so’gi
A difa fun Orunmila
Ifa mbe laarin ota
Ebo ni won ni ko se
Ma ka’ri iku ko,
akika
Ma ka’ri gbogbo ibi ko, akika
Oturupon-Ka, Oturupon ko
Solid as the bark of a tree
Cast divination for Orunmila
When he was in the midst of adversaries
He was advised to make ebo
I will subdue death
I will overcome all evils.
When Orunmila found himself in the midst of enemies he consulted his Babalawo for a way out. He was
asked to appease Ifa with a hedgehog (akika). He did so and he was able to subdue his enemies. He then sang
in praise of Ifa.
Ese 9.
Oturupon Ka, Oturupon Ko
A difa fun Iroko ti nba Araba s’ota
Nje Araba o wo mo, oju ti Iroko
Kowo, kowo, Araba o wo mo, oju ti Iroko
Oturupon Ka, Oturupon Ko
Cast for Iroko tree who set himself against Araba tree
Araba has not fallen (as expected)
Iroko has been shamed.
Araba tree (bombaceae) and Iroko tree (African teak moraceae) were locked in bitter enmity. On consultation
with their respective Babalawo, each was advised to offer sacrifice. Iroko did not comply but Araba did.
He appeased his head with snail and shea butter and with the assistance of his Babalawo, he offered the
sacrifice of an axe and other Ifa herbs. When Iroko came against Araba he could not harm him. Ifa will
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protect us against our enemies.
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Ìwé fún Odù
Ìwé fún Odù
Ifa says he will help us to heap shame on our enemies. Whatever evil machinations they may harbour against
us will be null and void and of no effect on us. We should appease our Eleda with snail and shea butter
and offer an axe with some Ifa preparations as ebo. This is how we arrive at such a message above.
Ese 10.
Oturupon Ka, Oturupon Ko
mojalawa A difa fun igi ati edun
Ti won nba ara won s’ota
Ebo ni won ni kan maa mu se
Edun nikan ni mbe leyin t o n s’ebo
Oturupon
Ka,
Oturupon
Ko
Mojalawa Cast divination for the tree
and the axe Who were sworn enemies
They were advised to offer ebo
Only the axe complied.
When the two enemies consulted their respective Babalawo each one was advised to offer sacrifice to Ogun.
It was the axe alone that complied with this injunction. As such, the axe succeeded in destroying the tree.
In like manner, Ifa says he will help us overcome our enemies.
Ifa says we will triumph over our enemies. Ifa, however, admonishes us to carry out any ebo that is prescribed
for us. In this instance Ifa advises us to pay the appropriate homage to Ogun. What is required to appease
Ogun will be prescribed by the Babalawo.
Ese 11.
Oturupon Ka, Oturupon Ko,
Panka,
panko,
pankan
pankan A difa f’Eya ti ns’omo
iya aran
Ero Po, ero Ofa, eyin o ri’fa Awo bii ti nse
Ifa de abise warawara.
Oturupon Ka, Oturupon Ko
The tough one
Cast divination for the knife who is the blood brother of the palm frond
Can’t you see, people, how Ifa has manifested?
Hail Ifa, he who manifests without fail.
Eya and Aran are children of the same mother. Their Babalawo advised them to appease Esu so as to avert
an imminent bloody fight between them. They failed to heed this advice. Esu came between them and in
the ensuing fight Eya gave Aran a deep cut on the neck. The blood that flowed from the wound is today
taken as palm wine.
Ifa says we should be careful so that two brothers or two sisters or two very close friends will not fight
and inflict fatal wounds on each other. There is need to appease Esu to help ward off this fight.
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Ese 12.
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Ìwé fún Odù
Ìwé fún Odù
Ifa says here is someone in a position of authority who is being maligned by those who are envious of
his good fortune. Ifa says he should make ‘ebo’ so that whatever he does he will do it with impunity
(Asegbe). The person should sacrifice a tortoise, a hen, a cock and other Ifa herbs. For a man, he will
add the string of his trousers to the sacrifice and for a woman, her wrapper. Here is how it is revealed by
Ifa:
Oturupon Ka, Oturupon Ko
Panko, panka, pankan pankan
A difa fun Orunmila
Won ni Baba njale, Baba nsado
Ebo ni won, ni ko maa mu se
Nje ahun, ma ma je o hun mi o, ahun
Ewe ahun kii hun ahun
Eni ni hun ’gbon, agbon kii hun ’mi
Ahun ma ma je o hun ni o, ahun
Okun sokoto kii hun ’di . . . .
Ero ’, ero ofa, e wa ba ni l’arusegun
Arusegun laa ba ni l’ese t’ope.
Oturupon Ka, Oturupon Ko
Cast divination for Orunmila
When he was maligned and accused of being
a fraud and a fornicator
He was advised to offer
ebo I shall suffer no
penalty
Because man weaves the basket, the basket does not weave man
The string of the trousers does not inflict suffering on the waist
Come, everyone and meet at Ifa’s side
Where I offer the sacrifice of victory.
Orunmila went about peddling his trade from town to town and things were working according to his
predictions. Some who had no children such as Alara, he divined for them and predicted that they would have
children and that such children should be given in marriage to Ifa priest. His interpretations of Ifa came
to pass. His enemies became jealous of him and maligned Orunmila. Some said he was using magic and
some even said he was sleeping with wives of some of the kings, hence their ability to bear children.
When these wrong accusations were getting out of hand, Orunmila consulted his Babalawo who advised him
to make ebo as stated above. He complied and became victorious.
Ese 13.
Ifa enjoins us to offer ebo for the head of our family or our club or association and indeed for the head
of nations so that they will enjoy long life and not suffer sudden death before their appointed time. Ifa says
the sudden death of the leader must be averted as it could lead to the disintegration of the family, club or
association. If consulted, the Babalawo will advise on what needs to be offered as ebo irapada emi
(redemption sacrifice). Ifa puts it this way:
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Oturupon Ka, Oturupon Ko
Panka ponko, mojalawa
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Ìwé fún Odù
Ìwé fún Odù
A difa fun Egun Teere
Ti nse Oluji Ega
Won ni ko rubo si laiku ara re
Irandede, Awo eye difa f’eye
Eye nre’bi atisun ale
Won ni k’eye ru’bo k’oluji ma baa ku
Oturupon Ka, Oturupon Ko
Cast divination for the tall Egun (Kapok) tree
Who harbours the weaver bird
He was advised to offer ebo to ensure his long life
Irandede, the Babalawo of the weaver bird
Cast divination for the weaver
While the weaver was going to roost
He was advised to offer ebo
That his landlord may not die.
The Egun tree was advised to offer ebo to avert death but it did not comply. The weaverbird too did not
heed its Babalawo’s advice. As such, the branches of Egun tree were falling off so that when the weaver
bird came to roost it found nowhere to perch for the night. Eventually, the Egun tree died and its
household was deserted.
Ese 14.
As in the previous text, Ifa re-iterates here that we must offer ebo to avert the death of a leader
within the next one year. He is either the head of a town, a society or an orisa cult. Ifa says that the
leader has in his possession an ancient garment, which has now been possessed by evil spirits. That
garment should be added to the ebo.
Baba teje, Awo, Baba teje Awo
A difa f’Alaraba teje ti nse Alaagbaa eegun
Ebo ni won ni ko maa mu se
Ero ’, ero Ofa, eni ba gb’ebo nibe
Ko to’ju oun ebo.
Two Babalawo, Baba Teje and Baba Teje
They cast divination for Alaraba Teje
Who is the leader of all the masquerades
He was advised to offer ebo
Whoever is knowledgeable about this ebo
Should help to obtain the necessary materials.
Alaraba, the head of the masquerades consulted his Awo who advised him to offer ‘ebo’ so that he could still
be around at the next season to lead his group. He failed to heed the advice. He passed on before the
following Egungun festival.
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Ìwé fún Odù
Ese 15.
Ifa admonishes us to heed his warnings so that we will enjoy long life. Ifa particularly warns a man who
is bent on marrying a fair-complexioned woman in addition to the ones he already has. Ifa says if he goes
ahead to take the woman as wife, she may be the source of his sudden “death”. Ifa reveals this message
thus:
Oturupon Ka, Oturupon Ko
Owanikaka ni nf’ewe agbon susuka
A difa fun Egun Teere ti nse omo’ye Oluugbo
Nigba to nsunkun alailobinrin
Igba to maa fe, o fe Igun aya ijeje ijeje
Igba to maa fe, o fe Akala, aya ijeje ijeje
Igba to maa fe, o fe kannakanna
Eyi ko ba mi wi, eyi ko ba mi
ja O wa fe Ega susu se’kerin
won Won ni ko ma fe Ega
susu
Oturupon Ka, Oturupon Ko
The heady one who uses coconut palm fronds as pillow
Cast divination for the tall kapok tree
When he was lamenting his lack of a wife
When he eventually got married, he married Igun, the Vulture
Then he married Akala, the Hornbill
Thereafter he married Kannakanna, the Crow
They all co-habited in harmony
He then went on to marry Ega, the beautiful red weaver
Against his Awo’s advice.
Egun Teere had no wife so he consulted his Babalawo for guidance. After making the necessary ebo he
was able to marry three wives. They were all living happily together. Then he decided to take the fourth wife.
His Awo advised him against this and told him that beautiful as the woman was, she was death
looking for somewhere to strike. Egun Teere threw this warning over-board.
When he married Ega Susu, the new wife was bringing all sorts of ornaments on daily basis to decorate
Egun’s house and Egun Teere was happy. One day Olofin was advised to pay homage to the Ope
Agunka, the Ifa Palm tree in his courtyard. On getting there Olofin found out that the palm tree was
totally bereft of foliage. He was furious and he ordered his guards to look for the culprit that plundered
the palm tree. On thorough investigation they discovered that Ega Susu was the culprit. So they went after
her at Egun Teere’s place. On getting there they found that Ega had been using the palm fronds to
decorate her abode. They ordered her to come down from the Egun tree and follow them to Olofin’s
palace. She refused and in order to force her down the guards cut down the Egun tree. And so Egun
suffered this untimely death while Ega just flew away to perch on another tree.
Ese 16.
Oturupon Ika speaks as thus:
Ifa asks this person to tell the truth always. Truth would make him enjoy life. He/she should also perform
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the sacrifice of this Odu:
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Ìwé fún Odù
Ìwé fún Odù
The dog barked and
barked It became a neurotic
animal Ofafa yelped and
yelped
The Antelope living in the sacred forest growls and bellows
It became tongue-tied
Cast divination for Ope segi-segi
The Chief Truth Teller
Ope tells the truth
She started to have children
She had Ikin for Alara
She Oduso for Ajero
She also had Eriwo Osin for Ajala
Till tomorrow
Ope would never tell lies
Her pronouncements would never be found
untrue It would be exactly as foretold
Ifa enjoins this person not to abandon honesty
The Ikin she had for Alara
It is the same Ikin the whole world is devoted to
She had Oduso for Ajero
It became easier for Ajero
Eriwo Osin that she had for
Ajala Life so please Ajero
They then started to dance and rejoice
They were praising their Babalawos
Their Babalawos were praising Ifa
They said it was exactly as their Babalawo had said
The dog barked and barked
It became a neurotic animal Ofafa yelped and yelped
Ofafa became a demented animal
The Antelope living in the sacred forest growls and bellows
It became tongue tied
Cast divination for Ope segi-segi
The chief truth teller
She told the truth
And had baby Oduso for Ajero
It was Ope segi-segi that had baby Eriwo Osin for Ajala
Let us tell the truth
Let us tell the facts
It is he that speaks the truth
That Olodumare will take sides with
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Ìwé fún Odù
Oturupon Otura
This odu emphasizes the ego. Establish egbes (societies) and cultural institutions. Osoranga enters.
Must be intense in dedication. Things moving quickly. A “storm” is coming. Pay intention to what is
significant in the world.
Ese 1.
"No wind can blow dust to the top of a tall Iroko
tree; no wind can dig a hole and fill it with fallen
leaves" was cast for Orunmila, on the day that he
said
that he wanted to know which reward the
Deities would give him, for the days that he had
delivered to them from Olodumare.
All Deities said that there was nothing
they would give him, and that they would
come to him if they wanted to know
which day is good for them in order to do
something that they want to do.
Ifa says here is a person that has done
another person a very great service, but will
receive nothing in return than, maybe,
a few words of thanks.
Ese 2.
Ita jare, Irele jare
Dia fun Orunmila
Baba nsoore lotu
Won ni ibi lo nse
Nje ita jare, Irele
jare K’otu-ife, roju
K’otu raaye
Kaboyun Ile-Ife o bi ibi tibi tire
Kagan Ile Ife o towo ala
bosun Ita jare, Irele jare
Pray to Ita and Irele (Oro cult deities) for assistance
So declared the oracle to Orunmila
When he was doing good in Ile-Ife
And it was misconstrued to be wickedness
Say it loud and clear that
Ita and Irele we pray
Let there be peace in Ile Ife
Let there be prosperity in Ile Ife
Let the pregnant women deliver of their babies with ease
Let the barren one conceive and give birth
Ita and Irele we call on you!
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Ìwé fún Odù
Ese 3.
Boo baa tu
buke Ko o tu
buke Boo nale
gbaja O o lee tu
buke Koo nale
gbaja
Koo beji Ogbe sooko
je A dia fun eni ara o
ro Ti n da Ikin e
loganjo Ebo n won ni
o se
Ara feee ro mi na o
Aro
Ara abomo yeeye
Aro
Ara o ro nigbayi o
Aro
Aro abomo yeeye
Aro
If you will break into clumps
Do not break into clumps
If you want to fall flat on the ground
Fall flat on the ground
You cannot break into clumps
Fall flat on the ground
And represent Eji Ogbe as a namesake
Cast divination for He whose life is rough
That would be casting his divination in the middle of the night
He was asked to perform sacrifice
Life would soon be easy for me
Aro
Aro with many children
Aro
Life would please us henceforth
Aro
Aro with many children
Aro
Ese 4
Greeting to you all in the household
You don’t want divination cast for you
They want divination cast for them actually
But they have no money
Cast divination for Orunmila
On the day he was venturing priesthood among the hills
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He decided to stop by his pupil’s house
When he got to the house
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Ìwé fún Odù
Ìwé fún Odù
He met the wife pounding starch
Where is my Gbedegbeyo, ‘Orunmila asked’,
He has strayed away as he usually does, the wife replied
Rather than abandon the pestle to look for her
husband She refused to abandon what she was doing
Without knowing the visitor was a person of importance
She instead described her husband’s destination
She was still pounding as she was describing the place
Orunmila left for the place described for him
Immediately on entering the road that led there
The learner student came out of a corner
They met each other on the way
He shouted in exhilaration ‘Welcome Baba’
‘You are most welcome”
Whose wife is the woman pounding in front of your house was Orunmila’s first question
‘She is my wife, the student answered
She is doomed Orunmila cursed her
If one is enthusiastic
Seeing one from afar
And be making merry
Is a thing of substance
As much as I tried to find out about you from her
She was saying something else
I even thought she as not your wife Orunmila concluded
Ifa enjoins us to be of good character
The woman did not know she had misbehaved to a spirit being
Orunmila’s pupil then started begging
Kaabiesi
He said Greetings to you all of the household
You don’t want divination cast for you
They want divination cast for them actually
But they have no money
Cast divination for Orunmila
On the day he was venturing priesthood among the hills
He met the wife of his pupil at home
Yet, she knew not Baba
That was how she brought ill-luck on herself
Death, please spare us
Sickness, spare
us Troubles spare
us
Please never allow Ajoguns to enter into our house
Ese 6.
Boo tuâ la, o tuâ la
Boo tua kan, o tuâ
kan
Dia fun Aja toun Agere
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Won jo n kâ ejo reâ di
Ogun Ebo ni won ni ki
won se
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Ìwé fún Odù
Ìwé fún Odù
Agere nikan ni nbe leyin ti nsebo
Agere nikan lo rubo tie lo ye
Ero Ipo ati Ofa
Ogun nii se fun ni nibe to ba bi â ni
Ko pe, ona o jin
E wa ba ni lâ ajase Ogun
Ajase ogun laa ba ni lâ ese Obarisa
If you want to harvest okra, please do so
If your intention is to harvest garden egg, you are free to do so
These were Ifa’s messages to Aja, dog and Agere, Ogun’s drum
When they were both going to Ogun shrine to report their contention
They were advised to offer ebo
Only Agere complied with the advice
It was Agere who complied that overcame and survived
Travellers to Ipo and Ofa towns
Ese 7.
Bi a soore, a o
kuu Bi a sika, a o
kuu
Parakoyi o dari iku jin enikan
Olorun o dari iku jin eeyan
Eruko idi, abidi sangele
Awon maraarun ni iko ti Olodumare ran wale aye
Won dele Alara
Won pa Alara
Won gbagun Ile Alara
Won dele Ajero
Won pa Ajero
Won gbagun Ajero
Won dele Owanrangun Aga
Won pa Owanrangun Aga
Won gbagun Owarangun Aga
Won dele loja-loja, lade-lade
Won pa won
Won gbagun won
Won lo ku Ile Orunmila
Orunmila wa to awon Ikorita meta
Abidi yakata-yakata lo
Dia fun Orunmila
Nijo ti won ni Iko marun-un n waa bo wa
Ebo ni won ni ko won wa se
Orunmila si wa gbebo nibe nni lo n sebo
O ni eyin o mo pe Oturupon ti tu ewure lo ni o
If we are benevolent, we will still die
If we are wicked, we will still die
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Ìwé fún Odù
The administrators of the world (likened to a market place) do not spare anybody
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Ìwé fún Odù
from tasting the bitter pill of death
The Heaven does not spare anyone from experiencing death
The hoe handle made with Idi tree with its crooked base
All these five delegates were sent to the world by Olodumare
On getting to Alaraâ’s house
They killed Alara
They also confiscated all his belongings
When they got to the house of Ajero
They killed Ajero
They also confiscated his belongs
When they got to Owarangun Agaâ’s home
They killed him
They also took over his possessions
When they got to the homes of Lord temporal and Lord
Spirituals They slaughtered them all
And took over their possessions
They declared that their next victim would be Orunmila
Orunmila then approached Ikorita meta abidi yakata-yakata, the three cross roads
with broad base, the resident Awo of Orunmila
They cast Ifa for Orunmila
When they declared that the five delegates were coming to visit him
He was advised to offer ebo
He complied
Orunmila declared that ˜don’t you know that Oturupon had untied the goats
and taken them away?
Ese 8.
Eleko la ba ki
Ebi dandan ni yoo p’olose
B’obun o ba yo tan, kii we
Dia fun Elede e yayi
Ti nmomi oju sungbere
omo Ebo ni won ni o waa
se
O gbebo, o rubo
Omo
sun
niwaju
Omo
sun leyin
Laarin omo yooyo laa gbe nb’odo
Let us praise the person who supply us with our daily meal
A soap seller will die of hunger
If a dirty person does not eat to his satisfaction, he will never think
of bathing
These were Ifa’s messages for Elede e yayi, the pig
Who was lamenting her inability to bear children
She was advised to offer ebo
She complied
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Many children are in the front
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Ìwé fún Odù
Ìwé fún Odù
Many children are also coming from behind
In the midst of many children do we find a pig
Ese 9
Boo tuu puke
Koo tu puke
Boo na gbaja
Koo na gbaja
Dia fun Orunmila
Baba nloo ba won mo Etutu n’Ife
Otun ilu, otii mi ree o
Ijin, ojojo nii ganranmu, ijin
Aro, osi, iyalode, odofin ilu, otii mi ree o
Ijin, ojojo niganranmu, ijin
If you want to
unfold You should
do so
If you want to
stretch You should
stretch
These were Ifa’s declarations to Orunmila
When going to participate in a ritual at Ife
He was advised to offer ebo
He complied
Otun of this town, here is my drink
Ijin, ojojo ni ganranmu, ijin
Aro of this town, here is my
drink Ijin, ojojo ni ganranmu ijin
Osi, Iyalode and Odofin of this town, here is my drink
Ijin, ojojo ni ganranmu, ijin
Ese 10.
Awo felefele boju egungun
Dia fun Adaramawe
Tii sobinrin Olofin
Ebo aiku ni won ni ko waa
se O koti ogbohin s’ebo
Ero Ipo ati Ofa
Eyin o mo pe ojo ti Ina we
Ni Ina b’omi lo o
The light leather is used as veil to cover the face of Egungun, the Masquerade
This was Ifa’s message to Adaramawe (the beautiful one who must not bath)
The wife of Olofin
She was advised to offer ebo of longevity
She ignored the advice
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Travellers to Ipo and Ofa towns
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Ìwé fún Odù
Ìwé fún Odù
Can’t you see that it was the day Ina, Fire took a bath
That she was snuffed to death by water
Ese 11.
Oturupon boo tu puke, koo tu puke
Oturupon boo na gbaja, koo na
gbaja O o lee tu puke, koo na gbaja
Koo ba Eji-Ogbe jooko
Dia fun Oloogbe, tii Sologun lode
Itori Dia fun Alagbata obinrin re
Won ni ki won rubo, ki won ma baa bogun
lo Nje Oro gbâ Oloogbe lonii o
Oro gb Oloogbe o
Alagbata o o yera wo
Oro gbâ Oloogbe o!
If you want to unfold
You should do so
If you want to stretch
You should do so
Otu is it that cannot unfold or stretch
And still be in the same league like Eji-ogbe
These were Ifa’s messages for Oloogbe
The warrior in Itori land
And also to Alagbata, his woman
They were advised to offer ebo against being overwhelmed by uprising
They refused to comply
Behold! Oro has carried Oloogbe today
Alagbata, you better be careful
Oro has carried Oloogbe away
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Ìwé fún Odù
Oturupon Irete
Ese 1.
Oturupon-Irete was cast for the mother of
Adepon, on the day that she was worried about
her children. The sacrifice was not made. The
children became ill. Ebo: 2 black hens, 2 black
roosters, and ewe.
Ese 2.
Ejírò Awo ilé Olófin
Olórun-tìkùn awo Ìjèbú-‘Mùre
Ògbònkàn nídà
Níjó ti wón ko igbá ebo won lóde
órun Wón ní àwon taani
Wón ní àwon ade-pápá owó òtún
Àwon àgbède ò pa bátá mésé tosí
Àwon àgbènà-gbénà órun Ìgbábogo ide
Njé Akódá e sikùn fébo o
Asèdá e síkún fébo o
Àse iná ni iná fi nmóko
Àse òòrùn lorun fi n
kàngbòn Nkjó eyin die bà
dari solè Ojo nàá níí fó
Níjó iná bá fojú kan omi
Ojó nàá níí kéé rórn
Èsìsì ò níí jé kébo tàwa ó sùnnà
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Ìwé fún Odù
Oturupon Ose
Ese 1.
Oturupon'Se was cast for Little Tree, on the day
that Little Tree gave birth to a new baby.
They said that mother and child would both be poor.
If they did not wish to suffer poverty, they should sacrifice
six pigeons, six hens, 12,000 cowries, and ewe.
The tree is called the Pepper Tree.
The sacrifice was not made, and the fruits
of the Pepper Tree were taken from her.
Ebo: 6 pigeons, 6 hens, 6 times 2000 cowries, and ewe.
Ese 2.
The world is not pleasant enough to live in forever. It is the child who says that the world is nice enough.
Ifa divination was done for Orunmila, and likewise for the people. They said that Orunmila should
sacrifice so that the world might be pleasant for people. Orunmila asked: “If they themselves do not do
things for themselves, how can they truly experience the enjoyment of being in the world?” They said: “A
child acts so that a child may eat, but the father of the child teaches the child how to act so the child might
eat”. Orunmila understood and sacrificed. Then they said humans should sacrifice so that it might benefit
them.They came to sacrifice little by little. Those who sacrifice will have enjoyable life.
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Ìwé fún Odù
Oturupon Ofun
Ese 1.
Oturupon-Fun was cast for Landlord.
They told him that soon he would receive
a total stranger, namely a woman with a baby.
They told him to sacrifice, in order for
her to enter his house with a lucky foot.
The ebo was two pigeons and 4400 cowries.
Landlord listened and made the sacrifice,
and the woman brought prosperity to his
house. Ebo: 2 pigeons and 420 cowries.
Ese 2.
A difa fun igi-osan
Won niki igi-osan maa fun won je
Ki o maa fun won mu
Won niki igi osan ko maa yee ni, bi o ba
rubo Won niki o rubo
Won niki eniti o ba ni púpö
Ko o fi die fun eniti ko ni ti o nwakiri
To a ba ri won
Awa si yoo maa ye ni
Ifa divination was done for the Osan tree
They said that the Osan tree should give food to others
And that he should give drink to others
They said that the Osan tree would never come to an end if she sacrificed
They said that she should therefore sacrifice
She heard and complied
They said anyone who has much should share some of it with those who are still searching
May it be that we see the Ancestors again
May we also never come to an end
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Ìwé fún Odù
Otura Series
Otura Meji
Túlámédzì
Tumbe, dombe
The symbol for Túlámédzì (Òtúrá Méjì) is a Yoruba agbada. The cardinal direction for this sign is the
North Northeast. Its colors are blue, white, and gold and its esoteric element is air. The astrological sign most
associated with Túlámédzì is Aquarius and is associated with the Uranus.
This sign has dominion over the word, speech, the mouth, speakers of good and bad, blindness, disputes,
and spiritual righteousness. The hùn most associated with this sign are Legba, Hohovi, Dá, Gú, Ayizen,
and Toxosu.
The esoteric representation of Otura Meji is the agbada. Traditionally it was a garment worn by advisers,
chiefs, and priests that symbolizes the spiritual tradition and authority. It is an image of the power of the
word, and the truth that shold eminate from spirit and leaders.
.
This Odu relates to Ifa and deserters from his cause. It denotes victory over enemies and prospect of many
children.
Physical body element = Arms, hands, and lungs
Children would be disposed to be diplomats, fishmongers or lawyers.
The Market Place
Power of mental judgment
Patience brings great rewards
Your approach to marriage must really be tempered
Recognize Taboo
Peace that comes from an inner knowing
"Stabilize the family"
Suggests meditation and fasting
Confusion and doubt are followed by clarity and abundance.
Otura-Meji opened the way for wealth to come to the world!
Human speech is treacherous, a source of dissension and loss, and a possible cause of death.
Orunmila never wrecked vengeance or punished 'them' even though he had the power and ability to do so
with impunity.
A single sanctified word outweighs a load of profane verbiage.
Sprout, big mouth, halve yourselves, lip-lobes, clam up, double tongue, utter.
Ese 1.
Olusese awon ni Awo inu igbo, Elu-odan-af'idij'Odu, divined for Orunmila. He was told to sacrifice:Six mats, six ikoodes, ...
so that he might be able to govern his town. They told him that all the
people would
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Ìwé fún Odù
respect and honor him on this mat. That is why the Babalawos sit on mats to read Ifa till today.
Orunmila heeded the advice and speedily made the sacrifice.
Ese 2.
I threw a missile;
And it hit a trickster;
Who made a long dress;
To conceal his treachery.
Whoever hides to practice;
Wickedness against others;
Will have evil endangering him openly.
Truth and False hood were arguing between themselves. Truth argued that he was more powerful that
Falsehood. On the other hand Falsehood argued that he was stronger that the Truth.
Otura-Meji told them that the power of falsehood is transient and ephemeral and that Truth, although slow
and weak, overcomes Falsehood in the end, He then sang:
No matter how powerful wickedness is;
Righteousness overcomes wickedness in the end!
Ese/Itan 3.
Otura Meji speaks highly of forgiveness, particularly by Orunmila when his friends tried to seduce his wife
Onipupa and her reporting the act and while he was away they sold her into slavery. They lied in public saying
that Onipupa had died when in fact they made sure she was sold in a country far away.
They were Iwarefas and believed that Orunmila had no power to bring them harm let alone bring justice
to their injustice and nefarious actions. They even went as far as to dig a false grave as part of their
cover up. However, even though in his grave and deep sadness Orunmila still sounded his Ifa to what he
should do or even to find another wife to assist him with his extensive family.
Otura Meji appeared on the Opon Ifa and Ifa told Orunmila that unequivocally that Onipupa was still his
wife and to recover her he was to propitiate with offerings one he goat and one big fish. Orunmila sent his
students Amoosu and Amoore to acquire the bog fish from the fisherman name Otoosu who demanded an
extremely high price. They paid without any hassle. He, the fisherman, was so surprised that he sent for
his wife to come and see the strange generousity by these buyers. When the students of Ifa saw the woman
they saw her to be Onipupa who was sold into slavery by the Iwarefas of the town.
She told her story of the perifidous friends and who subsequently become married to Otoosu. They went
back and informed Orunmila of this fortuitous circumstance. Orunmila sent an extremely large
ransom for his wife's return. Orunmila then at finishing the sacrifice called for a grand feast to commense
inviting all those who brought harm to his wife. He and Onipupa dressed in gorgeous robes
and apparel and came out to their guest.
Dressed as an honored hostess with this gesture of dignity, she confused all those perifious people and
so called friends confounding their sense because they thought her out of the way and their evil hidden.
They decided to run so they decided to plead for their forgiveness and in their remorse they all came with
goats, 600 cowries and basket of kolanuts as propitiatory and pacification. Orunmila asked them to explain
what prompted them to run and unceremoniously disappear from the banquet and secondly the
presentation of
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Ìwé fún Odù
these gift which now follows so unexplained behavior.
As wine we found laid on table, fortells indictment and litigation Kolanuts that came with the too foretell of
some incredible character. The palm wine, too, points to certain group offense and related group
penalty.
The peridious Iwarefas simultaneously prostrated and beat their breast of their offense against Orunmila and
finally begged Orunmila to overlook and forgive all their perifidy. In his classic exemplary manner Orunmila
forgave them. However, they confessed their wrong and were made accountable for their aggregious
acts.
Ese 4.
There were two friends in heaven who agreed to leave for earth at the same time. Ori Ala (who was called
Otumeji on earth) and Ori Atosi. They went for divination with two Awos called Odogbo kon Areyi and
Odogbo kon Oro orun. They were both advised to make sacrifice with a ram each to their oris. The ram
was to be used to feast the divinities. They were also advised to make sacrifice with he-goat to Esu,
including, a cutlass and pap (Ogiri). Ori Ala made the sacrifice, but Ori Atosi refused to make any
sacrifice. He insisted that as soon as Olodumare cleared one to go to the world, it was a waste of valuable
money and effort to make any additional sacrifice to lower divinities. They both left for the world.
After they grew up on earth, they turned out to be bosom friends. Their profession was to fetch firewood
for sale. One day, Otumeji insisted that they should both go for divination to find out how to prosper in
their trade. His friend, who was named Alaroye on earth, argued that it was an exercise in futility to waste
the valuable money they earned from the sale of wood on divination. They went to an Awo called Peremu
sheke for divination. Otumeji collected all his savings and dragged his friend to accompany him for divination.
Each of them had a machet with which they fetched fire wood in the bush and a cock to wake them up in
the morning to prepare for their daily chores.
At divination, both of them were told to make sacrifice with a cutlass, a cock, and the cloth in which he
traveled to the bush. Alaroye jested that the Awo wanted to deprive them of their only possessions and
insisted that he was never going to make such a self-depriving sacrifice. When Otumeji got home, he decided
that he was going back to the Awo to make the sacrifice. He collected his only cutlass, his only and
favorite cock and the apparel leaving only his pants on him. He also went with all the money left with him
at home.
He was also told to add the pad with which he used to carry fire wood from the forest and to the market.
The Awo made the sacrifice by burning the pad and the cloth and left the cutlass on the Esu shrine.
Through an incantation, the Awo told Esu that Otumeji had made the sacrifice with all the instruments
with which he pursued a vocation that ran counter to his destiny and begged Esu to prepare his feet to
tread on the right path of his destiny. He then slaughtered the cock on the Esu shrine. After the sacrifice,
Otumeji came home empty handed, without the slightest idea of what to do next.
The following morning, Alaroye came to him for the day's round to the bush to fetch fire wood. When
they got to the bush, Otumeji collected firewood with his hands because he had no cutlass to use. His
friend fetched better fire wood with the cutlass which he refused to use for sacrifice.
It was time to fetch a rope with which to tie his fire wood. He appealed to his friend to lend him his
cutlass for that purpose but Alaroye refused to oblige on the grounds that if he had not surrendered his
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cutlass, he would not have gone a borrowing. His friend completed his own task and left for home,
leaving Otumeji to 'roast in his own juice'.
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Ìwé fún Odù
After his friend left him, he used his teeth to cut a rope to tie his firewood. As he was cutting the rope with
his teeth, he saw one giant tortoise, carried it, and used the rope to tie it up. He then went to fetch another
rope with which to tie up his fire wood. As he drew the second rope, he saw yet another tortoise and again
tied it up. He tied up the first tortoise within his pack of wood and tied the second tortoise on top of the
luggage. He then carried the firewood home with one tortoise clearly visible on top of the luggage, while
the other tortoise was concealed inside the fire wood bundle. By the time he left for home, it was already dark
and he was very hungry.
Back in heaven, the daughter of Olokun was having a difficult labor and had been told that they needed a
tortoise with which to make sacrifice in order for her to have a safe delivery. Olokun had sent errands to
the market of Oja Ejigbomekun to fetch a tortoise at all cost. That market was commonly attended by the
inhabitants of heaven and earth. At the same time, the wife of , the divinity of prosperity, was also ill in
heaven and at the point of death. was told at divination to make sacrifice with a tortoise so that his wife
might get well. He too, had sent a messenger to the market to fetch a tortoise at all cost. The heavenly
messengers had scanned the entire market all day to buy any available tortoise, but could not get any to
buy. When they got back to heaven to report the failure of their mission, they appealed to Olodumare for
divine assistance, Who, in turn, dispatched the heavenly police to take positions at the boundary between
heaven and earth and to crystal-gaze into any location where tortoises existed. Esu had meanwhile caused all
living tortoises to bury themselves beneath the ground and they were all eclipsed into invisibility.
That was the point at which Otumeji was returning from the bush with a tortoise on top of his load of fire
wood. From the positions they occupied, the heavenly police saw Otumeji walking home with a tortoise
on top of his load. They telescoped the distance and in no time they accosted Otumeji and offered to buy
his tortoise. The bargain for the tortoise then began. The bargain had reached the point at which they were
prepared to pay 200 men, 200 women, 200 bags of money, 200 bundles of clothing, 200 bushels of beads, 200
goats, 200 rams, 200 cows, etc., when Esu emerged in the shape of a neutral hunter. He advised the
heavenly messengers to return home to bring the prizes they had offered so he might convince the seller to
agree.
Olokun's representatives were the first to return and they were given the first tortoise in exchange for the
prizes they brought. Esu then asked Otumeji whether he had any other tortoise to sell and he replied that
he had one left inside his load of fire wood. As soon as Olokun's representatives left, Esu advised him to
hide their prizes in a hut nearby. Thereafter, they took position to await the arrival of 's representatives.
Soon afterwards, 's representatives arrived with their prize offerings which they gladly and hurriedly paid and
collected the second tortoise, rejoicing that they had beaten Olokun's representatives to it. With the departure
of the celestial messengers, Otumeji took all the things to the hut and the human prizes were quickly made
to build an abode for their new master. Esu advised him to go and sell his fire wood and to eat with the
proceeds. He sold it for 65,000 cowries and Esu told him to use the money to buy his usual food to eat.
That was the last of his fire wood trade. His life was instantly transformed from penury to affluence and
he easily became the richest man around. He now had a new settlement to himself with plenty of wives,
servants and tradesman at his beck and call.
One day, his friend realized that he had not been seeing Otumeji in the bush for a long time. He decided to
go and look for him. He arrived at his gate with his pad and cutlass. He saw an air of prosperity all around,
with massive buildings dotted all over the settlement. He was confused. His first inclination when he did
not see Otumeji's usual hut was to think that he had probably been dispossessed by wealthier occupants.
As he was wandering around, the gate men challenged him, and he explained that he was looking for his
business partner, Otumeji. For daring to mention their Lord's name, the gatemen began to molest him. He
however insisted that the man was his friend and they took him inside to meet their master.
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When he saw Otumeji, he could not recognize him. He however insisted that he was looking for his friend
with whom he used to trade in firewood. Otumeji asked him whether he would recognize the man if he
saw him. With that Otumeji began to shed tears and identified himself. He disclosed that it was the day he
abandoned him in the forest after refusing to lend him the use of his cutlass that he discovered his newfound wealth. Otumeji reminded him that his prosperity was the outcome of the sacrifice he made. He also
asked him whether he was ready to make his own sacrifice and he replied affirmatively but nagged that he
had no money for it.
At that stage, Otumeji gave him money with which to make his sacrifice and collected 5 men, 5 women, five
goats, five bags of money etc for thanksgiving to the Awo who made divination and sacrifice for him
and begged him to make the overdue sacrifice for his friend. He also gave Esu five he-goats to thank him
for the assistance he rendered to him.
After the sacrifice, Otumeji brought him home to give him a house to live in with his own retinue of
followers. They both lived together and prospered immensely every after. They remained very close to
Peremu sheke, the Awo who made divination and sacrifice for them.
Ese 5.
Ifa warns the person for whom this Odu is revealed to have the respect of Olodumare at the back of
his/her mind all the time. He/she must recognize the fact that no matter how powerful he/she may be,
Olodumare is the source of all powers and He/She can take away any power that is being abused or
misused from the owner of such power.
Ifa says that if the person for whom this Odu is revealed is put in a position of authority, he/she needs to
exercise his/her authority with the respect of Olodumare at heart. He/she must never maltreat
others. He/she must not see such power as a vehicle for vengeance or for showing his/her superiority
over others.
Conversely, Ifa assures the person for whom this Odu is revealed that he/she will have victory over a
more powerful opponent who had been using his/her power, position and/or influence to oppress,
intimidate and/or inflict pain.
Ifa advises the person for whom this Odu is revealed to offer ebo (sacrifice) with one matured he-goat and
money. He/she is also expected to feed Esu Odara with one roaster. After this, he/she needs to put
his/her faith and fear in Olodumare in all his/her thoughts, speeches and actions. On this, a stanza in
Otura – Meji says:
Igbonwo mejeeji ni o see gbagbon s`aja
Dia fun Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se
The two elbows cannot be used to place
a A basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
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When coming from Orun (heaven) to Aye(earth)
He was advised to offer ebo (sacrifice)
Alukandi was one of the very many messengers of Olodumare. He was usually sent by Olodumare to deliver
special messages to people at regular intervals. All these messages he had delivered without any fault and also
without questioning the rationale behind them. The attitude of Alukandi had endeared him to many
Irunmole in Heaven. Whenever there was any message to be delivered, the Irunmole would quickly
suggest the name of Alukandi to Olodumare. He would then be sent, and the message would be delivered
as quickly as possible.
During the course of delivering Divine messages to human beings, Alukandi came to realize that there
was great love and affection for human beings who live on earth by both Olodumare and the Irunmole.
Alukandi could not understand why this should be so; was it not the same human beings who kill, maim,
hurt and destroy each other at the slightest opportunity? Why should Olodumare be in love with those who
destroy the environment; pollute the air and water; kill insects, rats, fish, birds and beasts at will?; wage war on
each other for no other justifiable reason than to show supremacy over one another? Why should
Olodumare be in love with those who were not in love with spirit; who disrespect spirit and the Irunmole;
and who had not shown any remorse?
Initially, all these baffled Alukandi. They later turned to confusion for him. In his confused state of mind,
he was determined to punish them for all what he perceived to be misbehaviour of the human race.
When the time came for Alukandi to come down to earth to deliver Olodumare`s message, he saw
this as the opportunity he needed to take advantage to deal a deadly blow on all the ungrateful
human beings. When he was coming on his assignment, he asked for special powers and his request was
granted.
On his way, he decided that he would show no mercy to anyone; why should he show compassion to
those who destroy aiye (earth) at will? He concluded within himself that they did not deserve his pity.
The day he arrived on earth was a market day. As soon as he set his feet on earth, he
declared: Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun emi Alukandi
Tii s`eru Olodumare Agotun
Oba ateni ola legelege f`ori s`apeji omi
Igbati ohun ntorun bo wale Aye
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!
The two elbows cannot be used to place
a Basket onto the ceiling
This was Ifa`s message for me Alukandi
The messenger of Olodumare Agotun
When coming from Orun to Aye
Behold, here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!
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Before anyone could realize what was happening, Alukandi released the special power given to him in heaven
and began to kill anybody and everybody in the market. Pandemonium everywhere! Everyone ran for
dear life! Nobody could really explain what went wrong. The next day, people came to pick the corpses
of their loved ones for burial. Uncertainty enveloped the world. They all gathered in small groups to make
meaning of what had just taken place. They could not. At last, they approached the Oba who in turn
fixed a general meeting to take place in the market on the next market day.
On the appointed day, the whole market place was filled to the brim. Those who lost their loved ones
were first given the opportunity to speak. While they were expressing their ordeal and agony, Alukandi arrived
and declared:
Emi Alukandi, Alukandi
Eyi to ba wumi ni n o
pa Alukandi!
Behold, here I come Alukandi
Whoever I like will I kill
Alukandi!
The whole market scattered instantly. Everybody ran helter-skelter. Many were killed by Alukandi himself,
many more were trampled to death. In all, more than a quarter of the population died.
From that time, it became a regular occurrence every market day. Nobody dared to go to the market
anymore. Chaos and anarchy took over completely. Nobody wished to go out in the day time, talk less
of night time. Anyone who wished to live long needed to fear Alukandi.
One day, some elders gathered themselves together and went for Ifa consultation in order to determine
exactly what was going on and at the same time, find a permanent solution to it.
The Awo told the elders that what was going on was misuse of power and opportunity. They were told
that Alukandi thought that he could fight for Olodumare and the Irunmole. The Awo assured the elders
that nobody could fight for them but rather, Olodumare and Irunmole do their fighting when the time
was right and appropriate. He assured them further that Alukandi would surely fail because he was
not sent on the assignment he was carrying out. He advised the elders to offer ebo with one matured
he-goat and money. After this, he told them to feed Esu Odara with one big roaster. The elders
complied immediately.
As soon as the ebo was offered, Esu Odara petitioned heaven and complained that Alukandi had been
misusing the special powers given unto him. He said that he had wrecked untold havoc on earth. He
insisted that only the withdrawal of that power would do. Olodumare sent other Irunmole to go and
investigate what Esu Odara had said. They confirmed all his reports and the special powers given to
Alukandi were withdrawn.
Unknown to Alukandi that he has lost his special powers, he was busy planning his adventure on the
next market day. Esu Odara was equally busy gathering people together to confront Alukandi on the next
market day. Esu odara assured the people that their arch enemy had no more power to wreck any havoc
on
them. He told them to stand firm.
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On the market day, Alukandi came as expected. As soon as he came he declared:
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Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!
Here I come Alukandi
Whoever I like I will kill
Alukandi!
Instead of panic, Alukandi met resolute determination. Instead of fear, he met courage. They all
responded in unison, saying:
Iwo Alukandi, Alukandi
Iwo kii beeru Olorun
Alukandi!
Behold, you Alukandi
You have no respect of Olorun at heart
Alukandi!
Alukandi was shocked and surprised. He went to rush them but instead, he realized that he had no power
to do anything. The next thing he saw was the people tying his hands and legs together. He was
unceremoniously sent back to where he came from – heaven. When he arrived, he was not allowed to
return to earth again, ever.
Igbonwo mejeeji ni o see gb`agbon s`aja
Dia fun Alukandi
Tii seru Olodumare Agotun
Oba ateni ola legelege, f`ori s`apeji omi
Igba ti o ntorun bo wale aye
Ebo ni won ni ko waa se
O koti ogbonhin s`ebo
Emi Alukandi, Alukandi
Eyi to ba wu mi ni n o pa
Alukandi!
Alukandi, Alukandi
kii beeru Olorun
Alukandi!
The elbows cannot be used to place a basket onto the ceiling
This was Ifa`s message for Alukandi
The messenger of Olodumare
When coming from heaven to
earth
He was advised to offer ebo(sacrifice)
He refused to comply
Here comes Alukandi, Alukandi
Whoever I like will I kill
Alukandi!
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Behold, you Alukandi
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Ìwé fún Odù
You have no respect of Olorun at heart
Alukandi!
Ifa says that the person for whom this Odu is revealed will overcome his/her enemy who appears to be
stronger and more resourceful than him/her at the moment.
Conversely, Ifa warns all those connected to this Odu never to think of revenging for or on behalf of
Olodumare and/or Irunmole. They fight for themselves when the time is ripe and appropriate.
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Otura Ogbe
Otura Niko
This is Odu of Egungun. Do ebo to secure relationships.
Ese 1.
Ebo was prescribed for this man but he did not do it right away. Everytime he would go back to
the diviners the ebo got bigger. He had to go to his MALE Egun. A person’s father may want
attention. If dead you may want to feed your father a ram once a year. Feed the ram to the earth.
Ese 2.
Oje lo tutu ni imo orisa
Idi a b’ara dudu petepete
Eyi te nşe l’ejigbo
E e gbodo gbe de’le Ifa
Lo difa fun Yemoo
Obinrin orisa
Nijo yon low re era ohun gbogbo l’eru
E wo ifa ojo ni bi ti nşe
Omo ti a bi ni ideyin ija yi
Ki o ma a je omolaja
Oje (lead) is fresh and cool in Orisa-nla’s shrine
Black and shiny idi
Ejigbo’s way of doing things
Should not be brought to Ifa’s shrine
Divined for
Yemoo Orisa-nla’s
wife
When she was having good business
Look, the spell cast that day manifested
The child born after this quarrel
Will be named Omolaja (this child settles quarrels)
This person is a priestess who will be successful. The success of this woman should not come between
her and her husband. The husband is to support his wife. The story goes to say that Orisa-nla blessed
Yemoo and she started having much success in the market place. She in turn started to disrespect Obatala.
When he was fed up he cursed her and her blessings left. She went to Ifa and Ifa told her that she offended
someone great. She apologized and later had a child from Obatala which was named Omolaja (this child
settles our quarrels).
Ebo: female goat, obi abata, epo pupa, oti, igbin, owo.
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Ese 3.
Ka ji ni kutukutu
Ka mu ohun ipin ko pin
Difa fun Olomo ajiba re-pade
Emi ni mo ji ni kutukutu ti mo f’ohun ipin ko pin
Emi ni mo ba ire aje pade l’ola
To wake up early in the morning
And give destiny its due
Divined for the person who will meet with blessings
It is I who gives destiny its due on my waking in the morning
Therefore, it is I who will meet with blessings today and tomorrow
Itan
Olomo Ajoba’repade went to the awo to see what he needed for a better life. He was asked to appease Ifa.
He was to provide two Ifa rats, two smoked cat fish, two matured hens, and 16 bags of cowries he did
what he was supposed to do. After the ebo he was advised to start greeting and praising Ifa every morning
before speaking to anyone else. He did so and became very prosperous.
This person must have Ifa and praise Ifa all the time to be successful. Ifa says that this person is
worried about achievement in life. This person may not be paying close attention to his/her ori in
terms of appeasement and closeness. The person is advised to start doing so. The person should
hold their ori with both hands and pray to it every morning.
Ese 4.
Şoşoro Awo Abata
Lodifa fun Olori-ire-apesin
Ni jo to nti’kole orun bo wa ikole aye
O gbe bo o ru’bo, o bo ori
Şoşoro ma de o
Awo abata
Eyin o mo pe Olori-ire-apesin
Sosoro the diviner for Abata
He is the one who divined for the lucky person, the one who people worship
The day he was coming from heaven to earth
He was told to make ebo and propitiate his ori
Here comes Sosoro, abata’s diviner
It is Olori-ire who people worship
Itan
Olori ire went to the diviner to find out how he would prosper on earth. He was advised to offer 17 bags of
cowries and 3 white cocks. He provided all the materials and two of the cocks were sacrificed. He was given
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the third cock to cleanse his ori with on the seventh day after the ebo was made. The propitiation was so
that he could receive the ire meant for him that day. It was on that day that gift bearers from Olokun came
bearing gifts. The gifts included iyun and segi (very expensive and sacred beads). He had so much wealth
that he sold some of it. From this he became rich and other successes came.
The person for whom this Odu comes out will be successful. Ifa says that whatever honest
operation this person wishes to do should do it. This person should perform ibori. Certain results
should come after seven days.
Ese 5.
There was a man who possessed the power to part the sea and go down to reach Olokun’s riches. He was
never supposed to share this knowledge with anyone else. However, he ended up teaching his brother. The
consequences were that his brother ended up being killed and he (the original person) could not use this
power anymore. This Odu advises us to not tell our secrets.
Ese 6.
The door to heaven was blocked and virility was lost. Otura Niko was told to do an ebo of a needle,
thread, bread and some other items. Otura Niko unlocks doors and secrets. Go to Esu, Obatala, and
children. Do something special for children.
Ese 7.
Ogbologboo alangba amu
Nii sare geerege lori apata
A difa fun Oninu rere
Eyi ti won o moo gbeebu ika sile de
Won ni ko rubo
Lako lako lo rubo e
Oru igiripa oruko
Opolopo owo
O rubo tan
Eboo re ba da
Aye ye e
N ni yin awon Babalawo
Awon Babalawo n yin Ifa
O ni bee lawon Babalawo toun wi
Ogbologboo alangba amu
Nii sare geerege kori apata
A difa fun Oninu rere
Eyi ti won o moo gbeebu ika sile de
Ifa mo rinu o
Ile rika
Eeyan ti n se
rere Olorun mo
Odu Ifa Otura Oriko
It is the old and experience lizard
That runs with speed on the rocks
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Ìwé fún Odù
Cast divination for the nice man
The one for whom they would sow the seed of discord pending his arrival
He was asked to perform sacrifice
The nice man offered the sacrifice
He offered the sacrifice in full
He offered a mature he
goat A lot of money
The sacrifice was accepted
He finished observing the sacrifice
Life pleased him
He then started to dance, rejoice, and sing
He was praising his Babalawo
His Babalawo was praising Ifa
He said it was exactly as his Babalawo had said
It is an old and experienced lizard
That runs with speed on rocks
Cast divination for the nice man
The one they would sow the seed of discord pending his arrival
Ifa actually sees the mind of all
The mother earth knows the wicked man
The person who is kindhearted
Olodumare knows
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Ìwé fún Odù
Òtúrá Yeku
Òtúrá Yànpín
Ese 1.
F'Orilaku, the awo of
Otu, Otu the ferryman.
They told him that a woman,
together with other passengers,
would come aboard his ship.
The woman was very beautiful,
and Otu would want to marry her.
If he asked her to marry him,
she would accept his proposal.
The name of the woman was
Oye.
They told him to sacrifice very quickly,
in order to prevent Eshu from making
him propose to this woman, who might
become the cause of his death.
The offering was very much palmoil,
24,000 cowries, and ewe.
Crush olusesaju leaves and eso leaves
in water, and mash them together
with soap for bathing.
Otu refused to offer, for he thought
that previously made sacrifices were sufficient.
He insisted on marrying a beautiful woman.
Ese 2.
F'Orilaku, the awo of Otu,
and Otu himself, both said
that a woman would want to sail with him.
The woman would make a good wife, named Oye.
Otu should make ebo to Eshu, for the
relationship to develop into a marriage.
He did not sacrifice, and Otu
regrets his decision still.
Offering: palmoil, 60 cowries,
olusesaju leaves and eso leaves
pressed into soap.
This verse advises us to not jump into something we have no business and listen to the advice of Ifa.
Ese 3.
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Ejírò Awo ilé Olófin
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Ìwé fún Odù
Ìwé fún Odù
Olórun-tìkùn awo Ìjèbú-‘Mùre
Ògbònkàn nídà
Níjó ti wón ko igbá ebo won lóde
órun Wón ní àwon taani
Wón ní àwon ade-pápá owó òtún
Àwon àgbède ò pa bátá mésé tosí
Àwon àgbènà-gbénà órun Ìgbábogo ide
Njé Akódá e sikùn fébo o
Asèdá e síkún fébo o
Àse iná ni iná fi nmóko
Àse òòrùn lorun fi n
kàngbòn Nkjó eyin die bà
dari solè Ojo nàá níí fó
Níjó iná bá fojú kan omi
Ojó nàá níí kéé rórn
Èsìsì ò níí jé kébo tàwa ó sùnnà
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Ìwé fún Odù
Otura Iwori
Rebelliousness, talking back, disobdeince, kwk. hard headed child. Listen to your own advice.
Practice culture.
Ese 1.
K’a ma fi ponju iyan la obe gbígbôná
Bi a ba fi ponju iyan la obe
gbígbôná Dajudaju a maa jo’ni
l’enu
A difa fun Akinsuyi
Won ni; odun oro de
Ati ki o ma şe
laironu Won ni; ki o
rubo
O gbo; o rubo
Even in the adversity of famine, we must not drink hot soup hastily
for if we eat hot stew hastily
it will surely burn our mouths
Cast divination for Akinsuyi.
They told him that the year of prosperity is coming
And that he should not act thoughtlessly
He should sacrifice a goat, a hen,
a rat, a fish, and 18,000
cowries.
He listened and made the sacrifice.
Ebo: 1 goat, 1 hen, 1 rat, 1 fish and 1800 cowries.
Ese 2.
Ká gbáa níbùú
Ká gbáa loro
Díá fún Ààsè
Tí ńlo ogun Ìlurin
Ebo ni wón níkó wáá se o
Ògbèbo ó rúbo
Táàsè bá lu‘rin tán
Ara a rè a sì le kokooko
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Ìwé fún Odù
Otura Odi
Ese 1.
Dawn was the one who cast for Adi, on the day
that Adi wanted to marry . They said
that he would always tremble at the sight of his wife.
The ebo was three roosters and 6600 cowries.
He refused to sacrifice.
Ese 2.
O ba te siwaju
Ki o ma te s’ehin
Difa fun gbuudu, ti şe omo alaworo
Ife Okete, bayii n’iwa re
Owo Ifa te okete
O wa fi egungun re le ibo
You should progress forward
And not backward
Divined for Gbuudu, child of the chief priest in Ile Ife
Giant Rat (okete), you are so treacherous
You made a covenenant with Ifa and betrayed him
Ifa has now got the giant rat
And he uses his bone as an Ibo Ifa
Itan for this ese.
Okete and Orunmila were good friends and Okete visited Orunmila regularly. However, Okete started to
mess up Orunmila’s ebo. Even though Orunmila knew this he still consulted Ifa for advice on the
matter. He was advised to do ebo to Esu and use his Osun staff as a walking cane. He used his osun as
he was walking to take the ebo to Esu. Okete already knew that Orunmila was to take the ebo to Esu and
he hid there. As Orunmila got closer to the shrine he struck his staff harder on the ground right where
Okete was hiding. The staff pierced Okete’s skin. Not being able to take the agony Okete cried out in
pain. Orunmila then said:
“Ah, Okete, you are treacherous. You eat with Ifa. You make merry with Ifa, and in spite of that you
betray Ifa. From then on Orunmila declared that Okete be one of the sacrificial animals to Ifa and that
his bone be used as ibo.
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Ìwé fún Odù
The person that this comes out for may be experiencing futility of his/her endeavors or even so in
the past. Ifa says that someone close to them is responsible for the futility (spiritually, materially,
kwk). Ifa says that one should stop telling his friends his secrets and things very important and
vital. Ebo will expose the treacherous person. If the person is the treacherous one then they should
stop lest they suffer consequences. Ebo: giant rat, she goat, epo, oti, obi abata, ataare, eko, money.
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Ìwé fún Odù
Otura Irosun
Ese 1.
"Otura was resting, Irosun was resting"
was the one who cast for Olu-Iwo, on the
day that his family had unrest in the soul.
Olu-Iwo and his wife were reassured
that they would have inner peace. A pigeon
and 44,000 cowries were the sacrifice.
he listened, and made the sacrifice.
Ese 2.
Baba o beere o beere
Baba o beere o beere
Baba o le bere debi otara-tara-gbako
Difa fun Ebo, ti I ş’omo Orunmila
A bu fun Oogun, ti işe omo
Osanyin
Eyin o mo pe ebo ki I je k’oogun o je
Baba who asks questions
Baba who questions aggressively
Baba who questions endlessly
Divined for Ebo, who is Orunmila’s child
Divined the same for Medicine, who is Osanyin’s child
Do you people realize that ebo never allows spells (bad medicine) to be effective
Itan for this verse.
Osanyin boasted that he was more spiritually potent than Orunmila and therefore challenged Orunmila to
a test. A date was set and they agreed that Ebo and Oogun would be locked in a pit for seven days. On the
seventh day both Orunmila and Osanyin were to go to the pit and call for their children. If Oogun
answered Osanyin would be declared superior and vice versa if Ebo answered. Orunmila only gave Ebo seven
ataare as food while Osanyin gave Oogun plenty of food. On the seventh day they went to call their
children and Osanyin went first. Osanyin called out for Oogun repeatedly to only get no answer. When
Orunmila called Ebo he answered immediately. Ebo had corked Oogun’s mouth with the food offered as
sacrifice. Osanyin had to accept Orunmila’s superiority.
The person for whom this Odu comes out for may be challenged in a show of power (may be
spiritual). Ifa says with ebo victory is in store. However, Ifa warns the person to be humble. In
addition, if the person for whom this Odu comes for is about to challenge someone Ifa says do not
do so. It may be a no win situation and the person may be more powerful. Do not be intoxicated
with power.
Ese 3. Ede (language) as the feminine “alter ego” of Olofin
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Ìwé fún Odù
Ede is said to be unrestricted by time, matter, or space. Ede is the most intimate of Olofin’s 3 wives. The
other two wives conspired against Ede. Olofin found out and wanted to avert this. He transformed himself
whereas he literally became both Ede and Olofin.
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Ìwé fún Odù
Otura Owonrin
This Odu requires us to be honest and to do no crazy spending. The way one appears on the outside
must be in alignment with one’s heart. Be mindful of how you carry yourself. Appease Esu. If you
do not have one you should obtain one and worship him deeply. This is the Odu that states that if
the child does not see its father the world is not right.
Ese 1.
"I will take it, nobody will ask for it" was cast for Otu, on the day that he wanted to marry Apetebi. They
said that nobody would come to ask him for money. Ebo: 2 pigeons
Ese 2.
E jê ká kó obiì fún
òsìkà Kó ba lè wúre
òótô
Kí ibi won lè yô sí won l’ênu
D’ífá fún Ötönròkò
Tíí lo pa obì Òòsà
se ìkà kékeré fún mi
Kí mba le se nlá fún o
D’ífá fún ìjàpá ògòngómàlé
Tíí se wæ’lé w’öde Òòsà
Kò pê, kò jìnnà
E bá ni lárùúsê ogun
Let us call on the wicked (traitors) to feed Òòsà for us
That he/she may give an “honest” prayer
So that his/her bad wishes may come upon his/her own head
Ifá divination was done for Ötönròkò
When he was going to feed Òòsà (Òbàtálá)
Do a small wickedness against me
So that I may retaliate with a big wickedness
Ifá divination was done for ìjàpá (tortoise)
Who was a confidant of Òbàtálá
Come and facilitate with us on victory over enemies
In this Ìtàn, Ötönròkò was having serious nightmares. He went to his áwo for divination. They told him to
not mind his enemy who happens to be the closest person to him. He was told to make ebo to thwart
the evil intentions of his enemy who was close to him. It happened that ìjàpá (tortoise) was a close confidant
to Ötönròkò. Ötönròkò asked ìjàpá to come and feed Òbàtálá for him and ìjàpá agreed. In this, ìjàpá was
forced to pray for the well being of Ötönròkò even though he was a “secret enemy” and traitor towards
Ötönròkò. However, as ìjàpá prayed for the well being of Ötönròkò, he was subtly forced to pray for the
cursing of Ötönròkò’s enemies! In this process, he cursed himself and was thus exposed in the worst way.
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Ìwé fún Odù
Ifa says that one will have victory over enemies. The enemy may be a friend, wife, husband, or family
member. The person in reference is a traitor. Ifa advises the person to know the enemy (or enemies) and to
play it safe with this person.
It is obvious that Ifa is saying we should deal direcyly with our enemies no matter how “close” to us they are.
In fact, these are the ones we need to really concern ourselves with.
Ese 3.
Wuyewuye
A difa fun won ni tibo
Won niki won rubo
Ki ohun gbogbo ti won maa şe
Ki o ma ba maa şe tibo
Won ko rubo ni tibo
Bayii won şe owo, o di tibo
Won şe aya ati oko, o di tibo pelu
Ohun gbogbo ti won nşe ni, o nbo si tibo
Ifa ni ki enikan rubo
Ki o ma ba maa ri tibo
Ki ohun ti o muu ma bo lowo re
Ko si le te ni ohunkohun
Gently, gently
Ifa divination was done for those at an impasse
They said that they should sacrifice
So that all they were doing would not come to an impasse
But those at the impasse did not sacrifice
So, they tried to get money but it did not work
They tried to have children but it was not successful
They tried to get wives and husbands but it came to nothing also
Everything they were doing came to an impasse
Ifa says a person should do sacrifice
So that they will not encounter an impasse in what they do
And so that things will not slip their grasp
And they wiould not be able to hold on to anything
Ese 4. Don’t be so quick to mourn or fear death.
Ero aye at’ero orun, a o tun’ra wa ri
Etutu kii tuka ki o ma gbarajo
A difa f’awa èniyàn tii ma sokun oku
Won niki mo-araye ti wa ni won npada si
Ewo niti ekun? Ewo niti ibanuje?
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Ìwé fún Odù
Ewo niti igbaranşale? Ewo niti aijeun?
Eniti o ran ni wa lo tun npeni pada ki a bowale
Omo ko le gba imo baba, k’aye gun
Iku l’o mu omo wa mo orun
Awa o mo
okunkun Fo si mi
kimi fo si o
Ohun ni a fi nmo ara eni ninu okunkun
Omo ko le gba imo baba, k’aye gun
Won niki omo-araye rubo
Won gbo; won ru nitoripe ki won le maa pe ninu aye
Ati pe ki won le maa ri ire
Travelers of earth and travelers of heaven we will see each other again
Termites do not scatter without coming back together again
Ifa divination was done for us humans who were mourning the dead
They said that the place from which the people of the earth come is where they are returning
What are the tears for then? Why the sorrow?
What is the raising oneself up and down for? Why is there fasting?
He/she who sends us is he/she who calls us to return home
If a child does not know his/her father, then the world is not
right It is death which takes the child so that he/she may know
heaven We will know darkness then
Speak to me that I may speak to you
It is by our voices that we recognize each other in the darkness
If a child does not know his/her father, the world is not right
The people of the world were advised to sacrifice
They heard and sacrificed
So that they may live long on earth
And that they might experience goodness
Ese 5.
Orunmila lo di igba ekinni
Mo ni mo nlo soko alero lodun
Awodi okun, awodi osa
Won ti gbokoo mi ra lo jeeje o
Orunmila lo di igba ekeji
Mo ni mo nlo soko alero lodun
Awodi okun, awodi osa
Won ti gbokoo mi ra lo jeeje
Orunmila lo di igba eketa, ekerin, ekarun-un
Mo ni mo nlo soko alero lodun
Awodi okun, awodi osa
Won ti gbokoo mi ra lo jeeje
Dífá fun Ope jere awo eba ona
Eyi ti yoo ma jiya jiya
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Ti yoo ma jishe jishe
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Ìwé fún Odù
Ìwé fún Odù
Ti omo araye yoo maa sinto si lara
Ifa, lo pe n o loowo
Mo lowo
Ifa, ni n o maa wo
Ab’imo rojo nrojo
Ifa, lo pe n o laya, bimo, nire gbogbo
Mo laya, bimo, nire gbogbo
Ifa, ni n o maa wo
Ab’imo rojo nrojo
Orunmila says that during the first time
I said I was going to cultivate a farm
The hawks from the sea and lagoon came
and Carried away my hoe
Orunmila says that during the second time
I said I was going to cultivate a farm
The hawks from the sea and lagoon came
and Carried away my hoe
Orunmila says that during the third, fourth and fifth
time I said I was going to cultivate a farm
The hawks from the sea and lagoon came
and Carried away my hoe
Orunmila says that during the sixth and seventh time
I said I was going to cultivate a farm
The hawks from the sea and lagoon came
and Carried away my hoe
These were the declarations of Ifa to the slender palm tree by the roadside
Who had been subjected to untold suffering and tribulations
And continues to experience wants
Ifa, you have promised that I would become rich
And I became rich
Ifa you are the one I will continue to look up to
The owner of the splendid palm fronds
Ifa you have promised that I would be blessed with spouse, children and prosperity
And I have spouse, children and prosperity
Ifa you are the one I will continue to look up to
The owner of the splendid palm fronds
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Ìwé fún Odù
Otura Obara
One can be binded (positively or negatively) by words. Problems with working with other people.
Respect elders. This odu talks about misunderstandings between children and elders . This Odu
states that the whole world is Ifa’s grove. This Odu further speaks about intertwined destinies.
Ese 1.
"Otura like this, Obara like that"
was cast for two children of the same mother,
who should both sacrifice, in order
to bring their businesses to a good
end. One party sacrificed, the other
didn't. About those who sacrifice we
say:
"Their affairs are perfectly in order",
while we scorn the refusers by saying:
"They are worthless.
Otura is worthless, Obara is worthless."
Four pigeons and 8000 cowries is the sacrifice.
Ifa says that two children of the same
mother should sacrifice, in order to be able
to work together, so that people will not say
that they are worthless.
Ese 2. Elders and children should support one another.
Owo ewe o to pepe tagbalagba o wo keregbe
Ise ewe be agba
Ko ma se ko
Oni oun ti baba omo nse fun omo
Adifa fun Otura oun Obara
Won nsawo lo sile kisi
Won ni ki won rubo
Ki won ni ara won
The hand of children cannot reach the altar
While the hands of elders can not enter the bottle calabash (gourd)
The errand which children send elders
Let the elder refuse not
There are assignments, which parents carry out for their children
These were Ifa’s declarations to Otura and Obara
When going on a spiritual mission to
land They were advised to offer ebo
And to love each other
Ese 3.
Only a mad person will say a senior sibling amounts to nothing in
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his estimation
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Ìwé fún Odù
Ìwé fún Odù
Whoever we meet inside the barn is the father
Whoever is one's senior is enough to be one's
father
These were the declarations of Ifa to the mighty Araba tree
Who is the father of Eriwo
Araba Is the father Eriwo; Araba
Ese 4.
The hips seem indifferent when they settle down on the
mat The net works gently, but it holds its goods firmly
The alukerese vine creeps slowly to maturity
And when it becomes mature, it turns its face here and there
These were the ones who cast Ifa for Earth when she was weeping and praying for children
They said she would bear a child
And that the whole world would assemble to serve the child
They said that the child would wear a crown
But so that She might witness the work of the child in her lifetime
She should sacrifice for the child
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Ìwé fún Odù
Otura Okanran
This odu advises us to do things on time. Things start well and end bad. A story in this Odu is that
food was supposed to sacrifice to come out how it originally looked before being eaten. It did not
sacrifice and that is why it looks “bad” once eaten. The mouth eats good and also eats bad. This
person may be effected by the mouths of other people. Have a little feast for some people. Be careful
of how you use your voice.
Ese 1. Medicine for a court case.
"Otura'Kanran, the town is quiet".
A spell was made for Alafura, who felt
that he was under suspicion.
They said that the animals in the wood
never quarrel with the leopard,
that birds in the forest
never quarrel with the hawk,
that human beings will never quarrel with me
about my character, nor will they
ever quarrel with me about my work.
People do not kill dogs because they bark,
nor do they kill rams because they butt heads.
People will never begin a court case against me.
Write the Odu on the feather of the cardinal
bird Put the Odu in palm oil
that must be licked up when there is a court case.
Ese 2.
Ejò ni ò kómo léyìn yooyóòyo
Kó máa je ká‘ko
Díá fún kérénnàsí
Tí yòò gbògbóògbó
Tí yòò gbé egbèédógún odún láyé
Kì mà í kú‘kú oeówò
Sasara
Kìí kú‘kú orówò
Sasara
Akárákárá ojúu Kangara ni O seé gbá mú
Òkánjúwà ló wòkè ràdàràdà
Ní ń wò rosoroso
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Ìwé fún Odù
Otura Ogunda
Ogun sustains the world. Be careful of what you talk about. Heart breaks abound in this Odu.
Protect your emotional state. Have a good distinction between good and evil. This Odu talks about
compensation for good deeds. Often you will NOT be compensated. Pursue a career using your gift
of gab. This person may need to receive Orisa at some point.
Ese 1. Evil wishers canot affect us.
Won semisemi şugbon emi ko baje
Apa won ko ka temi
Won nş’epe; won ngegun; won nfe ibi si mi
Otura Ogunda ni ki emi ma beru
O ni ki mo ma s’ojo
Ki a bami tun temi
şe Ki aye temi a
dara
Otura Ogunda li o we ori temi fun
mi, Ki eegun ma mu mi
Ki epe ma mu mi
Ki eedi ma mu mi
Ke efun ma mu
mi
They have done me much harm, but I am not ruined.
the strength of their arms do not match mine
they curse and hex me, and wish me much evil.
But Otura-Eguntan told me not to be afraid,
he says I should not be timid
He promised to improve my
path, and that my life will be
good.
He said that my life will be prosperous.
It is Otura-Eguntan who will touch my head gently for me,
so that no curse may harm me
so that no swearing may harm me
so that no charm may harm me
so that no evil wish may harm
me
Ese 2.
Eke o kun ni
Ika o kun mo eniyan
Bi eke ba n yolee da
Ohun werewere abenu a mas yo wo ni sise
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dia fun sagbagiriyan
Tii se baale asotito
Nje sotito sododo
Eni to sotito
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Ìwé fún Odù
Ìwé fún Odù
Ni mole n gbe
Dishonesty does not pay anyone
Wickedness is beneficial to none
When a dishonest person lots his treachery
His conscience pricks him persistently
These were the declarations of Ifa to Sagbagiriyan
Who was the head of the honest people
Pray, be honest, be truthful
Those who are honest
The deity supports
Ese 3.
Igbo teere kan ko
Odan teere kan do
Ona were-were-were kan ibi a n re
Dia fun Alaiku
Omo ayelohun kere
Oruko ti aa pe Opon-Ifa
Won ni ko rubo si laiku araa re
o gbe'bo, o rubo
Ko pe ko jinna
E wa ba ni laiku kangiri
Aiku kangiri laa ba ni lese Ope
The slender forest reached the farmland
The slender savannah reached the brook
The small footpaths reached our destination
These were the declaration fo Ifa to Alaiku (that which will not die)
Offspring of he who possesses a strong clear voice
The name given to Opon Ifa
He was advised to offer sacrifice for longevity
He complied
Before long, not too far
join us where we enjoy everlasting life
Ever lasting life is enjoyed at the foot of Ope, the holy palm tree
Ese 4.
Òtúrá went to Irá town but never reached his destination. Àkò went on a journey but simply disappeared.
Honesty of thought is much more rewarding than lies.These are the declaration of the sages to Orúnmìlà,
when traveling to the towns of liars. Whenever they put something in their palms, they show the back of
their palms to each other. Even though they are in multitude, their lives are in chaos. Orúnmìlà left them.
He went to the town of betrayers. While they betrayed each other their conscience pricked them
ceaselessly even though they are as plenty at locust. Orúnmìlà left them, He went to the town of the pious.
He met them and they were neither up to twenty nor thirty. Yet their lives were very peaceful. Orúnmìlà then
opened his mouth and raised his voice. He proclaimed that this is Honesty. The holy water of Ife (Ife refers
to heaven). Those who partake in drinking are very rare indeed.
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Ìwé fún Odù
Otura Osa
Ese 1.
Olofin kole tan
O ko oju re s’etu
Difa fun Ominilogba
Ti iku ati arun nwa kiri
Ojo ti iku yo si Ominilogba, owo lo fi yee
Ominilogba, owo la fin ye ipin ni orun
Ojo ti arun ko Ominilogba, owo lo fi yee
Ominilogba, owo la fin ye ipin ni orun
Olofin built his house
And sets it facing “gun smoke”
Divined for Ominigba
Who was being sought by death and illness
When death accosted Ominigba, Ominigba was able to dodge him by virtue of his monetary sacrifice
Ominigba, death can be averted with monetary sacrifice
When illness met Ominigba he was able to dodge him by virtue of his monetary sacrifice
Ominigba, illness can be averted with monetary sacrifice
This is part of the adabo praying that the monetary payment accompanies the materials for the ebo. The
itan says death was looking for Ominigba and he did not have enough time to procure the sacrificial items.
So he simply payed the amount needed. This saved him from Iku.
Ese 2.
Kèngbè ni ò gburu w‘amu
Díá fún Otura
A bù fún Yàrà
Ìwà Otura ń
sa
Ìwà Otura ń bàjé
Àtèwe, àtàgbà
E wá lo rèé tún‘wà Otura sa o
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Ìwé fún Odù
Otura Ika
Ese 1.
Orunmila said: 'Otura-Ka'. I said: 'Otura-Ka'.
They asked what it was that Otura was counting.
Orunmila said that Otura was counting money"
cast for Ile-sanmi, on the day that he was terribly poor.
They told him that his year of fortune had arrived.
They instructed him to sacrifice 4 pigeons and 3200 cowries.
He listened and made the sacrifice. Ebo: four pigeons.
Ese 2.
Okin ningin-ningin Awo Olokun
Difa fun Olokun
Nijo omi okun o toobu
boju Aluko dodoodo Awo
Olosa Dia fun Olosa
Nijo omi Osa o toobu sin se
Odidere abirin ese kerewe-kerewe
Difa fun Olu-Iwo Modu Oba
Omo atorun la, gbegba aje kari waye
O tuka o da ka
Erigi lawo Agbasa
Difa fun won ni IseseAgere Nijo ti won ko ohun
ebo sílè Ti won nwa
Babalawo o loro
A ro hun ebo lonii, a ro hun ebo
Erigi lawo Agbasa
Ifa a rohun ebo
Omi to nbe nii
nse Erigi lawo
Agbasa Ifa a
rohun ebo Erigi
lawo Agbasa Ifa a
rihun ebo
Oti ti nbe nile yii
nko Ohun ebo nee se
Erigi lawo Agbaso
Ifa a rihun ebo
Eyele ti nbe nile yii nko
Ohun ebo nii nse
Erigi lawo Agbasa
Ifa a rihun ebo Akuko ti nbe nile yii nko
Ohun ebo nii nse
Erigi lawo
Agbasa Ifa a
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rihun ebo
Obi ati Orogo ti nbe nile yii
nko Ohun ebo nii nse
78
Ìwé fún Odù
Ìwé fún Odù
Erigi lawo
agbasa Ifa a
rihun ebo
A rihun ebo
K'ebo naa o da
Erigi lawo
Agbsa Ifa a
rihun ebo
Bolotiba pon oti
tan Edida a daa
Erigi lawo
Agbasa Ifa a
rihun ebo
daa-daa niis adie aba
Erigi lawo Agbsa
Ifa a rihun ebo
Danidani lasiwere n rin
Erigi lawo Agbasa
Ifa a rihun ebo
Eni ba pe kebo ma
da Kasia maa b'ebo
lo o Erigi lawo
Agbasa Ifa, a rihun
ebo
the glorious peacock, the Awo for Olokun
He was the Awo who cast Ifa for Olokun
When the waters in the ocean is not enough to wash one's
face The red Aluko, the Maroon Touraco
Musaphagidaae, The Awo of Olosa
He was the Awo who cast Ifa for Olosa
When the lagoon water is not enough to wash one's feet
Odidere, the parrot with majestic feet, the Awo fo Olu-Iwo
The king of Iwo, Modu Oba town
He who succeeded from heaven and brought the calabash of wealth from heaven to
earth He was the one hwo cast Ifa for Olu-Iwo
It had all scattered about it, it also spread everywhere
Erigi is the Awo of Agbasa town
He was the one who cast Ifa for them in Isese-Agere (the custodians of traditionalism)
When they gather all the Ebo materials
But were looking for the Babalawo (to help them offer the ebo)
We have seen the ebo materials today
Erigi is the Awo of Agbasa town
Ifa, we have seen he ebo materials
This eko corn meal, on the ground
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
The palm oil on the ground
Is a material for offering the ebo
78
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
The alcohol on the ground
Is a material for offering ebo
78
Ìwé fún Odù
Ìwé fún Odù
Erigi is the Awoof Agbasa town
Ifa, we have seen the ebo materials
This pigeon on the ground
Is a material for offering ebo
Erigi is the Awo oof Agbasa town
Ifa, we have seen the ebo materials
These cocks on the ground
Are materials for offering the ebo
Erigi is the Awo of Agbsa town
Ifa, we have seen the ebo material
These kolanuts and bitterkolas on the ground
Are material for offering the ebo
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
We have secured the ebo material
May the ebo meet with your approval
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
If a liquor seller distills her liquor
The funnel will be used to secure it in containers
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
A laying hen is known for incubation
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
A mad person is noted for wending aimlessly
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
Whoever wishes the ebo not to be
accepted May he go (to heaven) with the
ebo
Erigi is the Awo of Agbasa town
Ifa, we have seen the ebo materials
Ese 3.
Orunmila ni Osuuru-suru;
Mo ni Osuuru-suru
O ni Tani nbe lehin ti
nweri A ni se wo
Orunmila ni!'
O wa mekun sekun igbe
O mu ohun s'hun iyre, O nse
"Ori awo we, awe gbo ma ni o
Ori awo we, aweto ma ni,
Ori awo we, awe mo ma ni!"
Meaning: Orunmila said Osu-u-ru-su-u-ru;
I responded" Osu-u-ru-su-u-ru:
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Ìwé fún Odù
He asked "Who is there behind washing the head?
We replied “But it is you Orunmila!' He made
78
Ìwé fún Odù
his lamentation a lamentation of shout. He
made his voice the voice of (Ifa) song, He
sang:
Head washed by adept is washed for
haleness; Head washed by adept is washed for
longevity; Head washed by adept is washed
for purity.
78
Ìwé fún Odù
Otura Oturupon
Ese 1.
Otura-Tutu was cast for Olubolade, on the day
that he wanted to take a wife. There was Olubolade:
they told him that he would have a wife
that would give him many children.
They instructed him to sacrifice, in order
for the children not to be mute.
The sacrifice was a rooster and a hen,
two pigeons, two guinea fowl, and 8000 cowries.
He listened, and made the sacrifice.
It was then that they said: "The chickens
of the guinea fowl are never mute.
There is no day the rooster does not crow".
Ebo: one hen, one rooster, and 2000 cowries.
Ese 2.
Aagba fàá níhìn-ín
Ìjòkù fàá lóhìnún
Díá
fún
Walami
Tí nlo rèé bá won tún ìwà Okò se
Bókò bá ròkun ròsà
Elébùúté níí fori í fún
Ní´le Oba won nílé Èyò-maro
Má mà jókò ó dà
Walami
Má mà jókò ó dà
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Ìwé fún Odù
Otura Irete
Ifá is the witness to human destiny and creation (Ęlęrìí ìpín). If anyone consults Ifa for business decisions and the like
and this odu appears we are called to desist putting ourselves into debt bindage. Offer ebo to remove these
shackles so as to display your full potential.
Ese 1.
Otura was cast, Irete was cast,
for the Ewi of the town of .
He was the newly installed king.
They said that as long as the Ewi
can sacrifice, no war or misunderstanding
will exist during his reign.
The sacrifice was two guinea-fowl,
and two or four white pigeons.
The Ewi listened and made the sacrifice.
Ebo: 2 guinea-fowl, 2 white pigeons
and 11 cowries.
Ese 2.
Opele, awo ile Onitagi Olele
A difa fun Onitagi Olele
O ni gbogbo ebo ti t’oun opele da ese te
O ni ebo naa a fin, ebo naa a da
Opele, babalawo for king Onitagi Olele
Divined for King Onitagi Olele
He (the king) said whatever ebo he and the opele do
together Such ebo must manifest
Ese 3.
Abeleje awo owo
Abeleje awo atelese
Iba win-in
Difa fun ejo
O nşogbogbo
arun O ntaju
alaile dide o rubo
Kaka k’awo o ku
Awo a ba’so ojojo sonu
Openness, awo for the hands
Openness, awo for the soles of the
feet Divined for snake
When he was seriously sick
He was seriously incapacitated by the sickness
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Ìwé fún Odù
He was told to make ebo
Rather than for an awo to die
The awo will shed his/her sickness
Ese 4. a chant for grief (death of a loved one, kwk)
Iku ko mo awo
Arun ko mo
işegun Iku pa
ogidi
O pa Alao
O pa oburo, omo agbebi o pnwola
Iku se were, o pa oba Makin kanrin kese
Awon idindi, ironnro meji
Won nja l’oke
Won ndimu kitipa
A o m’ako, a o m’abo ninu won
Won si fi ibi jia jia be s’ile
A difa fun ago
Ni’jo to nlo ree te ku nifa
Ago lo te ku o
Ago lo tarun
Idin de mo larikuu mi
Ona iku nib a mi di
Ma ma di’na ire
Ona arun ni ki o ba mi di
Ma ma di’na t’ifa
Death does not spare the sage
Sickness does not spare the herbalist
Death took away ogidi
It took away Alao
It killed oburo
In an instant, death snatched away the king of Makin
No one is immune to death’s sting
Two small-statured idindi
Were fighting in the sky
They were wrestling forcefully
The male is not distinguishable from the female
They both fell
Divined for ago
When he was to initiate Death into Ifa
Ago initiated Death into Ifa
Ago initiated sickness into Ifa
Here comes Idi (this is an herb and the word means blockage in a protection type of way) with a gift of
long life
Block death for
me Do no block
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my ire
Block sickness from me
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Ìwé fún Odù
Ìwé fún Odù
Ese 5.
Bonifa ndafa
Babalawo to mo Ifa a fi Ifa
jeun Bonifa o dafa
Babalawo to mo Ifa a fi Ifa
jeun Apapa ndafa
Awo hoho haha
Difa fun Osumare Ego
Tii se babalawo Olokun Seniade
Ero Opo, ero Ofa
ba wa ni wowo ire
Wowo ire la a bani lese ope
If an Ifa client consults Ifa on a regular
basis A knowledgeable babalawo will
prosper
If an Ifa client decided not to consult Ifa on a regular basis
A knowledgeable babalawo will prosper
Refusal to consult Ifa
It is on the client
Divined for Oşumare
Ego Who was Olofin’s
diviner Devotees in
general Rejoice with us
With dedication to his priestly profession the threat to Osumare Ego’s security turned beneficial. Ifa says
“bi Ifa yo gbe’ni, ekun ngbeni” – When Ifa is to bless, the blessings are sometimes interwoven with pain.
Osumare Ego was married to the Olofin’s daughter. His livelihood depended on the money he received for
divining for Olofin. The daughter, for whatever reason, decided to tell the Olofin that Osumare Ego’s
whole livelihood depended on his donations and that he should not get divination from him anymore.
When Osumare came back to divine for the king the king declined. Osumare Ego left in disappointment
but before he got home he was visited by a messenger from Olokun. There was an emergency at his
palace. Olokun’s daughter was very sick and at the point of death. Osumare Ego consulted Ifa and assured
that the daughter would live. Needless to say, the princess was healed. Olokun was very pleased, gave
Osumare Ego some land, and much money!
Shortly thereafter one of Olofin’s children (the same Olofin that dissed Osumare) got sick. He called for
Osumare Ego and saw Osumare Ego’s new appearance. He asked him why was this and he told him that
Olokun had blessed him. He healed the sick child of the king and the king apologized for what he did to
Osumare Ego. He, too, blessed him with riches.
Ese 6.
E je ki won maa baa je
79
niso Kawa o maa tun se bo
lehin
79
Ìwé fún Odù
Ìwé fún Odù
Dia fun abere
A bu fun obe
Won njija agba rele Olodumare
Ebo ni won ni ki won wa se
Abere nikan lo nbe leyin to rubo
Nje Abere o de o, egbon
Obe
B'omo kekere ba ko'fa
Aderu fagba
Let them keep on with their destructive character
And let us keep on mending the situation
This was the declaration of Ifa to Abere (the needle)
Also declared same for Obe (knife)
When both were struggling for supremacy
Up to the house of Olodumare
They were asked to do Ebo
It was only Abere that complied
Here comes Abere, the needle, the superior of
Obe, Knife
When a youngster had become learned in Ifa
He then becomes dreaded and respected even by the elderly ones
Ese 7
Tun’ra re te
Bi a bi ni, aa tun’ra eni bi
Amuwon, amuwon
Eni mo iwon, kii te
Emi ni tani mo’won?
Orunmila ni eniti nşişe
Emi ni tani mo’won?
Orunmila ni eniti kii nawo owo re tan
Emi ni tani mo’won?
Orunmila ni eniti ko je jale
Emi ni tani mo’won?
Orunmila ni eniti kii je gbese rekoja
Emi ni tani mo’won?
Orunmila ni eniti kii mu oti
Eniti ko je dale ore
Ojikutukutu banu ara re şiro nitori işe re
Ninu egun ninu işo, mariwo ope yo ri soke
Amuwon ni ameso
Reconstruct yourself
If we have given birth, we should bring about ourselves again into being again
The balanced person. The moderate person.
One who knows moderation will not fall into disgrace.
I ask “who knows moderation?”
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Ìwé fún Odù
Orunmila says “One who is always working”
I ask “who knows moderation?”
Orunmila says “One who does not squander
money” I ask “who knows moderation?”
Orunmila says “One who does not owe excessive debts”
I ask “who knows moderation?”
Orunmila says “One who does not break commitments to a friend
One who wakes early in the morning, meditates and thinks deepy about one’s actions
From among the thorns and thistles, the palm leaf emerges pointing upward
A balanced person is an ameso (one who is truly thoughtful in conduct)
Ese 8.
Adilosoo awo eba ona
Awo Agbe dífá fun Agbe
Awo Aluko dífá fun Aluko
Awo Odidere dífá fun Odidere
Okokondoro awo Agbigbo
Dífá fun Agbigbo
Awon mereerin nlo soko iwaje
Riru ebo ni gbeni
Airu ki
gbeniyan Ko pe,
ko jinna
ba ni ni jebutu
ire Ori nla ma
ngbe ni
Okokondoro Ori nla ma ngbe ni
He who wakes up and squats the awo of the road
He was the awo who cast Ifa for Agbe
He also cast the same for Aluko
And likewise for Odidire
Okokondoro, the awo of Agbigbo
He was the awo who cast Ifa for Agbigbo
When these four beings were going in search of their means of livelihood
They were advised to offer ebo
Compliance to the advice is supportive
But non-compliance is not supportive
Not too long, not too far
Come and meet us in abundant well-being
Surely, big head is supportive
Okokondoro, my awo
Surely, big head is supportive
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Ìwé fún Odù
Otura Ose
Ese 1.
"Oyere of the upper palm leaf" cast for Otu, on the day
that he was going to war near the town of Ajase.
They told him to sacrifice in order to win the battle:
two he-goats and 4400 cowries. Otu listened
and made the sacrifice, and he won the battle.
Ebo: two he-goats and some money.
Ese 2.
"Oshe has done them harm"
cast for the people of Oyo, on the day
that harm would come their way.
They were instructed to sacrifice
a basket of esuru, soap, a ram,
a pigeon, a hen and 20,000 cowries.
They listened, and all of them sacrificed.
No unpleasant things did happen anymore:
the soap had washed all their problems away.
Ebo: one ram, 1 pigeon, 1 chicken, and some money.
Ese 3.
The palm forms a homogenous facade
But the thumb is the one that separates itself
Cast divination for Otua
That was going to dump penury into the
bush He was asked to perform sacrifice
Would poverty not to be a part of me?
And remaining only riches? He asked
They said all forms of poverty are ended
It remains only the wealth
He was asked to sacrifice matured pigeons
And a lot of money
He performed the sacrifice
And became very rich
It is the pronouncements and steps of this Ifa that I will follow he said
He had rest of mind
And peace
He then started to dance and rejoice
He was praising his Babalawo
His Babalawo was praising Ifa
He said it was exactly as his Babalawo had said
The palm forms a homogenous façade
But the thumb is the one that separates itself
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Ìwé fún Odù
Cast divination for Otua
That was going to dump penury into the
bush He was asked to perform sacrifice
He heard about the sacrifice
And performed it
Poverty is ended
Remaining the wealth
We have managed to perform the sacrifice
We dump penury!
79
Ìwé fún Odù
Otura Ofun
Orisa of this Odu: Ifa, Odu, Sango, Egbe, Esu Odara, Obatala, Aje, Olokun
Taboos of Otura Ofun
- Must not ignore the advice of youths. Sometimes they may have the needed info and know how
- Must not reveal business secrets to others –m to avoid envious people from spoiling your business
- Must avoid excessive farm work
- Those born by this Odu must not take any inheritance from their mothers’ side, clan or lineage in
order to avoid unconsummated fortune
- Must never kill bees or destroy honey combs, beehives or any part of bees family – to avoid being sad and
unsuccessful in life
- Must never use egret for anything – to avoid unconsummated fortune
- Must never imitate anyone – to avoid calamity and disaster
- Must avoid okra and garden-egg consumption – to avoid threat to life leading to untimely death.
Ese 1.
"He dispersed them and cast them away"
was cast for Olofin Iwatuka, on the day
that he considered performing evil deeds.
The ebo was made, the Olofin did not
become an evil person, and the people
of his town did not run away from him.
Ebo: 1 goat, 8 chickens, oil and kolejo
leaves.
Ese 2
Iba, iba
Difa fun baba alako oka
Omo a ş’okof’eye mu je
Won ni ko ma a juba f’oşo
Ko ma juba aje orun
Ko ma juba awo Akoda
Ko ma juba awo Aşeda
Ko ma juba gbogbo Irunmole
Ko to ş’ohun gbogbo to ba fe şe
A ji, a juba baba
A ji, a juba yeye
A ji, a juba awo
Akoda A ji, a juba
awo Aşeda A juba
Araba l’out
A ji, a juba Olubikin
Olubikinlo ko k’ewe ja
Ki iba ti’wa o ma şe fun wa
A juba Osanyin bikin
80
Osanyin bikin lo ko k’egbo wa
Ki e je k je fun wa
80
Ìwé fún Odù
Ìwé fún Odù
A juba awon atete da
To ti nda tire lale pepeepe
A juba, ki e je ki iba tiwa oşe fun wa, aşe
We give our Iba
Divined for the corn farmer
Who was losing his farm produce to birds
He was advised to try to win the favor of the
wizards He was advised to try to win the favor of
the witches To pay homage to Awo Aseda
To pay homage to Awo Akoda
To pay homage to all the Irunmole
To make sure that all deserving entities were reverenced before he began whatever he wanted to do
Today, and always, we give our reverence to Baba (Chorus: Ibaşe) Today, and always, we give our reverence
to Yeye (Chorus: Ibaşe) Today, and always, we give our reverence to Awo Akoda (Chorus: Ibaşe)
Today, and always, we give our reverence to Awo Aseda (Chorus: Ibaşe)
Today, and always, we give our reverence to Olubikin (the energy in charge of ikin and ewe) (Chorus: Ibaşe)
Today, and always, we give our reverence to Osanyin – the energy in charge of egbo (roots) (Chorus: Ibaşe)
May our iba be accepted
Today, and always, we give reverence to the very first diviner who used to divine on the ground as well as
print on the ground
May our iba be accepted. May the positive energies guide and guard us. Chorus: Iba şe
Ese 3. Then follow with this chant for orogbo.
Ori ogbo, ori ato
Awo edan lo difa fun edan
Ogbo ma de, ogbo edan
Ogbo lufan, ogbo edan o
Ori of longevity, ori of good health
Edan’s babalawo divined for edan
Behold, edan always lives long
Long life. Yes, edan lives long.
Ese 4. Good chant for HERBS. Make a covenant with ewe
Gbinrin aro
Kiki aja gbohun
gbohun Gbinrin aro
A difa fun Orunmila
Ti nlo re e b’ewe mu le lagbala
Emi (tabi awa) b’ewe mu le nigbayi
Ki mma ba a ku ni kekere tabi ki a ma ba a ku ni
kekere Gbinrin aro, kiki aja gbohun gbohun, gbinrin
aro
It sounds like the striking of metals
It is all metal sound
80
It sounds like the striking of metals
80
Ìwé fún Odù
Ìwé fún Odù
Divined for Orunmila
When he made a covenant with ewe
I now make a covenant with ewe
So that I may not die young, (or so that we may not die young)
It sounds like the striking of metals, it is all metal sound; it sounds like the striking of metals
Ese 5. prostrate fully for Ifa to obtain all ire.
Ope ja suuru kanle
Dia fun Orunmila
To ji l’owuro kutukutu
Ti nsunkun oju oun o kan’re
Ebo ni won ni ko waa se
O gb’ebo, O ru’bo
Nje aje lo wu mi mo wole Ifa
Mariwo Ope ja suuru kanle
Iwo l’Awo ojumo ire o
Aya/Oko ire lo wu mi mo wole Ifa
Mariwo Ope ja suuru kanle
Iwo l’Awo ojumo ire o
Omo ire lo wu mi mo wole
Ifa Mariwo Ope ja suuru
kanle Iwo l’Awo ojumo ire o
Ire gbogbo lo wu mi mo wole
Ifa Mariwo Ope ja suuru kanle
Iwo l’Awo ojumo ire o
The palm-frond broke and dived straight to the ground
This was Ifa’s message for Orunmila
When he woke up early in the morning
And was weeping his inability to see any ire of life
He was advised to offer ebo
He complied
I want wealth and I prostrate myself for Ifa
Mariwo Ope ja suuru kanle
You are the Awo of a marvelous dawn
I need a good spouse and I prostrate myself for Ifa
Mariwo Ope ja suuru kanle
You are the Awo of a marvelous dawn
I crave for good children and I prostrate myself for Ifa
Mariwo Ope ja suuru kanle
You are the Awo of a marvelous dawn
I pray for all ire of life and I lie flat for
Ifa Mariwo Ope ja suuru kanle
You are the Awo of a marvelous dawn
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Ìwé fún Odù
Ese 6.
Otura funfun Sese
Dia fun Lekeleke
Ti nraye awure
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje, Lekeleke gba mi leeekan o
Labalaba gba mi leeekan o
Otura funfun Sese, the white immaculate Otura
He cast Ifa for Lekeleke, the cattle Egret
When going on a journey of good luck
He was advised to offer ebo
He complied
Please, Lekeleke infect my fingernails with your whiteness of good luck
Labalaba, please infect my fingernails with your whiteness of good luck.
Ese 7.
Oturara funfun, Awo
Ori Dia fun Ori
Ori nsunkun alainibudo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ori je n nibudo
Ori je n nibudo gbayi o
Otura funfun, the white Otura, the Awo of Ori
He cast Ifa for Ori
When weeping that he had no stability in life
He was advised to offer ebo
He complied
Ori, please let me have stability
My destiny, let me have stability this time around.
Ese 8.
Otura funfunfun
Awo Oju lo dia f’Oju
Oju nlo ree je Oloja lawujo ara
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Oju wa je Oloja nigbayi Ifa
E je n maa rin
E je n maa yan o
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Ìwé fún Odù
Otura funfunfun, the white Otura
The Awo of Oju, the Eye, cast Ifa for the
Eye When going to become the ruler of the
body He was advised to offer ebo
He complied
Oju, the Eye has become the ruler of the body this time
around Let me walk gallantly
Let me match majestically
Ese 9.
Funfun niyi aja
Gbogboro niyi orun
Ka rogun ka ma saa niyi okunrin
Dia fun Laseeni
Eyi ti ara aye n bu
ku Ti ara orun n bu
kun
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Whiteness is the value in a dog’s teeth
To be well shaped is the value in a neck
To face uprising head-on is the value of a courageous man
These were Ifa’s declarations to Laseeni
Who was being discredited by human beings
But who was being complemented by heavenly beings
He was advised to offer ebo
He complied
Ese 10. Taste honey to experience sweetness in the home.
Otura funfunfun
Awo Oyin lo dia f’Oyin
Otura funfunfun
Awo Ado lo dia f’Ado
Otura funfunfun
Awo Ifunfun lo dia fun
Ifunnfun Aye awon le dun ni
won ndafa si Ebo ni won ni ki
won waa se Won gb’ebo, won
ru’bo
Ile Oyin ma n ho o
Ti Ado n yo
Ifunnfun naa o tile gbele
Otura funfunfun, the white Otura
He cast Ifa for Oyin, the Honey
Otura funfunfun
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He cast Ifa for Ado, Sugar-honey
Otura funfunfun
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Ìwé fún Odù
Ìwé fún Odù
He cast Ifa for Ifunnfun, (another type of honey)
When willing to know if their lives will be sweet or not
They were advised to offer ebo
They complied
The home of honey is filled with sweetness
That of Ado is also sweet
There is no bitterness in the home of Ifunnfun
Ese 11. Make the right choices and do not try to follow someone else. Experience your own
uniqueness. Remember your destiny is not someone else’s.
Kokorogun-un mi Osemusemu
Dia fun Meeeye
Ti nba won lo s’oko
eburo Ebo ni won ni ko
waa se O gb’ebo, o ru’bo
Ologun n he ogun
Ologbon n he ogbon
Alaaadota n he aadota
o
Okan soso pere ni Meeeye he o
Translation
My Kokorogun shrub, with sharp thorns
Ifa’s message for Meeeye
When going to the farm to pick eburo
seeds She was advised to offer ebo
She complied
Some picked 20 eburo seeds
Some picked 30 seeds
Some picked 50 seeds
Meeeye was able to pick only one seed
Meeeye and her colleagues went to the farm in search of Eburo seeds. Some of her colleagues found and
picked 20, some picked 30, others picked 50, but Meeeye found and picked only one. They were making jest
of her that she would not be able to sell only one in the market, and if she did, the money she would
make from it would be nothing compared to what they would make.
When they were about to cross the makeshift bridge on their way back home, Meeeye fell into the stream and
the eburo seed was washed off her hand. She pursued it, until she found herself in a big city. They pulled
her out of the stream and inquired from her what her mission was. She explained her ordeal. She was given
three small gourds and asked to return to her home. She was asked to hit the gourd on the floor of her
room when she got home. She did. In the first gourd were expensive beads. In the second gourd was gold
and diamond and in the third gourd was expensive clothing materials – Meeeye became an instant success.
She shared part of her success with her bosom friend. This friend was not satisfied. She asked Meeeye to
explain to her exactly how she made her success, Meeeye told her. The friend quietly returned all what Meeeye
gave her to Meeeye.
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Ìwé fún Odù
The next time that they went in search of the Eburo seeds, this friend went with them. She saw many seeds
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Ìwé fún Odù
but picked only one. On their way back home, she threw her eburo seed into the stream and jumped into
the stream to pursue it. She followed the seed until she got to the big city that Meeeye saw the last time.
They pulled her out of the stream. She told them that she had come for them to make her as successful as
Meeeye. They gave her three gourds and asked her to hit them on the floors of her room when she got
home. She could not wait to reach home. She threw one of the gourds on the ground on the way home and
bees flew out and stung her mercilessly as she ran. She threw the second and third down at the same time
in her room and emmets and snakes came out and bit her to death.
That is why people say that “Enikan kii fori w’ori Meeeye lo oko eburo” meaning “nobody can compare his
luck to that of Meeeye when going in search of eburo seeds in the farm”.
Ese 12. Sango assures victory.
Okiti seki-seki-seki Awo eba ona
Dia fun Olukoso lalu
Jenrola omo arigba ota segun
Igbati nbe laarin ota
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ta lo wa nperi Oba o?
Too, emi o peri I re
Alado
Small heaps, the Awo of the roadside
They cast Ifa for Sango
He who has 200 pebbles to ensure victory
When he was in the midst of enemies
He was advised to offer ebo
He complied
Who is speaking ill of the Oba?
No! I will not speak evil of you, Alado!
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Ìwé fún Odù
Irete Series
Irete Meji
Letèmédzì
Ezu si gla
ye
The symbol for Letèmédzì (Ìretè Méjì) is a square within a circle. The cardinal direction for this sign
is the South Southwest. Its colors are blue, white, black and red and its esoteric element is fire. Its
physical element is nitrogen. The astrological sign most associated with Letèmédzì is Amen
(Aries) and is
associated with Mars.
This sign has dominion over things terrestrial, longevity, muteness, abscesses, boils, small pox, and eruptive
fever. The hùn most associated with this sign are Kennesi, Sakpata, Dá, Xeviosso, Lisa, and Toxosu.
The esoteric representation of Irete Meji of a square within a circle, the circle symbolizes that
which is unknown and the square symbolizes that which is known. It is an image of mutiny and
rebellion which either brings long life or infectious disease.
Irete denotes initiation into Ifa
Irete = Steps
Physical body element = Legs, feet and spleen
Children would be disposed to be dyers or brewers.
Power of medicine
Where the Iyami came to earth
A split second decision can affect the rest of your life!
Resistant to pain and adaptable to the roughest conditions
Whole and domineering character
Unlimited ambition
In Irete-Meji Orunmila learned the secret of prosperity.
"It pays to stoop to conquer"
Ese 1.
Odan-ab'orepegunpegun cast Ifa for Akon, they said that he would never fit well with the people in the
market. If he wanted to adjust this fault in him, he should sacrifice:-Ata-epo (Pot of oil) and a shawl.
Akon (the crab) refused to make sacrifice. On the market-day, Akon balanced his pot of palm-oil on his head
and in an attempt to wrap himself with his shawl, the pot fell from his head and his shawl was soiled with
oil and up till today the oil stain is still on the crab.
Ese 2. An Itan
There was a boy who used to chant the following daily:
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Ìwé fún Odù
My name is Kporoye. My mother's name is Kporoye. Daughter of Ajero kin osa. In the land of Ijero
married to Ewi of Ado. My mother Kporoye told me the story of how the quest for a child brought her for
divination
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Ìwé fún Odù
to Udowhere she met an Ifa priest who made divination and sacrifice for her. As she went to deposit the
sacrifice near the pit she heard a distant cry for help. From within the pit it was the Ifa priest who made
the sacrifice for her. As she helped him to get out of the pit she fell to the ground and her feminine glory
was exposed. The Ifa priest could not resist the urge of nature and made love to her. My mother Kporoye
has not seen the Ifa priest since then. But true to his prediction , that the fortuitous event would bring
forth a male child, I was born to Kporoye .
In her old age, at a time, no one expected her to bring forth a child. Although my mother's husband the
Oba of Ale Ugotun, accepted me as his child, the blood of my real father runs through my veins. The
fact that I went about singing songs and collecting leaves like my father was said to be in the habit of
doing made my play mates to call me funny nick-names. One day, I confronted my mother Kporoye to
tell me the true story of my birth.
She told me that my father comes
from the land of Okemesi and that at the entrance to his house there is a money bearing tree. The branches
and foliage of the tree bear crowns. The stem bears beads, and the roots bear corals. At the entrance of the
house is the dried corpse of a human body (ancestor).
After hearing the story I insisted on coming to see my father. On our way to Okemesi we were
apprehended by three bandits and sold separately into slavery. I lamented that I would never see my
father again. Even if I die as a servant I can now rest assured that I have come at last , to the land and the
house of my father.
The description given by my mother assures me that the house to which I was finally sold into slavery
and where I now crack this palm kernel is indeed the abode of my father. --- Ejielemere of Okemesi. If
I die in six days time it would no longer be in vain because I have come to die on the bosom of my
father!
Ese 3. Orunmila Outlaws Human Sacrifice
Orunmila was out hunting a deer for an ebo he needed to do. He caught the deer but in the process he fell
into a pit with it. No one would help him saying "If you are so wise then find your own way out of the
hole". Finally, three women answered his pleas. One of them was unsuccessfully trying to have a child.
He made love to her which produced a child for her. Before Orunmila left she asked how she could find
him. He gave her directions to his house and an exact description. In the meantime, he had returned home
to Oke Mesi and the woman returned home to her husband, the Oba or king of Ila. Years later the boy was
captured as a servant. He was, in fact, sold to Orunmila for use as a human sacrifice in Oke Mesi. A few
days before the sacrifice, Orunmila overheard the boy singing a song describing the circumstances of his birth,
which included the exact words that Orunmila had used to describe his home. He then realized that this
was his own son. Orunmila found a suitable replacement for the sacrifice of his son which was a goat.
From then on human sacrifice was never practiced again in Isese.
Ese 4.
Itan. Orunmila learned the secret of prosperity.
It is said in this Odu that Olodumare created the tree of life and placed it upon earth. To protect this tree of
“life/prosperity” Olodumare set a sheep, a boa, and a rooster as guards. All of the divinities tried to climb
the tree of prosperity to no avail accept Orunmila. Now Orunmila decided to do so. However, he went for
divination before doing so. The names of the diviners were:
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Ìwé fún Odù
“The person who removes water from the river, destroys the home of the fish”,
“Only a patient person can be successful in killing a small animal called Okhuokhua, that constructs 200
houses but only lives in one of them”, and
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Ìwé fún Odù
“It is a powerful missle that destroys badly”.
He was advised to offer: abundant maize, many rats of the forest, stairs, and a joist. He was to take some
of this stuff to the foot of the tree of prosperity. When he came to the tree the boa wanted to attack but he
was given forest rat, which satisfied him. The rooster stretched its wings getting ready to sing but was given
maize, which shut him up. As the male sheep began to attack he was given pieces of yam, which he began
to eat.
They all were occupied. Esu had already placed the stairs (the joist) there and Orunmila climbed the tree
and got its fruit.
This is the “secret” by which Orunmila was able to make his children rich and prosperous.
Another version
After Olodumare had completed his creative work, He decided to create the tree of prosperity or the tree
of wealth. To protect the tree, Olodumare appointed the Boa, the Ram, and the cock to act as the
custodians. As soon as the tree of wealth grew up, all the two hundred divinities (Ugba Orumole in
Yoruba or Ihenuri in Bini) tried in vain to pluck prosperity from the tree. They all failed because they did not
bother to discover the secret of harvesting its fruits. It was the turn of Orunmila to make an effort. But
before daring the tree, he decided to go for divination from the following Ifa Priests:
Akponmi, Owo Ule eja,
Okpajiba, Owo Ule Okparo,
Alugbogbo, kuuku ni shegun, Ogugu lutu, meaning:
1. The person who bales out water from the river, demolishes the home of the fish.
2. Only a patient man can succeed in killing a small animal called Okhuokhua who builds two hundred houses
but lives in one of them.
3. It is a strong headed missile that destroys evil.
These were the three Ifa Priests who made divination for Orunmila before he attempted to climb the tree
of wealth. He was told first to destroy his house in heaven before he could bring his prosperity to the world.
He was advised to build a house with special leaves (Ebe ahe in Bini) on the shrine of Esu and for the
Awos to destroy it with a he goat. That is why when this odu comes out of divination the person can be
asked whether he is building a house, and if he so confirms, he will be advised to suspend the construction
of the house for sometime.
After performing this initial sacrifice, he went to yet another Ifa Priest called Ogbolugbo Odo, Odon
Oun Iodon Orun run, otherwise known as Agogo lila, aberun, yamunya, awon loon difa fun Orunmila
nigbati, Oyagun ege Igi agunla. He was told to make sacrifice with plenty of corn, plenty pieces of yam and
plenty of rats. He was to make the sacrifice to Esu with a he-goat and a ladder, and was to go with some
of the sacrificial materials in a bag when going to the foot of the tree of wealth.
On getting to the precinct of the tree, the Boa snake was the first to charge for attack. As he was told to
do, he quickly threw a rat to the Boa who instantly swallowed it. The cock then flapped it's wings in
preparation to crow, but he quickly threw plenty of corn at it and it settled down to eat the food. With
these moves, the threats from the Boa and the cock were abated. The Ram next dug in for attack. Once
more he threw the pieces of yam at the Ram and it began to eat. So with his bag on his side, Orunmila
climbed the tree with a ladder installed by Esu and he plucked all the fruits on top of the tree.
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Ìwé fún Odù
Having eaten all the corn he wanted to eat, the cock looked around for Orunmila and saw him on top of
the tree of wealth. He then flapped his wings and crowed saying; Orunmila gegoo o. That is the crow of the
cock to this day, and it means that Orunmila was the first to climb the tree of wealth. In reply, Orunmila
sang, Okege, Igi agula, ifa gege, Igi oola, 0gun, Okege, Igi agula .
When this odu comes out during initiation at Igbodu, the initiate should be made to plant three
trees as follows:(
i) A cock to plant Ege tree called (Isa in Bini).
(ii) The head of a Boa to plant (Ebe Alaho in Bini).
(iii) The Ram to plant Ukpogun-kperegun, and the stone removed from the bed of a flowing river
is used to prepare Esu for him.
This is the secret of how Orunmila is able to make his children rich and prosperous.
There are substitutes to the above ebo that work just fine. Ase!
Ese 5.
Adifa fun Aduke
Omo oloore atijotijo
Asewa ososo riwa
O ji ni kutu
O nfomi ojuu şogbere ire
Won ni ki Aduke o rubo
O si şe bee
Igba ti o rubo tan
O si l’ola
O lowo lowo
Gbogbo ire ti o nwa
patapata Ni o te e lowo
Ifa divination was performed for Aduke
She who everyone indulges
Child of the kind-hearted people of ancient times
Who cooked a simple dish of maize and beans so
that They may acquire character
She woke up early in the morning
Weeping and chanting the funeral song of
Sorrow for the loss of good in her life
Aduke was advised to sacrifice
She performed her sacrifice
After she sacrificed
She gained honor
She acquired wealth
And all the good she was looking for
She was able to grasp FIRMLY in her hands
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Ìwé fún Odù
Ese
Butubutu ona Ijeşa lomode fi şere
Bi o ba komo ni ririn ese
A komo ni yiyan
The fine sand which children play with on the road to the
If it could be used to teach children how to walk on the
road It can also be used to teach them how to walk
gracefully
Ese 7. How he Goat became staple food for Esu.
At the height of his prosperity, all the awos decided to be holding meetings in the house of Meji Elemere,
because he used to make elaborate feasts for them. He had a mill in the forest where he produced palm oil.
Aja and Obuko were his two servants. On a particular day after the morning divination, he was advised
not to go to the palm oil mill on that day. It was the day of the meeting of the Awos. But his wife soon
discovered there was no oil for use in preparing the clay's feast. He decided to dash to the mill to fetch
palm oil for the day's feast. Before he left, he warned his two servants not to tell anyone where he was
going.
Before he returned from the mill, the Awos began to arrive, one after the other. When they asked his two
servants the whereabouts of their master, Obuko replied that he had gone to the palm oil mill. He had
completely ignored his master's instruction not to reveal his mission to anyone. But Aja however came to
the rescue of his master's image by accusing Obuko of lying. He corrected that their master had only left
for the bush behind the house to fetch leaves for use in a special sacrifice for the day's meeting. Aja
sneaked out through the back door of the house, with a piece of white cloth in hand to go and tell his
master what had happened. Aja told him that he had been betrayed by Obuko.
Meji , then changed into the white cloth brought to him by the loyal Aja, telling him to return home to
clean up the conference chamber. As soon as Aja left for the house, he too, returned home with some
pieces of yams and dried palm fruit chaff and (Imon edin in Bini).
On getting home he greeted his guests, but they refused to answer. He however apologized for not being at
home to welcome them, but explained that he only went out to collect materials for making a special
sacrifice in their collective interest. He disclosed that Ifa recommended the sacrifice as a result of the
morning divination he made on that day. The sacrifice was to be made to Esu by washing the heads of all
of them on the shrine of Esu with the severed head of a live he-goat. He complained that the only material
remaining for the sacrifice was the he-goat. Since Obuko was himself, the he-goat, all eyes turned to his
direction. Obuko was instantly apprehended and used for the sacrifice.
This incident explains why:1. It is commonly said that it was the mouth of the he-goat that killed him.
2. From that day a he-goat became the popular instrument of sacrifice to Esu.
When this Odu comes out of divination, the client should be advised to beware of his servant who is
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Ese
planning to betray him or lie against him.
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Ìwé fún Odù
Ese 8.
Iwo ote
Emi Ote
D'ifa fun baba a lese ire
Ma a l'ori ire
Won ni ko ru'bo si ilaiku ara re
O ru'bo
Ko i pe
Koi jina
E wa ba wa laiku kangere
You are a presser (an initiate)
I am a presser
Divined for the Baba with good feet
but not with a good Ori (destiny)
he was advised to make ebo for good
fortune He made the ebo
Not too long
Soon after
Join us in everlasting lives
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Ìwé fún Odù
Irete Ogbe
Ese 1
You trample upon the brush. I trample upon the brush.
We trample the brush down together.
Ifa was consulted for Odu by these Awos.
They said, Odu is going from heaven to
earth. Whenever she arrived on earth.
They said, you Odu, this is your beginning.
Olodumare gave her a bird.
She took this bird with her to earth.
Aragamago is the name that Olodumare gave this bird.
Aragamago is the name that Odu's bird carried.
He said, "You Odu, any undertaking upon which you send this bird, it will do.
He said, "Any place that it pleases you to send this bird, it will go.
He said, "If it is to do bad or good."
He said, Anything that it pleases you to tell it to do, it will do.
Odu brought this bird to earth.
Odu has said that no other person will be able to look upon it.
She said that it must not be looked upon.
If any enemy of Odu looks upon it,
She will shatter his eyes,
With the power of this bird, she will blind the eyes.
If any of her enemies peer into the calabash of this
bird. This bird Aragamago, will shatter their eyes.
She used this bird thusly.
She used it even to get to the house of Orunmila.
Orunmila went to consult his Awos.
The Oracle said, "If we teach intelligence to someone, his intelligence will be intelligent.
If we teach stupidity to someone, his stupidity will be stupid."
The Babalawos of the house of Orunmila consulted Ifa in order to know the day that he would take Odu
as his wife.
In this manner Orunmila would take Odu for his
wife. The Awos of Orunmila said "Hee."
They said, Odu that you wish to take for your wife.
A power is in her hands.
They said, because of this power Orunmila must make an offering to the
earth. In the interest of all of his people.
They said, so that with this power, she will not kill and eat him.
Orunmila made the offering.
When Orunmila had made the offering, they consulted Ifa for him.
Orunmila carried the offering outside.
At the arrival of Odu, she found the offering in the street.
Hee! Who has made this offering to the earth?
Ha! Esu said, "Orunmila has made this offering to the earth."
Because he wishes to marry you Odu.
Odu said, not bad.
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Ìwé fún Odù
All the things that Odu carried behind her, these are the bad
things. She told them to eat.
Odu opened the calabash of Aragamago, her bird, to the ground.
She told it to eat.
Odu entered the house.
When she had entered the house, Odu called Orunmila.
She said, "Orunmila, she had arrived."
She said, her powers are numerous.
She said, but she did not wish that they should fight with him.
She said, she did not want to fight with Orunmila.
She said, even if someone asked her help, asked her help to fight him, she would not fight him.
Because if Odu did not wish that Orunmila suffers.
Otherwise, if they wished to make Orunmila suffer. Odu, with the power of the bird, would fight the
people.
When Odu finished speaking thusly.
Orunmila said, not bad.
The time came, Odu said, You Orunmila, You are going to learn my taboo.
She said, she wished to tell him her taboo.
She said, she did not want his other wives to see her face.
She said, that he should tell all of his other wives that they should not look at her
face. Whoever looked into her face, she would fight.
She said, she did not want anyone to look at her appearance.
Orunmila said, "Fine!"
He then called all of his wives.
He prevailed upon them.
The wives of Orunmila would not look at Odu's face.
Odu told Orunmila that.
She said, with him she would make his burdens good.
She said, she would heal all things.
She said, anything that he causes to go wrong, she would repair it.
She said, if he observed his taboo.
She said, all things that she completed would be good.
Anyone who would disturb them, she would in turn disturb
them. If Oso (sorcerer) wished to destroy.
She said, she would leave him nothing.
Then he himself would be destroyed.
All his children, who are Awo.
He will implore them that they should never dare to trifle with Odu.
because Odu is the power of Awo.
He said, if the Awo possesses Ifa, he will also have Odu.
The power that Odu gives him says that.
No woman must look upon her form.
From this day no Babalawo is complete without possessing this Odu.
One who does not have Odu will not be able to consult Ifa.
The day that one comes into possession of Odu,
On that day will he become a person that Odu will not allow to suffer.
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Ìwé fún Odù
Ese 2.
Orunmila said that the death
of an old man has six causes.
I confessed to be ignorant of this,
so he might share his wisdom with me.
He said that the causes were the following:
not eating, not drinking, not sleeping, not resting,
not moving his bowels, not urinating.
Ifa refused to heal him from this
all if he would not make ebo.
The ebo is: he-goat and 2200 cowries.
Ese 3.
In Irente 'gbe (Irete – Ogbe), Ifa says that there are four major achievements that everyone must aspire for
in life. These are wealth, spouse, children and longevity. With wealth, one can secure a good spouse and all the
financial obligations will be fulfilled. Without a spouse, there can never be children, and according to
Ejì Ogbe, happiness in the home can enhance longevity. In this Odu (Irente 'gbe), Ifa says:
Agbọ n ma n’ìwa
Difa fun Orunmila
Baba ji baba O ri ìregun so
Ebo ni won ni o waa se o
O gb’ebo, o ru’bo
iregun aje, iregun ma ni o
Agbon ma n’iwa
Ifa jee ki nri ìregun ire so o
Iregun aya, ìregun ma ni
Agbọ n ma n’ìwa
Ifa je ki nri iregun ire so
o Ìregun omo, ìregun ma
ni Agbọ n ma n’iwa
Ifa jee ki nri ìregun ire so o
Iregun ogbo, iregun ma ni
Agbọ n ma n’iwa
Ifa je ki nri ìregun ire so o”
Agbọ n ma n’iwa (coconut enhances my destiny)
This was the Ifá cast for Ọ̀ rúnmìlà
When he woke up without accomplishing anything in life
He was advised to offer ebo
He complied
Financial success is worth celebrating
Agbọ n ma n’iwa
Ifa let it be possible for me celebrate my achievement
Securing a good spouse is worth celebrating
Agbọ n ma n’iwa
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Ìwé fún Odù
Ifa, please let it be possible for me to celebrate my
achievement
Blessings of children is worth celebrating
Agbọ n ma n’iwa
Ifa, let it be possible for me to celebrate my achievement
Blessing of longevity is worth celebrating
Agbọ n ma n’iwa
Ifa, please let it be possible for me to celebrate my achievement
In the Odu above, Ifa says that securing a spouse is one of the four major achievements in life. The only
way this could be done is by undergoing the proper process of marriage.
Ese 4.
Ka tere ka fi be e
A diafun Okufijadugbemi omo oku orun
Mo bo eegun eleegun
Mo bo eegun eleegun
Oro mi afijadugbe
Gbogbo iwale wase orun won lawon o gba eye ti mo se
Let's print it to support it
Cast divination for Okufijadugbemi, the offspring of the ancestors
Appeased another man's masquerade
Proptitiated another man's bones
May my efforts be rewarded
The heavenly spirits, confirm the acceptance of my offering
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Ìwé fún Odù
Irete Oyeku
Irete-Oyeku emphasizes the need for initiation and strict moral behavior. When this Odu appears,
it’s often to a client who has in the past been kind of self-absorbed or self-obsessed, which now
threatens to negatively influence his life. This odu calls for initiation to Egungun. This person may
possess the responsibility to informa and teach others (especially family) about Egun and ancestral
veneration. Do not argue stubbornly with others. You do not want to die alone. Don’t let “upsets”
cause you to go off. This Odu marks the creation of spiritual spaces (temples, ilès, kwk). This person
would be wise to be involved in regular spiritual observances in an “organized” temple. Watch out
for hernias (no heavy lifting, kwk). ALWAYS consult Ifa. This is the Odu where the Arara people
carry the àwôn Babaluaiye in a basket. This is an Odu of divine order.
Ese 1.
Orifusi baba Elu nwa ibi a ba ye iku
Si ko o ma le pa oun, omo re ti aya
re
Anike bi e ba wipe ki iku ma le pa eyin
Ki e rubo ki e si wa te Ifa
Ifa yoo ma ko eyin, ni işe ati iwa
Ti kii jekio a ku
Won ni bi e rubo
E beresi rere-işe lati oni lo ju ti atehin wa
Lasan ni e rubo, bi e ba din iwarere
Ki e ko àwôn eyele ati adiye lo si ile eyin
Ki e ko won dasile
Ki e ma şe pa won
Ki e maa fun won ni ounje bi won ba je wa
ile E ko gbodo pa ohunkohun lati oni lo
Nitori eniti ko fe ki iku pa oun
Ki o ma şe iku pa ohunkohun si
Orifusi, father of Elu, was searching for a way to avoid death
So that death would not kill him, his children, and his
wives They said: if you wish to avoid death
You must sacrifice and do the work of Ifa
Ifa will teach you the conduct and character
Which will enable you to avoid death
They said that when you sacrifice
You should begin doing good from this day forward
For your sacrifice is in vain if your character is deficient
Therefore you should take the sacrificial pigeons and chickens home
You should release (dasile) them
You should not kill them
You should give them food if they come to eat at your house
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Ìwé fún Odù
And you must not kill anything whatsoever from this day on
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Ìwé fún Odù
For one who does not want death to kill
them Should not kill anything whatsoever
either
Ese 2.
Iku ma şo’le mi d’ode
N ko ma şika
Arun ma şo’le mi d’ode
N ko ma şika
Ati ota ati ore, mo şe won
loore N ko ma şika
Ejo ba won l’Ake
Mo darodaro; mo şe won loore
N ko ma şika
Ejo ba won l’Oko
Mo darodaro; mo şe won loore
N ko ma şika
Ejo ma şo’le mi d’ode
N ko ma şika
Mo ba enikeji nja,
Mo la won ni ija
N ko ma şika
Oşi ma ş’ole mi d’ode
N ko je so’le
Ofo ma so’le mi d’ode
N ko je jale
May death not ruin my house
I have not done evil
May disease not ruin my house
I have not done evil
Whether enemy or friend, I have shown them
kindness I have not done evil
When people were engaged in litigation at Ake
I was compassionate and I was kind to them
When people were engaged in lawsuits at Oko
I was compassionate and I was kind to them
I have not done evil
May litigation not ruin my house
I have not done evil
When I found two people
fighting I mediated between
them
I have not done evil
May poverty not ruin my house
I dare not be lazy.
May loss not ruin my house
I dare not steal
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Ìwé fún Odù
Irete Iwori
Àtèpa Ìwòrì –Mash to death Iwori
Ate Njeru
Ifá brings joy to the hopeless, peace to the weary, and comforts the broken-hearted.
Ese 1.
Ogun baye je
Ati oro nte omo èniyàn ri
A dafa fun Olofin Iwatuka
Won ni: ogun maa de o,
Olofin Ki o rubo
Olofin gbo; ko rubo
"War spoils the world,
conspiracies undermine the people"
cast for Olofin Iwatuka, on the
day that he was preparing for war.
Olofin was warned that a war was coming.
If Olofin wanted to gain victory over his enemies,
they said if yheou wants to be victorious
he should sacrifice sixteen eggs, a ram, a he-goat,
a rooster, 22,000 cowries, and ewe.
Olofin listened, but he did not sacrifice.
He went to war.
Ebo: 16 chicken eggs, 1 he-goat,
1 rooster, 22,000 cowries, and ewe.
Ese 2.
Itepa iwori
Bablawo erin lo difa fun
mo die le ri
nrode Alo
Itakun to ba no ki ma dee Alo, t’hun t’erin ni nlo
, “ni igbawo lo di oke?”
Isinsinyi ni a ri
, “ni igbawo lo di oke?”
g’oke Alo
Agunfon, ma ti g’oke Alo
Mash to death Iwori
Elephant’s babalawo divined for the elephant
Elephant carries a mini mountain on its
head The elephant was going to Alo town
A running plant that plans to impede elephant’s movement to Alo will go with elephant
Elephant, “when did you become a mountain?”
It was a while ago that we saw elephant
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Ìwé fún Odù
Elephant, “When did you become a mountain?”
Elephant is on top of Alo mountain
Ah, giraffe! Elephant has climbed Alo mountain (mountain of success)
Ese 3.
A şon eko sun ni t’oun pon
Eniti o fa ewe ori
Ewo ni k’o se?
O da fun Otewori
T’o so wipe oun nre igbe re
so Won ni: Otewori, ma tii
so Won enmu ewe ire oye
nbo
One who has to eat cornmeal without condiments complains that it is wrapped in leaves
One who has to scrape for food from wrapping leaves wonders what he/she should do
Ifa divination was done for Otewori
Who said he was going to the forest to hang himself because of adversity
They said: Otewori, do not hang yourself
They are bringing you the leaves of rulership now
Ese 4.
Beru-Beru awo ilu Beru
Beru-Beru awo ilu Beru
S’odunko S’odungba awo IluKa
Afomidan were were she’le, Awo ile Alakole-Mesin
Difa fun Orunmila
Ifa nshawo lo si Ife Ajate
Ifa ni yoo b’uyo si o
Ope ni yoo b’uyo si o
Gbogbo oro ti ko ladun
Ifa ni yoo b’uyo si o
Beru Beru is the awo of Beru town
And Beru Beru is the awo of Beru
town
S’odunko-s’odungba is the awo of Iluka town
He who adorns his home with beautiful damsels
The resident awo of Alakole-Mesin
They were the ones who cast Ifa for Orunmila
When going to where their lives had become tasteless
Ifa will season it with salt
Ope, the holy palm tree, will season it with salt
Ifa will season it with salt
Ese 5.
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Ginginn la
j’aye Faa faa
laa j’ifa
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Ìwé fún Odù
Ìwé fún Odù
Odun laa jeere oko oku
Dífá fun Odide firifiri
Tii shalabaarin ikin
Won ni ko rúbô
O gbegbo, o
rúbô Iwo Odide
firifiri A kii ba
ikin
Koju o tini
Odide firifiri
With caution one enjoys life
And abundantly one enjoys free gifts
These were Ifa’s declarations to Odide firifiri
Who was the companion of ikin
He was advised to offer ebo and complied
Now you, Odide firifiri
One cannot associate with ikin
For one to be humiliated
Ese 6.
Aso papapa ori Babalawo
Atepa woroko l’orun ishegun
Babalawo to k’ofa to gboju
Kii se egbe onishegun to ni egberin ado nile
Dífá fun Orunmila
Nijo ti etalegbeje ishegun nba baba a sota
Ifa lo loogun Aje
Ifa lo loogun Aya
Ifa lo loogun Omo
Ifa lo loogun Ire gbogbo
Ifa lo Ogunrara Elegungunmale
To ba gun mi gaara
Ngo ki’fa gba ado
Ifa lo Ogunrara Elegungunmale
The strong tuft of hair on the head of the
Babalawo And the tough bead around the neck of
an herbalist A babalawo who is well trained in the
art of Ifa
Is not in the rank of any herbalist who has 800 pots of strong
charms This was the Ifa cast for Orunmila
When 1460 herbalists were against him
Ifa is the owner of wealth charm
Ifa is the owner of spouse charm
Ifa is the owner of children charm
Ifa is the owner of charm for all ire in life
Ifa is Ogunrara Elegungunmale
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Ìwé fún Odù
If I am charged I will recite my Ifa and claim all the herbalists herbs
Ifa is Ogunrara Elegungunmale
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Ìwé fún Odù
Irete Odi
Ese 1.
"An older man sits comfortably
like he wouldn't rise again;
he holds a walking stick"
cast for the Millstone, who didn't
want to rise from where she sat.
They instructed her to sacrifice
two pigeons, 4400 cowries,
and gbegbe-leaves. She listened,
and she made the sacririce.
The Millstone is always
carried by others.
Ese 2.
Èèrùn-ún yán ni ìfofò keete
Díá fún Atóka
Tíí se ìkàrí Olòdùmarè
Mo di Ìlàrí Ikin
Èmi ò ròko
Atóka di Ìlàrí Olòdùmarè
Mo di Ìlàrí Ikin
Èmi ò ròko
Atóka di Ìlàrí Olòdùmarè
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Ìwé fún Odù
Irete Loso
Ese 1.
Irete’Rosu cast Ifa for Olofin,
who was told to sacrifice on account
of unforeseen difficulties. A white
pigeon, a white hen, and 2400 cowries
was the sacrifice.
Ese 2.
Oko ré
Aya ré
Díá fún Òkéké jègbè
Tí yóó fé bìnrin Ikú
tán Tí yóó fobì méfà
tan Èrò Ìpò èrò Òfà
E wá bá ni lárùúsé ogun
Àgbàgbé ninfa ó gbà láya
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Ìwé fún Odù
Irete Owonrin
Ìretè Ôlófà
Ìretè Ôlótà
Ese 1.
Irete was cast for Orunmila,
Owonrin was cast for Orunmila, on the
day that the people conspired against him.
They informed him that all those who
conspired against him, would be hit
by shame and sorrow, that their names
will not be honored anymore, but never heard instead,
but that we will always hear Orunmila's name
spoken with honor in this world.
This world will always know Orunmila's name.
The sacrifice was a sheep, a guinea fowl,
and 3200 cowries. Orunmila listened
and made the sacrifice. Ebo:
1 sheep, 1 guinea fowl, and 630 cowries.
Ese 2. Orunmila learns the secret of the Iyaami.
One of the names for this Odu is Irete Olota. Ota is a town in Yorubaland. This Odu has close affinity
with this town. In fact, the full name translates as Irete, owner of Olota – meaning Irete was a ruler or
THE ruler there.
Ota is the town where the Iyaami are said to have come into the world. Òrúnmìlà went to Ota to seek the
secrets of the Iyaami. Before going there, he offered a bag made of white cloth, a white pigeon, and a
calabash. When he got there he arrived at the market. The Iyaami viewed him as a potential “victim”, but Eşu
told them he was more powerful than any of them. Eşu told them it would be wise for them to bring all
of their birds to Òrúnmìlà. They did so reluctantly knowing that he would find out their secrets.
Òrúnmìlà then offered ekujebu (a hard grain) and a chicken that could not fly. They still wanted to attack but
these birds can’t eat this hard grain.
Ese 3.
Akala funfun rekureku
Dífá fun olota Odo
Omo aro gedegudu wo’nu omi
Won ni ko rúbô nitori
ogun O ko ko rúbô
Asin gbere ogun deyinju
Akanpoko mosin ele
Gangan hun
Êyin o mo wipe ogun to nja Olota-Odo
Kii sh’ogun esin
Bee nikii sh’ogun oko
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Ìwé fún Odù
Êyin o rogun ribiti
tn nja Olota-Odo loju omi
Akala funfun rekureku
He cast Ifa for Olota-Odo
The offspring of he who dresses in royal grandeur into the
waters He was advised to offer ebo because of an impending
war
He refused to comply
Asin gbere ogun deyinju
Akanpoko mosin ele
Gangan hun
Don’t you kow that the war against Olota Odo
Is not a warof spear
Neither is it a war of cutlasses
The war against Olota Odo is right in the middle of waters
Ese 4.
A ja eegbon loju oka jiyan
Àwôn ni won ti now Ifa Olota ti ti lai
Àwôn a pa amukuru loju olufa he’ka
Àwôn a gun gaga ki o ba ke she
egbera Àwôn ni won ti now’fa Olota
odo lailai Dífá fun Orunmila
Ifa nlo wo’fa Olota Odo
Orunmila awo Ile Olota
Odo A she’fa fun Olota Odo
Ewure n bi ibi ewure
Aguntan nbi ibi aguntan
Agan nt’owo ala b’oshun
Won wa ni Orunmila o nile pada sile
Nje a ja eegbon loju oka ji yan e wa woran o
Êyin omuwe
A pa amukuuru loju olufa je’ka, e wa woran o
Êyin omuwe e wa wo’ran
Êyin Omuwe
A gun gaga ki o ba oke segbera wa àwòrán
Êyin omuwe e wa wo’ran o
Êyin Omuwe
He who removes bugs from the eyes of
Cobra And uses it to eat pounded yam
He was the awo of Olota-Odo for a long
time He who kills the leeches from boa
constrictor And consumes cassava meal
with it
He was the Awo of Olota Odo for a long
time He who is as tall as a hill
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He was the awo of Olota Odo for a long
time This was also the Ifa cast for Orunmila
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Ìwé fún Odù
Ìwé fún Odù
When going to cast Ifa for Olota Odo
He was advised to offer ebo and complied
He also did Ifa work for Olota Odo
Everything improved at Olota Odo town
They conspired that Orunmila will not return to his home in peace
The three conspirators..come and see the wonders of Ifa
All of you who are good swimmers
Come and behold the wonders of Ifa
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Ìwé fún Odù
Irete Obara
Ese 1.
Kos’eniti apa Oba ko ka,
kos’eniti Tete ko le te.
"Nobody is beyond the laws of the king;
nobody is beyond the influence of Tete"
was cast for Orunmila Alade, on the day
that he found himself amongst enemies.
They told him that he would conquer his enemies.
The sacririce was a he-goat en 6600 cowries.
Orunmila listened, and made the sacrifice.
Ebo: 1 he-goat and 620 cowries.
Ese 2.
Agba-inamu shuku wele
o tan n’ile yi borboro
Dífá fun Alao
To kokun borun
To nfenu ke meme ni
ewure Won ni ko rúbô, ko
rúbô Ara yin le tan
E o tan Ifa je o
Alao to k’okun borun
Ni nfenu ke meme ni ewure
Ara yiin le tan je ba yen
Agba-inamu shuku wele
o tan n’ile yi borboro
Cast Ifa for Alao
Who tied a rope around his
neck And was bleating like a
goat
He was advised to offer ebo and refused
You have really deceived yourself
and not Ifa
Alao, who tied a rope around his neck
And was bleating like a goat
You have indeed deceived yourself and not Ifa
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Ìwé fún Odù
Irete Okanran
Irete-Okanran warns against a possible conspiracy against someone, or possibly even the awo. this
odu speaks of many marital problems. People from the outside do not want you to be happy.
Wahala coming from others. Stay at home for seven days. do not tell people what you intend to do.
Ese 1.
Irete Okanran was cast for Orunmila when he was about to divine. His “friends” sat a trap for him by
digging a hole and placing a divining mat over it. Ifa informed him of the conspiracy and told him to pick
another spot to divine. He avoided the death planned for him.
Ese 2
Irete-okanran was cast for Orunmila and he was advised to show caution with social gatherings as he was
surrounded by conspiracy and ill intent from his enemies. The odu spoke about the attempts of false
friends to poison the wise Orunmila and he was thus advised to engage in a fast the day this odu came out
in his divination to avoid the effects of poisoning. He was told that by fasting the entire day he would
neutralize the malicious intent of his enemies. Orunmila was further advised to perform rituals and make
sacrifice to bring forth the goodness in creation as this would put an end to his enemies fatal plans. And
indeed, by engaging into prayers and fasting, his enemies were subdued and overcome - their ill plans
came to nothing.
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Ìwé fún Odù
Irete Ogunda
Ese 1.
"Prosperity has come within my reach"
cast for Orunmila the king, on the
day that he was in deep trouble. They
said that a year of prosperity had
come.
They instructed him to sacrifice a pigeon,
a chicken, a small river lobster, and 2000 cowries.
He listened, and made the sacrifice.
Ese 2.
Pagúnnugún bofá Awo wón nílé Alárá
Pàkàlàmàgbò bosè Awo Òkè Ìjèrò
Pàtíòro b‘Ògún aláyà bi òde èèbó
Fàá nànàànà kó sì tú pèé
Ode Gabón mi níí wólé eja
Apàjùbà níí wólé àparò
Òlùgbóngbó tìnlà ni wón fi nségun Ògúnlùntu
Akò esin níí sáré bonranyìn-bònrànyín
Bésin bá jí
Esin a kó gbindin-gbindin há inú
Díá fún Láígbo Ògègé
Tí wón ń mo ilé e rè láyé
Wón é pilè e tòrun pé kó
wá E bá wa wólé Òrin nù
E wá tún tayé mo o
Ìjògun Òrun abewú orí
sànkò Ilé awo mà ń wó
lorun Ógègé
Ilé awo mà ń wó lorun
Ógègé
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Ìwé fún Odù
Irete Osa
(Arotesa- we see a conspiracy and run; also one who guards against
treachery). Speaks of Sango, Osun, and Orunmila.
Irete to ma kere awo to mo aye omo sango
Omo oya, ayeni ifa oni baba lawo omo oba
junko Banjoko, ifa banjoko, orisha, banjoko
yenjoko Jeni ifa iyere ni ka fi ire fun sango
ma fi ire fun Orunmila
Ese 1.
Irete was cast for Aduroja-Abayako,
Osa was cast for Aduroja-Abayako, on the day
that he was about to meet his enemies.
They told him to go and sacrifice, in
order to be able to conquer his enemies.
The sacrifce was a ram, a rooster,
and 22,000 cowries. He listened
and made the sacrifice. They said
that Aduroja-Abayako would conquer
his enemies. Ebo: 1 ram, 1 rooster,
and some money.
Ese 2.
Ori l’okun
Ni a npe Alabe
Odo l’o kun
L’a npe otuko
Otuko ko ba tu
Awa a tu odo looro gangan
Awa tu oju omi sankala
A da fun akere nwon ni ki iya re ma ku ni odun ni
Ki o ma bad a gbese ni odun yin a, nwon ni ki o ru
eiye Ile merin egbarin, obi merin, ko rubo
When the head is full of hair we call the barber.
When the river has risen in flood we call the ferryman.
If the ferryman does not carry us across
then we row straight across the river ourselves.
We row across the water anyway.
Was the one who cast Ifa for Frog.They said he should sacrifice four pigeons, money, and four kola nuts
so that his mother would not die during that year, and so that he would not go into DEBT that year also.
He did not sacrifice.
Not long afterwards Frog’s mother died. On the day that he went out to visit his relatives as a part of the
funeral ceremonies, he met the 16 chiefs of at Geru gate in front of the palace of the Oni, and he asked
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Ìwé fún Odù
them, “what are you chiefs doing?” He said that when they wanted rain, he would be able to make rain
fall either today or tomorrow. When Frog had gone, the king took four female servants, 200 cowries, two
pots of beads, and 16 cloths and sent them with his messengers to Akere (Frog) to ask if he would please
make the rain fall for him. When the messengers came to Akere’s house, Akere was sleep. They laid out all
the things for him and left word that when he woke, they should tell him for them that the king said he
should make it rain either today or tomorrow. When Akere woke and found all these things, he stated that
he never said he could do such. He was afraid and went to the Babalawos. They said that the sacrifice they had
named for him had NOT changed. They said he should come and make the sacrifice. After he had made the
sacrifice he was supposed to make before, the diviners took two of the four kola nuts and gave them to
him; they said that he should go and sacrifice them to his mother. When he arrived at the grave of his
mother, where he was sacrificing to her, the rain began to beat down. He said, “My mother, help me. Get
me out of this trouble.
When one’s mother dies, one buries her”. As he finished saying this, the rain beat down more. He said
“Ashoro, let the rain pour heavily. I am greatly troubled”. The rain poured down. They said, “We do not
know what Akere uses to call the rain”. Ashoro is the name of Akere’s mother.
Ifa says that something may be troubling someone. One’s mother or maternal Ancestors is who you should go
to; they will send help no matter what. Even if the mother is alive, make a “sacrifice” to her.
Ese 3.
Ęniti r’otè sá kò ş’ojo
Oyin şe tán, fafárá dé’lé
Eerùn şe tán, f’àgàn dé’lé
A difá aráye a bu fún ará òrun
Nígbàtí wón ngbógun si ará won
One who guards against treachery is not overly fearful
After all, when honey bees are finished they leave a honeycomb in the house
But when soldier ants are finished, they leave destruction
Ifa divination was done for the people of the earth and the inhabitants of heaven
When they were warring with one another
Ese 4.
A da fun Akere kokeyo ti ishe omo
Onishinko Won ni ire meji nbowa baa
Ki orubo ki mejeeji le tee lowo
Akere ko ko rubo
O ni igbati oun ba ri ire naa, oun yio wa rubo
Oko ni akere wa ibe ni won si gbe wa so fun, un pe aya re bi omo
Nigbati akere gbo eyi, inu re dun pupo
O ni oun to lo sile, oun yio da emu oun naa
Lehin naa onishe ti ile de wipe won npe akere nile
Nitori oba ku, won fe fi akere joye
Won lo ba Akere ninu okonibiti o gbe nda emu ni ori
ope Nigbati won so fun akere, inu re dun to be ge ti o fi
je pe O gbagbe pre ori ope ni o wa
O si wolulu o si fi apa ati itan şé
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Won gbee wa sile
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Ìwé fún Odù
Ìwé fún Odù
Nigbati won woo ti ko şé wo san
Won fi elomiran joye naa won si fi Akere sile
Lati ojo naa ni won ti maa nwipe
Ayo, ayo ju, Akere fitan şé
Ifa divination was done for Akere Kokeyo (the frog) the child of the king of Oyo.
They said that two blessings were coming to him,
and that he should sacrifice so that both blessings could reach him. Akere refused to sacrifice.
He said that when he saw the blessings he would sacrifice.
He was at the farm when they came and told him that his wife had given birth to a
child. When he heard this he was exceedingly happy.
He said that before he went home, he would tap some palm wine.
Then, a messenger from the house came to say that some people came to call on Akere at
home, because the king had passed and they wanted to give him the title.
They found Akere on the farm where he was tapping palm wine at the top of a palm
tree. When they told Akere he was so happy to accept he forgot that he was on top of
the tree, and he fell down and broke his arms and legs.
They took him home, but when they tried to cure him and could not the title was given to someone alse.
Akere was left alone. Since that day, people have been saying: “Happiness, too much happiness, broke the
frog’s legs” (ayo, ayo ju, Akere f’itan şe).
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Ìwé fún Odù
Irete Ika
Ese 1.
Irete was cast for Orunmila,
Ika was cast for Orunmila,
on the day that he was looking for work.
They said that Orunmila would always be busy
doing the work of an Awo, that people
would call on him all over the world
to do Awo's work for them.
They instructed him to sacrifice
four pigeons and 8000 cowries.
He listened and made the sacrifice.
Orunmila has not been without work
ever since. Ebo: 4 pigeons and money.
Ese 2.
Irete was cast for the king of
Ife Ika was cast for the king of
Ife They said that the king of
would be more than able to rule the country.
They instructed him to offer
a climbing rope and 24,000 cowries.
The king listened, and made the sacrifice.
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Ìwé fún Odù
Irete Oturupon
Ese 1.
"The Python lives in his father’s house
and has his own poison in his mouth.
The Boa lives in his father’s house
and has his own revenge.
The honor we give to the elephant
is the reason that, although large,
he has a long mouth. Eyo is the quality
of young palm leaves"
was cast for Obatala Oseere-Igbo,
who sat down in one place, and would
be fed by the 400 Irunmole.
He said that if he gave one of them an
order and it was not carried out, all others
would reprimand the
one. He sacrificed a
rooster, 20,000 cowries,
and ewe.
Ese 2.
Kokoro j’owo j’owo
Kokoro j’obi j’obi
Kokoro j’ata j’ata
Kokoro to j’elu jare elu
Ifa ni iba ni ewe oko ndara a mo
Lo şe Fa fun Arinjo ile Olu Ife
L’ojo to n’torun bo w’aye
O de le aye
O şe fun Alara
Ti Alara gun
Alara fi ibi şu
O şe fun Ajero
Ti Ajero toro
Ajero fi ibu şu
O şe fun Owarangun
Aga Ti owarangun Aga
dara Owarangun Aga fi
ibi şu
O ba binu, o dawoo (ro inu kanle)
Won ni ko ma ree juba l’owo iyalode ebu
Oruko ti a npe adin
Adin ni ko ni je ki oro (Awotunde, kwk) diju
Won ni ko ma ree juba l’owo iyalode osun
Tii şe olori awon aje
Osun a je ki won fi ohun rere sun mi bo
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Ìwé fún Odù
Ewe oloyinrin (ominsin-misin gogoro) kii pa ohun Oba
Orisa a da
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Ìwé fún Odù
Mo ti mu ş’osun, e fi p’ara
Eşe ti mo ba şe yin
E mu ş’osun ohun
adin E fi ş’osun, e fi
p’ara
Irete tutu lo ni inu aye o tutu si tie mi, aşe
Money eating bug
Obi abata eating bug
Pepper eating bug
The bug that eats elu is innocent of eating elu
Ifa says that there is no limit to the beauty (efficacy) of herbs in the woods
Did Ifa work for Arinjo at the
When he was coming from the spirit world to Earth
When he got to earth
He did Ifa work for Alara
Life changed for the better for Alara
Alara was ungrateful to him
He did Ifa work for Ajero
Life became serene for Ajero
Ajero was ungrateful to him
He did Ifa work Owarangun
Owarangun got bountiful ire
Owarangun Aga was ungrateful to him
With these disappointments, he (Orunmila) contemplated
He was advised to start giving iba to Iyalode Ebu
The name by which adin (palm kernel oil) is known
Adin will not entangle my life…..
He was advised to start giving iba to Osun
Leader of the witches
Osun will bring forth good tidings to my life
Oloyinrin (an herb) never changes the wishes of Obatala
I have turned it into osun, use it as body cream
My unintentional mistakes to you
Turn it into osun and adin
Accept the osun with the adin and use it as body cream
Irete Tutu commands that I should be loved and cherised. Ase.
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Ìwé fún Odù
Irete Otura
(Irete Otun)
Ese 1.
Aye ni rere
Awo ni
jojo
Otara-tara ni odo nşan
Tere-tere ni omi eri nşan
Tere-tere ni omi eri nsun
D’ifa fun won ni orun mi, orun oun
A bu fun won ni ela mi ela
Eyin ara orun mu orun oun
Eyin ara orun mu orun oun
Eyin ara ela mi ela
Ifa ni ti a ba ji
Ki eni ma a ki
ni Alai’ni odi
eni
Ifa, mo ji mo ki o l’onii, mo yin boru
Ope Agunka, mo ji mo ki o l’onii, mo yin’boye
Ifa, mo ji mo ki o l’onii, mo yin’bo şişe
Ifa o ji ire l’onii, mo ri oyin na
Ope Agunka, o ji ire ‘onii, ajija mogbe işele
Ifa, o ji ti kikan ekun, ogidan tii m’oju ogun le
Ifa, o ji ire l’onii omo Olire
Ifa, o ji ire l’nii enikan şaki bi abi
Ifa, o ji ire l’onii omo elepo púpö ko gbodo j’adin
Life is forever;
a baby's skin is soft;
a river streams fast;
a brook streams calmly"
was cast for the people in heaven
and for the people who were alive.
People in heaven and people alive,
Ifa says that when we wake,
we should say good morning.
Not greeting is a sign of enmity.
Ifa, today I wake up and I say:
"May the offering be accepted".
Orunmila, today I wake up and
say: "May the offering give long
life".
Ifa, today I wake up and say:
"May my prayers come true".
Ifa, I wish you good morning today,
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Ìwé fún Odù
please make my life sweet.
Orunmila, you wake up today in good health;
Ifa, you wake up, the leopard who
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Ìwé fún Odù
makes the fight deadly;
Ifa, you wake up today
in good health; child of Olire;
Ifa, you wake up today well, full of strength;
Ifa, you wake up today in good health,
owner of abundant palm wine
who must eat no black oil, for adin
is taboo for Ifa and all his followers;
Ifa, you wake up today well,
owner of much meat who doesn't
have to eat bones;
Ifa, you wake up today in good health,
owner of delicious ekuru in the town of
Ido; Ifa, you wake up today well,
you, who takes life as lightly as cotton;
Ifa, you wake up in good health today,
the orifice of the ear is not wide enough
for two persons to pass through together;
Ifa, you wake up well today,
were the orifices in the ears wide enough
for two people to pass through together,
I would have filled them with water, and then
have put my fingers into them, in order
to take the water home;
Ifa, you wake up today in good health,
tap me on the arm and make me rich;
Ifa, you wake up well today, good morning,
Ifa, you wake up today in good health,
Olukun-ranmu-ranmu who lives by the border;
Ifa, you wake up today well,
he who is the first to pick okra
is also the first to pick eggplant;
Ifa, you wake up today in good health,
he who is the first to pick eggplant
is also the first to pick the ororo
from the sofinni-tree.
Ifa, don't let it take long before you bless me,
Ifa, don't let it take long before you make me wealthy,
for the da'moniti herb never procrastinates
its effectiveness. Ifa,
let me not become poor before you bless me,
for there is never an end to making
sacrifice. My prosperity has now become as
efun,
good people come from far to see me, good
people. You must come and make me rich with your
money, good people come from far to see and to
honor me, good people. You must come and make
me rich with your money, good people come from
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far
to see and to honor me, good people.
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Ìwé fún Odù
Ìwé fún Odù
Ifa, please, if I have insulted you: forgive me,
two hundred are the leaves of forgiveness,
the ewe orijin, may the people
forgive me my sins, my mistakes and
my trespasses, two hundred orijin leaves.
For when the rooster crows in the
morning, it is his crowing that enables
people
who have lost their way to find their way
back to the village, good people
come from far to honor me
with their money, good
people. Irete-Otura, Ifa says
that he will make me rich in
my life, Ifa says that he will
make me rich, Irete-Otura.
Ese 2.
Ifa ni: ire niwaju ayo leyin,
adi fun a fologose ti se oluko okin,
yeye omo lolosi omo,
iya ologose un baru se ologose unbala,
yeye omo loloro omo,
iya okin ru , emi okin la,
yeye omo loloro omo.
Blessing in front, joy at last
Divined for sparrow the sibling of okin(valuable bird)
the mother is the foolishness of her child,
sparrow mother has make ebbo, sparrow have succed
the mother is the wealth of her child,
Okin mother make ebo, Okin succeeded.
The mother is the wealthy of her child.
Sparrow (Ologose) and Okin (the white feather which are much valuable both come from the royal family.
Sparrow is the elder while Okin is the younger brother.
Their father had many servants. Sparrow’s mother was the first wife, while Okin's mother was second
wife. Okin’s mother went to Awo about the future of her son. Awo told her to train her son very well so
that he will know many things that his father used to do. She complied with what Awo told her. They
also told sparrow’s mother to do the same. She said her son can't work like a servant, because he is the next
king after his father.
Okin's mother always woke Okin very early in the morning as soon as the servants were going to thefarm. He
used to follow them. While Sparrow would be at his mother’s room sleepling till morning before he woke
up. Okin has knew all the work of his father but Sparrow didn’t know anthing.
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Ìwé fún Odù
In short time their father the King died. And there will be a special rite to do for the prince that will come to
throne. Sparrow, as the elder, was supposed to go to scarifice in the forest to bring back Ade iwa (crown of
character), and to get power from their ancestors.
He ordered his younger brother Okin to go and bring it for him. He did not know that anybody that
entered this forest will charge him with power to use when he gets to throne. Okin went there very early
in the morning as usual. As soon as he returned from the forest the kings makers had been waiting for
him, at the boundary of the town.
The moment they set eye on Okin everyone of them postrated for him and said His Royal Highness.
Okin was surprised and said I am not. The king is my brother. They told him that you are the king. The
power is now yours. Sparrow is still in bed by that time.
They called the drummers and all the people of the town crowned Okin as the king. When Sparrow
entered the palace he saw his brother on the throne. He cried and said his mother is the one that didn’t
train him. If she had trained him very well he wouldn’t have lost his father throne.
What ifa was telling us is that we should trained our children very well and let them be well discipline. They
should be hard working so that they can adapt to any situation they found themselves. Ifa is also telling
us here that the suceess of a child depends on his or her mother.
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Ìwé fún Odù
Irete Ose
Irete Alaje
Ese 1.
F'orilaku, F'orilaku, F'orilaku.
Agbonboniwonran, Agbonboniwonran, Agbonboniwonran.
Ekun Amomonibuu, Ekun Amomonibuu, Ekun Amomonibuu.
He who falls into the esu-thorns,
will be stung by the esu-thorns.
He who bumps into Eshu,
Eshu will hurt him.
This person needs Eshu-Odara
in the form of a piece of
laterite.
Ewe: take a laterite stone, three new
knives made by the local blacksmith, bark
of the ipara tree, pieces of bark or small pieces
of several thorny plants and trees, pieces of
several thorny creepers. Put it all into a pot.
Grind the ipara-bark into a powder, place it
in front of the pot, write Irete-Oshe in it,
and chant the above incantation. Place the powder
in the pot, to which water has been added.
Cover and seal the pot with mud or wet
ashes. Open after seven days, and use to
bathe.
This should not, repeat NOT, be imbibed.
Ese 2. for money.
Oponsa l’otun un
Oye bi s’osi
Agbedegbe orun han firi firi firi
Mo ba Orisa Nla l’ese oke
O s’owo oje yanran yanran yanran
Olu Ibini pele o
Omo ari’gba àkàrà digbe
Olomosin-in-ringingin
Àwôn lo şe Ifa fun
Orunmila
Won ni odun odun ni ni ola Ifa pe
Orunmila ni t’obaje odun odun ni-in- ni ola t’oun ba pe, àwôn wo ni ki oun ke si
Won ni ki o ke si Alabaa
Won ni ki o ke Alaşe
Ki o ke si àwôn agba girişa
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Ki o ki si àwôn adele
Ki o ke si àwôn adebiopon eyinkunle Orunmila
Mo ba omi o nşan tere tere tere
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Ìwé fún Odù
Ìwé fún Odù
Mo ba omo Tuntun a bi atelese roki roki
Aşe, àwôn ni won fi kokoro ola temi fun mi
Ewe abiuindin lo ni ki gbogbo ire o bi yindin simi n’ile
Apada lo ni ki aje o pa’ri da wa si odo mi
Ifa ma ma je ki nmu ire temi ti l’aye
Nitori wipe enu eja ki I b’omi I ti l’odo
Irete Alaje, şe aje were were temi wa a ba mi, aşe
Oponsa to the right
Twighlight to the left the sky twinkles
I met Orisa Nla at the foot of the
hill With hands full of lead
King of Benin Town, my greetings to you
Elders in , my greetings to you
He that uses 200 pieces of bean cake to ward off danger
Olomo sin-in ringingin is his praise name
They fixed Ifa work for Orunmila
They said, “This year is Orunmila’s year for success”
Orunmila says, “If this is my year of success, who should I call?”
They said he should call on Alabaa (positive thinkers)
They said that he should call on Alashe (those who possess the power to make things manifest)
That he should also call on legendary elders
That he should call on adele (those who look after the house when the owner is
away) That he should call on adebiopon in his backyward
I meet a stream that flows gently
I see a brand new baby with clean little feet
I never realized that they were the custodians of the key to my financial success
Brand new baby, it is time for you to open the door of success for me
It is abiyindin (herb) that says all ire should multiply in my house
It is apada (herb)that says money should turn back to my
house Ifa, let me hold tight to my ire in life
Because fish never fail to hold water in their mouths in the river
Irete Alaje, make money for me, forthwith, ase!
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Ìwé fún Odù
Irete Ofun
Ese 1.
Irete was cast for Orunmila.
Ofun was cast for Orunmila.
They said that Orunmila
would have many clients.
Many would come to receive
Ifa; many would come for
initiation; many would come for
divination. They told him to
sacrifice a pigeon, a chicken and
220,000 cowries.
Orunmila listened and made the sacrifice.
Ifa says that this person as an Awo will have
many clients; people from far and wide will come
for spiritual guidance and help. Ebo:
1 pigeon, 1 chicken and 6000 cowries.
Ese 2.
A difa fun animo-ola animaşahun
Won niki o wa rubo
Won niki ohun gbogbo ti enu ije ni ki o wa
ru O gbo; o rubo
O si şe aasiki bee gege
Won niki oloore ki şe aini laye
Ifa divination was done for one who is familiar with wealth and is not ungenerous
They said he should come forth and sacrifice
They said he should sacrifice everything that the mouth eats
He heard and made the sacrifice
And he prospered accordingly
They said that a kind hearted person will not suffer from need in the world
Ese 3. Only Ori can reach the state of perfection (apere)
Atefun-tefun
Difa fun Okanlenirino Irunmole
Won nlo sode Apere
Atefun-tefun eyin oni
Awo Ori lo dia fun Ori
Ori nlo sode Apere
Won ni ki won sakaale ebo ni sise
Ori nikan0nikan ni nbe leyin ti nsebo
Ebo Ori waa da ladaju
Nje Ori gbona j'Orisa
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Ori ma gbona j'Orisa
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Ìwé fún Odù
Ìwé fún Odù
Ori nikan-nikan lo ko won l'Apeere
Ko si Orisa to to nii gbe
Leyin Ori eni
Ori gbona j'Orisa
He who prints the chalk on the back of crocodile
He was the Awo who cast Ifa for the 401
Irunmole When going to Apere (a state of
perfection)
He who prints the chalk on the back of crocodile
The Awo of Ori who cast Ifa for Ori
When Ori was going to Apere
They were all advised to offer sacrifice
Only Ori responded by offering the sacrifice
The sacrifice of Ori had been abundantly rewarded
Ori is higher then all Orisa (deities)
It is only Ori which reaches Apere, the perfect state
No other Orisa (deity) can give support
Outside of one's Ori
Ori is higher then all Orisa (deities)
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Ìwé fún Odù
Òşé Series
Òşé Meji
Tsiemédzì
Kata dzie
dza
The symbol for Tsiemédzì (Òşé Méjì) is an inverted crescent which symbolizes fertility. It is an
image of female creativity. The cardinal direction for this sign is the West Northwest. Its colors
are any three colors together and its esoteric element is earth. The astrological sign most associated
with Tsiemédzì is Auset (Virgo) and is associated with the Mercury.
This sign has dominion over all that is breakable, things broken, things decomposed, kwk. The hùn
most associated with this sign are Kennesi, Sakpata, Dá, Xeviosso, Lisa, and Toxosu.
Advised to look for money with caution and discretion so that money might not destroy one.
Physical body elements = Breasts and bladder
Children would be disposed to be Spiritualists or reformers.
All that decays and dissolves into its constitutive elements.
Surrender, flight and loss
The Wrestler-Credulous
This Odu denotes plenty of children, victory over enemies and plenty of good fortune.
Person is destined to assume priestly responsibilities
Person is destined to take a position of honor and responsibility within their chosen profession
Orunmila learned mysteries of abundance. Oşun is considered keeper of the mysteries of abundance.
Oşun enticed Obatala for this secret and gave it to worshipers.
"I want, I want, I insist on broke me"
Desiring spiritual growth will lead to abundance.
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Ìwé fún Odù
Ose Meji represents the victory of beauty over negativity: She is considered to be one of the keys to
abundance. One aspect of Ose Meji is the removal of hexing and oppression, like through the power of the
word, and by doing the right thing at the right time in the right way. Oshe Meji speaks of the victory over
enemies and difficulties. This is a time of instable, or changing, circumstances in business or relationships: in a
positive snese a good time for money or love!
When the right sacrifices are made and when they watch their health carefully, children of Oshe Meji often
reach an unusually old age. They should reinforce their belief in, and dedication to, Orisa-Vodun, and also
work on reinforcing their self-confidence. Sacrifices for good things can be made to Oshun.
In normal (non-Ita) divination Òsé Meji says that the client has many enemies, that can be conquered through
sacrifice to Shango and Orunmila. A main instruction in this Odu is: be aware that what you wish will
materialize. So wish carefully! The wish for spiritual growth will lead to abundance. Sacrificing is necessary,
because a life that avoids sacrifice cannot be pleasant.
Ese1.
Inu u won ni o daa
Iwa a won ni o sunwon
Ifa a won ni o sunwon
Ni o je ki won o pe won lo ile ree jeru wa
Difa fun Yerepe
Tii somo Onikaa merindinlogun
Yerepe o o seni
Yerepe o o seniyan
Igbati won fi o ledu
oye Lo so gbogbo ile
dahoro
Their minds are full of evil
Their characters are devilish
Their divination is malevolent
These were the reasons why they do not enjoy patronage
These are the messages of Ifa to Yerepe
The one who was the offspring of the 16th king of Ika
Yerepe, you are a bad person
Yerepe, you are a wicked person
It was when you were installed
That you decimated the whole household
Ese 2.
Ifa pe oun koo eleyiun la
Ifa says he would take this person to a place of safety
He should perform sacrifice for the same
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Agoro inuu won ni o je a ba won pe
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Ìwé fún Odù
Ìwé fún Odù
The evil thought in their heart does not make us to assemble with
them, Iwa ikaa won ni o je a ba won pe
Their wicked act does not allow us to associate with them,
Adifa fun Yerepe
Cast divination for the Nettle
Eyi tii sore igi oko
The close friend of the forest tree
Oun gbara oun kale lowo aye bayi
Would I extricate myself from the captive of man?
Won ni o rubo
They asked him to perform sacrifice
Won ni ko ru Opolopo abere,
He was asked to offer many needles
Yerepe si gbebo nbe
The Nettles heard about the sacrifice
O rubo
And performed it
Ota o le sun mo igi ti Yerepe ba di mo
No enemy can move near the tree on which the Nettles
hang O digi agbala
All trees that Nettle attach
to Kerikeri kan ole ke e mo
All of them would become saved
Ifa nikan ni o moo gba wal la
It is Ifa alone that would save us
Ese 3. Ose Meji and the city of Ibadan
The meaning of Ose-Meji, as it comes out from divination is that Ose made when coming to the world
from heaven wishing to have an established and important place. Ose was told of having so many enemies
both on earth and in heaven, that he was asked to make a sacrifice to conquer all these enemies. He did as
Awo said, and He conquered in heaven and on earth (Ose segun ni Aye ati Orun) making him a victor in
two places. He was since then called Osegun-Meji which is believed to have been shortened to OseMeji today. He then talked of how Ose-Meji came in to Ibadan and met the founder of the city Lagelu,
who asked Ose-Meji to make a divination for him to make Ibadan big with high population. Odu’fa Osemeji came specifically to
. The one, which deals with its coming to Ibadan reads thus:
Ibere agba bi eni naro lori,
A difa fun Ose.
Ti ns’awoo re ode
O ni Ode Ibadan ti oun nlo yii
Oun le rire nibe
Nwon ni ebo ni ki o waa ru
Nwon ni pipo ni rere re
O si ruu.
Osi ni Opolopo
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aje. O ni be e gege
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Ìwé fún Odù
Ìwé fún Odù
Ni Awo oun fenu rere ki Ifa
Ibere agba bi eni naro lori
Adifa fun Ose
Ti nsawoo rode Ibadan
Aje de o niso.
O roo mi a da yaya,
Aje je nri o mu so
kum Aje je nri o mu
se ide.
Before Lagelu and his people left the hill in the bush to found the present town he consulted Ifa Oracle.
Upon realizing his folly, which led to the total destruction of his first settlement, because of his rejection
of Awo Ateka’s prophecy, he did not want to fall into such an error again. He consulted Awo Ateka for
help about his proposed new settlement. Ateka refused persistently to help, because of the levity with which
Lagelu treated his (Ateka’s) earlier prophecy. As Lagelu was appealing and persuading Ateka, Ose-meji, a
brother to Ateka intervened and it was resolved that Ose-meji should help Lagelu about his proposed
settlement.
Then Ose-meji asked Lagelu to leave the hill in the bush for a place called “Oriyangi” (which is at the present
). But before Lagelu could leave for the new settlement, certain rituals and sacrifices must be performed at the
new site, and that Lagelu should provide all the materials needed for the rituals and sacrifices. The
materials were in groups of two hundred each type as enumerated below:
Igba ahun
= 200 tortoise
Igba eku
= 200 rats
Igba eja
= 200 fish
Igba abo
= 200 hens
adie
Igba akuko = 200 cocks
Igba ewure = 200 goats
Igba agutan =
200 sheep
Igba Igbin = 200 snails
Igba ilako =
200 ”
Igba Irere
=
Igba Obi
=
Igba atare =
Igba Orogbo =
200 water tortoise
200 kola nuts
200 Alligator-pepper
200 bitter-kola
Plenty of palm oil and a (hunchback man) “Abuke ” who will accompany the sacrifices to Orun. All the
enumerated materials except “Abuke” were ready at the site for the ritual and sacrifices. Then Lagelu as
demanded by Ose-meji could not get “Abuke” and without the necessary rituals and sacrifices at the new
site Lagelu could not settle there.
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Ìwé fún Odù
Fortunately at the time and place of the rituals, Ose-meji’s Ifa apprentice named “Fabambo” who was a
hunchback man (Abuke) was present. Ose-meji’s full determination to help Lagelu, made him (Osemeji) to
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Ìwé fún Odù
give consent to the use of his Ifa apprentice “Omo awo Fabambo” for the ceremony. So, following a hint
from Ose-meji, Fabambo agreed to be used.
All the necessary ceremonies were performed as planned by Ose-meji for Lagelu and his people at
Oriyangi. On completion of the necessary rituals and sacrifices, sixteen people, eight males and eight
females were chosen to carry the sacrifices (Ebo). The “Ebo” were in sixteen bits and the people were
ordered to carry it in two groups into two different directions. Osemeji said that would extend to wherever
the carriers of “Ebo” stopped. (The carriers never returned.) Ose-meji then told Lagelu to worship Odu’fa Osemeji yearly with the same set of materials used except a hunch-back man (Abuke) who was later replaced
with a big cow with a hunch back. He asked Lagelu to worship Oke’Badan as well, saying “Ibi ti a ba ti
gun ni ati te”. He further directed that Lagelu should be buried on the hill when he died. He prayed for
Lagelu that he would prosper and be famous at his new settlement.
Ose-meji then put the tail end of his “Opa Osun” Osun Staff into the ground and disappeared from the
spot. Around this mound – “Oriyangi” Lagelu and his followers built houses and established a market,
which has become very famous in town. It is now called Oja-Oba, . This settlement prospered and people
from other parts of Yorubaland began to settle there permanently.
Lagelu and his people attributed their success to the kindness of Odu’fa Ose-meji and the spirit of the hill,
and since then, Lagelu and his people had been worshipping Odu’fa Ose-meji and Oke’ Badan. Till today
Oke’Badan is being worshipped by the people of annually and Lagelu’s grave has become a shrine where
people go to pay homage during Oke’Badan festival every year.
Ese 4.
Sekube awo won lode
Dífáfun won lode
Won n’fomi oju sungbere ire gbogbo
Won ni ki won
rúbô Won rúbô
Sukebe ma ma de o, awo ode
Ashe beni ko ashishe
Eni kii la
Sekube is the resident awo of
He cast Ifa for the inhabitants of Ibadan
When they were in want of all the good things in life
They were advised to offer sacrifice
They offered sacrifice
Don’t you know that without working hard
One cannot prosper?
Ese 5. A marriage/relationship truly sanctioned by the heavens.
O she womu
O run womi
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Ìwé fún Odù
Dífá fun Ewe
Tii sh’Oko Obi la t’orun wa
Kutukutu l’Ewe ti gb’Obi niyawo
Ko si eni tii gba Aya eni lowo eni
O she womu
O run womi
Divined Ifa for Ewe (leaf)
When going to marry Obi (kola from heaven)
From youth did Ewe marry Obi
Nobody can take away my wife from me
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Ìwé fún Odù
Ose Ogbe
Ese 1.
"It is the greedy person
that bites off large pieces";
"My eyes are infected
and I cannot see", and
"Restless Water Lettuce"
were the ones who cast for
"Couldn't see, couldn't grab"
on the day he went to .
Could he count on having peace?
"Yes” the Awo's said,
"as long as you sacrifice soundly!"
"I do not want to sacrifice"
"It is the greedy person
that takes the largest pieces,
my eyes are sorely infected, and
Restless Water Lettuce"
made divination for "Disowned",
also widely known as
"Cannot see, cannot grab".
Now if we want to have our peace
we should rest. On that very same day it fell
upon the people of that they cannot relax
anymore.
Itan 2.
The Olodus were in the habit of going to the river to wash the signs of old age from their bodies. After
each such bath, they often came out looking several years younger than their ages. At one of their weekly
meetings, the sixteen Olodus agreed on the date they were to go to the river for their annual cleansing
session.
On getting home from the conference. Ose-Meji invited one of his Awos called Gere Gere Shalu Gere,
to make divination for him against the upcoming trip to the river. He was advised to offer sacrifice to
Esu because of the benefits awaiting him at the river. He did the sacrifice without any delay.
On the appointed day, all sixteen Olodus assembled at the river and they began to have their dives into
the river in order of seniority. Each of them was required to make three dives into the river. When it
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Ìwé fún Odù
was the turn of Ose-Meji to dive, being the fifteenth Olodu, he dived the first time and came out of the
river with a
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Ìwé fún Odù
dried fish on the left hand and a fresh fish on the right hand. He made a second dive and emerged with a
white cloth on his left hand and a black cloth on the right. In his third and final dive, he came out with
200 cowries on his left hand and beads on the right hand.
The other Olodus accused him of playing magic, but he declined saying that he did not know how to
make divination, let alone magic. On getting home he assembled all his surrogate Awos and told them to
interpret his finds in the river. They told him that the fishes indicated that he would live long enough to
enjoy all the good things of life. The cloth meant that he would live in peace and concord to the end of
his life, which was going to be very long. The last finds meant that he was going to live a life of
prosperity and abundance. He actually lived a full life and lived longer than any other Olodu on earth.
Ese 3.
When our own handicraft suffices us reliance is never placed on theft. Theft can never suffice us, except
our own honorable labor: This declares the Oracle to Agbonniregun (alias Orunmila), when he was set out
from township to rural areas. He was warned that he would do marvelous acts of kindness, But that he
would be repaid evil for good; But Olodumare would requite him manifold. And all the deities would also
repay him amply. He saw a lame man, and he restored his limbs; The lame man failed to express any gratitude.
Orunmila called him back and asked why he failed to be grateful. He saw an albino, and touched his skin,
The albino's skin was restored to normalcy. He saw a hunched back man, and touched his hunch. The
hunch of his back dropped to the ground. He called back the man and asked why he was ungrateful. He
found a woman laboring of child. He took care of her and she was delivered safely. He met people where
somebody died of an illness. The deceased, borne in a coffin, was about to be buried. Orunmila stopped
the entourage of mourners and raised the dead to life. They all acclaimed Orunmila, saying "All Hail to His
Majesty ! " Orunmila got to another Place where Death was intimidating someone. Orunmila began to
sing as a challenge:
If I see Death I would crush him in a fight."
Woroji, woroji! wowo! (what a frightful scene to behold !)
If I catch sight of plague, I would worst him in combat;
Woroj, woroji! wowo! what a frightful scene to
behold!) Death fled away, In fear of Orunmila;
Plague took to flight to avoid Orunmila.
Ese 4.
Eesa o ee gba l’oju
Akeekee o şee jin ni’gbo
A difa fun Oba Ajalaye ni kutukutu owuro
Won ni ko rub o tori Odun tii şe yeye re
Odun Oşe teere
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Ìwé fún Odù
Ogbe gbooro
Difa fun oyagbe
O nroko alero odun
A mmodun rere e bo wa’le o
Odun rere kii ku s’eyin ekun
A palm kernel cannot be slapped in the
face Toad cannot be given a head butt
Divined for King Ajalaye of the primordial era
They told him to make ebo for the sake of his aged mother
Slender Ose
Tall Ogbe
Divined for Oyagbe
He was going for his special, annual farming expedition
We are bringing home Odun
Good Odun would never die unceremoniously
Ese 5.
EJIKA NII MORUN PEGA
DIA FUN MAKANJUOLA
TII SOMO BIBI INU AGBONNIREGUN
EYI TI NTORUN BO WALE AYE
EBO NI WON NI KO WAA SE
O GB 'EBO, O RUBO
NJE IFA O NII KU RUN LOGUN ODUN
ERO TI YOO SOMO IKIN
IFA NI KI E MA MA KAN JU
IFA O NII KU RUN LOGBON OSU
ERO TI YOO SOMO IKIN
IFA NI E MA MA KAN'JU
THE SHOULDERS ARE THE BRANCHES OF THE NECK
THIS WAS THE IFA CAST FOR MAKANJUOLA ( DON'T BE IN A HURRY TO ACHIEVE
SUCCESS)
THE TRUE SON OF AGBONNIREGUN
WHEN COMING FROM HEAVEN TO EARTH
HE WAS ADVISED TO OFFER EBO
HE COMPLIED
IFA WILL NEVER DIE IN 20 YEARS
THOSE WHO WISH TO BE TRUE CHILDREN OF IFA
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Ìwé fún Odù
IFA SAYS THAT YOU NEED NOT HURRY TO ATTAIN SUCCESS
IFA WILL NEVER DIE IN 30 MONTHS
THOSE WISH TO BE TRUE CHILDREN OF IFA
IFA SAYS THAT YOU NEED NOT TO HURRY TO
ACCOMPLISH ANYTHING IN LIFE
Ese 6.
Bi won ba rinrin iya
Bi won ba moju ishe wolu
Ojukoju ni won n mu wo won
Enikeni ni won n te fun won
Igbakigba ni won fi n b’omi fun won
Dífá fun Olomo-mimi
Tii nshawo lo sode Iwere
Ebo ni won ni ko she
O gbegbo, o rúbô (shugbon ko pa ikilo
mo) Nje Olomo-mimi jowoo
Olomo-mimi
Iri to o ri la fi rúbô o re o
Nje Olomo-mimi jowoo
If they walk shabbily
If they come into town with miserable look
They are looked at despicably
And offered a shabby mat
They are also offered drinking water with a worthless container
These were the declarations of Ifa for Olomo-mimi
When going on a spiritual mission to Iwere town
He was advised to offer ebo
He complied (But refused to heed the warning)
Behold! Olomo-mimi we beg you
It was your shabby appearance that warranted your shabby treatment
Olomo-mimi we beg you
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Ìwé fún Odù
Ose Oyeku
Ese 1.
Ajisegiri Anikansekusunwon cast for Oshe,
who was invited to sacrifice, in order
to become popular, and not to be poor.
They told him to offer a calabash palm oil,
a calabash cocoa butter, 3200 cowries, and ewe.
Grind the bark of the root of the iroyin-tree
with the inside stuff of the aridan-fruit,
mix this with black soap, shove it with
some palm oil and cocoa butter underneath,
into a calabash. This medicine is for bathing.
Oshe listenend, and made the offering.
Ese 2. Ose Oykeu
One who offends the Dead dies the death of the disgraced.
Praise Oshe-Yeku.
These were the Ones who consulted Ifa for Odu,
They said that she must sit with her Apere
They said you Odu, who sits with Apere,
They said make an offering,
She said, “Why must I make an offering?”
They said, Because of your children you must make an
offering. They said that Odu should offer ten hen eggs.
They said that she should prepare ten snails.
They said that she should prepare twenty pieces of money
Odu needs the offering.
It was then carried out for her, Odu who sits with
Apere. They said you Odu
They said, She would become aged, she would become an old person.
They said It will be said that her head will be completely white,
That she will become very old.
They said that she will remain in the world,
That she is not going to die soon.
You, Odu
And Odu did not die,
Odu is in good
health.
As time passed Odu became very very old.
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They had to ask Odu for the guiding
word.
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Ìwé fún Odù
Ìwé fún Odù
Even when she was of an advanced age.
Odu knew no more.
Had she understood the words she was asked?
Had she not understood the words she was
asked?
When the time had come Odu called all of her children.
She said You are children
She said, Old age had settled upon her,
She said, If they wished to seek the word from her
She said She must go to find a thing that will replace her, to
which they could speak.
Odu went.
She returned,
She called all of her companions together,
At this time Odu was in a calabash.
The messengers ("thinkers") together decided upon the response
given by the calabash.
The "thinkers" are four in number.
. The one who came this day is Obarisa.
. After having called Obarisa, she called Babaluaiye.
. After having called Babaluaiye, she called Ogun.
. When she had finished calling Ogun, she called Oduduwa,
. Oduduwa was then the fourth among them.
. Odu said that she would stay in her Apere.
. Odu said that she had become very aged.
. Odu said that she wished to go to the place where the elders went.
. She said that which they would ask of her
. She said When one wished to leave, the people must be spoken with
. And told that she was going to leave,
. They said Ha!
. They said that she should not leave,
. They said that the spot where they have spoken with Odu,
. The four of them had seen it in the bush
. Thus they had seen the calabash covered with tumors.
. When they had seen the calabash covered with tumors
. Obarisa told Ogun to go and collect the calabash
. Ogun got the calabash he gathered four.
. Obarisa told Ogun to-cut them,
. Ogun cut the calabashes.
. Obarisa told Ogun to give one to Odudua,
. To give another to Sopono,
. Ogun said that it is their calabashes that he cut.
. When Ogun had cut these calabashes
. He had cut these calabashes into four parts,
. Ogun said that he had cut them.
. Odu said, Together beat your chest with your hands.
. She said, She wished that all the people,
. Would give their hands to her departures
. That they would give their hands to things decided,
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Ìwé fún Odù
. That the children and the children of the children,
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Ìwé fún Odù
. Would ask to hear the words that she was going to speak,
. When she had spoken.
. Obarisa loved efun
. Obaluaiye loved osun.
. Ogun loved charcoal.
. Odudua loved mud.
. Obarisa took the calabash of efun.
. He said, This calabash of efun,
. He said that he would carry it for Odu.
. He said that she should place it in her Apere.
. He said, If her children wished him to "worship' it, they should invoke him
. He said, Thus they will be able to worship the efun calabash,
. He said, He will carry it for Odu.
. He said, All things they will ask of this calabash.
. He said, This calabash is made for them.
. He said, He, Obarisa, will not fight with them.
. He said He and Odu are One Thing.
. He said, Obarisa gives it to Odu,
. Obaluaiye took the osun,
. He rubbed his body with it,
. He carried it within the calabash.
. He said, This calabash,
. It will become her calabash today.
. He said, All things that her descendants ask of it,
. These things they will receive.
. If it is wealth they ask for,
. He will then make it for them.
. When the children call her,
. She will respond from the interior of the calabash,
. Because she has become ancient.
. He had spoken thusly.
104. Odu accepted, she had become two calabashes.
. Ogun carried the calabash of charcoal.
. He carried the calabash to Odu.
. He said you, Odu,
. Here is the calabash of charcoal.
. He said, all things for which they worship their calabash,
. They will also praise this calabash for.
. He said, Her descendants will not die in infancy,
. They will live to old age.
. Odu accepted, she became three calabashes.
. Odudua then brought the calabash of mud,
. He brought it for her.
. Odudua said that they should worship the calabash along with the Apere.
. With the calabashes that the other Orisa have brought to Odu.
. Odu accepted, she became four calabashes.
. These four calabashes are what they will always praise.
. They said The four corners of the world are in the four calabashes.
. Odu said, If her descendants worship her Apere,
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Ìwé fún Odù
. They will be worshipping her,
. She said, The things that they ask of it will be for good.
. She said, If they worship the calabash of efun, which is Obarisa,
. That they will be worshipping her also, she will respond.
. She said If they worship the osun calabash, she will respond,
. She said, If they worship the charcoal calabash, she will respond,
. She said, If they worship the mud calabash, she will respond.
. She said, But if they have already brought the Apere,
. She said, You, all of you children, it is that that you worship,
. That you must come to worship in one body that which has been
placed in this Apere.
. From this time, it is with white kola and red kola,
. That Odu is worshipped,
. When they know that they will enter into her
shrine, That they are going to worship her,
. They will take sacredly prepared water.
. They will rub their eyes with it.
. The sacred water that they wash their eyes with,
. These will be mixed into the water.
. When one has washed the eyes with this,
He may enter into the house of Odu.
. He can go to see igbadu.
They call the Apere, Igba Odu.
. They call Apere the House of Odu.
. Ha! You are going to open the Apere Igbadu, to look upon it:
. Odu had placed these things before dying.
. She said that her descendants will come to worship her,
. In the body of the calabash which she has placed in the
Apere. They will worship Odu in this place.
. From this day we worship Odu in the interior of Apere.
. If the Babalawo wishes to worship Ifa,
He will go into the grove
. If he does not first propitiate Odu in the Apere
He will accomplish nothing.
. Ifa will not know that he has come to worship.
. He will not know that his child has come.
Ifa has said that all of his descendants who come into the forest of Ifa,
. They must first propitiate Odu, his wife in the Apere.
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Ìwé fún Odù
Ose Iwori
Ese 1.
Tuletule-Ega, that is the canary, built
and destoryed his own tent" cast for Olufijabi,
on the day that he got angry and demolished his own house.
They told him to sacrifice, so that his house would not be destroyed:
a snail, cocoa butter, palm oil, 16,000 cowries, and
ewe. He listened, but he did not sacrifice. Had he
sacrificed, they would have told him to eat ripe bananas
more often, to pour palm oil on his Eshu Elegbara,
and cocoa butter on his Ifa. The ebo:
one snail, cocoa butter, small ripe bananas,
and 16,000 cowries in order for this person's
house not to fall to pieces. This person must eat
bananas, and place the cocoa butter on Ifa.
Ese 2. Destiny, hope, prayer, coolness, patience
Baba of Destiny (faith)
Baba of Purity (hopefulness)
Baba of Supplication (prayer)
Owner of Coolness (contentment)
Master of Deliverance (relief)
Destiny the praise name of Ori, cast Ifa divination for Ori
Hope-fullness the praise name of Osanla, cast Ifa divination for Osanla
Supplication the praise name of Orunmila, cast Ifa divination for Orunmila
Coolness the off-spring of Osun, cast Ifa divination for Osun
Deliverance the praise name of Osain, cast Ifa divination for Osain
When they were seeking after the good place in life called perfect Ire, but while staying in different places not
knowing why things have not changed to their liking
Why is it that I have Ire, but still feel this emptiness inside? They asked Olodumare
Patience the offspring of Olodumare,
Cast Ifa divination for the five of them and told them to combine and be always working together in the
same place together and the feeling of fullness and content will be theirs, enough so that it will engulf the
world over, (all existence)
They were told to make ebo, large enough that as long as any person who deploys all your attributes with
earnest in the world will enjoy the fruits of your efforts,
They heard the ebo and performed it fully
They were since praising their Babalawo, who would then praise Ifa, and Ifa will justly be singing the daily
praises to Olodumare
Come and meet us in complete satisfaction, it is in complete satisfaction that one is normally found at the feet
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Ìwé fún Odù
of King of the Orisa
In this Odu, Ifa is laying the emphasis on attaining Ire, but not just ordinary Ire, but true Ire gbogbo,
which is the important aspects of total and complete well being or a sense of comfort and satisfaction in
ones life. Our lives can be filled with certain pleasures that come and go, but sometimes we still have a feeling
of emptiness. Ifa says if one incorporates these aspects of faith, hope, prayer, contentment, relief and patience,
we will enjoy a life of sweetness and easy.
The tangible (able to be touched or perceived through the sense of touch) items we give as offerings,
should be augmented with the intangible (difficult to define or describe clearly, but nonetheless perceived or
known) concepts of true Faith, Hope & Prayer.
Ese 3.
Osedudu (Iwori). Was divined for Agbe who was the head gong beater for the olofin palace . He was told
to make a sacrifice so that he would not be poor. Agbe did not make the sacrifice,. Despite his expertise in gong
beating, singing, and dancing, he was so poor that he had only one outfit to wear. When it wore out he
could not afford another. He then regretted no making the sacrifice.
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Ìwé fún Odù
Ose Di
Ese 1.
"The right way and the wrong way"
was cast for "I'm too precious, I don't want to"
on the day that she ignored all good advice,
squandered her husbands money and her own,
paid no attention to Ifa nor Orisha, and took
her own road that, unfortunately,
led nowhere. Ifa said: "This own road
is not your own road at all.
Ifa says that "I'm too precious, I don't want to"
simply means that you're too lazy to do
those things that are part of your best destiny.
Ifa says that this Odu speaks of
a sore lack of self-discipline. And Ifa says
that you have so many options.
Ese 2. On punishing offenders.
A kii mole ki a ma yan an
Bi a ba şegun, ki a molote de
Bi a ko molote de
Eniti a şe, bi o ba simi
tan A ni oun ni o şeni
A difa fun Saanu-ote
A niki o wa rubo ki aşeju aanu na baa soo di abosi
Ohun gbogbo ni Olorun fe
Olorun ko fe aşeju
We should not catch a thief and then not subdue them
If we overcome them, we should constrain the offender
For if we do not constrain the offender
That person whom we defeated, when he is finished resting
Will claim he defeated us
Ifa divination was done for Saanuote (one who is overly lenient with offenders)
He was asked to sacrifice so that his excessive compassion would not bring him to ruin
Olorun loves all things
But does not love them to excess
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Ìwé fún Odù
Ose Irosun
There is a “hungry” Egun at your door. Minor setbacks (mainly money) due to this hungry Egun.
Get some fish and place it on a yellow cloth. Leave this at your door. If this spirit stays you must
have it removed by a Babalawo. Burn some kopol to rid the house of negative Egun. Ewe Ayo
(where the ayo seeds come from) send bad Egun away.
Ese 1.
"The battle is unfortunate and painful,
the city is miserable and sad" was cast
for Oshe, on the day that he was unhappy,
and derived very little enjoyment from life.
They told him to sacrifice, in order
to be happy his whole life long,
to always run into pleasant things
instead of bad things. The offering was a
bell, plenty of kolanuts, a big bowl of mashed
yams, a bowl of soup, 2000 cowries, and
ewe.
Oshe refused to sacrifce.
Ese 2.
"He who has many children" was the one
who cast for the Rooster and the Hen.
The fowl would remain very productive in the future,
if they did what they were told to do: sacrifice
a goat and 20,000 cowries. Rooster and Hen
listened, and made the sacrifice.
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Ìwé fún Odù
Ose Owonrin
Òşé Olóògùn
(Ose owns very powerful medicines)
Ese 1.
"I am shocked, the awo of Earth;
I am tired, the awo of Heaven" were the ones
who cast for Pokolaka, on the day that he
went to heal the sick Wall. They told him to
sacrifice, so that Wall wouldn't die under his
hands.
The sacrifice was three roosters and 6600 cowries.
He listened, but refused to sacrifice. Pokolaka
is what we call the forked stick or staff. Ifa says
that this person has the obligation to heal somebody,
but that he has not fulfilled this obligation.
Ebo: three roosters, and 630 cowries.
Ese 2.
"Press it and wash with it;
press it and then wash with it"
was cast for Receiving End, who was
on the receiving end of many spells and curses.
They pressed Oshe-Owonrin in the iyerosun
and put it in a large pot; they added lots of
roots from the ito-tree and plenty of eeru-fruit;
they added water and covered the pot, mixing
ashes with the water to seal the lid during
seven days.
Then Receiving End opened the pot on the seventh day,
and used its contents for bathing. This bath
prevents all curses and hexes and spells from hurting you,
and blessings will come your way instead.
Ese 3.
Ose lo ni wo-ki-wo
Owonrin lo l’oogun k’oogun
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Dífá fun Apena
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Ìwé fún Odù
Ìwé fún Odù
Ti nlo sh’oko erelu
Ebo ni won ni o she
Won f’eti otun gbébô
Won fi t’osin daanu
Awa o pe Erelu o she
o
Erelu lo s’ashe p’Oko re
Ose is the one of deadly poison
Owonrin is the owner of dangerous charms
This was the declaration of Ifa for Apena
When going to marry Erelu
Both of them were advised to offer ebo
They discarded the advice
Behold! Nobody complains about Erelu’s love and concern for her husband
But alas! She (Erelu) is the one who kills her husband with food poison
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Ìwé fún Odù
Ose Obara
This person may be chasing the wrong things in life. This Odu speaks of infidelity, love issues,
health issues, kwk. If this person has an Osun it needs to move around. Place chips of coconut
around the Osun in a circle (top of Osun around bird). Blood issues.
Ese 1.
Oshe-Obara was cast for the new-born baby,
and its parents were advised to sacrifice, in order
for the child, when growing up, not suffering
from the lack of good things, and in order
for the child having a peaceful life.
The offering was aro-fish, 2400 cowries, and ewe,
so that the child would have a successful life.
Ese 2.
Pètèpéètè níí mójú òná gbábùú
Díá fún Elédè abomo yòò
Omo pò níwájú
Omo pò léyin
Omo yòyòòyò ni tòdo
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Ìwé fún Odù
Ose Okanran
Ese 1.
"You don't like it, I don't like it;
red camwood walked all by itself"
was the one who cast for an unfortunate person,
who was instructed to sacrifice, in order
to have a companion. The sacrifice was
two chickens, two caps or head scarves,
200 cowries, and ewe. Unfortunately,
the unfortunate person refused to sacrifice.
Ese 2.
Sasamura was the one
who cast for
OsheKonran,
who was told that he would have enemies,
but that he would triumph over them,
and that he would bother them. The sacrifice
was a turtle, white chalk,
red camwood, 24,000 cowries
and ewe. He listened, and made the sacrifice.
Ese 3.
ko fe; emi ko fe
Işe nìkan rin
A daa fun olori buruku
Won niki olori buruku wa rubo
Ki o baa le r’eni ba rin
You do not want it. I do not want it.
Deprivation walks alone.
Ifa divination was done for the unfortunate person.
They said that the unfortunate person should sacrifice
so that she might find someone with whom to walk.
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Ìwé fún Odù
Ose Ogunda
Ese 1.
"There comes an end to poverty,
there comes an end to suffering"
was the one who cast for Toto, on the day
that they instructed him to sacrifice,
in order to be rich his whole life long.
The sacrifice was a pigeon, a sheep,
a chicken and 22,000 cowries.
Toto listened, and made the sacrifice.
Ese 2.
Ifa ko mo oba okunrin tabi oba obinrin
Osi ko mo ewa
Agada ko m’oju eniti o ro’hun
Ebi ojo pa omo alejo
Ofu re to’le; oju re to
ko Difa fun Olofin
Ti a ta ade esuru j’efo
Ifa does not recognize king or queen
Poverty does not recognize beauty
The machete does not recognize its maker
And the day the guest is extremely hungry
His eyes search unashamedly through the house and through the farm
Ifa divination was done for a king
Who sold his jeweled crown for a simple dish of green vegetables
Ese 3.
The knife itself cannot do ebo.
The king is destroyed and has an interview with Olofin
Olokun possess all good fortunes
Olosa (osa) possess all good fortunes
Poverty ends and suffering ends
Be careful of losing your crown (your Ase)
Wear a parrot in your hair
Be careful of justice
Do not tell your
secrets
Rapid changes in the life
Cover your head, especially when you are in the sunlight
The concept in this odu is "trust and belief".
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Ìwé fún Odù
Òsé Òsá
The Iyáami speak strongly in this Odu. One must be careful not to offend women. This Odu calls
for us to be loyal to our friends. This Odu speaks of the possible coming of a beautiful and wealthy
woman.
Ese 1.
"A courageous man is recognized
by his ability to fight, and also
by his ability to evade"
was cast for Tortoise.
They told him to sacrifice, in order
not to get involved in a fight and die,
but be respected everywhere instead.
The offering was bitter kolanut, salt,
ayo-seeds, a rooster, and 3200 cowries.
Tortoise listened and made the sacrifice,
and they gave him ewe.
They told him that the words of his mouth
would never irritate the people of the
world. The people of the world will always
be looking for money and for salt.
When we see a tortoise,
we don't need a cudgel.
Ese 2.
Pénpé elesèè tùbú
Èlà agemo ni ò tó gèlè
Ìbá tó gèlè
Nbá mú relé lòó
wé Díá fún
Awúrelà
Tí n sawo ròde Ijèbú
Àpèjín làá pe Onírú
Àpèjín làá pe Oníyò
Àpèlà, àpèlà làá pe
Awúrelà Ní Ìjebú
Òsé Awúrelà, Awo ire ni o
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Ìwé fún Odù
Ose Ika
Ese 1.
Oshe-Kaa was cast for Deyunlenu Abowoserin, on the day
that they told him to acrifice, in order not to be named
by wrong doers, on an evil day that was
approaching. The offering consisted of eight eggs, the
chewing stick he used, and 16,000 cowries. He
listened,
but did not offer the sacrifice.
Ese 2.
Oshe’Ka was cast for Deyunlenu Abowoserin, on the day
that he was about to be wrongly accused, of something he hadn’t done.
They told him to offer eight eggs, his own chewing stick,
and money. Deyunlenu Abowoserin listened,
and made the offering before the accusations were spoken.
They were never spoken at all thanks to the offering.
Ese 3.
“Oshe was conquering the world” cast for Orunmila,
on the day that he was threatened by his enemies.
They said that Orunmila would conquer all his enemies
wherever in the world they would live or travel.
They instructed him to sacrifice a lamb, a thunder bolt,
and 22,000 cowries. Orunmila listend, and made the sacrifice.
That’s why Oshe conquered all his enemies for him.
Ese 4
Aroro gb’eni
Awo Ode Ipo
Arinhoho gba’go
Awo Ode Owe
Oro ikoko lo ndun won
Awo won l’ooro Idigbo
Awon ni won lo şe’Fa fun Olofin ni wolowolo kaa kerindinlogun
Difa fun ako eluju
Won ni ko ru’bo nitori iku
89
Jakun wa o, ko wa’le
89
Ìwé fún Odù
Ìwé fún Odù
Arira ole ojakun wa o, ko wa’le
Egun oke
Orin:
Jakun wa o, ko wa’le o
Arira oke o
Jakun o ko
wa’le Arira oke
Jakun wa o ko wa’le
Egun oke o
Jakun wa o ko wa’le
Egun oke.
The wicked who reaped the reward of a
mat Diviner in Ipo town
One who reaped the reward of a coop of chickens while naked
Diviner in Owe town
They were disappointed and heartbroken because of a broken earthen pot
Their diviner in Idigbo town
They did Ifa work for King Olofin on his throne located on the 16th floor of his palace
Divined for the palmwine tapper
He was told to make ebo to ward off death
Cut the rope so he may fall
Latitudinal Arira
Cut the rope so he may fall
Sky climber
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Ìwé fún Odù
Oşe Oturupon
Ese 1.
Ose-Oturupon was cast for Olu-nla, on the
day that his children went off to war. They
told him that his children would beat and
conquer
all conspirers and enemies, but that he should
sacrifice a cudgel, a ram, a rooster, and 22,000 cowries.
Olu-nla listened, and made the sacrifice.
Ese 2.
Akéke nì bagi sa
Díá fún Òrúnmìlà
Tí Awo bá ní a ó làájé
Tí nlòó gba Ìbà òun Àse nílé
Olódùmarè À máa lájé
Àkéké nì bagi sa
Enu àwo
N‘Ìbà òun Àse wá
Enu àwo
Tí awo báni a ó láya
À máa láya
Àkéké ni bagi sa
Enu awo
N‘Ìbà òun Àse wá
Enu awo
T‘ awo bá nì a ó bìmo
A máa bìmo
Àkéké ni bagi sa
Enu awo
N‘Ìbà òun Àse wá
Enu awo
T‘ awo bá nì a níre gbogbo
A máa níre gbogbo
Àkéké ni bagi sa
Enu awo
N‘Ìbà òun Àse wá
Enu awo
89
Ìwé fún Odù
Oşe Otura
Ifá brings joy to the hopeless, peace to the weary, and comforts the broken-hearted.
Ese 1. To repel a curse. Open a bottle of oti and drink from it before chanting this Odu.
Aşonşo enu eye o t’orun
Ajayi, baba opele
Atilelu fun won jo regiregi
Ebo fun ti nşe omo oşoro n’Ife
O şi, o lo ree ba won d’obinrin odin
Won le le, won lo ree pa a si ojude orunto
Alapa ngb’apa
Onitan ngbe’tan
Onige aya ba won gbe mokun mokun
Won my eyin re, won fi de Orunmila
Igbati Orunmila de
O ni inu oun şoo
Orunmila şi inu re ti o şo yii
O gbiin si eyinkunle
Igbati o do ojo
keta O ti ran mole
O ni ewe lori, o ni eepo l’ara
Won ni kinni ka ti ma ape igi ohun
Aşonşo enu eye o t’orun
O ni Orunmila pele o, ara iko awusi, ara Idoromawuse, ara eyin Iwonran ibi ojumo ire tin mo wa
Orunmila ni, “Ojo oni kii se ojo oriki”
Won n kilode, “Ti ojo oni kii şe ojo oriki”
Orunmila ni, “Aşonşo enu eye o t’orun”
Ajayi baba opele
Atilelu fun won jo regiregi
Ebo fin ti nşe omo oşoro n’Ife
Oun lo şi, to lo ree ba won d’obinrin
odin Won le le, won lo ree pa a si ojude
orunto Alapa ngb’apa
Onitan ngbe’tan
Onige aya ba won gbe mokun mokun
Won waa mu eyin re, won fi de oun Orunmila
O ni igbati oun de, inu oun şoo
O şi inu re ti o şoo yii
O gbiin si eyinkunle re
Won ni kinni ka ti maa pee
Won ni ka ma pee ni igi aşorin
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Ìwé fún Odù
Aşonşo enu eye o’torun
O ni ki Orunmila fun oun ni egbo idi re
Ajayi, Baba opele
Atilelu fun won jo regiregi
O ni ki Orunmila fun oun ni eepo ara re
Orunmila ni kinni won fe fi awon nkan wonyi
şe Won ni awon fe fi pa arara tii şe akobi
Eledumare Orunmila b şi, o to Eledumare lo
O ni, “Olodumare, eti re meloo?”
Olodumare ni, “Meji.”
Orunmila ni, “ki lo fi nşe?”
Olodumare ni oro ni oun fi
ngbo A ni Aşonşo enu eye
t’orun Ajayi baba opele
Atilelu fun won jo regiregi
Ebo fin ti nşe omo oşoro n’Ife
Oun lo şi, to lo ree ba won d’obinrin
odin Won le le, won lo ree pa a si ojude
orunto Alapa ngbe’tan
Onige aya ba won gbe mokun mokun
O ni won mu eyin re, won fi de oun Orunmila
Orunmila ni, “igbati o di ojo keta
O ti ran mo’le
O ti ni ewe lori, o ni eepo l’ara
Aşonşo enu eye o t’orun
O ni ki oun Orunmila fun oun ni egbo idi
re Oun fun
Ajayi baba opele de
O ni ki Orunmila fun oun ni ewe ori
re Oun fun
Ailelu fun won jo regiregi
O ni ki Orunmila fun oun ni eepo ara re
Oun fun
Oun ni, “Kinni won fe fi gbogbo nkan wonyi
şe?” Won ni awon fe fi pa ara tii şe akobi
Olodumare O ni oin fun won ni gbogbo nkan
wonyi
Orunmila ni, “Tori re l’oun ” şe wa a ba Olodumare
Olodumare ni ki Orunmila gba oun
Orunmila ni ki Olodumare lo wa abo eran elede wa
Aşo funfun alawe merin
Obi abata alwae merin merin
Oke owo, igo oti
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Ìwé fún Odù
Nje oşo to mbe nile yii, mo ti di igi aşorin, mo ti di igi oba Orisa
Aje to mbe nile yii, mo ti di igi aşorin, mo ti di igi oba Orisa
Nje kinni ewe ekuku nşe?
Bolobolo l’ewe ekuku nşe, bolobolo
Yotoyoto lo nşe elede ninu ogba
Oşe Otura
Ifa ni yo ma tu ibi le won l’ori
The beak of a bird does not reach heaven
Ajayi, father of opele
The drummer, whose drumming induces majestic dancing
Manifestation (of Ebo), their child in primordial
He purposefully fornicated with a woman in odi
They chased him; they killed him on the crossroads
Those interested in the arms took the arms
Those interested in the thighs took the thighs
Those interested in the chest took it
They saved the back for Orunmila
When Orunmila arrived
He said his stomach was in disarray
He peeled his insides
He planted it in the backyard
By the third day
It decayed
It had leaves, it was covered by bark they asked what they should call the tree
The beak of a bird does not reach heaven
He spoke reverently of Orunmila saying, “the Entity in Awusi domain, the Entity in Idoromawuse, the Entity
at the place where the day dawns (ara eyin Iwonran ibi ojumo ire tin mo wa)”
Orunmila said, “Today is not the day for praises”
They asked, “Why is today not the day for praises?”
The beak of a bird does not reach heaven
Ajayi, father of opele
The drummer, whose drumming induces majestic dancing
Manifestation (of Ebo), their child in primordial
He purposefully fornicated with a woman in odi
They chased him; they killed him on the crossroads
Those interested in the arms took the arms
Those interested in the thighs took the thighs
Those interested in the chest took it
They saved the back for Orunmila
When Orunmila arrived
He said his stomach was in disarray
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Ìwé fún Odù
He peeled his insides
He planted it in the backyard
They asked what they should call it
They said it should be called aşoran
The beak of a bird doesnot reach
heaven Asked Orunmila for the root
Ajayi, father of Opele
Asked Orunmila for the leaves
The drummer, whose drumming induces majestic dancing
Asked Orunmila for the bark
Orunmila asked them what t hey intended to do with the parts they asked for
They told them that they intended to kill arara, Olodumare’s first child
Orunmila went to Olodumare
He asked, “Olodumare, how many ears have you?”
Olodumare answered, “Two”
Orunmila asked, “What do you do with them?”
Olodumare said that It hears with them
He said, “The beak of a bird does not reach heaven”
Ajayi, father of Opele
The drummer, whose drumming induces majestic dancing
Manifestation (ebo), their child in primomrdial
He was the one who purposefully fornicated with a womain in odi
They chased him; they killed him on the crossroads
Those interested in the arms took the arms
Those interested in the thighs took the thighs
Those interested in the chest took it
They saved the back for Orunmila
When Orunmila arrived
He said his stomach was in disarray
He peeled his insides
He planted it in the backyard
By the third day
It decayed
It had leaves, it was covered by bark they asked what they should call the tree
The beak of a bird does not reach heaven
He requested that I, Orunmila, should give its
root I gave it to him
Ajayi, father of opele showed up
He requested that I, Orunmila, should give its leaves
I gave it to him
He requested that I, Orunmila, should give its
bark I gave it to him
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Ìwé fún Odù
I asked them what they wanted to do with these things
They said that they wanted to use them to kill ara, Olodumare’s first child
He, Orunmila, gave them the things
Orunmila said, “that is the reason I came to see you Olodumare”
Olodumare pleaded to Orunmila to please save
him Orunmila told Olodumare to bring him a
female pig A four yard piece of white cloth
Four times four obi abata of four lobes
each 200 cowries, a bottle of liquir
Oh! To the wizard in this house, I have become an aşoran tree, I have become an Orisa’s
tree To the witch in this house, I have become an aşoran tree, I have become an Orisa’s
tree What does ekuku herb do?
Ekuku herb is slippery, slippery
Big, fat is the pig in the pen
Oh! Ose Otura
Ifa will put a heavy load (of problems) on their heads (enemies’ heads)
Ese 2.
Pansa oju ina , a bara dudu petepete
Obun lo t’oko, lo ri şiasia
Difa fun Oluşole
Ni jo ti onmu omi oju sunrahun omo
Igbati yo o bi, o bi oka
O bi ere
A bi opolo
O bi
guntere
Eko ni nşe omo ikehin won lenje-lenje
Eko wa ş’awo re apa okun, ilameji osa
Igbati yo o de, ko ba baba lo?
Won ni baba ti şoşun
O wa to awon Babalawo lo
O wa to babalawo lo
Won ni ebo ni ko şe, pe yo o ri baba a re
Eko ru’bo
Awon babalawo re fun ni eyo kookan ninu ohun ebo ki o lo fi bo baba re
Won ni ti o ba ti bo baba re tan, ki o ma wa baba lo
Eko burin gada, o pade ila peki l’ona
Ina ni omo oloore oun, “nibo ni o
nlo?” Eko ni oun nwa baba lo
Ila fun ni ogun oke owo
Eko burin gada, o pade ikan l’ona
90
Ìwé fún Odù
Ikan ni omo oloore oun, “nibo ni o nlo?”
Eko ni oun nwa baba lo
Ikan fun ni ogbon oke
owo
Eko burin gada, o pade olobeengan l’ona
Olobeengan ni omo oloore oun, “nibo ni o nlo?”
Eko ni oun nwa baba lo
Olobeengan fun ni ogbon oke owo
Eko tun burin gada, ile pin niwaju, o pin l’ehin
Igbati yo o gbe ese kini, gbe ese ikeji, ti yo o gbe iketa, o jin si agbede orun
Won ni, “Ogbo nrun”
Baba a re ni, “Ogbo ko run.” O ni, omo oun ni
O ni, “kilo de?” ti o fi nwa own bowa
Eko ni nigbati our de’le, ni won ni o ti wa sihiin
O ni, “ti j’ogun oro”
O ni, “Ojola ti j’ogun ohun”
O ni, “Opolo j’ogun ewu ifan”
O ni, “Agunşooro j’ogun şişan”
O ni won ni ti oun ba sunmo won, awon yo gbe oun mi
Baba a re ni ko ya’nu
Baba a re ba so aşe şoşo ti o ni ku, si eko ni enu
O ni ko kalo
O ba bere si fi gbogbo awon nkan ti eko fi ru’bo lode aye haa
an O ni ti eko ba de’le aye
Ki eko wi fun won pe
Ko won pa oka ni apa dari
Ki won pa ere ni apa lado
Ki won ma fi opa teere ja iru guntere
Ki won pa opolo, ki won ma t’oju re bo
ere O ni ti o ba de’le aye
Ti o ba odo nla ti ko ba le lo
O ni ti o ba de’le aye aye
Ti o ba odo nla ti ko ba le lo
O ni ti o ba ti fi enu so bebe ihin, yo ma ba ara re ni bebe
ohun Ti o ba igi nla
O ni ti o ba ti fi enu so bebe ihin, yo ma ba ara re ni bebe
ohun O ni ti o ba oke ti ko le gun-un
O ni ti o ba ti fi enu so bebe ihin, yo ma ba ara re ni bebe
ohun O ni ko di’ju
Eko di’ju
Baba re gba ni idi
Eko ba tun ba ara re l’ori iyorin ni ibi ti o ti ja s’ode orun ni akoko
Igbati yo rin gada, ila lo tun ko pade
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Ìwé fún Odù
Ila ni, “Omo oloore” oun niyi lati oşu keta, o ni, “O ri baba abi o ko ri?”
Eko ni oun ri baba
Ila ni kinni baba
fun
Eko ni o fun oun ni a e
Eko ni oun o tile dan aşe baba oun
wo O ni, “Ila, ewo lo ndun e?”
Ila ni omo ni oun ko ri bi
Eko ni ki ila o bi ogun
omo Ila bi ogun omo
O ni ki omo kookan ma ni ogboogbon omo, ogoogun
omo O tun pade ikan peki
O ni, “Ikan, ewo lo ndun e?”
Ikan ni omo ni oun ko ri bi
Eko ni ki ikan o bi ogboogbon omo, ki won ma ni aadota, ogoogun omo ninu
Beeni ikan şe bimo
O tun pade olobengan
O ni, “olobengan, ewo lo ndun e?”
Olobengan ni omo ni oun ko ri bi
Eko ni ki olobengan bi etalegbeje omo, ki won ma ni ogboogbon, ogoogoji omo
Beeni olobengan şe bimo
Eko wa njo, o nyo, o nkorin, o ni:
Bi mo duro
Bi mo wure
Ire e mi kasai gba
Ni mo bere, bi mo wure
Blackened, calabash meat preserver that hands on the fire place
Farming compounds the filthy person’s filth
Divined for Oluşole
When he was crying for a child
When he was to have children, he had oka (a snake that coils over its tail for protection)
He gave birth to ere (a boa constrictor)
He gave birth to opolo (frog)
He gave birth to Ojola (another type of
constrictor) He gave birth to guntere
Eko (centipede) was the last of his children
Ewo went on a spiritual journey overseas
When he came back, he did not meet his father (was dead)
He asked, “Where is Baba?”
They told him that baba had died.
He went to his Babalawos
He was told to make ebo, and that he would see his father again
Eko made ebo
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Ìwé fún Odù
After the ebo was made, the babalawo gave him pieces of things used for the ebo
They told him to seek his father after the ebo
Far into the journey, Eko met Ila
Ila asked, “My benefactor’s child, where are you going?”
Eko said he was seeking his father
Ila gave him 20 bags of money
Further into the journey, Eko met ikan
Ila asked, “My benefactor’s child, where are you going?”
Eko said he was seeking his father
Ikan gave him 30 bags of money
Further into the journey, Eko met olobengan
Olobengan asked, “My benefactor’s child, where are you going?”
Eko said he was seeking his father
Olobengan gave him 1403 bags of money as Eko kept going, the road suddenly disappeared
He took one step, the second step; the third step landed him in the spirit world
They said they smelled and unpleasant odor (a living being was not “supposed” to be there)
His father said there was no pleasant odor, and that the smell was that of his son
He asked his son, “Wy do you come to the spirit world, looking for me?”
Eko said that when he got home, he was told that he (baba) had died
He said, “Baba inherited poison”
He said, “Ojola has inherited ohun (hostility)
He said, “Frog has inherited rough skin”
He said, “Agunsooro’s biting has become deadly”
He said that they threatened to swallow him if he went close to
them His father told him to open his mouth; he opened his
mouth His father put his last ase in Eko’s mouth
He, the father, asked Eko to “come along”
The father showed Eko all the things that he, Eko, had sacrificed on earth
The father told Eko that when he, Eko, got to Earth
He should tell the people
To kill oka by cutting off its head
To kill ere by slicing it open
To kill guntere with a long stick
To kill frog by rubbing its face in mud
The father told him that when he gets on earth
If he comes across a big river that he could not cross
He should put his mouth on the shore line and once he does that he would find himself on the other side of
the river
That if a big tree impeded his movement
He should put his mouth on his side of the tree and once he does that he would find himself on the other
side of the tree
That if he came across a mountain he could not climb
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Ìwé fún Odù
He should put his mouth at the base of the mountain and that once he does that he would find himself on the
other side of it
He told Eko to close his eyes
The father tapped Eko on the buttocks
Eko saw himself on the same spot; where the road had previously disappeared
As he was tracing his way back, the first person he met was ila
Ila said, “Here comes my benefactor’s child, it has been three months, did you see your father?”
Eko answered that he saw his father
Ila asked him, “What did your father give you?”
Eko said that his father gave him aşe.
Eko decided to test this newly acquired aşe.
He asked Ila, “What are our problems?”
Ila said he lacked children
Eko commanded that ila should have 20 children (multiple seeds)
Ila had 20 children
Eko commanded that each child should have multiples of 30 children, 20 children
Ila had children as commanded
Next, he met ikan
And asked, “Ikan, what is your main problem?”
Ikan said he was unable to have children
Eko commanded that Ikan should have 30 children; that each child should have multiples of 50 children, 20
children
Ikan had children as commanded
Then he met olobengan
He asked, “Olobengan, what bothers you most?”
Olobengan said he was unable to have children
Eko commanded that Olobengan should have 1403 children; that each child should bear multiples of 30, 20
children
Olobengan had children as commanded
Eko was so happy for the manifestation of his prayers, and for the potency of his newly acquired aşe, that he
started to sing, dance and praise Ifa saying:
If I am standing, and I pray
May my prayers manifest
Ifa I am on bent knees, and I pray
May my prayers manifest
Ese 3.
Gba eru ki ebo fin
Gba eru ki ebo da
Gba eru ki ebo d’ode orun dan-dan-dan
90
Ìwé fún Odù
Osetura, Tura, Tura, Tura
Difa fun aparo yeye
O nre oko alero l’odun
Iku kii mo ile elebo
Ero ona kii I mo ile
aparo Nkan buruku ko ni
mo ile
Take ebo so that the supplication may be accepted
Take ebo so that the supplication may manifest
Take ebo so that the prayers may go to the spirits for fast manifestation
Ose Tura, Tura, Tura
Divined for the partridge
He was going to do his annual farming
Usually, death spares the person who does ebo
No passerby knows the house of the
partridge
Bad spirits, negative forces, spells, charms will never visit me
Ese 4.
To ni ti Oluwo
Tufee ni ti
Ojugbona
Oro ti awo ba so s’ile, a di egun
Difa fun arugbo, a bi eti koko
O nlo ba won na oja Ejigbomekun
Ti oun ti aşe l’owo
Akuko nd’aja, eni ti sun ko dide
Command for acceptance is with the blessings of Oluwo
So also it is with the blessings of Ojugbona
An Awo’s pronouncements become sacred once made
Divned for the elderly
He was going to Ejigbomekun market
With ase in his hand
Whoever is asleep should wake up
Ese 5. Chant to be used when Ikin Ifa are about to enter Igbodu
Ilu to ba yi
Won o l’arugbo
Arugbo to ba
90
yi
Won o l’obe ije’şu l’oko
Difa fun Aransa
90
Ìwé fún Odù
Ìwé fún Odù
Ti nşe eru Oşemawe
Aransa, lo te apa ni
Ifa Ara ro apa
lo te iroko ni Ifa
Ara ro iroko
lo te ooro ni Ifa
Ara ro ooro
Sure wa, ki o wa te IKIN temi fun mi
Aransa
Sure wa, ki o wa te IKIN temi fun mi
A town that is difficult to live in
Lacks elders
An elder who is difficult to live with
Lacks a knife at home (lives by himself and has no help)
Lacks a knife in the woods
Divined for Aransa
Who was king Osemawe’s servant
Aransa, you initiated Apa (tree) into Ifa
Apa became successful
You initiated ooro (a tree)
Ooro has peace
Rush here and initiate my ikin
You Aransa
Rush here and initiate my íkìn.
Ese 6.
Difa fun igba irunmole ojutokun olorun
A bu fun igba irunmole ojutosi Olorun
Ti won bowa ile aye pelu Oshun Seegesi Olooya-iyun
Lati pese ile aye fun gbogbo eda
Nigbati won de ile aye, won ko fee fimo şe t’Oşun
Nje Oşun bere si gbe ìkòkò ba ebo irunmole je
Gbogbo ero ati işe won si kuna
Won gbera; won ro fun Olodumare
Won k’ejo; won ro fun Olodumare
Won ni gbogbo ohun ti o ni won lo
şe, Won ni ko şee şe
Olodumare ni: Oşun, obinrin ti nbe laarin yin nko?”
O ni nje; e fimo şe tire?
Won ni àwôn o fimo şe
tire
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Ìwé fún Odù
Olodumare niki won lo fimo şe tire
Won wa pada wa sílè aye
Won wa fimo şe t’Oşun
Nigbanaa gbogbo ero ati işe won bere sii gun
Yeye wa a ba won pe nimo
Ifa divination was done for 200 divinities on the right side of
Olorun The same was done for the 200 divinities on the left side of
Olorun
Who came to earth with Osun, the elegant one, possessor of the beautiful coral
comb In order to prepare the world for all creatures
But when they arrived on earth, they did not want to give Osun respect
So, Osun began to use her secret power to render ineffective the efforts of the divinities
They quickly went to Olodumare
They prepared their case and presented it to Olodumare
They told Olodumare that everything that He/She told them to go and do
They could not accomplish it
Olodumare asked them: “what about Osun, the female among you?”
They said they did not give her any due respect
Olodumare said that they should go and give Osun due respect
They returned to earth and they began to give due respect to Osun
Then, all their deliberations and efforts began to go right
Thus, we give due respect to Osun
Our mother who is always patient
Osun was sent to earth with five Ajogun. She released them when the men did not respect her. To
appease her anger she demanded to have a male child. Orunmila impregnated her but the child
inside of her was female. Obatala touched her stomach and changed the sex of the child to male.
This is when Osun birthed Esu.
Ese 7.
Odudu lo bale
Lo fara jo
gunnugun Dífá fun
Oorun
Tiisshe Aremo Olodumare
Ero Ipo, Ero Opa
Oorun kii ya ni
lofa Kamu ojo re
je
90
Oòrùn nkun ko mi n o sun
Oorun
90
Ìwé fún Odù
Ìwé fún Odù
When Odudu landed on the
ground It took the resemblance of
Vulture
This was the Ifa cast for Oorun (sleep)
Who was the CROWN PRINCE of Olodumare
The travelers of Ipo and Ofa towns
Sleep is inevitable
Oh, I’m feeling sleepy
It’s time to sleep
91
Ìwé fún Odù
Oşe Irete
Ese 1.
A child must study Ifa with seriousness and dedication
A child must not struggle about proceeds with elders
It is in order to enable him to get the root of Ifa
These were the declarations of Ifa to them at Idin-yeku
When all the good things of life had left their home
The lack of money with Omo-Awo had suffered from
Ifa is coming to back to repay him
Ifa repays all its followers in fold
The lack of spouse, which Omo-Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold
The childlessness, which Omo-Awo had suffered from
Ifa is coming back to repay him
Ifa repays all its followers in fold.
Ese 2.
Ese ‘bi nii to awe
To ba d’ode orun, a di otooto
Difa fun Alakesi
A bu fun Alakenta
Dia fun Alake idandan
Omo eree ja ju lo
Aye wa n ye Alakeesi
Aye ye Alakenta
Aye
ye
Alake
idandan Omo eree ja
ju’wo lo Translation
A pinch of kolanut will eventually grow to become a lobe
And after full germination, it will become a full kolanut
This was the Ifa cast for Alakesi
And cast for Alakenta
The Ifa was also cast for Alake idandan
Contaminated bean seedling can be more lethal than poison
He was advised to offer ebo
He complied
Life became so befitting for alakeesi
Life was befitting for Alakenta
Alake idandan too had a befitting life
Contaminated bean seedling can be more lethal than poison!
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Ìwé fún Odù
Ese 3.
A se’bi sile aja n
roju Ai se’bi sile aja
n roju Ipori ajar ni o
j’obi ri Difa fun Aja
A bu fun Aaya
Won ni ki won rubo
Aja nikan ni nbe leyin ti nsebo
Iro le pa mo aja
Aja o mobi je
Ipori Aja o jobi ri
A pinch of kolanut was thrown to the ground, but dog started to frown
When another pinch was thrown to the ground, yet dog started to
frown But the dog’s ancestors never tasted kolanut
These were Ifa’s messages to Aja, dog
Also declared to Aaya, monkey
They were advised to offer ebo
It was only Aja that complied
You have really lied against
Aja Aja will never eat kolanut
Because Aja’s ancestors never tasted kolanut
Ese 4.
Akeekee abija wanwa
Dia fun Olowo
Tii somo bibi inu Agbonniregun
Ebo ni won ni o waa se
Eje Olowo o lo o
Baa paa ronu owu
A roko abe e re o
Owo, e j’Olowo o lo o
Owo
Akeekee abija wanwa (alias of babalawo)
He cast Ifa for Olowo
Who was the offspring of Agbonniregun
He was advised to offer ebo
Please let Olowo be honoured and
protected If we are to consider the cotton
plant
We will be prompted to clear the weeds underneath
Let Olowo be honoured and protected
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Ìwé fún Odù
Ese 5.
Asebi sile, ikoo doro
Agbahuye ika
Adagba hurugbon iyewu
Ikonko feufeu
Iranra gesigesi
Ibi a igbo si lodun- nii
Ibe la o baa leemii
Difa fun olofin
Omo afaiku sayo
Ebo ni ko se
O gbebo, o rubo
Agogo kin la o maa un
Todun-un wa ba de ?
Agogo aiku la o maa un
Todun-un wa ba de
O ma di kirijan laa bope siuju
These were the babalawos who cast Ifa for Olofin
The one who was basking in the euphoria of longevity
He was advised to offer ebo
He complied
What type of rhythm will we sound when our festival is due?
The sound of longevity is what we will sound during our festival
Ese 6.
Abuke abenu gbaro
Arara abebo gbeke
Difa fun
timuotimin Tii
saburo leyin ola
Won ni ko rubo
O gbebo, o rubo
The hunch-back with his pouting mouth
The dwarf with his big liver
This was the Ifa cast for Timutimu (pillow)
Who was the elder brother of Ola
He was advised to offer ebo
He complied
Ese 7.
Awon Sokundi sokundi
Awon sokundi sokundi
Awon ojise olorun o gesin
Idena orun o rinkasi
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Difa fun Ile,
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Ìwé fún Odù
Ìwé fún Odù
Ile nsunkun oun o rowo bi
Won ni ko rubo ni’rinwo nirinwo
Igba ti yoo bi
O bi irinwo omo
Awon Sokundi sokundi
Awon sokundi sokundi
Awon ojise olorun o gesin
Idena orun o rinkasi
Difa fun Ile,
O nsunkun pe irinwo omo ko to oun
Won ni ko rubo nigba-nigba
Igba ti yoo bi
O bi igba omo
Irinwo omo ile ki e gbo
o Igba omo ile ki e gbo o
Eni ba se’ka ko mala o
Awon Sokundi sokundi
Awon sokundi sokundi
Awon ojise Olorun o gesin
Idena orun o rinkasi
They cast Ifa for Ile (mother earth)
When lamenting her inability to have children
She was advised to offer ebo with 400 materials each
She complied
When she was to give birth
She gave birth to 400 children
Awon Sokundi sokundi
Awon sokundi sokundi
Awon ojise Olorun o gesin
Idena orun o rinkasi
They also cast Ifa for Ile
When she was lamenting that her 400 children were not enough
She was advised to offer ebo with 200 materials each
She complied
When she was to give birth
She gave birth to 200 children
The 400 children of Ile be attentive
The 200 children of Ile, also be attentive
Whoever practices evil deeds will not prosper
Ese 8.
Ihin ni n ba ya si
Ohun ni n ba ya si
Irona- irona laa sin’ku ore eni
Dia fun Orunmila
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Ìwé fún Odù
Baba n se ohun
gbogbo Ti okan ko
yanri
Won ni ko lo fi Olorun re se baba
Gbami o
Olorun mi gbami
o ni mo gbiye mi
le o Gbami o
Olorun mi gbami o
ni mo feyinti
Gbami o
Olorun mi o gbami o
Enikan kii feyin ti Olodumare
Ko doju ti ni.
I would have taken this
path Or perhaps the other
path
In confusion does one execute the burial ceremony of one’s close friend
This was the Ifa’s message to Orunmila
When he was doing all things without any accomplishment
He was advised to adopt Olorun as his father
He complied
Save me, please my Olorun
Save me
You are the one I rely
upon Save me, please my
Olorun Save me
You are my pillar of support
Save me, please my Olorun
Save me
Nobody relies on Olorun and be disappointed
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Ìwé fún Odù
Ose Ofun
Ese 1.
"Orunmila said: Arode; I said: Arode"
was cast for the little children
who went into the world,
but were sent back by the gatekeepers,
so that they died in infancy.
The asked: "Why?" It was because
they did not wait for Orunmila.
Orunmila asked a male and a female child
for whom they were waiting,
and they said: "For Orunmila".
He said: "Follow me!"
And so they followed Orunmila to the gate,
and the gatekeepers wanted to send them back.
Orunmila intervened, and paid
240 cowries for each child.
This is the sum we pay today
as the ransom for a new baby.
Ese 2.
Bi ori ko sunwon, boya ogbon inu ni ko
ito Omi nbe nile Olokun
Omi nbe nile olosa, osa ibikeji
Okun nbe olori omi
Ogbon nbe ninu Akoda, Akoda ti nko gbogbo aye n’Ifa
Oro nbe Aşeda, Aşeda ti nko gbogbo agba ni imoran
Ogbon nbe ninu Orunmila, amayegun
O dúdú ti ndu ori emere
A tun ri ti ko sunwon şe
A daa fun àwôn komooşe-komoowa
Ti ojoojumo kegbe ori aisunwon
Won ni: àwôn komooşe-komoowa
Ti won ko Ifa, ori won a sunwon nigbehin
If one’s ori is unfortunate, perhaps one’s internal wisdom is not sufficient
There is water in the house of Olokun
The ocean is the head of all waters
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Ìwé fún Odù
There is water in the house of the owner of the lagoon, the lagoon which holds second
place There is wisdom within Akoda, Akoda who taught the whole world Ifa
There are words within Aseda, Aseda who taught all the elders wise counsel
There is wisdom within Orunmila, he who makes the world right
The repairer who repairs the unfortunate destiny
Ese 3. People come to earth and go back to heaven.
Haa, Awo Alara
Dífá fun Alara
Omo Ogbolu-Aje
Agberu Ofin Awo-Ajero
Difa fun Ajero
Omo Ogbolu koro ija jalejale
Igba ti nba ku ori mio ni o
je Dífá fun Olukoyi Mate
Ooyi
Omo Ag’esin godogbo siwaju
Olu Agbara ojo lo wa nlo lode ni o
yale I ba ya’le, ko ba ti ke
sh’enikankan Titi ti yoo fi lo
Dífá fun Olodumare Oba Aye
A bu fun Olodumare Oba Orun
Àwôn mejeji ni won ni ki won rúbô
Ki ijo won baa le kun
Won gbegbo, won rúbô
Bi a ba nbi’mo
Ebo Oldodumare Oba Aye lo da
Bi eeyan ba nku
Ebo Oldodumare Oba Orun lo da
Kaka ki Aye o baje
Loju Olodumare Oba Aye
Kaka ki Orun o baje
Loju Olodumare Oba Orun
Bi igba eni ba lo lowuro
Igba ènìyàn a de lale
Ero nlo
Ero nbo ni o
Bi igba eni lo laaro
Igba ènì a de lale
Haa, the Awo of Alara
Cast Ifa for Alara
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Ìwé fún Odù
The offspring of Ogbolu-Aje
Agberu Ofin, the awo of Ajero
Cast Ifa for Ajero
The offspring of Ogbolukoro ija jalejale
When I was supposed to die my ori prevented it
This was the Ifa cast for Onikoyi whose praise name was Mate Ooyi
Offspring of those who ride on ponies to proceed installation of Oba
The flood passed through the main road without stopping by in the house
Had it stopped by it would have extended its greetings to no one before moving on again
This was the Ifa cast for Olodumare
Oba of the inhabitants of the earth
And also for Olodumare
Oba of the inhabitants of heaven
They were advised to offer ebo for
Their membership to swell and multiply
They both complied
Whenever a new born baby is born
The prayer of the subjects of Olodumare
Oba of the earth is answered
And whenever anyone dies
The prayer of the subjects of Oldumare
Oba of the heaven is accepted
Instead for this earth to be ruined
And deserted in the presence of Olodumare, Oba of the earth
And instead for heaven to be ruined and deserted in the presence of Olodumare, Oba of
heaven If 200 people left in the morning
Another set of 200 would arrive in the evening
People go and people return to both earth and
heaven If 200 people left in the morning
Another set of 200 would arrive in the evening
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Ìwé fún Odù
Ofun meji
Fúmédzì
Fúmédzì, hekpa
... . . ._
_
The symbol for Fúmédzì (Òfún Méjì) is an oval shaped circle containing two rows of six
dots with one row of two lines on top of one another. The cardinal direction for this sign is
the East Northeast. Its color is white and its esoteric element is water. Its
physical element is hydrogen. The astrological sign most associated with Fúmédzì is
Remi and An (Pisces) and is associated with the planet .
This sign has dominion over mother principle. It represents the mother of
creation. All hùn are present in this sign.
Ofun Meji is known as "the Giver". Ofun Meji speaks of material wealth, but also asks for patience and
compromise, in other words: the Odu speaks of give and take. With the correct sacrifices, success is almost
guaranteed. When this Odu is cast for young women, they are in a good position for pregnancy and
birth. Children of Ofun Meji are generous, and even if they are not rich in a monetary sense, they tend
to be very rich in wisdom. They can't live in stuffy rooms, on account of being prone to breathing
problems. Most children of Ofun Meji are affected with respiratory problems.
The appearance of Ofun Meji suggests sacrifice to the Elders of the Night, and/or to Ólókun. Be kind to
strangers and relatives, especially towards those who are poor.
Ese 1.
"When one leg goes forth
the other must follow.
If the father leads,
the child follows behind.
If, however, the child walks in front,
then it will be honored as greater
than once was its father."
Ofun once was the first of all Odu,
but he arrived late in Ife-Odaiye:
others came before him, because on his way
he had drank his fill of lots of palm wine.
Finally arriving on Earth, Ofun found
Ejiogbe having taken his place,
Ejiogbe was first among Odu,
Ofun was mad, and quite disappointed.
The others said: "You were our leader,
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Ìwé fún Odù
always in front, and we thought
when we arrived here to find you,
having like always gone before.
So we simply took the places
in rank we thought ours."
Then the people of confirmed,
after having heard this in earnest:
"When one leg goes forth
the other must follow.
If the father leads,
the child follows behind.
If, however, the child walks in front,
then it will be honored as greater
than once was its father."
Those that are wise are ruled by calm
Ese 2.
Ogbaragada cast Ifa for Odu when she was going to create all the different characters in the world. She
was advised to sacrifice: Four pillars, one big calabash (with cover) and a chain. She heeded the advice and
made the sacrifice. She was assured that no one would query her action. Therefore she should pitch the four
pillars together on the ground and place the calabash on them and to tie her hand to the poles with the
chain. She did so and subsequently created all kinds of characters and was since then known as
Oduduwa.
Ese 3.
Ajitu gbaye Aringinniginni gbayi Ojini ku to ku to r'ohun oro sarigbon lo Orun. They cast divination
oracle for Orunmila when coming From Ikole Orun (Heaven) to Ikole Aye (earth) They also cast divination
oracle for the human race (Afrikans only) Who were to divide into three groups:
The acheivers
Those who follow the acheivers
The bystanders
They all were coming to do three things on earth. They were coming to do good .They were coming to
do evil. They were coming to do neither good nor evil. Aa see mogamoga kii ri ohun oro se arigbonlo
Agbonmiregun's Sage Cast divination oracle for Agbonmiregun when going to Olodumare to make enquiries
on why Olodumare created three groups with three distinct characters at the same time. Three groups
exhibiting different traits cannot live together without friction. With friction, someone is bound to be
hurt.
Olodumare responded: It is a way of knowing human attitudes.
From the Ifa verse above, it shows clearly that on earth, there are three groups of people: those who
make things happen (good or bad); those who assist in making things happen; and those who watch things
happen. The first group is very rare, the second group many, while those who fall into the third group are
in abundance.
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On the other hand, man comes into the world to exhibit his various attitudes and characters
independently. Consequently individuals are responsible for their actions good or bad. Generally, all those
attitudes that are
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Ìwé fún Odù
socially acceptable, approved of and backed up by rewards are categorised as good. Examples of these
kinds of attitudes are humility, honesty, hardwork, forgiveness, respect and so on. The types of rewards
attached to these kinds of attitudes are praises, encouragements, blessings, better life hereafter and so on.
Also, all those attitudes that are socially unacceptable, disapproved of and backed up by negative sanctions are
categorised as evil. Examples are lawlessness, stealing, meanness snubbishness, pride and so on. Sanctions
attached to these attitudes include social frown, rebuke, jail, banishment, execution, to worse life hereafter.
The third category of attitudes and characters are those that do not constitute neither good nor bad. For
instance, sleeping or waking up at normal times is neither good nor bad. But if one constitutes the habit of
deliberately disturbing others while they are asleep or awake either by occupying their space or deliberately
matching on them while awake, it becomes evil.
Also, eating and drinking is neither evil nor good, but if a person who has got the means of affordng his daily
meal makes it look as if those who have got no such means are either criminals or social exrements, it
becomes evil.
Life on earth continues indefinitely. Only living beings on earth at any particular point in time will cease to
exist while others will be born on rotational bases. In Ofun-Meji Ifa says:
The world continues indefinitely Esinsin o kate ileke wiri-wiri-wiri Cast divination oracle for Orunmila When
going to the world of infinitude.
Ese 4.
Ipade ona a b’enu şimini
Adifa fun iro
Iro mbe ni aarin ota
Won ni ko kara nile ebo ni ko şe
Iro gbe ebo o ru ebo
A pa iro, pa iro, iro ko ku
Ara ni iro fi nre
The convergent point of the road is narrow
Divined for lie
Lie is surrounded by enemies
Lie was instructed to make ebo
Lie made the ebo
In spite of all attempts to kill lie
Lie waxes stronger
Ese 5.
j’ore
Ora j’ora
Enikan ki I gbe’gba moro ko ma ro
Difa fun Orunmila
Baba nşe awo lo ode Iro
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Ìwé fún Odù
Eniyan ki I de moro ko ma ro
Orunmila, mo de moro, jeki ara o ro mi
Gift is a
gift Orej’ora
Whoever carries prosperity calabash must prosper
Divined for Orunmila
Baba is on a spiritual mission to Iro town
Whoever reaches prosperity town must prosper
Orunmila, I am at prosperity town so let me prosper
Ese 6. Orunmila converts all power of ase to himself.
Ofunmeji reveals how Orunmila succeeded in collecting and converting to his own use, all the instruments of
authority given by Olodumare to all the divinities. He does so in the following poem:- Okiti kpuke, Awo ebaono, Adifafun Orunmila, Nigbatii Ofelogba aya gbogbo, Irunmole lowo Ogun.
Ogun, the most senior of all divinities, was the custodian of all the ASE (Instruments of authority) given
to them by Olorun. This meant that any of them who wanted to use his instrument of authority had to go
for his own from Ogun. Meanwhile Orunmila contrived a ploy for taking all the powers from Ogun. That
was why he went for divination to Okitikpuke, the road side soothsayer, who told him that he would
succeed if he could make sacrifice with a sheep, a pigeon, and a horse tail. He accordingly made the
sacrifice.
After the sacrifice he set out on a visit to Ogun's house. On getting there he told Ogun that he came to
pay him a visit. After the usual exchange of courtesies, he told his host with the following incantation
that he actually came to collect all the powers of the divinities which were kept under his custody:An infant Child does not refuse the Mother's Milk.
The fowl does not refuse the invitation of the corn.
The penis does not refuse the invitation of the pelvis.
One cannot ignore the bite of a snake.
No one resists the invitation of the Cough.
No one ignores the bite of a scorpion.
The earth cannot refuse the rays of the sun.
The cloth does not refuse the onslaught of a needle.
No one can stop the cat from mousing.
No one disobeys the call of nature.
Even you, Ogun cannot resist the sight of a dog.
As soon as he completed the recitation of the incantation, without any hesitation whatsoever, Ogun went
to his safe and brought out all the ase and sheepishly surrendered them to Orunmila. With the powers safely in
his hand, Orunmila took his leave. As soon as he got home he swallowed up all the ase. All this time,
Ogun acted as if he was in a trance. It did not occur to him to ask Orunmila why he came to collect the
powers f rom him.
Five days later, Ogun realized that the powers were no longer in his possession. After combing his house
for the whereabouts of the powers, he remembered that the only divinity who visited him during the last five
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Ìwé fún Odù
days was Orunmila. He decided to visit Orunmila because he did not know how to explain the loss of the
powers if any of the divinities came to ask for their own. When he got to Orunmila's house, he inquired
what he came
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to do in his house during his last visit. More emphatically, Ogun asked Orunmila whether he was the one who
came to collect the strength of all the divinities from him.
When Orunmila realized that Ogun did not have any clear recollection of what transpired when he
collected the powers from him, he decided to capitalize on Ogun's temporary mental hallucination.
Orunmila denied ever visiting Ogun, let alone collecting any powers from him. Rather dejectedly, Ogun
walked back home helplessly. That was how Ogun lost all the powers of the divinities to Orunmila who
although one of the most junior of them all, has since become more powerful than all of them. When Ogun
left his house, Orunmila sang the following song:Shigo shigo agoton, Mukomi ton ki o to Shiiyere, Shigo shigo agoton,
That is why, on the appearance of this Odu at divination the divinee is told to make sacrifice in order
to avoid the risk of losing a treasured asset to a surreptitious schemer.
Ese 7.
Ifa warns the person for whom this Odu is revealed to have the respect of Olodumare at the back of
his/her mind all the time. He/she must recognize the fact that no matter how powerful he/she may be,
Olodumare is the source of all powers and He/She can take away any power that is being abused or
misused from the owner of such power.
Ifa says that if the person for whom this Odu is revealed is put in a position of authority, he/she needs to
exercise his/her authority with the respect of Olodumare at heart. He/she must never maltreat
others. He/she must not see such power as a vehicle for vengeance or for showing his/her superiority
over others.
Conversely, Ifa assures the person for whom this Odu is revealed that he/she will have victory over a
more powerful opponent who had been using his/her power, position and/or influence to oppress,
intimidate and/or inflict pain.
Ese 8.
Afinti ni
p'omoodo Ile dida
nip'ore Epe ni
p'ole
Boja ba tu pe
A ku ero katakata
A ku anaja
A ku apate
Rumor mongering destroys servants
Breaking commitments destroys friends,
And damnation destroys thieves
If a market closes down suddenly,
The crowd will be left scattered here and there.
But the real buyers will remain
As will the traders who have spread their good for sale.
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Ese 9.
Orangun Meji:
Ifa says that something of very high proportion is creating fear and apprehension in the mind of the person
for whom this Odu is revealed. Ifa says that this person is already seeing the signs, warning him/her that all is
not well at all. There is the need for him/her to offer ebo and feed the Elders of the Night as quickly as
possible.
Ifa warns that this person must never sell or eat akara in his/her life. It is a serious taboo for him/her so
as to avoid a situation where he/she will constantly be in contention with the Elders of the Night. He/she must also avoid
being miserly in all things he/she does. He/she must be open-handed at all times.
Ifa advises this person to offer ebo with 201 pieces of bean cakes (akara) and money. He/she also needs
to feed the Elders of the Night with another 201 akara. On this aspect, Ifa says.
Asa ke, ko dake
Ogbingbin rin bee ni o
dabo Alaisan n be ni’ha ibe
njoun? Difa fun Eruubami
Ti yoo dagun Iya awon Eleye
Ebo ni won ni ko waa se
The hawk continued to shout unendingly
And the hoopoe hummed ceaselessly
Is there someone suffering from ailment around there?
These were Ifa’s declarations for Eruubami
Who would incur the wrath of the witches
She was advised to offer ebo
Eruubami, Dread-overcomes me, was an expert in making akara. People used to patronize her from far
and near. Before long, she was known as the best akara seller in the land. She used to make huge profit.
She was highly rated in the land. The community leaders gave her honour and recognition. In spite of her
achievements however, Eruubami was very stingy. She saw no reason why she should give out to anyone. She
could not give her akara out as sample. If anyone wanted to taste it, she reasoned, let such a person buy.
She believed that by so doing, she would be able to maximize her profit.
One day, the head of the witches came to the market where Eruubami was selling her akara. She greeted
everyone in the market. When she reached Eruubami’s stall, she greeted her. After the pleasantries, she
begged Eruubami to give her one akara to taste. She refused bluntly, asking her to pay if she wanted to
taste her akara. The head of the witches begged and begged. Eruubami was not impressed; she told her frankly
that she did not come to fry akara in the market because of her or for charity. She ordered the head of the
witches out of her sight. The woman left quietly.
In the evening of that day, the head of the Witches summoned an emergency meeting of the Elders of
the Night. They all assembled at night. The head of the night wasted no time before addressing the
witches; “Greetings to all Elders of the Night! Since I was born, not to mention when l became the
mother of the Elders of the Night, I had never been humiliated and dragged in the mud as l experienced
today. Eruubami disgraced me today because of one cake of akara! It is an insult I cannot live with. I must
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revenge! Eruubami
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Ìwé fún Odù
must be ruthlessly dealt with! I am prepared to hear your views on the type of punishment that will be meted
out to her. I do not want to hear that Eruubami must be forgiven! She stands condemned!” As soon as
she said this, she sat down angrily.
One of the high-ranking Elders stood to speak. She said, “greetings to our Mother and all Elders in
attendance. I was at the market when our mother was humiliated by Eruubami. It is totally unacceptable to
me. It must be addressed and Eruubami’s case must be used to sound a warning to others.
That was how all those who addressed the Elders spoke on that day. In conclusion, they decided that
Eruubami must not know peace of mind anymore. She must be harassed and terrorized day and night. On
that same night, the Elders of the Night picked 11 birds and five animals to put fear into the mind of
Eruubami. These birds were, Asa, the Duskey Thrush; Akalamagbo the vulture; Owini, the owl; Elulu, the
lark-heeled cuckoo, Parapandy, the pennant-winged Night-jar, Agbigboniwonran, the Hoopoe, Kolobo, the
white-spoted black bird; Alatagba, the Grey-backed hawk; Kolekole, the Plantain-eater and Eye-Igbo, the eggs
eater as their head. The animals were Ologbo, the Cat, Aja, the Dog; Aguntan, the Ewe; Asin, the smellyrat and Okete, the giant rat. The animals were headed by Ologbo. The birds landed on Eruubami’s roof
top and began to howl and chirp. They made terrible and terrifying noises. As if that was not fearful
enough, the animals went into Eruubami’s home, Asin, Ologbo went into her room, Okete was at the
backyard of her house, Aja was by the doorstep while Aguntan was moving round the house. They too
were making terrible and terrifying noises! Nobody could sleep in Eruubami’s house on that day.
The birds and animals made Eruubami’s home their abode. Within three days, she was lean. Her eyeballs
bulged out as a result of lack of sleep or rest. She began to cry incessantly. She dreaded the time she
would return home because she knew that the birds and animals would frighten her out of her skin. Seven
days after, Eruubami was no longer a normal person. She could neither eat nor drink. She was too weak to
go out yet she dared not stay at home. When she could no longer withstand the situation, she ran to the
home of Ofun-Meji for solution of her problem.
First, she wanted to know what caused the problem for her. Second, she wanted to know what she could
do to solve the problem
Ofun-Meji told her that she was the one who stepped on the tail of a live cobra with her stinginess. She
was told that the Elders of the Night were angry with her and in order to make peace with them, she must
use all the akara she used to fry in a day to feed the Witches. She would have to do this for three days.
Before her life could return to normal. Eruubami was ready to do anything for normalcy to return to her
life. She did as the Awo advised.
As soon as this was done, the birds and animals left her home and never returned. Eruubami also
stopped frying akara altogether. Eruubami later realized that when her troubles began, people went
elsewhere to buy akara. It dawned on her that if people failed one person, they would quickly make do
with another person.
Asa ke, ko dake
Ogbingbin rin bee ni o
dabo Alaisan n be ni’ha ibe
njoun? Dfia fun Eruubami
Ti yoo dagun Iya awon Eleye
Ebo ni won ni ko waa se
O gbebo, o rubo
92
Ko pe, ko jinna
93
Ìwé fún Odù
Ìwé fún Odù
E wa ba ni laruuse ogun
Ajase ogun laa ba ni lese Obarisa
The hawk continued to shout unendingly
And the hoopoe hummed ceaselessly
Is there someone suffering from ailment around there?
These were Ifa’s declarations for Eruubami
Who would incur the wrath of the witches
She was advised to offer ebo
She complied
Before long, not too far
Join us where we enjoy victory over adversities
Ifa says that the person for whom this Odu is revealed shall overcome all his/her troubles in life. He/she
only need to learn how to be generous to people.
93
Ìwé fún Odù
Ofun Oyeku
We call this Odu also Ofun-Tena, which means Ofun does press the Road, impresses and imprints,
which means in turn that Ofun casts, Ofun makes divination.
Ese 1.
"Ofun, decked out with quite impressive cloths,
that make him look like a big mountain's back"
cast for the Elder Female Worshipper,
to be exactly on the day
that she was living both
in poverty and pain.
She took her hoe, went out
to gather roots and lettuce.
But was she going to the good,
the right, the very best of places?
"You are!" was the reply, "but make
a sacrifice of pigeo